Christian H’s story

Dog breeding, and displaying, was often a women’s field – invariably practiced in the early days by those with country interests of hunting, shooting and fishing – but a realm where women could carve their own hierarchy as these newer ideas had never before been the preserve of men.

The popularity of pedigree displaying, with prizes awarded for skill and stature, really began in the 1880s, with the first Crufts dog show to feature all breeds occurring at the Royal Agricultural Hall, Islington, in 1891.

It was at this event that Christian – a breeder of Pomeranians and kennel owner from Seend in Wiltshire – came to prominence, and remained a well-known figure in that world for many years.

Her unusual first name, more commonly given to boys, was inherited from her paternal grandmother, and like this relative was followed by the second name Anne – so was probably called Christian Anne or Christianne for much of her life. She was born in Edinburgh into an exceedingly prominent Scottish family in the early 1860s, the daughter of Alexander, a commander in the Royal Navy and his wife Mary, herself a daughter of a solicitor. Their marriage, and Christian’s birth, was announced in the newspapers of the day.

The family resided in her father’s family’s mansion house, Rozelle in Ayrshire, an extensive estate on the southern coast of Scotland which has a cottage where Robert Burns was born within its original bounds.

Rozelle

The first glimpse of the family in 1871 shows that Christian – then aged 9 – was the only child, and their household had a full complement of servants. There was a waiting maid, several housemaids, a laundress, a cook, a dairymaid and a kitchenmaid. This speaks of an extremely comfortable existence, with a great deal of wealth. Christian’s father’s family had made a small fortune in the 18th century by investing in tobacco and sugar in the West Indies. The house is now an art gallery and museum, and has operated as such since the late 1960s.

At some point over the next decade, the family left Scotland. Alexander, who was a good 20 years older than his wife, suffered an illness and was advised to move to a warmer climate for the good of his health. They picked Penzance in Cornwall, practically as far south as it is possible to get on the English mainland, and took up residence in the town’s Clarence House – another grand and large property. This house is today a centre for yoga and holistic therapies.

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It was here, in early 1881, that Christian’s father died. His remains were sent up to Ayrshire for burial, but Christian and her mother remained resident in Cornwall. They inherited well over £4,000 – a fortune by Victorian standards – and still drew investment income from the estate in Scotland. Their household had four servants – mostly waiting staff, and a coachman – and Christian’s mother Mary also took in two locally-born nieces to the house, to bring them up. They later took in a nephew, born in Ireland and a few years younger than Christian, who became their companion.

Whether this acquisition of relatives was in part Mary’s frustrated desire to have more children, or an act of extreme kindness to less fortunate relatives, is open to question. But Christian also had an adopted sister at some point over the next few years. Caroline was the daughter of the paymaster in the Royal Navy, so the family was probably known to the family through Christian’s father’s work. Her parents appear to have split up – partly due to a very public row over her father’s wish to sell her mother’s inherited property – and while her two older siblings remained with their mother, Caroline lived with Christian and her mother.

The move to Seend appears to have happened at some point after 1882. The house that Christian, Mary and their entourage moved into was the village manor house. This had been the family property of the Awdrys for much of its history, but had been being let to tenants since 1852. The previous tenant, again a man with naval connections, died in 1882. It’s possible that the naval link may have passed through to Christian and Mary to alert them to the property being available.

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The first dog of note from Christian’s kennel, which she called Rozelle after her father’s Scottish estate, was Garda Boo Wooh who was winning awards in 1887. At the inaugural Crufts, her Pomeranian dog won the class and she was elected the first president of the Pomeranian Club – a position she held for many years. Her champion Pomeranians, and the first two to win under Kennel Club rules were Rob of Rozelle and Konig of Rozelle, both white dogs which were Christian’s speciality.

Pomeranians were also the favourite dogs of Queen Victoria, and her dogs would often rival canines from the royal kennel at many dog shows.

Pugs, greyhounds and Great Bernards were also favourites of Christian, and all featured in her Rozelle kennel. She also was renowned for her horses – though these were more her mother’s speciality – and kept cattle, pigs, poultry and cats. In addition, she was active in the local hunt. She was resident at Seend Manor until at least 1895, as she recommended a health tonic for dogs and cats in a newspaper advert from that property. Her mother recommended horse tonics in the same advert. Round about that time her adoptive sister Caroline reached the age of 18, and left their care, traveling to New York – probably to visit her mother. She later made a good marriage.

Seend Manor 2

At some point before 1901, Christian and Mary gave up the manor at Seend – another wealthy naval widow moved in with her son – and moved to another large property in a village just outside Bath. They still had two of Christian’s cousins with them, and several servants. The Rozelle kennel, and all of Christian’s animals and interests moved with them. Here she continued to breed and exhibit her dogs, and also sold eggs from her chickens.

She was well known for attending the dog shows with her charges – which sounds as if others in her position would perhaps send a worker instead – and her mother would also attend too if possible. However, by this stage her mother’s favourite hobby was collecting exotic birds. An author, Charles Henry Lane, wrote about Christian in his book of the time Dog Shows and Doggy People.

Miss C A D Hamilton

Her mother Mary died at the beginning of 1904, and was buried alongside her husband in Ayrshire. Christian, who had never married, continued to live in the large property outside Bath with her animals and servants. She kept up the presidency of the Pomeranian society position for many years.

