recent acquisitions – Page 5

Women’s History Month 2022

We join the Library of Congress, National Archives and Records Administration, National Endowment for the Humanities, National Gallery of Art, National Park Service, Smithsonian Institution and United States Holocaust Memorial Museum in commemorating and encouraging the study, observance and celebration of the vital role of women in American history by celebrating Women’s History Month.

The Feminine “Math-tique”

by Rachel Bohlmann, American History Librarian and Curator

A lot of recent attention has been paid to the disparity between the numbers of men and women in STEM (science, technology, engineering, and math) fields. Concomitant differences in professional status, pay, and influence, from Silicon Valley companies, to academic departments, to classrooms, are also part of this discussion. It echoes debate by second-wave feminists more than 70 years ago.

In honor of Women’s History Month, Rare Books and Special Collections highlights a new acquisition about women and STEM: The Feminine “Math-tique” by mathematician and psychologist Lynn M. Osen (1920-2003). In this 1971 article, Osen applied Betty Friedan’s idea of the feminine mystique to ways in which women and girls’ potential as mathematicians and ambitions in math-related fields were suppressed and funneled away into the social sciences and humanities. In The Feminine Mystique (published in 1963) Friedan had shown how social expectations and structures established heterosexual domesticity as the singular ambition for post-war American women (particularly white women), to the exclusion of education or professional expertise. Osen finds similar gender-fueled pressures against women and girls in math. “The mathtique,” Osen observes, “perpetuated the idea that mathematics in its various guises is a male domain.” (p. 2)

Like Friedan, who had articulated an unnamed problem experienced by middle class housewives in the post-war period, Osen identifies a similarly unnamed problem in the field of mathematics: how it had become defined as masculine and inimical to women.

“[Mathtique] encourages the socialization process which reinforces and promotes this assumption. It also serves to perpetuate the destructive and pervasive myths concerning women’s aptitudes, accomplishments and ambitions in mathematical endeavors. It breeds and institutionalizes graceless jokes and stereotypes about the helpless, checkbook-bumbling female, the mindless housewife, the empty-headed husband-chasing coed, the intuitive (but illogical) woman who ‘hates arithmetic.'” (p. 2)

To break down the feminine mathtique Osen analyzes the social science and education literature of the previous decade, whose authors had begun to notice that girls and young women were not equally represented with their male peers in math and science study. Answers to questions about the causes of this disparity became part of the Cold War between the United States and the Soviet Union. In 1957 the USSR had launched Sputnik, the first artificial satellite. The Soviets’ bold breakthrough into space elevated anxiety in the US about Soviet military capabilities into a scientific and technological race as well. As American schools beefed up their math and science curricula to fight this new Cold War front, however, educators and scholars noticed that girls and young women were largely absent from the surge for math and science expertise. The disparity was alarming for the waste of brain power and potential competitive advantage against the USSR. It also became a political embarrassment, as comparative studies of the two nations uncovered no obviously similar gender differences in the USSR.

Osen uses the Soviet example to argue that cultural and social differences, not innate abilities, caused women and girls to lag behind men and boys in math. She cites a 1966 British study of women in the Soviet economy in which Russian educators reportedly expected girls and women to perform as well as their male counterparts in math and science. This confidence in female students, the report concluded, “appears to be borne out by the academic records of students . . . the performance of girls was comparable to that of boys in mathematics and physics.” (p. 7)

Osen also uses an historical argument to show that gender differences in mathematical abilities were not innate but contingent. She compares the number of women awarded doctorates in mathematics at the University of California at Berkeley from 1920 to 1949, and from 1950 to 1968. In the post-war period (the “mathtique” era), the percentage of women awarded doctorates in mathematics decreased by nearly half (from 10-11% before 1950 to 5-6% after 1950). Likewise, the percentage of women on the faculty plunged from 20% in 1928-29 to zero in 1968-69. She notes dryly that women did not suddenly lose their abilities to study advanced mathematics after World War II; other factors—cultural expectations, psychological conditioning—were in play (pp. 6-7). Osen concludes that “there is no scientific evidence that any inherently female characteristic enfeebles one as far as intellectual activities are concerned. . . . In countries, cultures, times and intellectual climates in which women have been encouraged to develop their potential, they have obliged by doing so. They can do so again.” (p. 11)

Osen followed this article three years later with Women in Mathematics (1974), a history of “the impact women have had on the development of mathematical thought,” and further dispelling mathtique’s distorted narrative. She included an abridged version of The Feminine “Math-tique” as the book’s concluding chapter.

