Anna Maria van Schurman | |
|---|---|
 Anna Maria van Schurman, byJan Lievens, 1649 | |
| Born | (1607-11-05)November 5, 1607 |
| Died | May 4, 1678(1678-05-04) (aged 70) |
| Education | University of Utrecht[1] |
| Style | Painting Engraving Poetry |
Anna Maria van Schurman (November 5, 1607 – May 4, 1678) was aDutchpainter,engraver,poet,classical scholar,philosopher, andfeminist[1] writer who is best known for her exceptional learning and her defence offemale education.[1][2] She was a highly educated woman, who excelled in art, music, and literature, and became apolyglot proficient in fourteen languages, includingLatin,Ancient Greek,Biblical Hebrew,Arabic,Syriac,Aramaic, andEthiopic, as well as various contemporaryEuropean languages.[3] She was the first woman to study, unofficially, at a Dutch university.[4]
Van Schurman was born inCologne, at the time part of theHoly Roman Empire, a daughter of wealthy parents, Frederik van Schurman, from Antwerp (d. 1623) and Eva von Harff de Dreiborn. At four years old she couldread.[5] When she was six, she had mastered creating highly intricate paper cut-outs that surpassed every other child's her age. At the age of ten, she learned embroidery in three hours. In some of her writings, she talks about how she invented the technique ofsculpting in wax, saying, "I had to discover many things which nobody was able to teach me." Her self-portrait wax sculpture was so lifelike, especially the necklace, that her friend, the Princess of Nassau, had to prick one with a pin just to be sure it was not real.[6] Between 1613 and 1615, her family moved toUtrecht, and about ten years later they moved again, this time toFraneker in Friesland, where she lived in theMartenahuis. From about 11 years old, Schurman was taught Latin and other subjects by her father along with his sons, an unusual decision at a time when girls in noble families were not generally tutored in the classics.[7] To learn Latin she was givenSeneca to read by her father. The private education and self-study were complemented through correspondence and discussions with notables such asAndré Rivet andFriedrich Spanheim, both professors ofLeiden University, and the family's neighbourGisbertus Voetius, a professor at theUniversity of Utrecht.[8] She excelled atpainting,paper-cutting,embroidery, andwood carving. Another art form that she experimented with wascalligraphy, which she learned just from looking at a model-book. Once she mastered that, she invented styles that allowed her to write in many of the languages she knew.[6] After her father's death, the family moved back to Utrecht in 1626.[7] In her 20s, Schurman's home became a meeting point for intellectuals. Among her friends wereConstantijn Huygens,Johan van Beverwijck,Jacob de Witt, Cornelius Boy,Margaretha van Godewijk andUtricia Ogle.[9] In the 1630s she studied engraving withMagdalena van de Passe.[7] Combining the techniques of engraving with her skills in calligraphy, her renowned engraved calligraphy pieces gained the attention of all who saw them, including her contemporaries.[10] Despite her playfulness and experimentation, Anna Maria was very serious about her art, and her contemporaries knew it. She herself said that she was "immensely gifted by God in the arts."[6]
In 1634, due to her distinction in Latin, she was invited to write a poem for the opening of theUniversity of Utrecht. In the poem she celebrated the city of Utrecht and the new university. She noted the potential for the university to help the city cope with the economic impacts of the floods and the shifting course of the riverRhine. She also challenged the exclusion of women from the university. In response to her complaint, the university authorities allowed her to attend professor Voetius' lectures.[11] In 1636 she became the first female student at the university,[12] or at any Dutch university. Women at that time were not permitted to study at a university in Protestant Netherlands, and when she attended lectures she sat behind a screen or in a curtained booth so that the male students could not see her.[13] At the university she studied Hebrew, Arabic, Chaldee, Syriac and Ethiopian.[12] Her interest in philosophy and theology and her artistic talent contributed to her fame and reputation as the "Star of Utrecht". By the 1640s she was fluent in 14 languages and wrote in Latin, Greek, Hebrew, Italian, French, Arabic, Persian, Ethiopian, German and Dutch.[11]
According to her contemporary Pierre Yvon, Schurman had an excellent command of mathematics, geography and astronomy. The pious young scholar appears to have had a number of suitors. After his wife died in 1631,Constantijn Huygens asked for Schurman's hand in marriage and wrote 10 poems in three languages to her in 1634. Huygens was teased by other Dutch intellectuals. Schurman's commitment to celibacy and her studies seemed to be unwavering. When she chose the phraseAmor Meus Crucifixus Est (My Love Has Been Crucified) as her motto, her intellectual friends were convinced that her choice not to marry was rooted in her piety, rather than her scholarship.[14]
Schurman produced delicate engravings by using a diamond on glass, sculpture, wax modelling, and the carving of ivory and wood. She painted, especially portraits, becoming the first known Dutch painter to usepastel in a portrait. She gained honorary admission to theSt. Luke Guild of painters in 1643, signalling public recognition of her art.
