And the Philadelphia County Medical Society not only refused to admit women physicians as members, but, in 1859, it pronounced an edict of excommunication against any of its members who should teach in the Pennsylvania Female Medical College, or who should consult with women physicians or with the male teachers of the women. And this edict of excommunication was approved, in 1860, by the Pennsylvania State Medical Society. As a leading member of both societies, Dr. Atlee, expressed it, “By the rules of our medical association, I dare not consult with the most highly educated female physician, and yet I may consult with the most ignorant masculine ass in the medical profession.”

Again, in The Business Folio, Boston, March, 1895, Mrs. Mary A. Livermore tells of a personal observation which she made during the earlier days of this college. Speaking to a relative, she says:

Before you were born, and you are now nearly twenty-eight years old, my husband and myself went to Philadelphia to make your father and mother a visit.

One day, we were walking up Chestnut Street when suddenly we became aware that something unusual was the matter. Before us was a group of women hurrying along in great confusion; they were well dressed, but their clothing was then in a very dilapidated condition.

We wondered what had happened, and as we looked this way and that a chunk of mud flew by, perilously near my face, and hit one of the women who was then not far from us.

With a startled cry, the woman with the others ran into the wide-open doors of a large store. They were followed by a company of young men seemingly intent only upon reaching them. The proprietor and clerks sprang to the rescue of the young women, and, with the help of my husband and his brother, grabbed the unmannerly cubs by the napes of their necks and threw them into the street.

We then learned that the company of young women had entered one of the medical colleges in Philadelphia, and these young men from another college in another part of the city had determined that if they could prevent it no women should study medicine.

This Philadelphia episode suggests the mobbing and pelting with mud which Sophia Jex-Blake and her fellow women students received from the male medical students at the gates of the University of Edinburgh as late as 1870, but it lacks the compensating feature of the Edinburgh occurrence when “the decent male medical students” came to the rescue of the women and formed a protecting and chivalrous escort for them, continuing this gentlemanly course till the “rowdies” accepted the presence of women students. Though this “presence” was only short-lived.”[14]

Meanwhile, I exchanged letters pretty regularly With Dr. Elizabeth Blackwell, telling her the details of my college life, and she telling me that she was obliged to close the little dispensary. One reason for this was the lack of funds to meet the expense, while another was the lack of such assistance as I had rendered, Dr. Emily Blackwell being in Europe, studying, and there being no other medical woman to avail herself of the opportunity for such practice. She also wrote me that the practice she sought increased but slowly while expenses were high, so she had decided to enter upon the new speculation of buying a house on Fifteenth Street and reducing her own expenses by sharing its rooms with friends.

The first three months of college life were rather dull for me, as my imperfect knowledge of the English language excluded me from taking part in the comradeship of the few male students who rather enjoyed the presence of the women, and who had taken no part in the petition of objection to us.

After college hours, my roommate and I spent our time chiefly in our room as the other boarders would retire as soon as we entered the parlor; and at table would politely but decidedly manifest their intention to ignore us. On Sundays, we went to “Meeting,” as it was called, sometimes under the auspices of our good hostess, Mrs. Shepard, who was a strict orthodox Presbyterian. More often, however, I went to a hall where a small society known as that of the Liberal Christians was addressed by Rev. A. D. Mayo. He was a humanitarian and belonged in the ranks of the Abolitionists. He was also interested in various other social reforms, among which was the Woman’s Rights movement.

CHAPTER XV

Marie’s contact with “transcendentalism” and the Know-Nothing movement—Meets Dr. Harriot K. Hunt, of Boston—Why Harriot and her sister began to study medicine in 1830—In 1847, Harriot applies to Harvard for permission to attend medical lectures and is refused—In 1850, she renews her application and receives permission—Harvard medical students send two petitions of protest to the faculty: one against admission of negro men students; one against admission of women students—The faculty requests Harriot to withdraw her application—Marie’s father opposes her study of medicine, denounces her leaving “woman’s sphere” and demands her return to New York or to Germany. (Twenty-five years of age: 1854-1855.)

Retracing these later steps for a moment, I wish to add that the years 1840 to 1860 form the period of what is now called the “transcendentalism of New England.” What has given rise to this mode of thinking and acting of the people has been explained by many an able writer. I, arriving in America in 1853, experienced the effect of this phase of spiritual life when it was on the wane; when phalansteries had been tried and had failed; when social reforms were discussed in all parts of the country by those who led the van from Boston, New York, Philadelphia, and Cleveland.