Five men are sitting in a jail cell in Terre Haute, Indiana. The leader of the group—a middle-aged, mustached, and unassuming figure—had been arrested on charges of “vagrancy and ‘for investigation’,” according to the local police chief. But it wasn’t a drunk or an unlucky drifter sitting in the cell. It was the leader of an American political party and its nominee for President of the United States. He had tried to give a speech in Terre Haute when arrested by the local authorities. His case became a statewide and even national discussion on the importance and limits of free speech. Now, who could’ve caused all of this ruckus? It was Earl Browder, General Secretary of the Communist Party of the United States.
Music: “And Then She Left” by Kinoton, “Echo Sclavi” by the Mini Vandals, “Namaste” by Audionautix, “Myositis” by the United States Marine Band, “Finding the Balance” by Kevin MacLeod, and “Dana” by Vibe Tracks
This post is dedicated to Tom Flynn—freethinker, friend, and keeper of the Ingersoll flame.
On July 22, 1899, Hoosier Eugene Victor Debs, a radical labor organizer and the future socialist party candidate for president, published a tribute to one of his biggest influences and close friends—the orator and freethinkerRobert Green Ingersoll. Known as the “Great Agnostic” for his decades-long public critique of organized religion, Ingersoll became the leader of the “Golden Age of Freethought” in the United States, a movement dedicated to secularism that began after the Civil War and ended around World War I. His death on July 21, 1899, at the age of 65, left an irreplaceable void in the hearts of many who saw Ingersoll as the leader of a new rationalist awakening in America.
For 23 years it has been my privilege to know Colonel Ingersoll, and the announcement of his sudden death is so touching and shocking to me that I can hardly bring myself to realize the awful calamity. Like thousands of others who personally knew Colonel Ingersoll, I loved him as if he had been my elder brother. He was, without doubt, the most lovable character, the tenderest and greatest soul I have ever known.
He also noted the amount of charity work Ingersoll did, both for organizations and for individuals, such as a woman he aided after the financial collapse of her father and abandonment by her church. “Such incidents of kindness to the distressed and help to the needy,” Debs observed, “might be multiplied indefinitely, for Colonel Ingersoll’s whole life was replete with them and they constitute a religion compared with which all creeds and dogmas become meaningless and empty phrases.”
Later, on January 17, 1900, Debs wrote to Ingersoll’s publisher C.P. Farrell that “I have never loved another mortal as I have loved Robert Ingersoll, and I never shall another.” While this language may seem a bit saccharine for us today, Debs meant every word of it. From his initial meetings with Ingersoll as a young man in Terre Haute, Indiana to the Great Agnostic’s defense of him during the Pullman railroad workers strike of 1894, Eugene Debs always felt a deep kinship with the heretical orator. While they took different spiritual tracks—with Ingersoll a dedicated agnostic and Debs a social-gospel Christian—both saw the importance of caring for others in this life, despite what might come after, and believed in the power of human reason as a vehicle for transcending outmoded superstitions. Debs learned the power of effective oratory from Ingersoll, routinely citing him as one of his biggest rhetorical influences. Ingersoll also had views on labor and capital that went far beyond the traditional liberalism of his day, something that likely played a role in the radicalization of Debs. As such, their unique friendship left a lasting imprint on American life during the turn of the twentieth century.
They first met in the spring of 1878, after Debs invited Ingersoll to give a lecture to the Occidental Literary Club in Terre Haute, an organization that the former helped organize. The Terre Haute Weekly Gazette reported on May 2, 1878 that Ingersoll’s oration the previous evening was on the “religion of the past, present, and future” and noted that “Mr. Ingersoll was introduced by Mr. E. V. Debs, in well chosen and well delivered words.” Years later, in his “Recollections on Ingersoll” (1917), Debs reflected on his first encounter with the legendary orator. In fact, the lecture that Ingersoll gave that evening, according to Debs, was one of his most important, “The Liberty of Man, Woman, and Child.” In it, Ingersoll excoriates those who held humanity in the bondage of superstition and called for freedom of intellectual development. As he declared, “This is my doctrine: Give every other human being every right you claim for yourself. Keep your mind open to the influences of nature. Receive new thoughts with hospitality. Let us advance.” Debs was amazed by this speech. Writing decades later, “Never until that night had I heard real oratory; never before had I listened enthralled to such a flow of genuine eloquence.” Ingersoll’s words, which “pleaded for every right and protested against every wrong,” galvanized the budding orator and political activist.