Two Years On, and Over 150 Years Ago

by Anne Elise Crafton, Ph.D. Candidate, Notre Dame’s Medieval Institute

Reflecting on the last two years of the COVID-19 pandemic, one can find historical parallels. A recent addition to the Hesburgh Library, a collection of Harper’s Weekly magazines from the 1850s to the 1890s, reveals that late-nineteenth century Americans were also worried about how to stay safe during epidemics. The magazines document events during turbulent periods of American history: the Civil War, Reconstruction, and multiple epidemics. Numerous articles, cartoons, and advertisements reflect widespread concerns for how best to combat national health crises.

In 1858, a group of rioters attacked a hospital, known as “The Quarantine,” that held patients with smallpox, yellow fever, and cholera; at least two men died. The rioters feared that the quarantined patients represented a threat to the local community rather than necessary protection, as it was believed that disease spread through a miasma in the air.

Since bacteria had yet to be discovered and cures were not readily available, others looked to make a profit from those desperate to stay well. One 1864 advertisement for “Dr. T.B. Talbot’s Medicated Pineapple Cider” suggests that consumers snuff pineapple cider to cure the influenza. The fine print notes that customers might have to wait six months before being cured.

In 1879, America attempted to combat the rising cases of yellow fever by creating a National Board of Health, which ceased operations by 1884 due to various funding and operational issues.

Despite these ups and downs it is also clear that in the midst of national anxieties, people found joy in life. For instance, each edition of Harper’s Weekly included a section of new chapters of ongoing novels. One of the most popular authors to publish a chapter-a-week was Charles Dickens, whose novels featured prominently in Harper’s Weekly.

The newspaper also frequently printed stories from far-off places; the images provided a taste of the world beyond America for those unable to travel.

Advertisements for the latest Parisian fashions, recipes for the at-home chef, and poetry accompanied news of politics and warfare. During the height of the Civil War, one cartoonist took a break from political imagery to joke about the ever-widening skirts of women’s’ fashion.

The Harper’s Weekly collection reminds us that while many things have changed and some haven’t, we have always found ways to endure.

COVID Policy Update: For fully vaccinated Notre Dame faculty, staff, students and visitors, masking is now optional indoors on campus. Those students, faculty, staff and visitors who are not fully vaccinated must wear masks inside campus buildings, including in Rare Books & Special Collections spaces. Anyone who would prefer to wear a mask in any setting is welcome to do so.

Seamus Heaney’s translation of Henryson’s “The Testament of Cresseid”

by Anne Elise Crafton, Ph.D. Candidate, Notre Dame’s Medieval Institute

In addition to his original works, the Irish poet Seamus Heaney (1939-2013) is also known for his adaptations of ancient and medieval literature. The most famous of these is his translation of the Old English epic Beowulf, but he also adapted a lesser-known medieval poem, The Testament of Cresseid.

The Testament of Cresseid was composed by the 15th-century Scottish poet, Sir Robert Henryson. He was a part of a group of writers dubbed “The Scottish Chaucerians,” for their love of Geoffrey Chaucer (d. 1400), the author of The Canterbury Tales, a poem in Middle English. The Testament of Cresseid was Henryson’s direct response to Chaucer; in fact, it was meant to be a sequel to Chaucer’s Troilus and Criseyde, one of the first poems to use rhyme. This epic poem tells of the tragic love story of two Trojan youths during the Trojan War. Despite their love, Criseyde is given to the Greeks as a prisoner of war and takes another lover, the Greek warrior Diomedes. While Chaucer’s account ends here, Henryson adds a cruel fate for Criseyde: Diomedes abandons the beautiful Cresseid. The Trojan maiden cries out to the goddess of love, Venus, about her poor luck in love, but the goddess vengefully strikes her with leprosy and blindness. Cresseid goes to live among the beggars by the city gate, where the noble Troilus passes by; however, due to her blindness she cannot see him, and due to her deformity, he does not recognize her. Eventually when they do recognize each other, Cresseid regrets her treatment of Troilus and gives a mournful soliloquy then dies shortly afterwards.

