GREAT MINDS

sion and reinforcement, uplifted by the energy and excitement of shared belief. Ernestine L. Rose: Beginning in 1850, Rose helped orga- nize the national women’s rights conven- tions that were held yearly after the 1848 Seneca Falls meeting. As the women’s Freethinking Rebel rights movement grew, in part because of the great success of her speeches at the yearly conventions, Rose became one Carol Kolmerten of the most important speakers in the movement and the one the newspapers labeled as “the most eloquent.” he editor of a small Maine news- Despite her importance, Rose is per- paper wrote “It would be shame- haps the most forgotten of the women’s T ful to listen to this woman, a thousand times below a prostitute.” A minister in Charleston, South Carolina, Ernestine L. Rose forbade his congregation to heed “this 1810–1892 female devil.” The object of this scorn was Ernestine L. Rose, one of the major Background Born Ernestine Potowski, daughter of an Orthodox intellectual forces behind then women’s rabbi in the ghetto of Piotrkow, . Rebellious rights movement in nineteenth-century since age five, she rejected Judaism, left home, America. traveled, and, in England, became an advocate of The Schlesinger Library, Radcliffe Institute, Harvard University ’s socialism. Emigrating to the United Rose spent more than four decades States in 1836 with her husband, jeweler William arguing for women’s rights and against Rose, she quickly emerged as a fiery , legal and social restrictions on women. women’s rights, and abolition lecturer. vate property and organized religion and Born in Poland in 1810 of Jewish parents, Achievement the importance of education, freethought, Rose was one of the earliest women to give public Rose chafed at her father’s religion at an and women’s rights. Her first and most lectures in the United States, following Frances early age. Leaving home at seventeen, she (Fanny) Wright (1795–1852). Despite her Polish important early platform was close to first traveled to Berlin, where she is reput- accent and relentless manner, Rose became a home—the annual New York City Thomas marquee speaker who helped draw thousands ed to have invented a chemical paper to Paine birthday celebration. There, amidst to women’s rights, antislavery, and freethought perfume apartments (“Cologne waters”), her freethinking friends, Rose joined the events. Throughout her public life she espoused a then sailed to England. In England Rose consistent platform of atheism, freedom of thought, men every January 29, making toasts quickly became enamored with the ideas of equal rights for women, and the abolition of slavery. and giving speeches on the “superstition” Notable Work socialist Robert Owen. At an Owenite meet- inherent in Chris tianity. In 1853, she was Rose is known to history primarily as a speaker on ing she met her future husband, William the women’s and antislavery movements. selected president of the New York Paine Rose, and together they came to the New One of her freethought speeches, “A Defense of Society, a first-ever accomplishment for a Atheism,” was preserved in pamphlet form by World in May of 1836 as reformers. woman in any Paine group. Boston freethought publisher J.P. Mendum. Within months, Ernestine Rose had Accolades By the early 1850s, Rose was increas - begun speaking to groups of New Yorkers Returning to England in 1869, Rose was befriend- ingly dedicated to the intertwined issues about “Mr. Owen’s system,” while her ed by leading British freethinkers. Atheist Charles of women’s rights and free thought. She Bradlaugh and freethinking cleric Moncure husband opened a jewelry repair shop to believed, as Robert Owen had before Conway spoke at her husband’s funeral in help support her speaking efforts. Rose’s 1882. She became close to Bradlaugh’s daugh- her—until he converted to Christian first cause during her first winter in New ter and biographer, Hypatia Bradlaugh Bonner. mysticism in his old age—that the devel- Freethought firebrand George Jacob Holyoake York City was the Married Woman’s opment of organized religion and the spoke at Rose’s graveside ten years later. Property Act—she gathered signatures to Fitting Epitaph capitalist economic system were the pass legislation that would allow married “But for the fact that such genuine reformers are major causes of women’s inferior sta- never suitably appreciated in their days and gen- women to retain their property after mar- tus. But Rose, unlike Owen, understood eration, she would now be the most popular, as riage. At a time when almost no woman from the context of her life how a simple she has long been the best, female lecturer in the spoke in public, Rose spent her first United States.” —Rabbi Jonas Bondi, May 1869 change of economic systems would not decade in the United States writing and Note alone liberate women. Women needed, Annie Laurie Gaylor, ed. Women Without Super- lecturing throughout the country on tra- she believed, to work together in con- stition (Madison, Wis.: FFRF Inc., 1997), pp. ditional Owenite concerns: the evil of pri- 63–72. certed and unified action. They needed Carol Kolmerten is a professor of a gathering much like the Paine cele- English at Hood College, in Fred erick, brations, a unifying space, as it were, Maryland. Her biography of Ernestine that would provide them with the moral Rose, The American Life of Ernestine L. equivalent of evangelical rivals. Isolated Rose, is now available from Syracuse women could come together for conver- University Press.