Also in 1878, Ingersoll used his considerable speaking talents towards another issue of grave importance: the condition of labor. While it would be too much to say that Ingersoll was a socialist like Debs, he was nevertheless a socially-conscious liberal Republican who understood the inequities between workers and owners in a capitalist society. In a speech entitled “Hard Times and the Way Out,” delivered in Boston, Massachusetts on October 20, 1878, Ingersoll laid out his views on the subject. While he reiterated his belief that “there is no conflict, and can be no conflict, in the United States between capital and labor,” he nevertheless chastised the capitalists who would impugn the dignity and quality of life of their laborers. “The man who wants others to work to such an extent that their lives are burdens, is utterly heartless,” he bellowed to the crowd in Boston. He also called for the use of improved technology to lower the overall workday. Additionally, in a passage that could’ve been composed by Eugene V. Debs decades later, Ingersoll declared:
I sympathize with every honest effort made by the children of labor to improve their condition. That is a poorly governed country in which those who do the most have the least. There is something wrong when men are obliged to beg for leave to toil. We are not yet a civilized people; when we are, pauperism and crime will vanish from our land.
Years later, in 1894, Eugene V. Debs and the American Railway Union (ARU) led a massive labor strike against the Pullman Palace Car Company in the outskirts of Chicago. Approximately 2,000 employees walked off the job in May, demanding an end to the 33 1/3% pay cut they took the year prior. When the strikes escalated into violence, largely due to the aggressive tactics of the Chicago police, the United States Court in Chicago filed an injunction against Debs and the ARU. The injunction claimed that Debs, as head of the ARU, violated federal law by “block[ing] the progress of the United States mails,” the Indianapolis Journal reported. Debs was later arrested for his actions, using legendary civil rights attorney Clarence Darrow for his defense. Some speculated at the time that Robert Ingersoll, himself a lawyer, would defend Debs in court, but that never came to pass. Instead, Ingersoll defended Debs in the court of public opinion, when the press reported his previous treatment for alcoholism in an effort to discredit his cause.
An article in the July 9, 1894 issue of the Jersey City News reported that Dr. Thomas S. Robertson treated Debs in 1892 for “neurasthenia” and “dipsomania,” terms used in the era to describe anxiety due to spinal cord injury and alcoholism, respectively. To help his friend, Ingersoll had written a letter of introduction for Debs to Dr. Robertson, as he had used the physician’s services before. The article quotes Dr. Robertson at length, who claimed that Debs suffered from exhaustion, which had been exacerbated by drinking, but he had improved in the two years since. When asked if Debs was of sound mind, Dr. Robertson said, “in ordinary times, yes, but he is likely to be carried away by excitement and enthusiasm.” In essence, Debs suffered from what today we might call stress-induced anxiety, which became more pronounced by substance abuse. However, it is important to note that charges of alcoholism were common in this era, and Debs might have exhibited symptoms of it without ever being intoxicated.
Sensing the intention of the press with this story, Ingersoll released a statement to the Philadelphia Observer, later reprinted in the Unionville, Nevada Silver State on August 27, 1894. In it, he stood up for his friend and the causes he fought for. “I have known Mr. Debs for about twelve years,” Ingersoll said, and “I believe, [he] is a perfectly sincere man—very enthusiastic in the cause of labor—and his sympathies are all with the workingman.” When asked about Debs’s drinking, Ingersoll pushed back on the claims, saying “I never met him when he appeared to be under the influence of stimulants. He was always in good health and in full possession of his faculties.” He also commented on the attempts at scandal in the newspapers, adding that his “testimony is important in view of gossip and denunciation that everywhere attend the public mention of the strike leader.” In one of Debs’ darkest hours, when his character and cause came under fire, Ingersoll publicly defended his friend and challenged the claims made against him. Such was the nature of their bond.
While Robert Ingersoll certainly influenced Debs on the importance of oratory and the cause of labor, he also left a profound intellectual influence on the future socialist. Early in his life, Debs developed an iconoclastic view of religion, which primed him for a rewarding relationship with Ingersoll. In conversations with Larry Karsner, published in book form in 1922, Debs reflected on the event that made him weary of organized religion. At the age of 15, Debs attended a sermon at St. Joseph’s Catholic Church in Terre Haute. The priest’s vivid descriptions of hell, with a “thousand demons and devils with horns and bristling tails, clutching pitchforks, steeped in brimstone,” completely soured him on institutionalized Christianity. “I left that church with rich and royal hatred of the priest as a person, and a loathing for the church as an institution,” Debs said, “and I vowed that I would never go inside a church again.” Furthermore, when asked by Karsner if he was a disbeliever at that time, Debs replied, “Oh yes, a strong one.”
He furthered his views on hell in a February 19, 1880 article in the Terre Haute Weekly Gazette. “I do not believe in hell as a place of torment or punishment after death,” he wrote, “. . . the hell of popular conception exists solely in the imagination.” He further argues that while the idea of hell may have served a beneficial function in the past, “as soon, however, as people become good enough to be just and honorable for the simple satisfaction it affords them, and avoid evil for the same reason, then there is no further necessity of hell.” With these words, Debs actually echoed much of what Ingersoll said on the subject in an 1878 lecture. “The idea of a hell,” Ingersoll noted, “was born of revenge and brutality on the one side, and cowardice on the other. In my judgment the American people are too brave, too charitable, too generous, too magnanimous, to believe in the infamous dogma of an eternal hell.”