She died in 1918, and was cremated and her remains sent to Ayrshire. No family appears to have attended her funeral – the house coachman was in appearance, as were solicitors. Her house contents sold at auction that autumn, and included various fancy furniture alongside four pedigree Pomeranian dogs, ponies, cobs and a horse.

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Annie P’s story

Annie’s father’s position – a reverend with the West African Mission supported by the Church Mission Society – led to her unusual place of birth for a British Victorian woman. Both she and her older sister Mary were born in Freetown, the capital city of Sierra Leone, as their parents had gone out to help educate and convert the local residents to Christianity.

Her father had been stationed in Sierra Leone since 1837, returning to the UK only rarely, and was responsible for setting up the Freetown Grammar School. He was the first principal, with Annie’s mother running the girls’ section of the school.

The idea of the grammar school was that by educating the people of Sierra Leone in a manner similar to that taught in “civilised” Western Europe, the boys would therefore serve as a beacon for the spread of Christianity in the country. To achieve this, pupils were taught all aspects of English grammar and composition, Greek and Roman history, Bible and English history, arithmetic, geography, classics and mathematics. They all had to convert to Christianity to receive this education.

The girls’ section of the school, opened slightly later, aimed at giving a higher degree of education to “those promising native girls, drawn from the village schools, who might afterwards be employed as teachers and school-mistresses.”

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Annie’s parents reputedly compared their students – who included sons of tribal chiefs – favourably to English students during a time when European racial prejudice against Africans was extremely high.

However, even their liberal-for-the-time views and their success with the school did not stretch to the education of their own children or them sharing in the instruction given to the Sierra Leone students. Rather than being brought up alongside them, Annie’s parents brought her and Mary back to London to be educated. The girls were housed at the Missionary Children’s Home in Islington, alongside children of others serving the Church Mission Society, and can be found there on the 1851 census. Annie was only four, so at an extremely young age would have been separated from her parents as they travelled many thousand miles away.

The missionary home was a temporary measure, founded in 1849, and provided accommodation for around 50 children – all from similar backgrounds and separated from their parents. It was run by a clergyman and his wife, who – although clearly competent in spiritual matters – must have been spread very thin in loco parentis. The society started work on a more permanent premises in later 1851, completed in 1853, and it’s likely that Annie and Mary were moved there with the rest of the children. This new premises housed around 100 children.

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In the summer of 1853, their father died in Sierra Leone, after a three-week fever, and their mother appears to have come home – although she did have business still in Africa and returned periodically over the next few years. She then took up the parental duties for Annie and Mary again, moving them to Gloucestershire and the rural life in which she herself had grown up. This was a far cry from the sultry climbs of Sierra Leone, where she had paid a worker from the local cotton gin a farthing for every cockroach he could catch in her house. In later life, Annie’s mother described her as a sharp and intelligent child.

Mary went to reside with relatives of her father for a while, while Annie appears to have lived with her mother. She also boarded at a private school in Weston-super-Mare for a time in her teens, spending further time away from home, which would have been intended to finish her education.

At some point in the 1870s, the family – Annie, Mary, and their mother Maria – moved to the Wiltshire market town of Chippenham. They took up residence in fashionable St Paul’s Street, which had an array of recently-built quite grand (for the time) houses, and lived off Maria’s inheritance from her husband and anything she earned from the Church Missionary Society.

Around 1874 Annie suffered a prolonged gastric fever herself, which was said to have left her mentally weak. The family moved from their original Chippenham house to another a street or two away. Two years later, while her mother was out of the country, she was sent to the care of her maternal aunt in London, while there, aged in her late 20s, she had a love affair that sadly ended, but was said to have “conducted herself well” for the duration, as might be expected from a good Christian girl from her background.

However, it was this experience – combined with the ill health that had plagued her since her fever, that seems to have exacerbated a mental health breakdown for Annie. She began writing letters filled with delusions that were sent to family and friends. She insisted that neighbours were passing evil thoughts to her by extra-sensory projection, and was afraid that someone was trying to injure her. Another delusion was that she had once died and came back to life again. She also wrote out texts of scriptures and would pass them to people in the street. She slept badly and lost weight.

Her aunt referred Annie to Bethlem Hospital in the July of 1876, where she was described as the “orphan daughter of a clergyman” and diagnosed with melancholia via unceasing debility. Melancholia, in Victorian terms, generally meant depression and low spirits. The hospital records describe her as a “small thin individual with very dry skin”, who spent most of the day sewing. Today there are many different treatments available for the illness Annie had, but back then very little was known about how to approach mental health.

Upon her mother’s return to the UK, Annie was released from Bethlem and put under her care. They returned to their life in Chippenham. However, Annie’s illness soon became too much for her mother to cope with, and she was admitted initially to the workhouse – where she threw things and attacked an attendant – and then to the Wiltshire County Asylum at Roundway, near Devizes.

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Here records show that Annie’s problems had exacerbated since her removal from Bethlem. She was exhibiting symptoms of pica – eating soap, pig swill and unmentionable things from wastebaskets – and having no concern for her personal hygiene. She would also become violent and begin breaking household objects. This was now classed as mania. Her delusions and melancholia continued, and she often did not eat properly or at all, resulting in extreme thinness and weight loss.

The asylum considered that she was in good physical health, had been well off and had led a moral and temperate life.

