ONE WOMAN’S QUEST FOR LOVE ON HER OWN TERMS
In 1857, Abigail and Barnabus Haskell arrived in Petaluma pursuing a California dream of free love. It wasn’t quite the promiscuous Summer of Love that would inflame the Golden State a century later, but it did share with the era one irresistible attraction: a rebellion against authority. For the Haskells, the rebellion was over marriage.[1]
Under the yoke of traditional values and institutions back east, marriage was predominately a transactional affair. Traditionally arranged between families, there was little room for love or individual consent. Once married, a bride and her fortune became the property of her husband. Divorce was largely unheard of.[2]
Free lovers denounced it as “legitimized adultery.” They believed everyone should have the ability to choose a monogamous partner based solely on love, and to end the relationship once the love did.[3]
“Woman was not created to be the slave of man,” Abigail Haskell wrote. “She was to be his equal, to walk upright by his side in her native dignity and purity.”[4]
Petaluma was still in early formation when the Haskells arrived. Founded during a potato boom in 1852 that quickly went bust, the local economy was rebounding thanks to California’s new wheat boom.[5] Abigail taught at private schools before being appointed principal of the town’s first public school. Barnabus, a hatter by trade, purchased a dry goods store on Main Street.[6]
Of Petaluma’s 1,300 residents at the time, 38% were women.[7] While women were largely relegated to the home back east—leaving men to engage in the public world of business and politics—California’s boom-and-bust cycles made such separate spheres challenging. Women burdened with dissolute or absent husbands found themselves having to work to support themselves and their children.
Recognizing their financial insecurity, state legislators passed legislation allowing women to independently own property, operate businesses, enter into contracts and lawsuits, and more easily file for divorce.[8]
Those new rights coincided with advances in safer sex. Thanks to Charles Goodyear’s recent invention of vulcanized rubber, sales of condoms, douching syringes, and “womb veil” diaphragms were soaring. An array of “female medicines” for birth control, varying in effectiveness and safety, were also available from pharmacies, dry-goods stores, and mail-order catalogs.[9]
As fertility rates began to plummet in the 1850s, divorce cases began to rise, with 70% of the plaintiffs being women.[10] Meanwhile, the women’s suffragist movement was gaining traction, having recently kicked off at the Seneca Falls Convention in upstate New York.
The movement evolved from an earlier 19th century evangelical crusade known as the Second Great Awakening.[11] Aimed at purifying society in preparation for Christ’s return, it was predominately composed of white, middle-class women. To exert their influence outside the home, they organized into socially acceptable prayer groups, and began calling for a range of social reforms, including temperance, abolition, children’s rights, and female emancipation.[12]
The Haskells converted to the crusade soon after their marriage in 1837, setting off from New York City with a small band of missionaries to establish a Baptist church in Galveston, Texas.[13] Returning to New York City a few years later, the couple joined the Swedenborgian Church, a Christian denomination inspired by the 18th century Swedish scientist, philosopher, and mystic Emanuel Swedenborg.
Swedenborgians believed in marriage equality. They also believed in a divine love that pervaded and moved the material world, leaving one to follow either the path of self-love, which led ultimately to the realms of hell, or the path of love for others, which led to the heavens.[14] The path to the heavens attracted reformists like the Haskells.
