Death and Cats

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I was 29 the first time I should have died. A century ago, childbirth killed more women than any other single cause. Broadly speaking, childbed death ranked third behind all infectious diseases and all chronic diseases but ahead of injury. Not only would I have died before modern medicine, but my baby would have. My pelvis wasn’t wide enough to allow him through. He was three weeks late and weighed more than eight and a half pounds, and I was in labor and fully dilated for several hours when the baby went into what they called “distress.” I know it’s medical jargon, but I can’t help but wonder what isn’t distressing about the birth process.

Caesarians weren’t done very often until the mid-20th century. In ancient Rome, India, and China, fetuses were cut from the wombs of dead or dying women in hopes that the child would survive. More than a millennium later, the Jewish philosopher Maimonides and a Persian epic poem separately recorded that babies were sometimes delivered surgically, but doing so was rare and survival of the mother even rarer. If she did live, she would have no more children. In 1500, a Swiss veterinarian named Jacob Nufer claimed to have performed a successful caesarian on his wife. She allegedly delivered five more children naturally.

Once sterilization and handwashing became more commonplace, surgeons refined the procedure, and more women survived. With the 20th-century discovery of antibiotics to combat infections, caesareans happened more often. By 1991, they were routine. Thank you, modern medicine, for saving two lives with my first abdominal surgery. Modern antibiotics also cured both of us of the staph infections we contracted during the birth experience.

Of course, had it not been for modern medicine, I wouldn’t have been pregnant in the first place, so there’s that.

I was 32 the second time I should have died. My doctor explained what carcinoma in situ meant, and I came out of my second abdominal surgery without a cervix or most of the rest of my reproductive organs. The “in situ” covered a more extensive area than my doctor initially thought. Cancerous cells in my uterus and cysts encrusting my ovaries spelled doom for them, although the doctor scraped the cysts off my left ovary and left it in place so as not to trigger early menopause. Years later, I read The Immortal Life of Henrietta Lacks and was grateful for her unwitting contribution in the 1950s to my survival in 1994.

At 38, I should have died again. At a regular visit for migraine management, my neurologist asked if anyone had ever told me I had a freckle in my eye. A few months later, my optometrist asked if, beyond my usual myopia, I was having trouble seeing. I told him no but mentioned my neurologist’s comment. He picked up the phone in the examination room, called an ophthalmologist friend, and said I needed an appointment immediately, preferably that day. Three hours later, that ophthalmologist told me I would lose my eye and that we could only hope the tumor had not spread into my brain.

I was still traumatized by the first cancer diagnosis. The second utterly froze me. My sister sprang into action and found that the University of Tennessee hoped to pioneer an experimental laser surgery to excise choroidal melanomas. I was the first patient in its new program. Today, I have a blind spot and a lot of floaters, but I still have a functional right eye and the satisfaction of knowing I survived a rare cancer relatively unscathed.

My paternal grandmother, whom everyone said I strongly resembled, died at 39, three months after being diagnosed with leukemia. Medicine came a long way between 1952 and the 1980s when her brother was diagnosed with the same disease. He lived to die of something else years later. Nevertheless, when I passed my 40th birthday, I sighed with relief to still be breathing.

I might have died again at 50, but I definitely would have at 52. My first bout of diverticulitis, which felled me at my nephew’s high school graduation, resolved after a brief hospital stay and a hefty dose of antibiotics. A year later, the second episode perforated my bowel. I failed outpatient antibiotic treatment and ended up back in the emergency room. After another hospital stay, another dose of hefty antibiotics, and yet another hospital admission, I underwent my third life-saving abdominal surgery. Four days later, the spot where the surgeon reconnected the healthy parts of my bowel failed. Partially digested food seeped into my abdominal cavity. I remember screaming, screaming incoherently with the intense, burning pain, and nurses trying to restrain me.

Peritonitis, which inevitably causes sepsis within 24-48 hours, killed all its victims before modern surgical techniques and antibiotics. It killed my 24-year-old great-grand-aunt Kate Reinhardt a month after her 1902 wedding. Had I not still been in the hospital, it would have killed me in March 2014.

A week later, I woke up in the ICU after my fourth life-saving abdominal surgery. The surgeon had split my abdomen in a jagged line from the old caesarian scar to a point several inches north of my belly button. I did not leave the hospital for five weeks.

The surgeon had not stitched or stapled me back together. I had to heal “from the inside out.” In addition to a colostomy bag, I had a wound vac. My surgeon told me he didn’t know whether I had enough of a colon left to reverse the colostomy. Regardless, I would not be strong enough to survive another surgery for months.

Several weeks later, my son and I walked around our neighborhood as I tried to build strength. As we climbed Oak Street toward Hill Road, I felt something pop in my abdomen just above the bag that hung from my left side. I made an appointment to see my surgeon. Despite what was evident to me, he seemed mystified that I suspected the soft protrusion from that spot might be a hernia. Yes, I had a stoma and a still-unhealed surgical incision running most of the length of my torso, but surely the integrity of my abdominal wall had not been breached. He shrugged, pronounced me mistaken, and sent me home.

I resent gaslighting. There was no way I would allow that jackass to cut into me again. I found a different surgeon to reverse the colostomy. He assured me he would repair the hernia at the same time. I was relieved to wake up from my fifth abdominal surgery without a bag. I was disappointed that the surgeon had neglected to repair the hernia, which protruded from my belly like a cantaloupe when I stood. When I asked why, he shrugged. Doctors seem to enjoy shrugging.

I hired a personal trainer. I worked to regain core strength. Another enormous hernia popped out from the lower right side of my abdomen. Eventually, it grew to the size of a honeydew. I asked my doctor about surgery to repair them both. I was uncomfortable and limited in movement because “melons” clung to my midsection. The last thing I wanted was another abdominal surgery, but this was ridiculous. “Lose weight,” my doctor told me, and shrugged. Oddly, I could find no evidence to support weight loss as a cure for hernias. Perhaps my Google-fu was insufficient for the task.

Two years later, my gallbladder had to come out. The surgery typically takes about half an hour. Because of the extensive scarring and adhesions from the third, fourth, and fifth abdominal surgeries, my sixth abdominal surgery took over three hours.