Henryson’s poem was written in Middle Scots. This language, confusingly known as Inglis (English), is not the same as Middle English. Middle Scots was informed heavily by Irisch (i.e., Scots Gaelic not Irish) and maintains unique spellings such as substituting quh- for wh-, and ane for one, an, or a. For example:

Henryson’s Middle Scots (15th c.)

Ane doolie sessoun to ane cairfull dyte Suld correspond and be equivalent: Richt sa it was quhen I began to wryte This tragedie…

Heaney’s Modern English (21st c.)

A gloomy time, a poem full of hurt Should correspond and be equivalent. Just so it was when I began my work On this retelling…

Seamus Heaney cites three motives for his translation which distinguish it from others: the “advocacy for the work in question,” a “refreshment from a different speech and culture,” and “the pleasure of writing by proxy.” However, Heaney also admits in the preface that when he went to translate the poem, despite these grandiose motives, he found himself already stumped by the opening scenes. Both the complexity of Middle Scots and the phonetic power of Henryson’s verse were difficult to render into modern English, especially if Heaney wanted to retain the essence and feel of the original. However, the Middle Scots reminded Heaney of the Ulster-dialect of his family and as he continued his translation, he found himself “entirely at home” with Henryson’s poetry.

The Hesburgh Library owns the 2004 de luxe edition of The Testament of Cresseid signed by Heaney and illustrator Hugh O’Donoghue. Hugh O’Donoghue is an English artist known for exploring the universality of the human experience – a theme fitting for a poem so interested in love, loss, and fate. The deluxe edition does not include the Middle Scots text next to Heaney’s translation, unlike other editions. This situates Heaney as the sole access to the medieval past.

O’Donoghue’s paintings give the harsh poem an unexpectedly ethereal quality. The reader can revel in Cresseid’s legendary beauty, brought to life by O’Donoghue, and shudder at what she becomes in the end. By pairing O’Donoghue’s compelling art with Heaney’s translation, the edition fundamentally changes the experience of the poem. Altogether, the project expands beyond translation and continues a cycle of storytelling that transcends multiple languages, nationalities, and poetic traditions: Chaucer’s 14th-century English imagination of a mythic Mediterranean past, Henryson’s 15th-century Scottish response, and a 21st-century exploration of art, poetry, and memory by an Irish poet and English artist.

Oliver Twist — An Affordable Edition

by Daniel Johnson, English; Digital Humanities; and Film, Television, and Theatre Librarian

The Household Edition of Charles Dickens was a new, quarto-sized version of the novelist’s works published by Chapman and Hall starting in 1871, after the author’s death, answering “calls for a truly popular and affordable edition of Dickens that were being voiced even before Dickens’s death” (Louttit 2014, 323). Like the novels in their original run, the Household Editions were printed both serially (either weekly or monthly) and as whole volumes. The whole-volume printings were themselves subject to “two methods of volume release: the distinctive green cloth and gilt boards (which adorn many of the volumes in circulation today) at 4s., and a cheaper ‘stiff paper wrapper’ priced at 3s” (2014, 326).

The history of the Hesburgh Library’s recently-acquired volume is not clear, but if it was originally purchased in whole volume form, it is a curious one — it does not bear “distinctive green cloth and gilt boards,” and for good reason. It is a Sammelband, seamlessly binding the Household Dickens Great Expectations together with Oliver Twist. The other method of whole volume distribution, via “stiff paper wrapper,” means the book would have come with no cover, making it cheaper to purchase but also enabling the book owner to order custom book binding. In either case, whether obtained serially in parts or as whole volumes, the book was bound by custom order, as can be further confirmed by the stamp on the back cover, “Bound by W. Drewett, Printer, Binder, Stationer.” Why a person might join together two Dickens novels with no apparent contiguity (Oliver Twist was the first book in the Household Editions, Great Expectations in the middle, and the novels were originally published decades apart) would be a worthy subject of exploration.

Title page, with frontispiece: “The evidence destroyed”.

The first page of Chapter 1, headed with an illustration of Oliver asking for more, while the boys around the table lick their fingers, their spoons, or their empty bowls.

In more general terms, collecting witnesses of the Household Edition can help scholars make comparative analysis against the volumes printed during the author’s lifetime (such as the handsome, two-volume first edition of Our Mutual Friend which the library purchased in 2016). Indeed, the Household Edition is receiving renewed attention, particularly for its visual content. By the late twentieth century, it had become commonplace to read Dickens as inextricable from his original illustrators – George Cruikshank, Hablot Knight Browne, and Phiz – which is logical enough. Many period readers would have closely tied the novels to the caricature-like images of these artists.