53 http://www.secularhumanism.org summer 2002 rights activists; today virtually no one sional men who were out for individual on immigrants’ rights—when Rose sud- knows her name. She is, to use Virginia gain to the detriment of societal benefit. denly told Anthony that she had heard Woolf’s words, “a stranded ghost.” Her The only professional Rose did not lam- her friend, women’s rights activist Lucy disappearance from history is telling: not baste was the schoolmaster, a figure that Stone, express prejudice against grant- only was she scorned by newspaper edi- typically was the subject of ridicule. ing to foreigners the rights of citizen- tors and Southern ministers, but she also The morning before Rose’s final talk, ship. It was a subject that Rose, who was isolated from and sometimes ignored the two women attended the Baltimore was not yet a citizen, felt strongly about. by the very women and men with whom Universalist Church to hear a sermon Anthony, unable to believe any- she shared reform platforms. Rose was on “Woman’s Sphere,” where they thing bad about ,1 expressed an “other” in a movement of others—an heard that women should have rights disbelief that she would say such a outsider in a group of women who banded but should not have equal rights with thing. Rose countered by saying that together against oppression. She looked men. The morning sermon influenced Anthony was blinded by “that clique of and sounded different from the other Rose’s evening talk in the Committee Abolitionists.” Anthony felt compelled women: she spoke with a foreign accent; Room of the Maryland Institute, where to defend Stone, asking Rose “Is there she was outspoken; she was ironic. she spoke of “Charity,” or rather the not one in the Reform ranks, whom you Even more significant, Rose was a lack of it as expressed in sectarian- think true, not one but whom panders to professed freethinker. In a movement ism and in the “monstrous cruelties” the popular feeling?” that drew much of its moral and intel- perpetrated by dogmatic clergymen. Rose answered that she could not lectual energy from appeals to Christian Rose ended her speech by reviewing the help it: “I take them by the words of piety, the combination of Rose’s athe- morning’s sermon and then imploring their own mouths. I trust all until their ism, her Jewish and Polish background, her listeners to ensure that there could own words or acts declare them false her foreign accent, and her outspoken never be a time again when “priestly to truth and right.” Yet, such forthright ways made her an obvious target for bloodhounds” would have permission words caused anguish for Rose. She antagonistic newspaper editors and to “hunt down and mercilessly butcher tried to explain her misery to Anthony: ministers who wanted to prove how those who may simply differ from them “No one can tell the hours of anguish radical and wrongheaded the women’s in opinion.” Anthony called her speech I have suffered, as one after another I rights movement was. But the blunt a “glorious” one and was immensely have seen those whom I had trusted, daughter of Eastern European culture pleased that, even though the hall seat- betray falsity of motive as I have been also caused discomfort and unease for ed about five hundred people, hundreds compelled to place one after another on those within the movement. Rose acted were unable to get in because all the the list of panderers to public favor.” as a kind of barometer for the reformers; seats were sold. Ten years younger and far less cyn- she registered their anti-Semitism, their Local papers noted Rose’s power- ical, Anthony responded: “Do you know anti-immigrationist sentiment, and their ful oratorical style. The Baltimore Mrs. Rose, that I can but feel that you unconscious racism. Rose’s story is thus Repub lican and Argus praised “Mrs. place me too on that list.” Rose hesitat- a story outside the standard narrative of Rose’s Lecture” as “forcible, nay truly ed, implying that Anthony was correct. the struggle for women’s rights. eloquent,” though they did not neces- Their talk ended with Rose acknowl- sarily agree with everything she said. edging that she was often in despair * * * “We had,” they wrote, “what we do over friends and colleagues whom she Let me give you just one small example not hesitate to speak of as the highest perceived as changing, chameleonlike, of Rose’s activities and words. In early gratification, in listening to the lecture before her eyes. April 