I’ve lost weight, although I still have virtually no core strength because of these impeding hernias. I haven’t tried to die recently, and I’ve been cancer-free for over 20 years. Plus, I have a new doctor who doesn’t gaslight or fat-shame me. Last week, she ordered a CT scan of my abdomen to pave the way for a referral to a surgeon to repair three hernias – I added a third one last summer. Yesterday morning, she called me with the scan results.

I’m not going to be able to have the hernias repaired yet. First, a gynecological oncologist will have to remove the three-inch tumor the scan discovered on my remaining ovary. I wish I had endured early menopause instead, but hindsight and all that.

I’m glad I got the scan. Otherwise, it might have been too late before I learned that I had unlocked the cancer trifecta achievement and that I needed that seventh abdominal surgery to save my life for the fifth (or is it the sixth?) time.

“Good thing you’re a cat person,” my sister told me earlier this year. “You need to borrow all their extra lives.”

In Which I Am Not Related to My Husband

The research into my horse thief ancestor has gotten really crazy. I know I have bored all my friends with the minutiae of this story at every opportunity, but I swear, every new document turns up more drama and bizarre stuff. Now I’m dragging other people into it – and not just people I’m related to by blood.

See, about 35 years ago, I married this guy called Skip, and since we have a kid together, I’ve spent quality research time on his family, too. Some of our friends may remember that after Skip and Matt’s mom died, Matt and I were cleaning out the books and found a missing family bible with genealogy info in it. The Bible originally belonged to a childless woman named Averilla Hollis Franck. Back before the Bible went missing, I had copied the genealogy pages and was stumped by them. The bible recorded the births, deaths, and marriages of several families. Their names were Hollis, Franck, Humlong, Luckes, and Smith.

Here’s the twist: the Smiths, who had inherited the Bible, weren’t related by blood or marriage to any of the other people listed in it. I researched them all, though, and knew the Hollises came to Kentucky from Baltimore County, Maryland.

Actually, Matt and I found THREE family Bibles that day. One of them was a Bible belonging to Fanny Gash, their 3rd great-grandmother, who was the wife of the earliest Smith listed in that previously missing Bible. Fanny’s Bible cleared up a big mystery and confirmed her maiden surname (her full maiden name was Frances Ann Gilbert Gash) and identified her parents (Bernard Preston Gash and Isabella Barr), but I hadn’t gotten any further, and I still hadn’t figured out what connected her to the rest of the people in the big bible. Gash is a relatively rare surname; besides a couple in Virginia, I found none in her grandparents’ generation. I couldn’t find her family before they reached Kentucky. I set Fanny aside and started chasing other rabbits.

My horse thief, Elisha Perkins, was born in Baltimore County, Maryland in 1697. As I dug through the St. George’s Parish records of births, deaths, and marriages in 17th and early 18th-century Baltimore County, I kept coming across the names Hollis and Osborne. I had researched the Hollis family and knew they were connected to the Osbornes by marriage a century later.

Then I noticed that some Gilberts lived along the same small stream as my Perkins ancestors right about 1700. Huh. That was interesting. Gilbert was one of Fanny Gash’s middle names. And then I found a Gilbert-Osborne marriage in the early 1700s. I wondered if that might explain Fanny Gash’s connection to the Hollis-Osbornes a century later. If I could just find her people!

Now, you may think you see where this is heading. Or, maybe you’ve leaped to a conclusion. (Don’t. Leaping to conclusions is dangerous and you can get hurt.)

It took me a while because I’m dense and was distracted by a horse thief, but I finally decided to broaden my search to see what sorts of interactions there might have been between the Perkins and Gilbert families since they lived so close together. (And just for the merry hell of it, I included the Hollises and Osbornes, because I really ought to have fleshed that out better back when I was chasing Fanny Gash.)

I’ll be damned if I didn’t find a Gilbert-Gash wedding. And then another.

In the court records, I found a guardianship case. Thomas Gash died in 1703 leaving an orphaned toddler son also named Thomas Gash. His neighbor, Richard Perkins, was made administrator of Thomas Gash’s estate, and was therefore responsible for little Thomas Gash’s inheritance. Richard Perkins was my horse thief Elisha’s father. Then Richard died, and the horse thief’s widowed mother, Mary Perkins, became the new administratrix of Thomas Gash’s estate. Young Thomas Gash and the horse thief Elisha Perkins knew each other very well as children.

I traced the Gash family, this time in the other direction. I found young Thomas’s wedding to Johannah Ashford, and then found their son Thomas who married Elizabeth Gilbert and moved to Kentucky right after the Revolution, and then found their son Bernard, who was – you guessed it – Fanny Gash’s father.

I hadn’t initially found the Gashes in Baltimore County because they were in Virginia. Yes – I had found them several years ago and not realized it.

Young Thomas’s family and some other Baltimore County people, including Elizabeth Gilbert’s family and Elisha Perkins, had gone there after Elisha’s conviction for horse thievery. Thomas (III) and Elizabeth married there and later returned to Baltimore County. I would have found them years ago if I had broadened my Baltimore County search by a generation. Elisha died in Virginia, but his son ended up in North Carolina, where he bred horses, and the Gashes went to Kentucky.

I still can’t figure out why Fanny Gash’s son ended up with Averilla Hollis’s Bible, except that Fanny lived with Averilla’s spinster sister Martha all of her adult life – at least, after her husband left her shortly after their son, Henry Bernard/Barnet/Bernet Smith was born. Martha Hollis willed her entire estate to Henry Bernard Smith.

So, no, Skip and I aren’t related, but my 8th great-grandparents cared for Skip and Matt’s orphaned 6th great-grandfather.

Thoughts (and prayers?) on Humanism

I try to be a good humanist.

Being a humanist means taking action to make the human condition better. Action doesn’t mean sitting around and thinking about something just hoping for it to get better, which is all that prayer amounts to. (Sorry, prayer warriors, but there have been scientific studies done on this, and prayer doesn’t work.)

Action can be on a small scale – taking a tray of food to a bereaved family, offering to help a friend change bandages after surgery, helping a neighbor with home or car repairs, providing someone a ride to a job interview or watching their kids for a couple of hours, rescuing a starving cat or dog, giving a friend a hug and a compassionate ear, or simply expressing sympathy.