While the doctrine of hell and the strictures of the church left Debs cold, he nevertheless adopted a liberal, nondenominational form of Christianity later in his life, one molded by his exposure to Ingersoll and freethought. In a 1917 article entitled “Jesus the Supreme Leader,” published in the Call Magazine and later reprinted in pamphlet form, Debs shared his thoughts on the prophet from Nazareth. Debs saw Christ not as a distant, ethereal presence, but rather as a revolutionary figure whose own humanity made him divine. “Jesus was not divine because he was less human than his fellow-men,” he wrote, “but for the opposite reason, that he was supremely human, and it is this of which his divinity consists, the fullness and perfection of him as an intellectual, moral and spiritual human being.” He placed Jesus in the same pantheon of transformative figures as abolitionist John Brown, President Abraham Lincoln, and philosopher Karl Marx.
For Debs, Christ’s appeal to “love one another; as I have loved you, that ye also love one another” was the same in spirit as Marx’s famous dictum in the Communist Manifesto: “Workers of all countries unite! You have nothing to lose but your chains. You have a world to win.” Both statements are about solidarity—of people coming together, helping one another, and fighting for a better world. In this sense, Debs interpreted Christ like many humanists and non-sectarian Christians do today—as a deeply human figure that preached love, peace, and harmony with others.
While Debs and Ingersoll did not share the exact same views on Christianity, they did share a commitment to secularism, tolerance, freethought, and social justice. Debs would parlay his knowledge from Ingersoll and others into a successful political career, running five times on the socialist party ticket and earning nearly a million votes in 1920 while imprisoned for speaking out against America’s involvement in WWI. As Ingersoll was the leader of the “Golden Age of Freethought,” Debs was the leader of the “Golden Age of American Socialism,” with thousands attending his speeches and joining socialist organizations. Despite their friendship being tragically cut short by Robert Ingersoll’s death in 1899, Debs honored the legacy of the Great Agnostic for the rest of his life. Writing in his “Recollections of Ingersoll” in 1917, Debs said:
He was absolutely true to the highest principles of his exalted character and to the loftiest aspirations of his own unfettered soul. He bore the crudest misrepresentation, the foulest abuse, the vilest calumny, and the most heartless persecution without resentment or complaint. He measured up to his true stature in every hour of trial, he served with fidelity and without compromise to the last hour of his noble life, he paid in full the price of his unswerving integrity to his own soul, and each passing century to come will add fresh luster to his immortal fame.
In studying their lives and their friendship, one might say these words for Robert Green Ingersoll could equally apply to Eugene Victor Debs.
At the same time, the closer-to-home Bellefontaine and Indiana[B&I] – linking the I&B at Union with the Clique’s marquee railway, the CC&C, at Galion OH – had already found itself under the financial sway of the Cleveland band. Incredibly, the strategy to command a string of railroads tying St. Louis to the Eastern truck lines then breaching Ohio’s eastern boundary had been orchestrated by the CC&C’s Henry Payne in little more than two years.
In the almost giddy atmosphere that prevailed following John Brough’s coronation, an impromptu trip was arranged. Why not visit Terre Haute, and the Illinois state line for that matter, and then travel in a single day from Terre Haute to Cleveland? It would underscore what the Clique had accomplished, provide an on-the-ground view of the new western terminus of the coordinated lines, and draw them closer to the independently minded stockholder/management team at the controls of the Terre Haute and Richmond Railroad [TH&R] – the only gap in the Clique’s string of pearls between Cleveland and St. Louis.
Members of the Cleveland Clique along with president James H. Godman of the B&I, newly minted I&B president John Brough as well as board member Calvin Fletcher and secretary Douglass Maguire boarded a special train destined for Terre Haute on July 1st. It had been less than twenty-four hours since the Clique’s I&B annual meeting coup. None of the original I&B Hoosier board members went along for the ride.
In one respect the trip was a success. They drank brandy and wine with Samuel Crawford, president of the TH&R, supped together and made it to a symbolic bridge spanning the Wabash—peering across wide stretches of western Indiana farmland toward Illinois. Truman P. Handy and William Case, board members of the Cleveland Clique’s cornerstone CC&C railroad, continued on to the Illinois line by horse and returned to Terre Haute by 3 a.m. Now they could boast of having made it from the Illinois line to Cleveland in a single day.
A private train left Terre Haute before dawn on July 2nd. It ran at a blistering thirty miles per hour until hitting a cow near Belleville—knocking the engine and car off the track. It was a near-death experience, as Calvin Fletcher recounted. Still, they were in Indianapolis by 6:30 a.m.
Fletcher did not record whether they accomplished the lofty goal of making it to Cleveland that day, as he remained in Indianapolis. All the same, except for the lack of participation by original I&B board members, it had been a notable start to John Brough’s presidency – and provided a glimpse of the Clique’s mechanism for expansion. The Hoosier Partisan’s absence would prove to be a telling sign of issues looming ahead.