But approbation was not universal. As Chris Louttit shows, many who wrote on Dickens in the late nineteenth century “preferred instead the more realistic and less emblematic productions of the generation of artists including Fred Barnard, Charles Green and James Mahoney” who adorned the Household Edition (Mahoney was illustrator of the Household Oliver Twist) (2019, 150). Indeed, one Victorian critic, Edwin Pugh, claimed the original illustrations “are as unlike the creations of the Master’s brain as a painted, stuffed wax effigy is unlike the warm, breathing body of a beautiful woman or man” (ibid). Much could be made about the reading of the text based on the visual commentary available to readers at a given period.

The Household Edition of Oliver Twist (and Great Expectations) joins over a hundred other Dickensian special collections holdings of various kinds in the Hesburgh Library, including a Cruikshank-illustrated first edition of Oliver Twist, with a fireside plate “canceled in later issues.”

Title page and frontispiece of *Great Expectations* ‘with thirty illustrations by F. A. Fraser.

Sources consulted:

Louttit, Chris. 2014. “‘A Favour on the Million’: The Household Edition, the Cheap Reprint, and the Posthumous Illustration and Reception of Charles Dickens.” Book History 17 (1): 321-64. http://doi.org/10.1353/bh.2014.0013

—–. 2019. “Boz without Phiz.” In Reading Dickens Differently, 149-64. John Wiley. https://doi.org/10.1002/9781119602262.ch8.

Seventeenth Century Dominicans Supporting the Doctrine of the Immaculate Conception

by Alan Krieger, Theology and Philosophy Librarian

The Hesburgh Libraries has just acquired a rare, early modern compilation of works by four authors from the Dominican Order supporting what was then the still controversial doctrine of the Immaculate Conception, which holds that the Virgin Mary was free of original sin from the moment of her conception. This doctrine was not elevated to the status of dogma until 1854, when Pope Pius IX issued his bull, Ineffabilis Deus.

The volume, Monumenta dominicana: ex quatuor auctoribus Sacri Ordinis Praedicatorum qui pro Immaculata Virg. Conceptione ex professo scripserunt (Lovanii, 1666), was compiled by Pedro de Alva y Astorga and features the earliest appearance in print of Tommaso Campanella’s De Immaculata Conceptione. Campanella (1568-1639), a philosopher, theologian and poet, was known as a strong supporter of Galileo during the latter’s first trial; Campanella’s astrological speculations and opposition to the authority of Aristotle led to his prosecution by the Roman Inquisition in 1594. He was confined to a convent until 1597.

Other writers in this compendium include Ambrogio Caterino Politi (1487-1553); Vincenzo Giustiniano Antist (d. 1599), and three sermons by Guillaume Pepin (d. 1533). Interestingly, the Dominicans (including Thomas Aquinas) had mostly opposed the doctrine during the Middle Ages, but by 1431 the Council of Basel declared Mary’s Immaculate Conception “a pious opinion” consistent with faith and Scripture and in the 16th century, the Council of Trent—while not making a definitive pronouncement on the subject—exempted her from the universality of original sin.

We have found only one other North American holding of this title.

A 17th Century Look at Christians in the Middle East

by Alan Krieger, Theology and Philosophy Librarian

Hesburgh Libraries has just acquired a rare early modern title on the Christians of the Middle East, La Turquie cretienne, sous la puissante protection de Louis le Grand, protecteur unique de cristianisme en Orient (Paris, 1695), by “M. de La Croix”, secretary to the French embassy in Constantinople.

The first three parts of the work examine the churches of the Greeks, the Armenians, and the Maronites. The fourth part includes several accounts of various contemporary events, such as the martyrdom of a Greek boy named Nicholas in Constantinople and the story of a French-sponsored seminary and college built for the education of Oriental Christians.

This book provides a fascinating look into the lives of Middle Eastern Christians living under the rule of the Ottoman Empire in the seventeenth century. We have identified only five other North American library holdings of this work.

Presenting Profane Authors as Proto-Christian Writers

by Alan Krieger, Theology and Philosophy Librarian

Hesburgh Libraries has recently acquired a rare and rather provocative four-volume set, Le Libertinage Combattu par le Témoinage des Auteurs Profanes, par un Bénédictin de la Cong. de S. Vanne (Charleville, 1747). The Benedictine referred to in the title has been identified as Remi Desmonts.