Humanism also means taking action on a large scale. Humanity needs us to protect nature and the threatened habitats of other species, to donate money and volunteer time to ensure that everyone in our communities has a roof over their heads and food on their plates and medical care. For the sake of our own species as well as others, we need to reduce our carbon footprints, advocate for more humane policies and laws, and vote out lawmakers who make life harder, not easier, for marginalized people.

Being a humanist means being kind to other people and to the world around us. Religious people can do this, too, and often do.

I sincerely wish they’d keep their wishful thinking to themselves, though. Offering nothing beyond vague “thoughts and prayers” sounds insulting to me. The person saying it has noticed there’s a situation, but absolutely refuses to do anything about it – and tells us so. That’s the opposite of humanism.

Fanny’s Bible

We’ve been cleaning out Fletch and Shirley’s house and looking hard for the missing Smith family bible from the 1800s without any luck. I’m so glad that I scanned the genealogy pages years ago – it makes me sick that we can’t find the book now.

That Bible has always been a mystery to me. At one point, it apparently belonged to Averilla Hollis Frank, who never had any children. All of her adult life, my son’s 4th great-grandmother – Skip & Matt’s 3rd great-grandmother, Frances A. “Fanny” Gash Smith – lived with Averilla, Averilla’s mother, or another of the Hollis sisters. Fanny is buried with Averilla’s mother, Martha Hollis, in Brooksville, Kentucky. We don’t know how Fanny and the Hollises were related, but Fanny’s son Henry [Barnard or Barnet] Smith ended up with Averilla’s Bible. That’s the one that is now missing.

Fanny’s husband, O.F. Smith, is also a mystery. I have found only two records for him besides Averilla’s Bible: the record of his marriage to Fanny in Kentucky, and his death, which was recorded in the 1880 census mortality schedule in Polk County, Iowa – over 600 miles from Fanny and their son Henry in Kentucky. The census reported that he died at the county’s poor farm. One record says he was born in Ohio; the other says he was born in Pennsylvania. For a man named Smith, that’s not much to go on.

This afternoon, on a high shelf at the Smith home, I found a worn album of tintypes, daguerrotypes, and old studio photos from the 1850s through the 1890s. There was a note from one of the childless Smith relatives inside. Shortly before her death at a great old age in the mid-1990s, this relative had written to Fletcher that she didn’t know who the people in the album were but wanted him – her only living relative – to have it. One of those photos is identified as Averilla Hollis Frank. Others are identified, but the names aren’t familiar to me. More have no identifying information beyond the studio’s name, and sometimes its location (always in Ohio), printed on the cards.

Next, I reached for the worn, leather-bound book shelved beside that album. Its spine was illegible, but the name “John Barr” was inked thickly into the edge of the pages opposite the spine. I opened it. Scrawled inside the front cover was a poem of sorts, or possibly a dedication: “John Barr his hand and this 18th day of March 1838 / Steal not this book my honest friend for fear the gallows may be your end. Oliver P. Gash March the 18th 1838.”

Oliver was one of the Gashes who lived in the Ohio/Kentucky area where Fanny lived, but I had not made a firm connection between them. My heart started beating fast. “Matt, look! Here’s a dedication to someone named Gash!”

I flipped the page. It was a bible! It isn’t one of the big ones we normally find from that time, but an ordinary-looking book about the size of a fat mass-market paperback. I flipped through, but no interior genealogy pages appeared. Then I flipped to the back cover.

Names. Dates. All of them Gashes.

“Oliver P. Gash was born July the [ ] 1817” – meaning he was 20 when the front matter was written. “Martha Elizabeth Gash was born February the 9, 1827.” “Fanney Ann Gilbert Gash was born November 14th, 1829.”

“FANNY! It’s FANNY!” I exclaimed.

By now, Matt was standing right next to me. “You just got chill bumps,” he observed. Chill bumps? I was shaking. Ecstatic!

Names of Gashes I have not been able to connect to Fanny appeared in order by date of birth, in different inks, in pencil, and in different handwriting. I turned the page. They had to be her siblings. Right? I had found them, but they were not firmly connected to one another like this. For a few years now, my working hypothesis has been that they were siblings, but I didn’t have anything to support that other than they lived in the same area at the same time and were close in age.

Below the Gash entries, I could barely make out, “Henry Bernet Smith, born October 5, 1851.” Fanny’s son! Then, “Barnard Preston Gash was born June the 23, 1786.” “Isabel Gash was born August the 2, 18__” “Bernard P. Gash died March 1837.” “Isabel Gash died December 12, 1874.”

And then, “Fanny G. Smith died July 28, 1886.”

Oliver was only 12 years older than Fanny, so he couldn’t be her father. Barnard Preston Gash died the year the youngest Gash child listed in this Bible was born. Could he have been Fanny’s father and Isabel, her mother? Isabel appears in the census as head of household in 1840, 1850, and 1860, with children but never a husband. I had wondered if she might be Fanny’s mother.

But who was John Barr? One of the recorded births is Martha Jane Barr, born January 3, 1837. Now I wonder about the family relationship between John Barr, Martha Barr, and all these Gashes!

Flipping back to the front of the bible, I found an obituary for Martha A. Shetler, the wife of George Shetler, Sr. She was the mother of four children and died in Marshalltown, Iowa – near where Fanny’s husband, O.F. Smith, died. The obituary said she was born in Ohio and married in Pennsylvania.

And later, when I picked up the book to photograph it for this post, I saw that a copy of a genealogy page from Averilla Hollis’s Bible – the very one that originally identified Fanny Gash and her husband O.F. Smith to me – is pasted into the front of this bible, too, carefully folded to the right size to have been undetected when my shaking fingers first started looking for names in this little book.

Today’s treasure trove of the little bible and the photo album may crack the Smith/Gash ancestry mystery. Now I need time to puzzle it out – although a few more hints and records would help!

UPDATE: We found Averilla’s Bible!

 

Cousins Bonding

Last night at my house, cousins happened:

They are ten years apart in age and they have adored each other from the very beginning. They collaborated to cook our dinner. I can’t adequately describe warm fuzzies cuddling my heart as this unfolded in front of me.