Two weeks later Calvin Fletcher was among a sizable number of Indiana business and political nobility who, along with their spouses, received an invitation from the Cleveland Clique. The request was to join them for an all-paid junket to Niagara Falls. “I had an invitation with our citizens, those of Lafayette, Crawfordsville, Terre Haute, Dayton, Cleveland, Bellefontaine &c…a number have an invitation here.”
Hoosier Partisans Alfred Harrison, Daniel Yandes and David Kilgore as well as ubiquitous Indiana railroad construction engineer and soon to be I&B board member Thomas A. Morris were among the throng. They all boarded a special train awaiting them in Indianapolis on the morning of July 20th. In his diary, Calvin Fletcher would capture both the spectacle of the excursion and the travails of travel during this era.
The conductor to Union was none other than Fletcher’s recently hired son Stoughton Jr., who helped the party around a derailed freight train along the way. They arrived at Union about 10:30 a.m. Connection delays added to a tardiness that precluded the Hoosier contingent from stopping at Marion, Ohio, for a B&I board–arranged dinner. Instead, they raced on to Galion to connect with CC&C cars coming from Columbus. The crowd reached Cleveland at 7:30 p.m., only to find the boat hired to take the assembled masses to Buffalo had broken down.
Because the politicians of Erie, Pennsylvania had made smooth rail travel between Cleveland and Buffalo nearly impossible during the early 1850s, going by this route was not a viable option. To force passengers and freight to overnight in Erie, city fathers had mandated different track ‘gauges’ (the lateral distance between iron rails) for railways entering/leaving the city from the east and west. The Erie “war of the gauges”, in combination with intentionally and poorly synchronized railroad schedules, wreaked havoc on passengers and shippers alike. Erie thrived on this senselessness until 1855, during which time near-riots by local merchants and warehouse workers nearly scuttled a move to finally synchronize schedules and re-lay rails to a uniform gauge.
It was midnight before more than 750 passengers stranded in Cleveland boarded a replacement vessel to Buffalo – arriving the next day at noon. There, a train of nearly fifteen cars met the ship and whisked its guests the final miles to Niagara Falls. They took in the falls and were awestruck by the engineering feat of the recently completed railway suspension bridge traversing the Niagara River. The revelers were then ferried behind the tumultuous sheets of water before dinner and a moonlit trip to Goat Island. The excursion lasted less than twenty-four hours. On the return boat trip to Cleveland the assembled guests lunched, ironically, at Erie, Pennsylvania.
That evening Cleveland’s mayor hosted what Fletcher referred to as a “soirée” of dinner, music, and speeches. He called it “a most splendid affair that I ever witnessed.” As might have been expected, newspaper editors and writers had been invited gratis. They clearly earned their passage by publishing effusive articles in the regional and national press.
The editor of the Indianapolis-based Locomotive gushed: “We have never taken an excursion with which we were so well pleased. Every arrangement was made in princely style for the accommodation of the invited guests; and everything free as air, from our railroad bills down to our omnibus bills, including hotels and everything necessary.” It had proved to be the most incredible public relations feat of its day.
Finally, on the return leg from Cleveland to Indianapolis, the B&I board hosted the earlier-deferred dinner party at Marion, Ohio. Toasts were exchanged, a “three cheers” shouted, and the Hoosiers were off to Union the next morning. There they waited an hour for connecting passengers coming from Cincinnati. Exhausted, the entourage supped at Muncie and finally arrived back in Indianapolis by 11 p.m.
Still, for the people of the era, it had been both an awe-inspiring event and a technological marvel. To the parochial Hoosier Partisans, it brought home the sobering reality that the Cleveland Clique outgunned them financially and politically. The sheer number of interconnected board, business, banking, and government relationships represented at the Cleveland festivities was astounding. And they had gathered with a single purpose: to focus their wide-ranging powers on dominating the Midwest rail corridor between Cleveland and St. Louis.
The I&B, basking in the afterglow of this landmark event, which drew investor attention to its pivotal role as a funnel for traffic from Ohio to Indianapolis, saw its stock and bond prices jump. Nonetheless, Calvin Fletcher decided to sell all but $5,000 of his stock in August. He found a ready market: “I distributed among my friends who seemed to want it & one demanded, as a matter of right as I had offered to others, that he should have a portion. The stock soon fell & it was fortunate I let it go.”
Fletcher’s unemotional view was sprinkled with a candid and ominous reality, however: “Brough the president has failed to establish his right to go through to St. Louis straight. This I think will effect [sic] the road materially.” And he was right.
Whatever the reason for the I&B’s price bounce, it did not reflect the financial or business reality with which John Brough and the Cleveland Clique were faced. Brough’s usefulness to the Cleveland Clique appeared, for the moment, to be in question.
Check back for Part V to learn more about how the Cleveland Clique turned their attention to binding the various component parts of the Bee Line together both physically and legally – to the irritation of the Hoosier Partisans.