Schurman corresponded with the Danish noblewomanBirgitte Thott, who translated classical authors and religious writings. Thott's translation ofSeneca's philosophical works included a preface in which she argued for women's right to study. Thott stated that she translated classical works because few women were able to read Latin. Schurman publicly praised Thott and called her the "tenth Muse of the North".[15] Schurman through correspondence established a network of learned women across Europe. She corresponded in Latin and Hebrew withDorothea Moore, in Greek withBathsua Makin, in French, Latin and Hebrew withMarie de Gournay andMarie du Moulin [nl], in Latin and French withElizabeth of Bohemia, and in Latin withQueen Christina of Sweden. A frequent topic in this correspondence was the education of women. Schurman in the correspondence expressed her admiration for educated women likeLady Jane Gray andQueen Elizabeth I.[16]
An unauthorised version of Schurman's writings on women's education was published in 1638 in Paris under the titleDissertatio De Ingenii Muliebris ad Doctrinam, & meliores Litteras aptitudine. As the unauthorised collection of her writings circulated, Schurman decided to publish an authoritative Latin treatise in 1641. In 1657 the treatise was published in English under the titleThe Learned Maid or, Whether a Maid may be a Scholar.[17]
In her 60s, Schurman emerged as one of the principal leaders of theLabadists.[18] In the 1660s Schurman had become increasingly disillusioned with theReformed Churches in the Netherlands.[19] She made the reformation of the church her goal. Along with corresponding with ministers, she travelled throughout the country and organised meetings with them. She lamented the lack of spiritual devotion and the "exhibits of the ecclesiastics" that occupied the church's pulpits.[20]
In 1661 Schurman's brother studied theology with the Hebrew scholarJohannes Buxtorf in Basel and learned about the defrocked French priestJean de Labadie. He travelled toGeneva to meet him.[20] In 1662 he corresponded with Schurman at length about Labadie's teachings. When Labadie and a small number of followers stopped over in Utrecht on the way toMiddelburg, they lodged in Schurman's house. Labadie became the pastor of Middelburg, preachingmillenarianism, arguing for moral regeneration and that believers should live apart from unbelievers. Schurman supported him even when he was removed as a pastor. When in late 1669 Labadie settled inAmsterdam to establish a separatist church, Schurman sold her house and part of her library. She joined Labadie's sectarian community.[21] In March 1669 she broke with the Reformed Church when she published a 10-page pamphletOn the Reformation necessary at present in the Church of Christ. She denounced the church men for trampling on "celestial wisdom", arguing that the people of God should be separated from the "mondains" through "hatred of the world" and "divine love".[18]
A public smear campaign followed. Schurman was attacked by her intellectual friends, including Huygens and Voetius. Her writing style became forthright and confident. When the Labadists had to leave Amsterdam, Schurman secured an invitation from her friendPrincess Elisabeth of Bohemia, who in 1667 had become abbess at theLutheranDamenstift ofHerford Abbey. The 50 Labadists lived there between 1670 and 1672. At Herdford Schurman continued her art work and the Labadists maintained a printing press. Schurman was referred to by the Labadists asMama, Labadie asPapa. Rumours had it that Labadie and Schurman had married; however, he married Lucia van Sommelsdijck. In 1672 the Labadists moved toAltona inDenmark, as Elisabeth of Bohemia had advocated on their behalf in correspondence with the King of Denmark. In 1673 Schurman publishedEukleria, or Choosing the Better Part, a reference to Luke 10:42 when Mary chooses the better part by sitting at the feet of Christ.[22] In it she deridedGisbertus Voetius's opposition to her admiration forSaint Paula, a disciple ofSt Jerome, who had helped to translate theBible intoLatin. Voetius argued that women should have a limited public role and that anything else was feminine impropriety.[20]Eukleria was well received byGottfried Wilhelm Leibniz and prominent pietists, includingJohann Jacob Schütz,Philipp Jakob Spener andEleonore van Merlau [de].[23]