I’m stuck in a non-weight-bearing cast on one foot. I rely on a scooter for mobility and have for about the last four months.  Cooking really isn’t very workable for me so hot meals are a rarity these days.

Enter my friend Josie. She sent us a free week of Hello Fresh, and Jack and Laurie rose to the challenge. Last night’s meal was Pesto Chicken, and it was excellent!

These Orsi cousins are going to be great cooks. They come by it naturally. Their shared set of grandparents loved to cook and did it well. Papa Orsi (Papa Bear – get it?) spent all weekend every weekend thinking about what to cook next. Great-grandfather Orsi loved making his Orsi Special soup every weekend. He required the whole family to stir the pot. (If you ever wonder why Orsis are pot-stirrers, blame Big John. He taught us well.)

But even better was watching the interplay. The laughter, the goofing, the relaxed enjoyment of trying something new together.

Cousins. Ten years apart in age, but close in affection.

I love these guys!

Enlightened Ancestor: Dr. Benjamin West

I can thank my migraines for Dr. Benjamin West.

When I am anxious or don’t feel well, I often do genealogy research to take my mind off things. I have always enjoyed learning about family history, but really got bitten hard by the bug the first time I had cancer, in 1994. I was at home recuperating, on painkillers and other drugs that made concentrating difficult, and I found message boards on AOL that were all about genealogy. And my ancestors were there! I connected with some very distant cousins and compared notes. I started learning more and more about my origins.

It occurs to me that we are all the products of our parents, who are the products of their parents, who were the products of theirs, and so on. Our parents don’t just pass genetics on to us. Even when we disagree about things like politics or religion or how to raise our children, the values of our parents are distilled into us, just like the values of their parents were distilled into them. We find that professions tend to run in families – a  certain branch of the family may tend to be lawyers, writers, preachers, doctors, architects, artists, military, etc.

An obituary notice in a newspaper from 1822 led me to him. He was named as the father of one of my 5th great-grandmothers, a woman whose origins were completely unknown to me before that moment.  The man was phenomenal, and I don’t understand why every generation after him hasn’t continued to hold him up as the pinnacle of the Enlightenment. This guy’s brain was so huge and active I don’t know how it managed to stay confined in his skull.

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Benjamin West, from the Brown University Portrait Collection

Benjamin West was born in Bristol, Massachusetts in March 1730. I think of him as the Stephen Hawking of his day. His accomplishments in math and science are truly remarkable because he was an autodidact – his formal schooling lasted a whopping three months of his childhood. He was poor and had to borrow every book he read until about 1758, when he managed to find some backers to open a dry goods store. A couple of years later, he opened the first bookstore ever to grace the commercial avenues of Providence, Rhode Island. He managed to pay for the books he so desperately wanted by selling them to other people.

He married Elizabeth Smith, daughter of Benjamin Smith, in 1753 when he was 23.  They were married for 53 years and had eight children, only three of whom survived Benjamin. The 1822 death notice for his daughter, Mary Smith West (wife of Oliver Pearce), in a Providence newspaper, alerted me to him. The death notice that mentioned her father was “Dr. Benjamin West of Providence.” Mary West Pearce died in Fayetteville, NC. Her daughter, Eliza West Pearce, married Dr. Benjamin Robinson, that guy from Vermont who tested out that newfangled smallpox vaccine on his little brother and his brother’s friends and basically got run out of Bennington for his efforts. Science is strong in my family!

Benjamin West was a brilliant mathematician and astronomer. His buddies were the founders of Rhode Island College, which later became Brown University. He loved mathematics and astronomy, and conferred with some truly fantastic minds of his day. He published annual almanacs for Halifax, Nova Scotia, and Providence, Rhode Island for nearly 40 years. He didn’t have the formal schooling necessary for good academic chops, though, and before he opened that dry goods and book store, he failed at operating a school. He tutored students privately for all of his adult life.

Astronomical Genius

In 1766, something would happen that ultimately would reverse his fortunes and open some gilded doors for him. A comet appeared in the constellation of Taurus on the evening of April 9. Being a good astronomer, Benjamin took careful measurements. The next day wrote a letter to an astronomer named John Winthrop who was at Cambridge College (now known as Harvard University). He had never met or corresponded with Winthrop, but was so excited about his observation he simply had to share it.

Providence, April 10, 1766

Dear Sir:

For the improvement of science, I now acquaint you, that the last evening, I saw in the West, a comet, which I judged to be about the middle of the sign of Taurus; with about 7 degrees North latitude. It set half after 8 o’clock by my watch, and its amplitude was about 29 or 30 degrees. Nothing, Sir, could have induced me to this freedom of writing to you, but the love I have for the sciences; and I flatter myself that you will, on that account, the more readily overlook it.

I am, Sir, yours,

Benjamin West

He and Winthrop became great friends and continued to write to each other. For the rest of their lives, they would share observations about the night sky.

1769 Transit of the Planets

Johannes Kepler and Edmund Halley figured out how to apply the theory of parallax to determine the distances between astronomical bodies.  With both Mercury and Venus predicted to pass between the Earth and the Sun in 1769, astronomers worldwide were anxious to test the theory. Since this was the first really good opportunity to view the transits of both inner planets since Kepler’s original accurate prediction in 1627 of the 1631 transit, everyone in the field of astronomy was excited. Captain Cook would famously observe the 1769 transit of Venus from Tahiti while on his ill-fated circumnavigation and while bringing European diseases and disharmony to the South Pacific. At the time of the last transit of Venus in 1761, Charles Mason and Jeremiah Dixon, who had just finished their survey of the boundary between Pennsylvania and Maryland, had traveled to the Cape of Good Hope to observe it. All of these men used astronomy as an important part of their lives – navigating the oceans and surveying the land required precise measurements, and measurements started with the stars.