Her mother briefly attempted to remove her from the asylum again, insisting that she could cope and that her “darling Annie” would be better off at home, but it appeared that the burden on Maria and Mary was too great, and Annie returned to Roundway around three months after she left, with little change in her condition reported. She would often keep her eyes covered, and repeat the same phrases.

Her mother died in Chippenham in the early 1880s, and was buried locally. Mary left the area after her mother’s death. Annie remained in the asylum, with no reduction in symptoms and no successful treatment for a further 32 years. She died in her sixties of pneumonia, just before the First World War, and was reportedly severely underweight at that time.

Marion R’s story

Marion was a prison warden, who came off worst under the flying fists of serial offender and prostitute Mary Ann Fairlie in Hull Gaol in the 1880s. But 60 years earlier she probably wouldn’t have been in the job at all, and Mary and the other female prisoners would have been under the charge of a man.

The 19th century saw considerable prison reform across the board, with the reforms of Elizabeth Fry being realised in 1823 when women prisoners were granted the right to be guarded by women themselves. By the 1840s new thinking about prison accommodation separated men and women for much of the day – initialised by London’s Pentonville Prison new design, which had spokes and designate areas – and women were housed and guarded separately, with separate tasks to accomplish during the day. It was to this world that Marion came when she began work as a prison warden, alongside other women in every sizeable gaol in Britain.

She came from the Welsh island of Ynys Môn, or Anglesey, from a tiny community about seven miles inland from Holyhead, and was born to a farming family at the beginning of the 1840s. The only girl in the family, her parents lost two of her five siblings in infancy, and Marion’s father was dead himself before Marion was eight. Her mother, having lost her source of income as well as her husband, became a pauper. Marion’s remaining three brothers were brought up by their mother, while she appears to have spent the rest of her childhood elsewhere. She probably would have spoken Welsh in addition to English, at least at home with family – her brother, on a later census return, is Welsh speaking and it is highly likely that all the rest of the family were too.

By the early 1870s she had left Wales behind, and was working as an assistant matron in the Liverpool workhouse. Liverpool, with a big port as part of the city, was growing rapidly at the time, and many from North Wales moved there to take advantage of the economic opportunities that weren’t available in their mostly-rural communities. Like many big towns – it was not declared a city until 1880 – there was great wealth and great deprivation, and it was those suffering poverty that Marion would have helped on a daily basis.

In the workhouse system, the care of women inmates usually fell to the matron – often the wife of the workhouse master – and as her assistant Marion would have been quite high up in the administration of the institution. The Liverpool workhouse had a large hospital attached, with many nurses, and other supporting staff – wardmistresses, clothing store keepers, sewing mistresses, laundresses. She may have applied for a license to marry in Liverpool in the later part of the 1860s, but it appears that this marriage did not take place in the end.

It was through the workhouse system that Marion met her eventual husband William. He had been born in Dublin, and had grown up in the Birkenhead workhouse, across the river Mersey from Liverpool – but as the son of the workhouse master and not an inmate. He gave various jobs as his occupation around this time – including being a clerk and a groom – but these were probably attached to his workhouse duties. They were married in Liverpool in the summer of 1872, when she was in her mid-twenties.

Soon afterwards, however, William decided to take up a commission in the army. He joined the 7th Hussars, a cavalry regiment. It appears that Marion did not accompany her husband to the barracks as a dutiful army wife, despite the fact that he was deployed in England for eight years after signing up.

Instead, she appears to have continued working – despite the social stigma of a married woman going out to work. By the turn of the 1880s she was working as a prison matron at a gaol in Derby, and calling herself a widow – perhaps an indication that all was not happy in her marriage, or a way of protecting her reputation since she continued to work, as many of the women in this employ were older and single.

The prison regime for women was aimed at reforming criminals’ bad character – using domestic labour (for example a washhouse or a bakery), religious instruction and moral guidance. Matrons were expected to oversee all of this activity, under the direction of the prison governor – who, by this time, after a ruling in 1878, was employed by the government. In this role Marion would have lived at the prison, and been part of the strict regime for female prisoners. She would have enforced the rules, visited each of the prisoners daily, overseen the hard labour given as punishment, and inspected the food, clothing and bedding of her charges. She also would have had charge of other women workers in the prison.

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By 1883 Marion had moved to the prison at Hull. And the altercation with Mary Ann Fairlie occurred. Mary, who was serving a six-month term with hard labour, had been found in the prison washhouse talking to another prisoner – both breaches of the prison rules. Marion told her to go to her work, but Mary refused and another female warder came to help. Between Marion and the other warder they escorted Mary down the corridor to her cell. However, when Marion let go of Mary’s arm to unlock the cell Mary gave her a violent blow to the eye. Marion dropped her keys, and when she stooped to pick them up Mary continued to punch and hit her around the head and face.

The injuries were so severe that Marion had to be attended by the prison surgeon, and she needed a full two weeks to recover. Mary received a further prison sentence for this beating.

Whether it was this incident or something else, by the beginning of the 1890s Marion had given up her job in the prison and had settled into the army barracks as a military wife with her husband. In the intervening time he’d been sent to Natal – in modern-day South Africa – with his regiment, but had mainly been based in the UK. This cavalry depot was based in Canterbury, Kent, many miles away from where she’d grown up and worked, and full of wives and children alongside the consigned soldiers. Marion and William never had any children.

Unusually, there’s a second marriage record for Marion and William. Twenty one years after they first married, they appear to have married again – at least in the eyes of the British Army, who record their marriage (in Liverpool, not Canterbury) in 1893. This may be a peculiarity of army records, but equally may be an indication of their long separation.