Writing in the period during which the works of atheistic philosophes such as Voltaire and Diderot had become very influential, Desmonts attempts to frame the profane authors who influenced these contemporaries as essentially proto-Christians, preaching values which mirror those of the Church. Thus, Lucretius’ De Rerum Natura produces evidence for the existence of God and Providence; Aristotle becomes an ardent defender of the immortality of the soul; Cicero teaches the value of mercy, while Horace and Ovid defend continence and a love of purity.

Volume 1 defends the existence of God, Volume 2 the efficacy of prayer and the immortality of the soul, Volume 3 contains proscriptions against vice, while Volume 4 praises virtue.

We have discovered only three North American holdings of this unusual work.

Explorations of Metaphysical Topics by a Dominican Scholar

by Alan Krieger, Theology and Philosophy Librarian

The Hesburgh Libraries has recently acquired an interesting and extremely rare two-volume, folio-sized exposition of Thomistic approaches to metaphysical topics, Paul Marie Cauvin’s Cursus Philometaphysicus: scilicet continens tum universae Philosophiae cum Famosiores Metaphysicae speculationes (Bononiae, 1692). It features Aristotelian metaphysics with a scholastic commentary, “compositus ad Mentem Angelici Praeceptoris D. Thomae Aquinatis.”

Although the scholastic method of philosophical inquiry generally declined in popularity during the early modern period, it remained a strong influence within Aquinas’ own Dominican Order. Cauvin (1642-1716), a Dominican from Lombardy, explores a number of epistemological areas usually considered outside the domain of theology, using Aristotle’s metaphysics as a starting point. He draws not only on Thomas, but also on other important medieval representatives of the scholastic tradition, such as Albertus Magnus, Scotus, and Durandus. As the author was the Chair of Metaphysics at the University of Bologna, he may have intended the work to be a university textbook.

We have discovered only one other North American holding of this title.

Chinese women in post-Cultural Revolution posters

by Hye-jin Juhn, East Asian Studies and Metadata Librarian

These newly acquired Chinese posters include images that conform with, and defy the norms of the ideal Chinese women in the People’s Republic China.

Wang Dawei’s Fu nü neng ding ban bian tian guan jiao shan he huan xin yan 妇女能顶半边天管教山河换新颜 (Women hold up half the sky, dare to change the mountains and rivers, 1975) depicts a female construction worker, seemingly strong as men, mentally and physically.

Two of the posters depict female characters from Cao Xueqin’s Qing novel, The Story of Stone.

Left: Liu Danzhai’s *Shi Xiangyun zui mian shao yao yin* 史湘云醉眠芍药裀 (1979)
Right: Gao Jingbo’s *Xiao xiang Daiyu* 潇湘黛玉 (1987)

Gao Jingbo’s Yi lu chun feng 一路春风 (2019 print of the 1980 original painting) depicts contemporary women of various social backgrounds. The relationship between the woman in urban clothing, and those in typical peasant clothing seems ambiguous. Are the rural women the followers of the city woman? Or are they sending the urban woman off with their best wishes?

In Wei le sheng huo geng mei hao 为了生活更美好 (1980), and in Jiang li mao 讲礼貌 (1981), we see images of contemporary Chinese women in rural and urban environments. One is a mother, content with a child on her back; the other is a teacher, who upon arriving at her work place on her bicycle, is respectfully greeted by a boy and a girl.

A Frenchman in Constantinople and Lebanon

by Alan Krieger, Theology and Philosophy Librarian

The Hesburgh Libraries has just acquired an extremely rare biography, François Marchetty’s La Vie de Monsieur de Chasteuil, Solitaire du Mont-Liban (Paris, 1666).

François de Gallaup de Chasteuil (1588-1644) was an orientalist who, after accompanying a French embassy to Constantinople, joined a Maronite hermitage in the Qadisha valley of Lebanon and lived the rest of his life as a hermit there, studying Sacred Scripture.

The work is a fine source for the study of the religious practices and ecclesiastical organization of the 17th-century Maronites, an Eastern Catholic Church that is part of the historical and liturgical heritage of Syriac Christianity. It is officially known today as the Syriac Maronite Church of Antioch.

We have found only one other North American holding of this title.