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Telescope used by Benjamin West, at Providence, Rhode Island, to observe the 1769 transit of Venus. Ladd Observatory, Brown University

There was no telescope in Providence in 1769. Benjamin West, Stephen Hopkins (the signer of the Declaration and great-grandson of the Mayflower passenger) and the four famous Brown brothers – they were among the founders of Rhode Island College, later known as Brown University – were determined to see the phenomenon, though, so they managed to import a telescope from England at the incredible expense of 500 pounds.  They set up on the outskirts of Providence. Transit Street in Providence is named after the spot where they viewed the transit on June 3, 1769. There are photos of the telescope on the Brown University website – the school still has it.

benjamin-wests-diagram-of-the-1769-transit-of-venus
Benjamin West’s diagram of the transit of Venus, 1769, from the Ladd Observatory, Brown University

As was his habit, Benjamin West made careful measurements of the transit. He published a tract (and dedicated it to his friend Stephen Hopkins) about the event. A copy of the tract made its way to John Winthrop at Harvard, and on July 18, 1770, Benjamin West – the man with only three months of formal education – was awarded an honorary Master of Arts from Harvard. Here’s the text of the notification letter from John Winthrop:

Cambridge, July 19, 1770

Sir —

I have the pleasure to acquaint you that the government of this college were pleased, yesterday, to confer upon you the Honorary degree of Master of Arts; upon which I sincerely congratulate you. I acknowledge the receipt of your favour, and shall be glad to compare any observations of the satellites.

Yours,

John Winthrop

American Academy of Arts and Sciences: the American Philosophical Society

That same year, Benjamin West was unanimously elected to membership in the American Philosophical Society in Philadelphia – the American colonial version of Great Britain’s Royal Society. He would meet and befriend another author and publisher of almanacs there: a fellow named Benjamin Franklin.

Benjamin West was still primarily a merchant at this time, and the Revolution was on its way. When full-blown war finally arrived, commerce dried up. He went to work manufacturing clothing for the American troops. He continued his studies and his correspondence with the other great minds, though.

Mathematics was Benjamin’s first love. In 1773 he wrote to a friend in Boston of a theorem he had developed to extract “the roots of odd powers” that was probably his greatest contribution to the field of mathematics. That’s right – he discovered a math formula that I can’t even begin to hope to understand, but other really smart people who could math really well understood it and lauded him for it. When he finally explained his theorem to other math geniuses in 1781, the American Academy of Arts and Sciences not only published it in one of their earliest journals but unanimously elected him to membership and awarded him a diploma. It was his second honorary academic degree, and he still supported by only three months of formal education. The theorem caught the attention of the European mathematical geniuses, who, giddy with discovery, also published it. Benjamin West, already pretty cool, became seriously hot stuff.

He didn’t stop at math and astronomical observations, though. One of the biographies I found explained a physics problem he cogitated upon for more than two years in conjunction with John Winthrop and a Mr. Oliver. It had to do with the properties of air in a copper tube that was then put into an otherwise airless container. The qualities of invisible gases – basically, the scientific understanding of the very concept of the physical nature and properties of “air” – were in their infancy. Our ancestor speculated about the attractive and repulsive nature of the tiny particles that made up the matter of air – what we now call its molecules – and how they would behave under different conditions. Gravity, matter, magnetism, and ultimately the behavior of the tails of comets played into his understanding of the question. This is stuff my brain simply isn’t big enough to handle.

Benjamin West’s mind was at the peak of its illuminating brilliance as the world around him heaved. His most important discoveries and writings happened as the American Revolution was about to explode.  By the end of the Revolution, he had returned to academic pursuits. He tutored students in math and astronomy. He still wasn’t rich; despite his prominence in academics he never became particularly wealthy. The well-endowed founders of what would become Brown University had not forgotten their friend, though. In 1786, he was elected to a full professorship there.

For some reason, he did not begin teaching at Brown for a couple of years. Probably because of his honors and his friendship with Ben Franklin and the rest of the gang at the American Philosophical Society in Philadelphia, Benjamin West was invited to teach at the illustrious Protestant Episcopal Academy there. The name of that school is familiar to members of my father’s family.  Although Benjamin West was the direct ancestor of my Arkansas-born mother, my dad, an Irish-Italian kid who grew up in the Philly suburb of Gladwyne, went to school at Philadelphia’s Episcopal Academy while his dad coached its sports teams. (Insert refrain from “Circle of Life” here.)

Brown University awarded Dr. West his first non-honorary degree, his Doctor of Laws, in 1792. He taught mathematics and astronomy there from 1788 until 1799. Then he opened a school of navigation and taught astronomy to seafaring men. Like Carl Sagan and Neil deGrasse Tyson, this man loved to teach other people the wonders of the universe.

I’m proud of him for another reason, too: Benjamin West was a member of an active abolitionist group in Providence.

I’ve found several contemporary biographical accounts for Benjamin West. They are typical of their time: purple prose and flowery metaphors abound. They all reach one conclusion: Benjamin West was a genius. He was a determinedly self-educated man who contributed considerably to the arts of science and mathematics during his lifetime. He was truly a product of the Age of Enlightenment: a self-educated, self-made man whose gifts and prominence considerably exceeded his bank account.

This discovery of my ancestor Benjamin West is exactly why genealogy research is so rewarding. And given the anxiety-provoking events of November 8, I expect to be doing a lot more of it – in between my stepped-up schedule of political activities, that is.


Bibliography:

American Academy of Arts and Sciences, Book of Members  (2016 edition), p. 252. Entry for Benjamin West, elected 1781, Fellow. Residence and Affiliation at election: Providence, RI. Career description: Astronomer, Educator, Businessperson, Book of Members; American Academy of Arts & Sciences, American Academy of Arts and Sciences.

Leonard Bliss, The History of Rehoboth, Bristol County, Massachusetts:  Comprising a History of the Present Towns of Rehoboth, Seekonk, and Pawtucket, From Their Settlement to the Present Time (Boston:  Otis, Broaders, and Company, 1836). Google Books

Bloomsbury Encyclopedia of the American Enlightenment, Entry for Benjamin West (1730-1813), pp. 1096-1097.

Louise Hall, “Family Records: Newby Bible”, New England Historical and Genealogical Register 122 (Apr 1968):  125-128, 125.

Martha Mitchell, “Benjamin West”, Encyclopedia Brunoniana (1993).