On February 5, 1970, the Franklin Daily Journal in Franklin, Indiana proclaimed air pollution the “Disease of the Seventies.” It predicted that “gas masks, domed cities, special contact lenses to prevent burned eyes” would become “standard equipment if life is to exist” by 2000, unless action against widespread air pollution was taken soon.
However, it’s now 2017, no gas masks, domed cities, or protective eye wear needed. Why? You can thank Hoosier women, who fought for air pollution control measures since the 1910s.
Women first entered the fight against coal to combat air pollution. When burned, coal releases a significant amount of smoke and soot. Londoners began burning coal for fuel as early as the 1200s. Virtually every Londoner relied on coal for fuel and heat by the 1600s as England’s forests became depleted. As industries and factories powered by coal emerged across England during the Industrial Revolution in the 17th and 18th centuries, many British cities developed air pollution problems. By 1800, a chronic cloud of smoke enveloped London. Soot and smoke dusted the streets, ruined clothing, and corroded buildings.
Major American cities did not escape the smoky air that plagued the Brits. European settlers cleared much of America’s forests for firewood, construction materials, and to make room for crops and cities. As the Industrial Revolution began on the East Coast at the end of the 18th century, industries, homes, and businesses began to rely on coal for heat and power. Dirty air followed throughout the 19th and early 20th centuries. Dark smoke palls drifted through many urban areas at noon that reduced visibility to less than a block. The dirty, dark atmosphere caused traffic accidents, injuries, and even death. Doctors increasingly linked the drab, polluted air to depression and tuberculosis.
Indianapolis was no exception. The Indianapolis News reported on February 11, 1904 that “for a year or more, the smoke cloud has constantly been increasing until during the last two or three months, the city has taken a place among the smoke cities of the country and by some visitors is credited with being as dirty as Cincinnati, Pittsburgh, or St. Louis.” That summer, the News described “dense volumes of black soot and smoke” blowing through business and residential districts across the city. A journalist wrote “Eyes and lungs are filled and as for wearing clean linen any length of time, that is one of the impossibilities.” The journalist noted that the smoke damaged goods in downtown shops and observed “every article in them to be thickly dotted with soot.”
Despite these issues, fighting smoke pollution in Indiana would be hard. Coal is one of Indiana’s natural resources and became a mainstay of the Hoosier economy during the early 20th century. It was discovered along the Wabash River in 1736. Organized coal production began in the 1830s and after World War I, production exceeded 30 million tons. Furthermore, coal and the smoke it produced became a symbol for economic prosperity nationwide. Often, postcards and promotional imagery for cities featured pictures of smokestacks emitting billowing, black clouds of smoke across the urban landscape. A writer for the Indianapolis News in defense of coal wrote in 1906, “But if the coal smokes, let it smoke . . . Wherever there is smoke there is fire, and the flames that make coal smoke brighten the world of industry and bring comfort to the untold hundreds of thousands of toilers. Let it smoke. The clouds of smoke that ascend to heaven are the pennants of prosperity.”
Indiana produces bituminous coal, a soft coal that often creates a lot of smoke when burned. Many cities had begun to abate smoke pollution simply by requiring residents and industry to burn anthracite coal, a harder coal that burned cleaner. Since bituminous coal was a major source of wealth for Indiana, many Indianapolis residents and businessmen did not want to take this course of action, even though they did support cleaner air for the city.
One method to abate smoke, but still burn Indiana bituminous coal was to install automatic stoking devices in factories and homes. These devices distributed the coal in furnaces more evenly so it produced less smoke. In 1904, the American Brewing Company on Ohio Street downtown installed one of these devices. According to the Indianapolis News, this device allowed the company to burn just as much bituminous Indiana coal as it had last year, but produce far less smoke: the journalist described the company’s smokestacks as “practically smokeless.”
However, few businesses followed in the American Brewing Company’s footsteps. In 1910, Indianapolis women formed the Smoke Abatement Association operating under the slogan “Better and Cleaner Indianapolis” to try to get housewives and manufacturers to stop burning bituminous coal. These women became part of a nationwide movement of middle and upper class housewives practicing “Civic Motherhood” or “Municipal Housekeeping” that drew on women’s traditional roles as protectors of the home. These women reformers argued they could use their skills as household managers to improve the health of the communities their families lived in and thus began to participate in political discussions surrounding health, pollution, and sanitation, like air pollution.
The group first asked women to reduce smoke produced in their homes by installing smoke control devices. The group offered demonstrations for proper coal firing and issued reports on local residences and factories that issued a lot of smoke. In 1913, the group succeeded in getting a city ordinance passed which banned burning bituminous coal in a downtown district bordered by Maryland Street, East Street, New York Street, and Capitol Avenue. To honor Indiana’s coal production industry, bituminous coal could be burned if a smoke prevention device was installed. It was hoped this ordinance would create a clean, smoke free section of the city to improve health and help merchants preserve goods otherwise ruined by the sooty air.