William was posted on duty to India in 1893, but was pensioned out of the army in 1894 after suffering from dysentery and dyspepsia and returned to Marion in Canterbury.

In retirement, their income was William’s army pension. They moved to a farm on the English side of the lower Wye valley, and ran it as a going concern.

They remained there, with Marion taking the role of farmer’s wife – like her mother before her – for more than 20 years.

Marion died in February 1921, in her late 70s. But there is a sting in the tail/tale. By the following July, William had married again – his new wife having taken up residence in their house a while before the wedding.

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The Women Who Made Me actively welcomes submissions from anyone who has a story to tell about women from their family. To submit a woman from your family for inclusion in The Women Who Made Me project, contact Lucy of Once Upon A Family Tree. If you don’t think you have anyone, she begs to differ and can help you discover your female relatives’ lives.

Mary Ann Fairlie’s story (v2.0)

Mary Ann Fairlie’s two favourite pastimes appear to have been drinking and breaking windows – and if she was denied the first the second would often follow. Newspapers and prison records from all over Britain recount her breaking windows of pub after pub when the landlord refused to serve her, often on account of her foul language – which was considered unseemly in a woman and therefore reported with gusto. These feisty and colourful brushes with the law give an impression of a woman who flew in the face of mid-Victorian propriety, and went through life on her own path. Drinking and window smashing are only a drop in the ocean of her career through the British courts, and her other charges were as varied as the different jobs she held, and as many as the different places she lived.

She appears in available court records on numerous occasions – and in her native Yorkshire an account towards the end of her life says she was up in front of the judge there nearly 90 times (and more elsewhere) – on a variety of offences including larceny, obscene language, wilful damage, drunk and disorderly, stealing a weight, pilfering money, malicious wounding, pawning furniture that did not belong to her, spending war relief funds on drink, fighting in the workhouse, throwing pot bowls at men, and assaulting a police officer. She was also the victim in several cases, being wounded and assaulted herself, and occasionally deliberately committed offences to get a bed for the night. This chequered career takes place across several UK counties in the 1880s and 90s, when Mary was in her twenties and early thirties, and although clearly painting her as a character of strength and spirit it seems at best chaotic, and at worst desperately sad that she – unlike many other women who only pop up in court reports once or twice (if at all, most court reports of the time pertain to men) – was living such an unsettled life.

A clue to what was going on for Mary can be found in the 1891 census, which coincided with one of her periods of imprisonment. She is described on the document as a prostitute, which perhaps puts the nature of some of her crimes into perspective, as working girls might often find themselves in difficult and violent situations. However, none of her criminal convictions are for soliciting – although she is charged with stealing money from clients in brothels on a couple of occasions. The copious newspaper reports add colour to the rigid language of the official court documents, and Victorian reporters loved to add embellished language and sensationalised detail. She was often drunk and disorderly – at one time threatening to break the windows of a pub in Mansfield who refused to serve her, and being dragged through the streets on her back afterwards, only showing regret that she’d not finished the job when charged in court and swearing that she’d finish it when she was released – or breaking prison cell windows, and once assaulting a prison warder in Hull gaol so badly that the woman needed a fortnight off work to recover.

Her life didn’t necessarily have to have taken that turn – she’d been born into a relatively stable, if clearly poor, family in the North of England, and had been brought up in the communities that supported the fishing trade on the coast. Her parents, both from Ireland, had emigrated with her elder brother at some point after the Great Famine. Around the time Mary reached early adulthood, a parental split occurred with her mother taking her younger sisters to Scotland – but not Mary – and her father remaining in the family home. He became a pauper, and spent time in and out of the workhouse, so Mary was almost certainly fending for herself. The first newspaper report has her drunk in Basingstoke at the age of 16 while of no fixed address. This distance from family may have led to her choice of lifestyle, but was not the only choice of employment open to her – her younger sister made a living making fishing nets, and did not bounce in and out of the courts.

During the time she was in and out of the justice system, Mary was also working as a hawker – but what she was hawking is open to question. This took her to Bath, Nottinghamshire, Lincolnshire, Worcestershire, Gloucestershire, Cardiff and Newport – where she apparently threw herself into the River Usk under the influence of drink, and was escorted to the local workhouse. This was thought to be a suicide attempt. She does not appear on the 1881 census, probably on account of sleeping in a hedge while on the move and not being picked up by the enumerators.

As she entered her thirties, she moved to London and one of the consequences of prostitution followed. Her daughter Rose was born in the mid-1890s, the pregnancy coinciding with an 8-month stay in Wormwood Scrubs for breaking yet more windows, which appears to have reduced the behaviour which led to spells in gaol. However, this did not stop the poverty which had led to Mary’s situation, and she and Rose spent seven periods in a London workhouse during the first year of the child’s life. Mary gave her profession as a spinner on admission records, but finding work must have been difficult in a community away from home and family with a tiny baby to support.

She went north again, and having briefly reappeared in Hull next surfaces in Manchester jail, having got a further six month’s imprisonment while working as a factory hand in Dewsbury. Presumably Rose was left with family during this period. This prison record reports that she was quite tall for a woman of the time, dark haired, with a damaged right elbow and a previously broken jaw. She also had old boyfriend’s names tattooed on her arm and chest, along with a heart and a sailor’s symbol. Tattoos were not uncommon among the Victorian working classes, particularly in the communities surrounding the sea-faring industry, but may also have marked her out as property of these men, who may have acted as her pimps.