1854, Ernestine Rose and her friend delivered at the Temple last evening, Anthony’s response reflected both her and colleague Susan B. Anthony traveled by Mrs. Ernestine L. Rose, of New York conciliatory nature and also her distance to Baltimore where Rose began a series on the ‘Education and Social Position of from Rose: “It filled my soul with anguish of four lectures. In their first few days in Woman,’ as we are sure the audience to see one so noble, so true, even though I Baltimore, Anthony engaged the lecture generally must have had. Not that they, felt I could not comprehend her, so bowed halls where Rose would speak and put any more than we, necessarily, coincid- down, so overcome with deep swelling notices in the Baltimore newspapers. ed fully with the lady in all her positions, emotions.” Anthony explains with great Rose spoke to somewhat limited but because of her forcible, nay, truly insight: “Mrs. Rose is not appreciated, crowds while Anthony fussed over the eloquent style of oratory.” nor cannot be by this age—she is too number of tickets that they had sold— The nine days that Rose and Anthony much in advance of the extreme ultraists only fifty-four on April 4—while giving spent in Baltimore allowed them time to even, to be understood by them.” away some sixty free tickets. In her first talk as well. Anthony’s detailed diary Anthony’s perceptions reveal both two speeches, Rose talked specifically on reports a number of intense discussions Rose’s greatest virtue and greatest women’s rights: the first was a familiar that reveal a great deal about Ernestine flaw: her inability to compromise. As speech for Rose, on women’s lack of edu- Rose’s idealism and her inability to an outsider, Rose registered the bigotry cation, and the second outlined women’s compromise or to excuse friends’ and that infused even the women’s rights lack of legal and political rights. Rose’s colleagues’ flaws. On April 9, Anthony movement. When she heard what she third speech was on “the root of evil”: recorded that she and “Mrs. Rose” were perceived as prejudice, she spoke out; men’s greed to acquire that allowed them talking about the “Know-Nothings”— she did not suffer fools, even if they to enslave others, to keep others from the conservative group that promoted were friends, gladly. Her differences in having a “self.” Rose criticized profes- Bibles in all classrooms and limitations language (accent) and her appearance

free inquiry http://www.secularhumanism.org 54 (her long, unbobbed, curly hair) were almost alone in her opinions about spiritu- illness make her mind feeble, that she obvious, but less obvious was Rose’s al matters. Concluding their Phila delphia wrote into her will that her executors overwhelming need to change the world visit, Rose and Anthony dined again at “shall not permit my body to be taken in the public sphere even if it meant the Motts, where the table conversation into any chapel or church” after death. ignoring the “bonds of friendship” that turned once again to Spiritu alism. On the She also arranged for a friend to be sustained so many women. “unbelieving side” were Ernestine Rose with her during her final illness lest she Perhaps Rose’s relationship with her and only one other, who assumed “the be “invaded by religious persons” who husband, William, her constant source of spirit inseparable from the body.” On the might make her unsay the convictions emotional and financial support, left her other side were the rest of the party—the of her whole life when her brain was less in need of female friendship and more Motts, Sarah Grimké, and Anthony her- weakened. able to focus on speaking than the hus- self, who reasoned that “If it is be true Ernestine Rose did not recant. At bandless Anthony and the badly married that we die like the flower, leaving behind Brighton for the fresh air and sea, Rose Lucy Stone. Or, perhaps, she rightly reg- only the fragrance . . . what a delusion has suffered a stroke on August 1, 1892, istered and refused to excuse intolerance the race ever been in—what a dream is dying three days later. An attendant (anti-immigrationism, anti-Semitism) that the life of man.” and doctor looking over her made sure others, who perceived their biases as As is evident from Rose’s reaction to her wishes were carried out; she was in “natural,” were unable to record. the séance, there was not one spiritual her death, they assured us, “untroubled Whatever her motives, Rose was bone in her