When Labadie died in 1674, Schurman investigated the possibility of moving toEngland, corresponding with the Latin scholarLucy Hutchinson and the theologianJohn Owen on the matter. But the Labadists moved to the village Wieuwerd inFriesland and attracted numerous new members, includingMaria Sibylla Merian. About 400 Labadists practiced absolute detachment from worldly values. They attempted to return to early church practices, sharing all property. In the final years of her life Schurman was housebound due to severerheumatism. She continued to write, keeping up correspondence and working on the second part ofEukleria. She died aged 70 in 1678.[24]
Many of Schurman's writings were published during her lifetime in multiple editions, although some of her writings have been lost. Her most famous book was theNobiliss. Virginis Annae Mariae a Schurman Opuscula Hebraea Graeca Latina et Gallica, Prosaica et Metrica (Minor works in Hebrew, Greek, Latin and French in prose and poetry by the most noble Anne Maria van Schurman). It was published 1648 byFriedrich Spanheim, professor of theology atLeiden University through the Leiden-based publisherElzeviers.[11]
Schurman'sThe Learned Maid or, Whether a Maid may be a Scholar grew out of her correspondence on women's education with theologians and scholars across Europe. In it she advancesJane Grey as an example of the value of female education. Schurman argued that educating women in languages and the Bible would increase their love of God.[25] While an increasing number of royal and wealthy families chose to educate their daughters, girls and women did not have formal access to education.[26] Schurman argued that "A Maid may be a Scholar... The assertion may be proved both from the property of the form of this subject; or the rational soul: and from the very acts and effects themselves. For it is manifest that Maids do actually learn any arts and science."[27] In arguing that women had rational souls she foreshadowed theCartesian argument for human reason, underpinning her assertion that women had a right to be educated. Schurman andRené Descartes corresponded, and while they disagreed on the interpretation of the Bible they both thought that reason was central in the human identity.[28]
The Learned Maid included correspondence with the theologianAndré Rivet. In her correspondence with Rivet, Schurman explained that women such asMarie de Gournay had already proven that man and woman are equal, so she would not "bore her readers with repetition". Like Rivet, Schurman argued inThe Learned Maid for education on the basis of moral grounds, because "ignorance and idleness cause vice". But Schurman also took the position that "whoever by nature has a desire for arts and science is suited to arts and science: women have this desire, therefore women are suited to arts and science". However, Schurman did not advocate foruniversal education, or the education for women of the lower classes. She took the view that ladies of upper classes should have access to higher education. Schurman made the point that women could make a valuable contribution to society, and argued that it was also necessary for their happiness to studytheology,philosophy and thesciences.[29] In reference toThe Learned Maid, Rivet cautioned her in a letter that "although you have shown us this with grace, your persuasions are futile... You may have many admirers, but none of them agree with you."[30]
When Anna Maria van Schurman demonstrated her artistic talent early on, her father sent her to study with the famous engraver,Magdalena van de Passe, in the 1630s.[7] Her first known engraving was a self-portrait, created in 1633.[13] She found it difficult to depict hands and thus found ways to hide them in all of her self-portraits.[13] In another self-portrait engraving she created in 1640, she included the Latin inscription "Cernitis hic picta nostros in imagine vultus: si negat ars formā[m], gratia vestra dabit." This translates in English to "See my likeness depicted in this portrait: May your favor perfect the work where art has failed."[7]
Incomplete list[3]
Media related toAnna Maria van Schurman at Wikimedia Commons
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