A couple of years later, after another court appearance for fighting in Hull workhouse, she had two further children (David and Lillian), each of these also baring her surname so again out of respectable wedlock. She had clearly gone home, but around this time her mother died and her father was again in the workhouse, so in 1901 Mary and her three children were without support and spending time in the workhouse too. Around this time she’d been working as a cotton stripper and grinder – a considerable step above prostitution, although possibly less lucrative.

Another profession is given a couple of years later again, after her youngest child Lillian had passed away at the age of two, and Mary had brought her family back to London. Now working (when she could find employment) as a charwoman, she spent much of the mid-1900s in and out of three different London workhouses. Sometimes these admissions were just her children alone, as she would not have had the means to support them, but she often joined them. She also spent time in a workhouse hospital for rheumatism.

A newspaper article from 1905 has her charged with being drunk in charge of a child under seven years, while hawking flowers at a station just outside London. She says her husband is a sailor who has not paid maintenance to the children for two years, but this would appear to be a lie as there is no record of a marriage. She pleads her case and apologises profusely, and says that she will make up her debt to society providing that she is not separated from her children. However, that is exactly what happened as she was jailed for one calendar month.

By the end of that decade, Mary was alone and living back in Hull again. She had no children in her care – after she was jailed they’d gone into children’s homes for a “better” life, with Rose ending up in Canada with the British Home Children Scheme and David in an industrial school in Dartford – and was living in one room and working again as a hawker.

The removal of her children appears to have been detrimental, and the court appearances continue. She was found guilty of spending war relief money on drink not long after the outbreak of the First World War.

Rather surprisingly, in 1915 she got married. This was to a dock labourer called Thomas, who was at least a decade younger than her if not more. This may have been more of necessity than love, however, as she spent most of the next three years in and out of hospital suffering from catarrh and a heart complaint and probably needed the help and extra support.

She died in late 1919, while sewing one Friday night in bed. Apparently she fell backwards and expired immediately – as dramatic an end to her life as it had been lived. She was buried in Hull.

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This post originally appeared in 2017, but has been further researched and updated.

Susannah T’s story

One of the ways women who had an illegitimate child could attempt to get support in Victorian times was to pursue the father of the child through the bastardy courts, and ask for him to pay regularly for the child’s upkeep.

However, if the woman involved was felt not to have been repentant or was perceived as completely fallen, that same court could decide that she deserved no support from the father whatsoever. This was the case with Susannah, who pursued Simon – the father of her child – and petitioned for financial support in 1864. The court refused this request because Susannah had been the mother of six illegitimate children, and therefore was of poor moral fibre. They dismissed the case.

Six illegitimate children would appear to be going it some, for the period, but Susannah appears to have lived a rather unconventional life with regards sexual and marital morals for the period. Simon – who at the time was caught up in the courts for other reasons too (poaching, trespass, and general roughhousing) – was apparently heard to say that if he wasn’t standing on these charges he would not mind paying for the child. This child was his and Susannah’s son George, but he does not appear to have been the father of her other five children. Most of these were little boys, several also named George, who did not live very long.

Susannah was born in a small community just outside Bradford-on-Avon in Wiltshire. She was one of at least nine children, and her parents were agricultural labourers. In early adulthood she left home and found work as a servant – sometimes in Bath, and sometimes in the small communities surrounding that city.

Her first son was born in 1853, when she was around 18, and three subsequent boys named George followed in 1857, 1858 and 1859. A daughter – Elizabeth – who appears to have survived infancy, was born in 1861, and then the fifth boy – also George – in 1864. This would appear to be the child that she attempted to take the father to court over.

She does not appear to have been the only member of her family who indulged in relationships that were against the public perception of decency for the time. Her brother also had a partner he wasn’t married to, who had two illegitimate children.

Having failed to convince the courts of her entitlement to support for her son, and her relationship with Simon having waned, Susannah took up with someone else. This time her paramour was a married man, Samuel, whose relationship had run its course. However, divorce in the 1860s was very difficult to obtain so dissatisfied couples would often live apart. Samuel had taken up with Susannah, and by 1867 they were cohabiting, or certainly seeing each other most evenings. The inevitable happened, and Susannah ended up pregnant again. Or as a newspaper put it, “she found herself in a fair way to increase the pauper population.”

Some months into the pregnancy, Susannah was suffering from pleurisy – an inflammation of the tissue between the lungs and the ribcage. Her partner, according to her sister, mixed her some pepper and water to ease the pain.

Around six months into the pregnancy, after an evening that involved her brother, her lover, her brother’s lover and a bottle of gin, Susannah went into premature labour. The result was premature twins, a boy and a girl, who were too under-developed to survive, but were still born alive.

Susannah asked her neighbour, Ann, to bury the new-born boy and girl in the garden, but her neighbour struggled with this instruction – despite the reward that Susannah promised her – given the children were still alive. Susannah’s sister, who was around at the time, urged her to complete the job, but Ann immediately went back to Susannah, and refused to bury the babies. She began to wash them, but both died during this process as they were too premature.

Shortly after this, Susannah died, after the physical strains involved in giving birth to the twins. Local rumour suspected that Samuel had poisoned her in order to abort the babies, and a court case followed.