John Chauncey Pease, John Milton Niles, A Gazetteer of the States of Connecticut and Rhode-Island:   (Hartford:  William S. Marsh, 1819), 331-333. Biographical entry for Dr. Benjamin West.  Google Books.

Unattributed, “Biography of Benjamin West, L.L.D.  A.A.S.:  Professor of Mathematicks, Astronomy and Natural Philosophy, in Rhode Island College – and Fellow of the Philosophical Society of Philadelphia, &c.”, The Rhode Island Literary Repository Vol I, No. 7 (October 1814):  137-160 (337-360).

Benjamin West Papers; Rhode Island Historical Society Library, 121 Hope Street, Providence, RI 02906.

Worthy of Plants and Society

I confess that yesterday did not go as expected.

I got a text about 1:30 yesterday afternoon from my friend Sarah.  Sarah and I serve on a couple of nonprofit boards together. We get stuff done. She said she needed to ask me something in person. Since she never, ever does that, my heart just about pounded out of my chest.

My mind was racing. Had I said something inappropriate to someone? Had I screwed something up? Was I about to get bad news? Holy shit, what was it? I wanted to vomit.  My heart was beating in my throat. I couldn’t think of anyone I might have offended recently. I couldn’t think of any projects that I’d flaked out on. I needed a Xanax. My eyelid was twitching.

Not Worthy
My Inferiority Complex

Sarah rang my doorbell about 20 minutes later. She wasn’t alone. I could have sworn that I heard my sister’s voice before I opened the door. That was just craptastic. The last thing I wanted was for my sister to be here if Sarah had something awful to talk with me about. I mean, Mom has proof that my younger sister’s smarter than I am = we had IQ testing done when we went to boarding school 40 years ago, so it must be true – and that fact just feeds megadoses of Little Shop of Horrors-level superfood to my inferiority complex. I really didn’t want to be humiliated in front of her….stop it, Anne. Jesus!…I opened the door.

Sarah was there. Susan was there. And so was my mom. Fuck. Sarah was holding a big flower arrangement. What was THAT all about? I wanted to get rid of Mom and Susan so Sarah could talk to me about whatever it was she had texted me about. But before I could even say “come in,” all three of them shouted, in unison, “CONGRATULATIONS!”

Garden Club flowersSarah handed me the flower arrangement. “You’ve just been elected to the Little Rock Garden Club,” she said.

 

Holy mother of meatballs and spaghetti sauce.

 

This garden club is pretty hard to get into. Like, you can’t get into it if you ask. You can’t buy your way in. There are only 70 active members, all of them female. My great-grandmother was in that club, as was my grandmother. My mom and sister are both in the club.

I don’t have a lot of friends in common with them. See, I’ve spent most of my adult life in offices and courtrooms and working long hours. I didn’t have time for book clubs, golf or tennis, coffee klatches, lunching with ladies, or dinners with friends. Even now that I’m not working anymore, I spend long hours in front of my computer and I rarely go out. When I do, it’s usually with my heathen friends, who tend to be focused on other things. I mean, I just don’t run in the same circles as these ladies. I never expected to be invited to join their club.

To get into the Little Rock Garden Club, someone unrelated to you who knows you well has to nominate you without your knowledge, then someone ELSE has to second the nomination, then a secret committee gets a chance to blackball you. And then the whole board gets a shot at saying no.

It seems that the board said yes. It seems that I did not get blackballed in committee. Apparently Sarah nominated me and another friend seconded the nomination.

I have officially arrived in society. Me. The activist. The outspoken freethinker. The agitator. The socialist. The foul-mouthed, overweight, loud, obnoxious, ultra-liberal, Charlie Brown-hating, rabble-rousing…me. I suddenly had tears in my eyes. Dear sweet baby Cthulhu, where did this gift come from?!

I know nobody gives a rat’s ass, and I know that I shouldn’t give one either, but I have felt my whole adult life that I am unworthy of being around “nice” people like the members of this club. For the last two days, my phone has been ringing with congratulations from the people I know in the club. I had no idea I knew so many of them! Maybe I do belong there after all. Maybe this will help heal my imposter syndrome, just a little.

Today, I am suddenly worthy.

I intend to enjoy the hell out of this.

The Truth Behind My English Degree

Fraternity parties, reading and writing. College didn’t consist of much else.

Oh, there were variations on the theme, of course. Maybe instead of Fraternity Row, we headed downtown to one of the bars. Maybe a study group got together to discuss the assignment at the on-campus pub.

I started out in political science. When a Canadian foreign policy professor insulted me in class for being “stupidly southern” – my accent had not yet flattened into the nondescript sound it would have by the end of my college career – I switched to philosophy. Weed and philosophy just seemed to go together, and as a college freshman, I liked weed. The term papers, fortunately, came easily.

Too much of philosophy dealt with religion, though. Kant bored me. Kierkegaard had some good points, but his conclusions disgusted me. Don’t even get me started on Nietzsche and the nihilists. It became hemlock to me. Me, who preferred whisky sours. I felt like a hack pulling an all-nighter to spew existentialist nonsense through my typewriter onto onionskin paper.

At a party at the Beta house just before fall class selections were due, an interesting guy I had just met talked about his passion for history. We drank a hell of a lot of beer that night, and, still hung over on Monday, I signed up for a history major.

History is where all the best stories were, right? Battles, intrigue, betrayal, love stories, revenge, swords, longbows: history had them all. I had a great professor who liked to host parties at his home for his favorite students. We’d go and talk about more history. But why did all of these cultures clash? Over cheese dip and home-made hard cider, the conversations I liked best were the ones that talked about motivation, not just the cold facts.

One spring evening at the history professor’s house, his buddy from the Sociology Department showed up wearing a t-shirt from Belize. Belize had just become independent from Great Britain. (Yeah – now you can tell how long ago this happened.) He spoke passionately about imperialism and colonialism, and I was hooked on a new discipline. I also discovered that Long Island iced teas oiled conversation really, really well.

The next semester, I signed up for every class the Belize guy taught, and I adored his Welsh accent. Anthropology and Sociology ripped my attention away from the details of medieval European wars. Cultural annihilation and tribalism made for much more fertile ground for delving into the mysteries of what motivates people.