Though the Smoke Abatement Association remained active throughout the 1910s, US entry into World War I reverted smoke pollution’s image. Black and gray smoke churning out of smokestacks once again became symbolic of progress, this time in support of the war effort. Throughout the 1920s until the 1950s, air pollution remained regulated at the local level; state and federal governments largely remained aloof of the issue.
However, a more complex air pollution emerged in the 1940s that became a struggle for locals to solve on their own. In the summer of 1940, a thick eye-stinging, tear-producing, throat-irritating haze never before experienced enveloped Los Angeles. Though it eventually cleared, episodes continued as America entered World War II: the effects on health were so irritating, some Los Angelinos speculated it was a chemical attack from the Japanese. The problem persisted into 1943: various industries were suspected of causing the issue, but when they were shut down, the harmful air remained. By the late 1950s and early 1960s, this phenomenon, known increasingly as “smog,” afflicted almost every major urban area in the United States.
This was a complex type of pollution: growth in industry during World War II and the postwar era increased the amounts of emissions released into the air from factories as they burned oil and coal to create goods for the war effort, and later refrigerators, household appliances, and other consumer goods. During this time, the development of new chemicals, drugs, pesticides, food additives, and plastics also proliferated the consumer market. When manufactured, these products released a number of synthetic chemicals into the atmosphere that decomposed much more slowly than those emitted by older industries and remained hazardous longer. Lastly, the rise in population and expansion of the suburbs increased the use of automobiles. Cars blew out gasoline vapor that became a major ingredient in smog formation. All these combined emissions created a much more complex air pollution that was much harder to get rid of that would require cooperation from consumers, industry, and government regulation at all levels.
This type of pollution first appeared in Indianapolis in the mid-1940s, but did not become much of a chronic problem until the late 1960s. The pollution became so bad that it stained and eroded the limestone on the Soldiers and Sailors Monument downtown, as well as the façade of the Statehouse. It also became tied to increased rates of emphysema, lung cancer, and other serious diseases. Again, Hoosier women stepped up to try to improve the air in their neighborhoods, communities, and the state at large. They became part of a larger movement of women concerned with air pollution across the country and helped make it a national issue during the 1970s.
Many women fought air pollution through the League of Women Voters. League members traditionally conducted extensive research on political issues, conducted educational campaigns, and lobbied local, state and federal governments to make sure appropriate regulation was enacted. League of Women Voters members in Indianapolis, Richmond, and Seymour branches attended and testified at local air quality hearings, wrote to representatives urging more stringent air quality regulations, and sponsored programs and produced literature to teach the public about air pollution, current regulations, and what they could do to improve the solution. For example, these methods encouraged people to stop open burning of waste and carpool, bike, or walk to reduce automobile emissions.
Other women’s groups in the state took similar action. Housewives Effort for Local Progress, or HELP, a women’s group in Terre Haute dedicated to improving the city, took on air pollution as one of its major agendas. They lobbied local commissioners and educated the public on air pollution. The Richmond Women’s Club organized funds to purchase educational materials on air pollution to distribute to local students. Other women joined ecology groups, such as the Environmental Coalition of Metropolitan Indianapolis and fought for the passage of many regulations to control harmful gasses emitted by industry, such as Sulphur oxides. Chairwoman Elaine Fisher summarized the important role of the public in abating pollution: “Industry is pressuring . . . on one side. The only hope is for the public to give equal pressure on the other side.”
These women’s groups, and others across the nation, raised awareness of air pollution and made it a national issue. Most groups encouraged the federal government to get involved with air pollution. Since air pollution spreads across local and state boundaries, it made sense for increased federal oversight to control the issue. It is not a surprise that women’s fight against air pollution coincided with the passage of key federal environmental legislation, such as the Clean Air Act amendments of 1970, which gave federal officials authority over reducing air pollution throughout the nation and the power to set federal emissions states have to comply with. The Clean Air Act has produced purer air for all Americans: since 1970 its regulations reduced the levels of common pollutants, and thus prevented deaths from disease and cancer and decreased damage to plants, crops, and forests previously caused by air pollution. Thank you, Hoosier women.
In the early and mid 1800s, girls and young women in Indiana had limited access to educational opportunities. Indiana historian Richard Boone noted that the state held “a prejudice against the education of girls with their brothers,” but “an impulse was early manifested” to establish schools for young women.
By 1850, approximately 14 schools for girls existed within the state. Young women also found it more difficult to obtain access to higher education during the early and middle 1800s. Most universities only allowed men to attend classes; Indiana University did not admit its first female student until 1867. During this time, however, there were dedicated individuals who worked to change the status quo. During her lifetime, Saint Theodore Guérin, recognized as a saint by the Catholic Church in 2006, provided educational opportunities to Indiana’s girls and young women through the establishment of schools, most notably Saint Mary-of-the-Woods College.