But it was Swedenborg’s revelatory claims—particularly, the immortality of the soul after death—that had the greatest impact on American culture. His belief in the existence of an immaterial reality beyond reach of the human senses was buttressed with visions, trances, and dreams. He claimed to have conversed with spirits and angels on a daily basis.[15]
Those claims gave rise in the 1850s to a countercultural movement known as Spiritualism.[16]
It began when Maggie and Kate Fox, two teenage sisters in upstate New York, claimed to have heard “rappings” from the dead. Joined by their older sister Leah, they began staging public performances as trance mediums communicating with souls of the deceased, setting off a new national sensation.[17]
Despite its questionable legitimacy, Spiritualism filled a void left by traditional religion, which placed death at the periphery. At a time when one child in every three died before age ten, and many women did not survive childbirth, Spiritualism provided a sense of solace and closure to many struggling with grief.[18] That included the Haskells, whose oldest child died when she was eight years old.[19]
In Petaluma, the Haskells devoted themselves to the Swedenborgian doctrine of service to others, leading local groups calling for children’s rights, abolition, and temperance (shorthand for husbands who beat their wives and children, and spent their wages on drink).[20]Every summer, Barnabus returned to the east coast to attend the national Swedenborg convention.[21]
The couple also sought fellowship with a local group of Spiritualists who met at the Liberty Street home of Chester Hatch, operator of the town’s first foundry, and his wife Lucretia, a hospice nurse. Chester represented Sonoma County in the Spiritualists’ state conventions. The couple’s home gatherings often featured seances with visiting mediums.[22]
During the bloodshed of the Civil War, Spiritualism’s popularity grew by an estimated two million followers.[23] The only religious sect to recognize the equality of women, it produced the first large group of female spiritual leaders—typically young, white, single, and Protestant—to address large public gatherings, free from the patriarchal environment of churches. Following the war, female mediums began migrating to California, where they became founding members of the state’s women’s suffragist movement.[24]
In December of 1869, Abigail called a meeting at her home to launch the Sonoma County Woman Suffrage Association. A few weeks later, she traveled to San Francisco with Lucretia Hatch and another local Swedenborgian, Sarah Myers Latimer, to attend the inaugural convention of the California Woman Suffrage Association. A big part of Abigail’s quest was securing equal access to higher education for women.[25]
At the convention, Abigail was elected the association’s first president, and Latimer one of her vice presidents.[26] The group’s first order of business was organizing a petition drive for a state referendum granting women the vote. A forceful and persuasive writer, Abigail, took to the newspapers to make her case.
“Woman is declared inferior to man,” she wrote. “She has no voice in politics, government or law, and we see the sad, lamentable consequences. Brute force is acknowledged as the only power in the universe. Love, that love which the Lord enjoined upon his disciples, is trampled underfoot under the ruthless, iron heel of man-made civilization.”[27]
In March 1870, Abigail led a female delegation to Sacramento to address a select committee of the state legislature—the first women in California history to do so. She presented the committee with the suffrage petition signed by more than three thousand supporters, calling for a referendum to amend the state constitution granting women the vote.[28]
“We claim to be recognized as citizens of this free Republic!” she told legislators.[29] She also asked legislators to open up the new state university in Berkeley to women (the campus began enrolling women six months later).[30]
The referendum proposal was overwhelmingly defeated in the state assembly. California women would not be granted the vote until 1911.[31]
There were further setbacks. In 1873, Congress sought to curb the free love movement by passing the Comstock Law, which banned sending contraceptives through the mail, along with sex education, including information about sexually transmitted diseases. By 1880, most states had outlawed abortion.[32]
“Woman suffrage in America is on the decline,” reported the Petaluma Courier in 1877, “and justly so. It has been agitated by a bad lot of harum-scarum women, who have mixed free-love, spiritualism, and all sorts of woman’s rights into a sort of political and social hotchpotch that has disgusted right-thinking people.”[33]
Abigail viewed such attacks as teaching moments, although she expressed disappointment that her opponents only had “trash and scurrility” to offer in their opposition. In 1879, she launched the Sonoma-Marin Women’s Christian Temperance Union as its founding president. It was to be her last reform effort. After a lingering illness, she died in 1884 at the age of 64. [34]
Placed in a white casket, Abigail was drawn by a team of white horses to the Cypress Hill Cemetery in a white hearse of white plumes and drapings. The pallbearers were all former students of hers.[35]
“Following the doctrines of the illustrious Swedenborg,” wrote Philip Cowen, a close friend and local bookstore owner, “death had no terror for a mind like hers, who, no doubt, never wronged any living being, hence she had no fear of an angry God, for with her, “God was love.”[36]
A version of this story appeared in the Petaluma Argus-Courier July 19, 2024.