Campus was a microcosm of colonialism, tribalism, and cultural annihilation. Some of us resisted the allure to joining Greek tribes; others of us embraced them. None of us would leave the same people we were when we arrived. Intramural rivalries made for every party on the Row outdoing the last. Theta Chi was a very different tribe from Sigma Chi, despite sharing the same last name.

It wasn’t until the spring of my junior year, when I realized that I was writing the same paper for a sociology class that I had written for every other sociology class I had ever taken that I decided I’d had enough. Two days before the end of the drop-add period, I dumped that sociology class and changed my major to English. It was the only major I knew I could complete in two semesters. I still adored that professor with the Welsh accent, though.

I graduated on time, even getting a class in nothing but Kurt Vonnegut novels to count toward my new major. I cranked out papers faster than ever. I soared on the written page. And now when I hung out with the guys at the Fiji House (may it rest in peace), I could talk about any subject under the sun. I had, it seemed, even if only briefly, majored in them all.

On a brilliantly sunny day in May 1984, I got my sheepskin. I had my Bachelor of Arts degree. It claimed to be a B.A. in English, but I knew better. My B.A. in English was actually a B.A. in B.S.

Ah, the humanities of it all.

How Did You Arrive at Non-Belief?

Sometimes I am asked how I came to be atheist. The short answer is that I was born that way.

No one is born with a religious belief system – our parents and others have to tell us the stories and indoctrinate us with their religion. That’s why there are so many Hindus in India, so many Jews in Israel, so many Muslims in Arabia, and so many Christians in America. We are indoctrinated into the religion of our parents. No Buddhist kid surprises his Christian parents with his full-blown understanding of the sutras as soon as he can talk, just like no Christian preschooler tells his Hindu parents that the only way to heaven is to accept Jesus Christ as their personal lord and savior. We all have to be taught religion.

I think some kids are born skeptical. I think I was, and I see those traits very strongly in my oldest and youngest nephews and in my oldest niece. My youngest niece and middle nephew are plenty smart, as is my son, but they don’t have the attitude of “Nuh-uh, you’ll have to prove that to me!” and the excitement inherent in “That’s so cool! How’d that happen?” that the other three do.

DA Presbyterian Church
Presbyterian Church, Des Arc, Arkansas (Source: Kevin Stewart)

My mom is Presbyterian and my dad was Catholic. There was no Catholic church in Des Arc, Arkansas, where I grew up. The Presbyterian Church had been founded by my mother’s ancestors when they first came to Prairie County in the 1800’s, so naturally, that’s where we were taken as kids. The ceiling was pressed tin, and I cannot begin to guess how many times I counted those decorative squares out of sheer boredom.

In Sunday school, we were taught all the usual stories. One of my earliest memories is of sitting in the Sunday school classroom coloring a picture of Daniel in the lion’s den and listening to the teacher explain that God had closed the mouths of the hungry lions so they wouldn’t eat Daniel. I remember thinking, “Nuh-uh. They just weren’t hungry, or there was some other reason.”

By that age (probably by about 6), I already knew the truth about Santa, and had ruined it for my sister and one of our friends. My sister and our friend Mischelle will say how mean I was – truthfully, I think I was just so delighted and excited to have my suspicions confirmed that I couldn’t wait to tell them. They were about 4 or 5 when I ruined Christmas for them forever, and neither one has ever, ever forgiven me.

When I was a little older, I realized that the weekly sermon was supposed to be based on the Bible readings that were part of each church service. I started opening the Bible and reading the verse along with the minister, then reading the passages that led up to it and beyond it. So many times I wanted to raise my hand and tell the minister that he was wrong – if he had read the verses that came just before or just after, he would realize how off-base he was. He was taking the verse out of context and building a brand new story around it, and assigning it meaning it didn’t have.

Then I started reading other parts of the Bible in church just so I didn’t have to listen to the inane ramblings from the pulpit. I came across Judges 19, and at that point I could not accept that there was anything good about these stories at all. A few years ago, I reinterpreted the atrocities of that chapter in a short story set in the modern era. It won a scary short story contest.

Concordant readings and the hymns were excruciating. Eventually, I decided I wouldn’t say or sing the words I thought were silly or that I didn’t agree with. I refused to say out loud that I was a worthless sinner (I didn’t think I was) or that I wanted divine intervention in anything (because I didn’t think it would happen). Then I realized that the whole thing was vapid and insipid. It was just another Santa Claus story.

Illustration by Dori Hartley
Illustration by Dori Hartley

When I was about 9 or 10, I threw a major hissy fit over church. It was a Sunday morning. We were ready to walk out the door for Sunday school and I had had enough. I remember screaming at my mom, telling her that the whole thing was stupid, that God wasn’t real, that God was really mean and horrible, and that going to church was pointless because praying was stupid and the words we were supposed to repeat every week were stupid and made no sense – hey, I was 9 or 10, so everything I didn’t like was “stupid,” right?

My Catholic dad stepped into the middle of my meltdown and suggested that Mom go ahead to church with my brother and sister. He said that he’d have me watch church on television while they were gone. After I calmed down, he started telling me about the Mover of the First Part. (It wasn’t until I got to college that I realized he was teaching me Aristotelian philosophy and basically regurgitating Thomas Aquinas’s apologetic Summa Theologica.) Of course, my question was, “Who made the Prime Mover, then?” Dad didn’t have an answer, but he said we had to watch church on TV since he had promised Mom.

Oral RobertsHe told me that there was a TV preacher named Oral Roberts who started every broadcast by saying, “Something GOOD is going to happen to you!” That’s who we would watch. Sure enough, he turned on Oral Roberts, and sure enough, those words came out of the preacher’s mouth the very first thing.   As soon as the words were said, Dad switched the channel over to a John Wayne movie.

John Wayne Maureen Ohara

Dad and I spent many Sundays watching John Wayne, Jimmy Stewart, and Henry Fonda while mom and my siblings were at church. I developed a great appreciation for Westerns (including the spaghetti variety), and was introduced to all-time favorites like the Cheyenne Social Club and Paint Your Wagon, World War II standards like Mister Roberts and Donovan’s Reef, and straight-up classics like The Quiet Man.

fonda-kelly-stewart-social-club I still had to go to church fairly regularly, but after that I always sat next to my dad, and we always found something to giggle about during the hymns and whisper about during the rest of the service. We made an effort to twist things to the absurd. Having a secret, fun co-conspirator made me feel better about having to go in the first place.