It was discovered that Susannah had no trace of any abortifacient in her system, and the cause of death was double pleurisy. And that the twins were too immature to have survived, at least with the medical care available at the time. A death from natural causes was recorded.

About five years later Samuel also died, by drowning in the Kennet and Avon canal at Devizes. He slipped while crossing a lock across the water, near Prisoner and Foxhanger bridges, and struck his head against the stonework as he fell. He and his wife appear to have separated after the relationship with Susannah, and the child from his marriage was being brought up elsewhere.

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The Women Who Made Me actively welcomes submissions from anyone who has a story to tell about women from their family. To submit a woman from your family for inclusion in The Women Who Made Me project, contact Lucy of Once Upon A Family Tree. If you don’t think you have anyone, she begs to differ and can help you discover your female relatives’ lives.

 

Harriet and Mary Ann’s story

Abortion was illegal in the UK until 1967, so unfortunately when we hear about it publicly before this date it is likely because it has gone disastrously wrong. This is the case in Harriet and Mary Ann’s story from 1883, which may also feature elements of injustice in the British legal system of the time. It’s up to the reader to decide based on the evidence.

Wherever your politics, moral and religious beliefs take you on the subject of abortion, a crisis pregnancy is exactly that – one that a woman feels that she cannot continue with, whether for health, mental health, society factors, or any other myriad of reasons. And until a woman faces that situation, it is a real unknown as to how she will react and then choose to act. In most countries around the world abortion has been illegal at some point – and in some it still is, or is verging on being again – and therefore making a choice to end a pregnancy puts a woman into a particularly murky place morally, religiously and societally. But wherever you personally fall on these matters, some women will still want abortions.

Abortion is, therefore, very much part of women’s history. Particularly in an era when “good” girls were supposed to be chaste until marriage, sexual desire on the part of women was barely even known about much less discussed, and illegitimate children carried a huge societal stigma. However, men who did engage in sexual intercourse outside marriage – although perhaps frowned upon – were not subject to the same stigma, and male desire was an acknowledged concept throughout all walks of life.

Therefore, when Mary Ann – a single Wiltshire woman not in her first flush of youth – discovered she was pregnant in the spring of 1883, she had to decide whether to keep the baby and face the wrath of society, or undergo an illegal abortion.

She’d been born in Chippenham in the early 1850s, the oldest child of a gardener and his wife, and lived in a small cottage to the east of the town. After some schooling she lived at home with her parents and siblings, and contributed to the family income as a dressmaker. However, unmarried and staring her thirties in the face, she left the confines of a Wiltshire market town and went to London, gaining a position as a cook in an affluent townhouse. She was there for six years. She worked for a chemist and his family, as one of several servants with the family, and her employer had several unmarried sons living at home and working in his business.

It’s unknown exactly who fathered Mary Ann’s child, it could have been one of her employers’ sons or someone else entirely, but during the spring of 1883 she lost her job and returned home to Chippenham, to her recently widowed mother’s care. About this time she began to complain of “indigestion”.

Most women at this time were kept ignorant of the mechanics of sexual intercourse until they were married – when it was therefore considered necessary for them to know – but even then information (usually lying back and thinking of England) was not passed on easily between mother and daughter, and men were often ignorant too. The attitude of many doctors was that women had no sexual feelings apart from the urge to have children. So, it may be that Mary Ann did not know exactly what had happened to her.

Her lover may also have been uninformed to a degree – unmarried men were often not given the full picture either, and contraceptives at this time were very much in their infancy. There were leather condoms for men, but these were expensive and had to be asked for directly at the chemists as they weren’t displayed. Women could use an inserted piece of sponge on a string that was coated with a spermicide substance, but only if they knew about it, which Mary Ann probably didn’t.

Therefore, when Mary Ann complained of indigestion, her mother took her to see a herbalist in Calne, the next town over, for a remedy as this would have been cheaper than seeing a doctor.

This herbalist was Harriet, who at this time was in her early 40s. She’d been born in Herefordshire, had married her husband Isaac in Wolverhampton, and they’d had six children together. Isaac had come to Wiltshire to run a pub near Malmesbury, making Harriet a landlady for a time, but by the early 1880s he was settled in Calne as a gardener and Harriet ran a herbalism business alongside him.

On Mary Ann’s first visit to Harriet, she was supplied with some liquid and 16 powders to take to cure her indigestion. This, obviously, didn’t work, and Mary Ann made several subsequent visits for further treatments, accompanied on occasion by relatives and friends of her mother. Whether the true nature of Mary Ann’s condition became obvious to Harriet during these visits is unknown. Harriet insisted, later, that she did not know at all, and certainly outwardly she was still treating Mary Ann for digestion-based complaints.

Since Mary Ann was still not cured and had taken to her bed, Harriet came to visit her in Chippenham, and they spent some time alone talking. Mary Ann then, four days later, went again to visit Harriet in Calne. Upon her return she felt unwell, vomited, and went to bed. Then a further three days later Harriet again came to see Mary Ann and her mother, and this time – according to witnesses – made it clear that something had happened to Mary Ann. Her mother stated that Harriet had said: “If anyone asks what is the matter you say it is a tumour, but it has burst now, and she will soon be all right.” And another witness said that she’d said it was a bloody tumour and she would soon be all right and up in two or three days. These witnesses also say that Harriet took something away in her basket. The following day a doctor was called, who said that Mary Ann was suffering from inflammation of the womb and peritonitis, and sadly Mary Ann died later that day.