Saint Theodore Guérin was born and baptized at Etàbles in Brittany, France on October 2, 1798. Her parents, Isabelle le Fèvere and Laurent Guérin, named her Anne-Thérèse Guérin. During the first twenty-five years of Guérin’s life she faced numerous hardships. Before she reached the age of 13, she reportedly lost two brothers. When she was 15 years old, thieves robbed and murdered Guérin’s father, a French naval officer who served under Napoleon near Avignon, France. He was on furlough and heading home. After the loss of a husband and two sons, Guérin’s mother came down with a “severe illness,” leaving Anne-Thérèse Guérin to care for her mother and nine-year-old sister Marie.
Guérin was a devout Catholic from a young age. She took her first communion at the age of ten. After ten years of caring for her mother, Anne-Thérèse Guérin left home and committed herself to becoming a nun. At the age of 25, she became a postulant at the Sisters of Providence in Ruillé, France on August 18, 1823, and received the religious name Sister Saint Theodore Guérin. Immediately following her entrance into the
convent, Sister Saint Theodore suffered from a severe illness that impaired her health for the rest of her life. She could never eat solid foods again. After her recovery, the Sisters of Providence assigned Sister Saint Theodore Guérin to missionary work in Pruilly-sur-Claise.
After a short period of time as a postulant, Sister Saint Theodore recited her first vows on September 8, 1825. She professed her perpetual vows on September 5, 1831. Around the same time she declared her first vows, Sister Saint Theodore received the appointment of Superior to the Sisters of Providence educational establishment in Rennes. For ten years, Sister Saint Theodore assisted the convent in establishing numerous schools and orphanages in Rennes, but a dispute with the Superior General of the Sisters of Providence resulted in a transfer of Sister Saint
Theodore. Her new assignment relocated her to Soulaines, a small country mission where her talents, as one biographer stated, “would find a much narrower scope.”
After only a year in Soulaines, France, Sister Saint Theodore Guérin was “voted medallion decorations” by the French Academy Board of Education in 1836. One year earlier, in 1835, the Reverend Simon Bruté, the first Bishop of Vincennes, Indiana, visited Rennes, France. He and the Reverend Célestine de la Hailandiére, soon to be Vicar-General of the Vincennes Diocese, became acquainted with the various charitable works of the Sisters of Providence. Four years later, in 1839, Bishop Bruté sent his Vicar-General on a recruiting mission to France from Indiana. The Reverend Hailandiére searched for sisters of the Catholic faith willing to move to the United States and create schools and orphanages for the Vincennes Diocese.
When the Reverend Hailandiére reached France, he received news that Bishop Bruté had died on June 26, 1839. He also obtained confirmation of his own appointment as the new Bishop of Vincennes. While in France, Bishop Hailandiére convinced six members of the Sisters of Providence to come to the United States and start a school in his Diocese. Hesitant because of her frail health, Sister Saint Theodore Guérin initially did not accept Bishop Hailandiére’s invitation, but, after careful consideration and prayer, she finally took a leadership position in the operation.
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On July 12, 1840, Sister Saint Theodore and the other sisters began their journey, departing from Ruillé, France. Fourteen days later on July 26, 1840, they left for Vincennes on the ship, Cincinnati. On September 4, 1840, the Cincinnati dropped anchor in New York. After traveling from New York by train, stagecoach, and steamboat the sisters rested in Madison, Indiana. On October 1, 1840, Bishop Hailandiére and three other men told the sisters they would not be starting a school in Vincennes. The Vincennes Diocese decided Terre Haute needed their services more. After various difficulties, Sister Saint Theodore and the other nuns arrived in the middle of a thick, village-less forest four miles outside of Terre Haute on October 22, 1840. Eventually, this became the site of Saint Mary-of-the-Woods College.
The sisters lived with a farmer, Joseph Thralls, and his family during construction of their motherhouse and Saint Mary-of-the-Woods school. Workers also cleared land for farming and chopped wood for winter. During the school’s construction, Bishop Hailandiére visited the sisters on November 12, 1840, and awarded Sister Saint Theodore the title of “Mother.” Soon thereafter the Sisters of Providence began accepting new women ready to join the convent.
The first postulant arrived on May 1, 1841. On October 9, 1841, the Wabash Courier (published in Terre Haute) advertised the “Convent and Academy,” headed by “Sister Theodora Guerin.” After the establishment of their first school at Saint Mary-of-the-Woods, the sisters’ educational influence spread quickly throughout the state. On March 21, 1842, the Sisters of Providence opened a Girls’ Boarding School in Jasper. Despite terrible hardships, the convent opened 19 schools and orphanages between 1842-1856, spanning from Evansville to Vincennes to Fort Wayne.
Perhaps the most significant difficulty faced by the sisters was a fire that destroyed their barns and granaries on October 2, 1842, burning various provisions needed for the upcoming winter. Impoverished by fire, Mother Theodore Guérin, Sister Mary Cecilia and other unnamed sisters left Terre Haute for France on April 26, 1843 in search of financial aid. One month later, Mother Theodore and her traveling companions arrived in France upon the Silvia. During their stay, Mother Theodore Guérin and Sister Mary Cecilia met with Queen Marie Amelie of France, and secured money for the voyage back to the U.S. The Queen also began taking donations that later helped fund new schools.