******
FOOTNOTES:
[1] Ann Nisson, “Abby and Barney,” an unpublished biography of Abigail Haskell, Petaluma Historical Library & Museum.
[2] Carol Faulkner, Unfaithful: Love, Adultery, and Marriage Reform in Nineteenth-Century America (University of Pennsylvania Press, 2019), pp. 1-3; Ann Braude, Radical Spirits: Spiritualism and Women’s Rights in Nineteenth-Century America, Second Edition (Indiana University Press, 2001), p. 195.
[3] Faulkner, p. 1; Braude, p. 119.
[4] Nisson.
[5] Gaye LeBaron, “How Sonoma County Prized Potato Got its Start,” Santa Rosa Press Democrat, September 17, 2013; Adair Heig, History of Petaluma: A California River Town (Petaluma, CA: Scottwall Associates, 1982), pgs.69, 156; Robert A. Thompson, Historical and Descriptive Sketch of Sonoma County, California (Philadelphia: L.H. Everts & Co., 1877), pp. 24-25; James Gerber, “The Gold Rush Origins of California’s Wheat Economy,” http://www.scielo.org.mx/scielo.php?script=sci_arttext&pid=S1405-22532010000200002;.
[6] Ad announcing the Excelsior dry goods store now owned by Barnabus Haskell, Sonoma County Journal, December 25, 1857; Per Ann Nisson, from May 1856 or 1857 to April 1859, Abigail was employed at Miss Atkins Young Ladies Seminary in Benicia, teaching English, before beginning to teach in Petaluma; List of teachers, Sonoma County Journal, July 22, 1859; “The Closing of Our Public School,” Sonoma County Journal, December 28, 1860.
[7] Thompson, p. 56.
[8] Bonnie L. Ford, “Women, Marriage, and Divorce in California, 1849–1872,” California Legal History, Vol. 16, 2021, pgs. 6-7, 10, 34.
[9] Halle Lieberman, “A Short History of the Condom,” JSTOR Daily, https://daily.jstor.org/short-history-of-the-condom/; “19th Century Artifacts: History of Birth Control,” Dittrick Medical History Center, Case Western Reserve University, https://artsci.case.edu/dittrick/online-exhibits/history-of-birth-control/contraception-in-america-1800-1900/19th-century-artifacts/
[10] Ford, p.11; Janet Farrell Brody, Contraception and Fertility Rates in Nineteenth Century America (Ithaca, NY: Cornell University Press, 1994), pgs. ix-x, 2-3.
[11] Faye E. Duden, “Women’s Rights, Abolitionism, and Reform in Antebellum and Gilded Age America,” Oxford Research Encyclopedias, oxforedre.com. https://oxfordre.com/americanhistory/americanhistory/view/10.1093/acrefore/9780199329175.001.0001/acrefore-9780199329175-e-20
[12] George M. Fredrickson, “The Coming of the Lord: The Northern Protestant Clergy and the Civil War Crisis,” in Miller, Randall M.; Stout, Harry S.; Wilson, Charles Reagan, eds. (1998). Religion and the American Civil War. Oxford University Press. pp. 110–30; Nancy Cott, “Young Women in the Second Great Awakening in New England,” Feminist Studies, Vol. 3 (1), 1975, pp. 15-16;Mary Ryan, “A Woman’s Awakening: Evangelical Religion and the Families of Utica, New York, 1800 to 1840,”American Quarterly, Vol. 30 (5), 1978, p. 619.
[13] Nisson; Benjamin Franklin Fuller, History of Texas Baptists (Louisville, KY: Baptist Book Company, 1900), p. 109.