Given the now serious nature of the matter, a post-mortem was performed on her the following day by the doctor. The opinion was that she had died either from the effects of the noxious drugs (fennel and rue were found), from the effects of an instrument used upon her, or from both. Harriet was subsequently arrested.

Information about how to administer an abortion was well known in whispers among married women at this time, for occasions when they felt they could not afford another mouth to feed. Some doctors at the time reckoned that one in four pregnancies ended this way. There were many dangerous methods: pints of gin, hot baths, knitting needles inserted into the womb, falling downstairs. Alternatively, there were dangerous drugs, which brought on an abortion as a side-effect: adhesive plasters contained diachylon, which was made from lead and could be bought from the chemist, and would then be eaten. There was also a mixture called ‘hickey-pickey’, which was bitter apple, bitter aloes and white lead, which could all be purchased from the chemist. Infusions of rue were a known irritant, and had abortifacient properties, and was sometimes combined with other herbal infusions to increase potency.

It is likely that at least two of these methods – inserting an instrument, and a rue and fennel infusion – were used in Mary Ann’s case. But whether they were administered by Harriet the herbalist – as the subsequent murder court case claimed – or by Mary Ann’s mother and friends, is open to question.

The prosecution alleged that Mary Ann’s mother claimed Harriet said to her that she had “instruments”, but they were never to be seen. Harriet apparently carried away something from the house in a bag. And the post-mortem, having found no trace of any noxious drugs in Mary Ann’s stomach, concluded that the cause of death was the instrument used to expel the pregnancy, which was used with enough force to cause the internal bruises and that Mary Ann could not have administered that herself. This was the case against Harriet.

Her defence argued that Harriet had not been seen to possess one single noxious drug in this case, and that a single piece of “rue” might not actually be the plant. And that the instruments described were not to be seen, much less obviously used. They also felt that the day the instruments were used was the day that Mary Ann had travelled to Calne and back on the train, and that if she’d suffered the amount of bruising and wounding that day she would not have been able to walk properly. The defence suggested that Mary Ann had suffered a miscarriage, and that Harriet perhaps had attempted to help her evacuate the womb to both improve her health and save her reputation. Or that Mary Ann’s friends and relations may have attempted to do the same, and subsequently accidentally caused her death.

The summing up of the case by the judge was as follows:

His Lordship, addressing the jury, said it was the law of England that a person who, pursuing a felonious intent, brought about the death of another person was guilty of murder. Thus, if this woman endeavoured to procure abortion and in doing so produced Mary Ann’s death, it was murder. But if treating Mary Ann for an innocent purpose and not to procure abortion and death – through her unskilfulness – followed it was not murder but manslaughter. It was important to consider whether drugs and instruments had been used. The doctor had said that an instrument must have been used. Then who used it? Could the poor woman herself or her friends? No suspicion was associated with the friends; and it must be remembered that the deceased and the prisoner were in frequent association.

Whatever actually happened to Mary Ann, and the role of her mother and Harriet in the case, in the end, Harriet was found guilty of manslaughter by the jury. Her words on hearing the verdict were:

I am not guilty. I am entirely innocent. It is only a vile conspiracy on the part of (Mary Ann’s mother) and her friends. Oh, my lord, I knew no more of her true condition than you did. Oh, my poor children, don’t take me away from them.

It is hard, from a modern perspective, to read this case and not wonder if details were missed, and conclusions drawn on the part of each of the women involved that related to society and women’s expected role within the social structure. Modern investigation and medical practices might also have had a bearing on the case. It may be that Harriet – reportedly a devout Baptist – was entirely innocent, and suffered a miscarriage of justice, or it may be that as a married woman with six children of her own she knew how not have another and applied that knowledge to Mary Ann. What is certain though is that Mary Ann’s death was entirely accidental, and the villain of the piece is neither party, nor the man who made Mary Ann pregnant, but the society that they lived in that both denied women’s sexuality and desire, and vilified women for acting upon them in an entirely natural manner.

Harriet was jailed for ten years for the manslaughter, and sent to Woking prison, many miles away in Surrey. Her husband remained local to Calne and Chippenham, bringing up their children. However, seven years into her sentence Harriet was declared insane and taken to Broadmoor Criminal Lunatic Asylum until a further order or the expiration of her sentence.

In 1893, when her original sentence ran out, Harriet was taken to the Wiltshire County Asylum at Devizes where she remained indefinitely. It is from their records that we can decipher what had happened to her.

Her insistence of her innocence in the case that had convicted her had by this time become an obsession, and she had been therefore diagnosed of chronic mania with delusions of persecution.

The doctor reports:

Says she is the victim of a conspiracy to deprive her of her liberty – that she is cruelly and shamefully treated by those in authority, preventing her husband and friends communicating with her or to make any effort to alleviate her sufferings: that her trial, sentence and consequent confinement are illegal.

Her confinement and treatment in prison, not surprisingly, appears to have had an extremely detrimental effect on her mental health. Harriet is the only patient at the time not to have a photograph included in the records – she apparently believed that if they took one they might use it against her to persecute her. Reports are that she believed the staff were against her, and that she was a force of good and others were wicked. She read and quoted from the Bible continually, and wrote to committees and asked to be released – which was denied. Victorian psychiatric care being what it was, there is no treatment recorded for Harriet and it appears that their plan was to lock her up until she gave up this insistence of her innocence. She never did.