On November 28, 1843, Mother Theodore and the sisters left France on the Nashville. The boat headed to the Gulf of Mexico and docked in New Orleans. The passengers and crew faced numerous hardships on the voyage back to the United States. The Nashville nearly sank during a hurricane, and Mother Theodore became “seized with fever” while in New Orleans. The sisters then traveled up the Mississippi, Ohio, and Wabash rivers to return to Terre Haute. Mother Theodore Guérin and the other sisters finally returned to Saint Mary-of-the-Woods on April 1, 1844.
Mother Theodore Guérin continued to advance women’s educational opportunities after she returned from France. Mother Theodore Guérin and the Sisters of Providence established a seminary of higher education for women at St. Mary-of-the-Woods. On January 14, 1846, nearly six years after arriving in Terre Haute, Governor James Whitcomb approved the Articles of Incorporation for the Female Seminary of St. Mary’s of the Woods (Saint Mary-of-the-Woods College).
After 12 more years of continuous educational service with the Sisters of Providence, Mother Theodore Anne-Thérèse Guérin died on May 14, 1856. She was buried on the grounds of Saint Mary-of-the-Woods College. On December 3, 1907, Mother Theodore’s remains were moved from the burial plot to a crypt. During the re-burial process workers discovered what is considered the first sign of Mother Theodore’s holiness: her brain was still intact.
Almost a year later, on October 30, 1908, the first miracle attributed to Mother Theodore Guérin occurred. Sister Mary Theodosia, who was suffering from cancer, stopped at Mother Theodore’s tomb to pray for another ill sister, Sister Joseph Therese O’Connell. The next day Sister Theodosia’s ongoing pain vanished. A medical examination later could not find the cancerous tumor.
This unexplained occurrence piqued the interest of the Indianapolis Diocese. Two months after Sister Mary Theodosia prayed at Mother Theodore’s tomb, Bishop Joseph Chartrand of the Indianapolis Diocese wrote to the Sister’s of Providence Superior General, Mother Mary Cleophas Foley, to indicated that initial “proceedings regarding” Mother Theodore’s canonization would be discussed on December 6, 1908. Many members of the Diocese began to diligently gather the needed information about Mother Theodore Guérin, including interviewing people such as Mother Anastasie Brown who worked with the foundress.
In January 1914, the Reverend Alphonaus Smith and the Reverend John T. O’Hare officially initiated the rigorous process of canonization for Mother Theodore Guérin when they left for Rome with about 500 sealed typewritten pages of evidence. Years passed as different Catholic committees performed the needed tasks to complete Mother Theodore’s canonization. In June, 1975 members of the Indiana Academy elected the late Mother Theodore Guérin into their organization. The academy was created by the “Associated Colleges of Indiana to honor Hoosiers who have enriched the cultural and civic life of the state.”
During the 1990s the canonization of Mother Theodore gained momentum. In November 1996, Vatican medical consultants approved the healing of Sister Mary Theodosia as a miracle. Four months later, in March 1997, the Sister Theodosia miracle was approved by Vatican theologians, and acknowledged by the Cardinals in June that same year. On October 25, 1998, Pope John Paul II beatified Mother Theodore Guérin in St. Peter’s Square in Rome. The church gave her the title, Blessed Mother Theodore Guérin. Pope John Paul II stated at the ceremony that
“Her life was a perfect blend of humanness and holiness. She was fully human, fully alive, yet her deep spirituality was woven visibly through the very fabric of her life.”
In 2001, doctors diagnosed Phillip McCord, an employee at Saint Mary-of-the-Woods College, with a swollen cornea. Physicians told McCord that he needed a risky surgical procedure to transplant a new cornea. Although not a Catholic, McCord prayed to Blessed Mother Theodore Guérin for help. Slowly his condition improved over a matter of weeks, and doctors were amazed at his recovery without surgery. According to a 2006 article in the Criterion, McCord had “better than 20/20 vision in both eyes.” With the approval of this final miracle, Blessed Mother Theodore Guérin was canonized and officially determined to be a Saint on October 15, 2006. The Vatican gave the new Saint the religious name Saint Theodora Guérin, but the Sisters of Providence refer to her as Saint Mother Theodore Guérin.
In addition to her sainthood, Guérin’s ongoing legacy features her efforts to spread learning throughout Indiana. As of 2008, her most prominent endeavor, Saint Mary-of-the-Woods College, continues the mission it began under Saint Theodore Guérin, to provide women with educational opportunities. Saint Mary-of-the-Woods College enrolls 1,700 students and offers campus-based undergraduate and graduate degrees and certificate programs. After 175 years of operation, the Saint Mary-of-the-Woods’ Board of Trustees voted for the college to become fully co-educational in 2015.
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