[14] Emanuel Swedenborg, The Delights of Wisdom Pertaining to Marriage Love, 1768 (Rotch Edition. New York: Houghton, Mifflin and Company, 1907), in The Divine Revelation of the New Jerusalem (2012), n. 308; Olle Hjern, “The Influence of Emanuel Swedenborg in Scandinavia,” in Scribe of Heaven, edited by Jonathan S. Rose, Stuart Shotwell, and Mary Lou Bertucci (West Chester, PA: Swedenborg Foundation, 2005), 157; “Swedenborg’s Cultural Influence,” Swedenborg Foundation, Swedenborg.com. https://swedenborg.com/emanuel-swedenborg/influence/
[15] Richard Lines, “Swedenborg and Spiritualism,” Journal of the Society for Psychical Research, 69, 2005, 113–119; Richard Lines, Things Heard and Seen, the Newsletter of the Swedenborg Society, London, No. 1, (Spring 2000); “Swedenborg’s Cultural Influence,” Swedenborg Foundation, Swedenborg.com. https://swedenborg.com/emanuel-swedenborg/influence/
[16] “Swedenborg’s Cultural Influence,” Swedenborg Foundation, Swedenborg.com. https://swedenborg.com/emanuel-swedenborg/influence/
[17] Karen Abbott, “The Fox Sisters and the Rap on Spiritualism,” Smithsonian magazine, October 30, 2012; Braude, p. 2; Daniel Bowlin, “The American Phantasmagoria: The Rise of Spiritualism in Nineteenth-Century America,” Masters Thesis, Eastern Michigan University, 2019.
https://commons.emich.edu/cgi/viewcontent.cgi?article=2369&context=theses
[18] Bowlin; “Swedenborg’s Cultural Influence,” Swedenborg Foundation, Swedenborg.com. https://swedenborg.com/emanuel-swedenborg/influence/
[19] Nisson.
[20] Barnabus led the local Sons of Temperance, and Abigail their ladies auxiliary (Ad, Petaluma Argus, January 14, 1862; “Card of Thanks,” Sonoma County Journal, July 8, 1859); Abigail also served as Worthy Chief Templar of the local Independent Organization of the Good Templars (IOGT), and as a board member of the local California Youth Association 1861 (Ad for IOGT, “Youth’s Association,” Petaluma Argus, November 12, 1861).
[21] Barnabus’ attendance at the annual conventions is documented from 1851 to 1871 in the Journal of the 35th-36th General Conventions of the New Church in the U.S, Journal of the 37th-46th General Conventions of the New Church in the U.S.
[22] “Courierlets,” Petaluma Courier, November 14, 1883; “State Convention of Spiritualists,” Petaluma Argus, June 7, 1866; “Death of Col. C.P. Hatch, Petaluma Courier, March 19, 1893; “Mrs. Lucretia Hatch,” Petaluma Courier, March 14, 1901; “Noted Spiritualist Dies,” San Francisco Call, March 5, 1901.
[23] Abbott.
[24] Braude, pgs. 2, 195.
[25] Nisson.
[26] “Woman Suffrage,” Petaluma Argus, January 8, 1870; “Woman, State Convention of Female Suffragists,” San Francisco Chronicle, January 28, 1870; “Woman Suffrage, Third Day of the State Convention,” San Francisco Chronicle, January 29, 1870;
[27] Nisson.
[28] The Suffrage Question,” Sacramento Bee, March 19, 1870; Theodore Henry Hittell, History of California, Volume 4 (San Francisco: N.J. Stone & Co., 1898), p. 435.
[29] Hittell, p. 435; “The Suffrage Question,” Sacramento Bee, March 19, 1870.
[30] Nisson; “They Have Done It,” Sacramento Bee, October 4, 1870.
[31] “Sacramento Correspondence,” San Francisco Examiner, March 23, 1870; “Woman Suffrage Carries by About 4,000,” San Francisco Call, October 12, 1911.
[32] “What to Know About the Comstock Act,” New York Times, May 16, 2023; “The History of Abortion Access in the U.S.,” Penn Today, University of Pennsylvania. https://penntoday.upenn.edu/news/penn-profs-weigh-history-abortion-access-us
[33] Petaluma Courier, September 13, 1877.
[34] Nisson; “Women’s Christian Union,” Petaluma Courier, November 12, 1879; “Courierlets,” Petaluma Courier, January 16, 1884.
[35] “Polly Larkin’s Pot-pourri,” Petaluma Courier, January 16, 1884.
[36] “In Memoriam,” Petaluma Argus, January 26, 1884.