I don’t think Dad was atheist. He may have been agnostic, but I suspect he made Pascal’s Wager, because he always told us to get him a priest if we knew he was dying. Not a Presbyterian minister, even though he eventually joined the church and even became a deacon – he wanted a Catholic priest. As it turned out, my father died very suddenly, and there was no time to get a priest. Atheist me insisted that we call one, though, just to satisfy that need he had – because that’s what he had always said he wanted. It was a matter of respect.

When I was about 12, Mom insisted that I take Catechism classes – part of the training for joining the Presbyterian church, even though I insisted that there was no way I would do that. I dutifully memorized the Bible verses and the doctrinal responses. The Presbyterian Church in Des Arc had a tiny congregation, and I was the only student at that time. I spent more time questioning the sense of the verses and the responses to the doctrinal questions, asking “Why?”, and demanding answers to the unanswerable than anything else. The minister’s answers never satisfied me, mostly because things like “God’s ways are mysterious” and “We aren’t meant to know” are completely unsatisfactory answers to someone whose brain thrives on and revels in knowledge. When I was given an answer that rested on convoluted or circular reasoning, it drove me further away from belief, not closer. I never joined the church.

ASES Green Hall
Green Hall, All Saints Episcopal School, Vicksburg, MS

My sis and I were sent to an Episcopal boarding school for high school. During the course of the curriculum, and especially in our senior year, we had to take a class that entailed reading the Bible and being tested on it. I actually looked forward to having this class, because the priest who taught it, Father John Babcock, was very approachable, friendly, and related well with all of us kids.

Unfortunately, a different priest taught that class my senior year. He was more academic than Fr. Babcock, and had us write long, college-like essays on exams. For the midterm, he asked a question that started, “Why do you think…?” Silly me took the bait. I told him exactly what I thought about whatever the topic was. I got a C, which, if you know anything about perfectionist me, you will understand really upset me. When I went to talk with him about it, he told me that I was wrong, so he couldn’t give me a better grade. I was totally pissed – my opinion was only worth a C because it didn’t match his ridiculous opinion.

fearandtremblingAt Colgate, one of the first classes I took my freshman year was the Philosophy of Religion. Aristotle, Kant, Kierkegaard, Aquinas – this is the class where I read about the Prime Mover and remembered my dad’s explanation from a decade before. None of the explanations that any of the religious apologists offered were satisfactory. The reading selection in that class that hit me the hardest was Kierkegaard’s explanation of the Isaac story in Fear and Trembling. It seemed to me to be the stuff of tortured logic. If religion was the source of morality, then how could Isaac’s sacrifice be morally wrong but religiously right? There was no answer to this except the “leap of faith.” Nope – not only was that answer not good enough, it was ethically reprehensible.

If none of these religious stories and doctrines made sense to me, how could they make sense to other people? WHY did they make sense to other people? I decided to try to find out. I went to different religious services on campus, both Catholic and Protestant. I talked to a friend who went from Colgate to Harvard Divinity School to be a rabbi. (He told me a few years later that the rabbi thing didn’t work out, because anyone who pays attention in Divinity School ends up atheist. He’s a doctor now in Springfield, Massachusetts.) I spoke with a cousin who is a Presbyterian minister. I’ve spoken with friends who have strong faith.

When I ask people why they believe, they tend to get defensive instead of explaining their rationale. My asking them why they believe is not meant to be antagonistic – I really want to know, because to this day I don’t understand why normally rational, compassionate people would buy into this whole faith thing. “You’ve just got to believe,” they tell me. No. No, I do not.

My mother once remarked that because I went to Catholic and Episcopalian services, I must like the ceremonial flavor of the more ritualized  “high church” sects. I wasn’t going to church so I could get religion. I was going to try to figure out what other people got out of it. What I concluded was that the ritual seems to calm and comfort the people who attend these churches. Ritual is comforting. We know what to expect, we know what we are supposed to do. Ritual, like meditation, has a calming effect on the human psyche.

Rituals need a purpose, though, and I have never found purpose in a purely religious ritual. I see the point of the ritual in a wedding. I can see the point of ritual when it comes to memorial or funeral services. I see the point of other rituals that mark life transitions, like the naming of a baby or graduation or the passage to adulthood. I understand why human beings want these rituals to formalize life transitions. It doesn’t mean they are any less real if there is no ritual, but it does recognize the transition publicly, and we all want our major life changes to be recognized by others. Recognizing those life transitions is one of the main reasons I got ordained with the Church of the Flying Spaghetti Monster and filed my credentials with the Pulaski County Clerk. Those rituals need to be recognized regardless of religious persuasion or non-belief.

When I got married, I agreed to a church wedding. Mostly that was because a church wedding was important to my beloved mother-in-law, who has a very strong faith. She knew this was the only wedding either of her children was likely to have, and it needed to be right for her. Skip and I would have been perfectly happy – and just as married – to have a judge say the words and sign the certificate on our front porch, followed, of course, by a kegger for our law school buddies. Instead, we were married in a giant church and had a reception at a country club.

We had our child baptized for the same reason – not because I wanted to do it, but because it was important to his grandparents. We took him to church when he was about 5 or 6 because we thought he needed to have had that experience. In retrospect, that was an exercise we didn’t need to put him through. I enjoyed the young adult Sunday school class that we went to there, though, and a few of those classmates I still call friends.

I’ll never forget the Sunday the minister of that church decided to teach our class. We were reading something attributed to Paul, and I was challenging at least half of what the blessed apostle wrote.

“Good! It’s good to question your faith!” the minister said to me, and the entire room erupted into laughter. My Sunday school classmates all knew I was atheist, but evidently word had not filtered up to the pulpit.

“I’m not questioning my faith,” I answered. “I’m questioning yours.”

So, I never “arrived” at non-belief. Truthfully, I didn’t have to. I never found a reason to leave non-belief in the first place.