body. She was a complete by any thoughts of religion.” clearly a woman with no mind to com- materialist. Given that she was living in Surely Susan B. Anthony was, indeed, promise, no manner of conciliation. It is a world where the rationalism of a Tom correct: Rose could not be appreciated not surprising, then, that her reception in Paine was growing increasingly out of in her own time. I would argue that we both her time and in our own has been so style, it is little wonder that even among need to become reacquainted with her negative: nothing is more fearsome than her friends, Rose was always and forev- sharp tongue, her ready wit, and her a sarcastic, idealistic woman who talks er “too much in advance.” passion to the cause of justice. We might straight and appears to need no one. even be ready to appreciate her. * * * * * * Ernestine Rose continued working for After the Baltimore lectures were over, basic rights for all human beings for Note Rose and Anthony continued on to sixty years. As her death approached, Philadelphia, to the home of women’s she was so determined not to forsake 1. See Lois Porter, “Lucy Stone: Woman of Firsts,” FI, Winter 1996/97, rights activist . While in her beliefs and to prevent any recan- pp. 41–44. Philadelphia, the two women spent the tations of her life’s work should an evening observing Rose’s friend Charlotte Crowell be hypnotized by a spiritualist. Spiritualism, the quasi-religious Comments at the Women’s experience where participants spoke to the dead, was greatly in fashion in Rights Convention the spring of 1854. Many other popular At the Seventh National Women’s Rights Convention, held in New York in November, figures involved in reform movements— 1865, Ernestine Rose used these words to respond to a male heckler that equality of the , the Grimké sexes was contrary to Scripture.—Eds. sisters, , and even Do you tell me that the Bible is against our some useful employment. If he asks you to give Tribune Editor Horace Greeley—had rights? Then I say that our claims do not rest to churches (which means to himself) then be come converts to Spiritualism in the upon a book written no one knows when, or ask him what he has done for the salvation of early 1850s, in the wake of the famous by whom. Do you tell me what Paul or Peter woman. When he speaks to you of leading a 1848 “Hydesville rappings.” There, says on the subject? Then again I reply that virtuous life, ask him whether he understands two pre-adolescent girls claimed they our claims do not rest on the opinions of any the causes that have prevented so many of one, not even on those of Paul and Peter, for your sisters from being virtuous, and have heard sounds made by a spirit called they are older than they. Books and opinions, driven them to degradation, sin, and wretched- “Splitfoot.” Brought to New York City, no matter from whom they came, if they are ness. When he speaks to you of a hereafter, tell they gave public exhibitions where they in opposition to human rights, are nothing but him to help educate woman, to enable her to said they communicated with the dead. dead letters. . . . live a life of intelligence, independence, virtue, Anthony’s account of Rose’s response “. . . Sisters, . . . I entreat you, if you have and happiness here, as the best preparatory to this fashionable parlor-Spiritualism an hour to spare, a dollar to give, or a word step for any other life. And if he has not told is amusing and telling. Anthony relates to utter—spare it, give it, and utter it, for the you from the pulpit of all these things; if he that, after Charlotte Crowell was put to elevation of woman! And when your minister does not know them: it is high time you inform sleep, “Mrs. Rose took her by the hands asks you for money for missionary purposes, him, and teach him his duty here in this life.” and said ‘Charlotte! Look at me!’ very tell him there are higher, and holier, and nobler missionary purposes to be performed sternly—Mrs. C seemed not to be able — , Susan B. at home. When he asks for colleges to educate Anthony, and , to open her eyes or control her [move- ministers, tell him you must educate woman, Eds.; The History of Woman Suffrage ments] but Mrs. Rose will have it that she that she may do away with the necessity of (Susan B. Anthony, publisher, 1881) Vol. practiced deception.” ministers, so that they may be able to go to 1, pp. 661–663. Even within her circle, Rose was

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