She somehow collected money while in the asylum, which she intended to use to aid her escape, but it’s unknown exactly where this money came from. There are three incidences of her being caught with money that she should not have had, once while bathing a sovereign disguised as a button was found in her clothes, and another time she was found to have bought epsom salts while out shopping with other inmates in Devizes.

Aside from her mental health, she apparently was a great sportswoman who had a real affinity with animals. She acted as the hospital rat catcher. She was also described as an ardent naturalist – which fits with her plant knowledge as a herbalist.

She was kept in the Wiltshire Asylum for 23 years past the end of her original sentence, and does not ever appear to have given up her claim of innocence. Release, when it occurred, appears to have been unremarkable. She had had some physical health issues and was quietly allowed to return to her husband in the summer of 1915, at the age of 75.

He had been living with his sister and her husband in Oxfordshire, working as a jobbing gardener. They had six years together before he died leaving his assets to her. It’s unknown whether she remained in Oxfordshire for her final years, or lived with one of her children in Bristol, but she died some years after her husband.

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The Women Who Made Me actively welcomes submissions from anyone who has a story to tell about women from their family. To submit a woman from your family for inclusion in The Women Who Made Me project, contact Lucy of Once Upon A Family Tree. If you don’t think you have anyone, she begs to differ and can help you discover your female relatives’ lives.

Rosanna B’s story

A “cripple” could really mean anything in Victorian terms, but was likely to refer to a person with a physical disability, whether resulting from an accident or something that someone was born with. Rosanna, who came from the small Wiltshire community of Colerne, was described as a cripple in a newspaper article that trumpeted the birth of her triplet daughters while she was an inmate at Chippenham workhouse in 1890. Her physical problem is put in as an after-thought, inserted to make a multiple birth sound more amazing.

She was a twin herself, born in the late 1850s as one of at least 11 children of an agricultural labouring family who worked the Wiltshire fields. She and her twin brother Ambrose were nearly the youngest in the family. She grew up in the rural community, but while her able-bodied siblings were able to find work in the area it appears that Rosanna could not work as easily, and she was often housed in the Chippenham workhouse.

It’s known that Rosanna had several illegitimate children. The triplets were born out of wedlock, and on a previous census return she is in the workhouse with another illegitimate daughter. In addition to these four, there are two other illegitimate girls in the area that bore her surname and might well be her children.

The earliest of these was born when Rosanna would have been around 13 – not impossible, but extremely rare for the time, as 13-year-olds were mostly still considered children and the onset of menses was generally later back then. If so, her disability may have made her unable to remove herself from a situation that resulted in intercourse – with a diagnosis of “cripple” it’s hard to know. This girl, who was named Georgina, died shortly after birth.

The first definite child that Rosanna bore was Lucy, born in 1880 when she was around 20. The 1881 census finds them together in the Chippenham workhouse, with no former profession given for Rosanna – so it’s possible that she was dependent on her parents for income, and their money would have be stretched with another mouth to feed. Sadly, Lucy died at the age of 3.

Another possible child for Rosanna was Minnie, born in 1888, but again she died very young – aged less than a year. This could mean that Rosanna had had three illegitimate daughters by her late 20s. Victorian attitudes towards disability being what they were, she may have been viewed as not a full person and therefore subject to sexual abuse, or it may also mean that the workhouse was perhaps a safer and more stable environment for her than her home, so she repeated the pattern that had her placed there.

The triplets were born in 1890, and named Lily, Violet and Rose. They were all baptised in Chippenham’s central St Andrew’s Church. Sadly, since children from multiple births are usually smaller and weaker than their singleton counterparts, and the care available in the 1890s was a far cry from today, Lily died shortly after birth.

The 1891 census finds Rosanna still in the workhouse, with Violet and Rose both aged 9 months. Rose died shortly afterwards, aged 1, while Violet survived until the following winter. Both were buried alongside their sister in Chippenham’s London Road cemetery. Rosanna was now still destitute, and childless again.

Three years later, however, her fortunes took an upturn. Somehow, she’d met a man – William –who appeared to be in steady employment and decided he would marry her. They wed in the Tabernacle church, where he appeared to be a member of the congregation but not her, in the mid 1890s. They had set up home together before marriage, living in a small dwelling where the town’s job centre modernly sits.

Rosanna had another baby, Maud, a year after the marriage. Sadly this daughter again died shortly after birth. Another daughter (Mabel) and a son (Percy) followed, and these children were the first of Rosanna’s progeny to live past toddlerhood. Percy in fact lived until his 90s, and produced four children of his own, but sadly his younger brother Ernest also died while very young.

Rosanna’ connections at the workhouse enabled William to gain a better job there as the boiler house stoker, which he held for many years. She herself became a dressmaker, and was able to contribute to the family finances while bringing up her remaining children. Later on they ran a boarding house together in the town’s picturesque St Mary Street, a business that her daughter later continued.

William died in his 70s, in the early 1930s, but Rosanna’s death remains elusive. It’s probable that she did not see the beginning of the second world war, however.

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The Women Who Made Me actively welcomes submissions from anyone who has a story to tell about women from their family. To submit a woman from your family for inclusion in The Women Who Made Me project, contact Lucy of Once Upon A Family Tree. If you don’t think you have anyone, she begs to differ and can help you discover your female relatives’ lives.