Madwoman or Visionary?
The personage of Martha McWhirter may be described in many ways: wife, mother, religious zealot, revolutionary, feminist, and madwoman. By her actions throughout the late 1800s and early 1900s, she exhibited each of these in turn. Some of her actions appear to be associated with schizoaffective disorder, manic episodes, or even delusions of grandeur. For the purpose of this paper, she will be examined through the lens of a contemporary psychological perspective.
Martha McWhirter, not originally a Beltonian, was a loyal Methodist from age sixteen and faithful wife to the
prominent businessman, Major George McWhirter. She became disillusioned upon the loss of three immediate family members, two children and her brother, within close proximity to one another. Seeking solace in her faith with no avail, one fateful afternoon in 1866 McWhirter came away from service hearing the words “Ask yourself if this is not the devil’s work”while walking home.[i] Never exactly is what ‘the work’ is clearly specified, be it the sermon that she had previously heard, the loss of relatives, her following of the Methodist practices, or some other act in her life, but this is pinpointed as the moment that McWhirter believed God spoke directly to her. To a clinical mental health professional it could also be seen as the first incidence of disturbance. After sharing her revelation with her Bible study group, many other women were soon receiving their own links to God. From this point forward the members of the study group would take their cues from McWhirter, whether positive or negative in the immediate result. Eventually the locals would deem these women the "Sanctified Sisters", which was used interchangeably with the Woman’s Commonwealth.
In terms of mental health, schizoaffective disorder throws an open net for symptoms, to incorporate hints of schizophrenia, depression, and manic or mood disorders. Using this diagnosis would not be as far a stretch as its characteristics are more like steps, less specific, and wider ranging. The minimum onset of symptoms is one month and there must be a loss of interest, at least two weeks of active hallucinations, and one week with characteristics of manic episode.[ii] McWhirter held that God only spoke to her directly twice, once to open her eyes to the work of the devil and the second to sanctify her while she was about her household duties. She does indicate that while God’s words may not have been within her, He communicated with the Sanctified Sisters via their dreams.[iii] This paired with the idea that only the chosen or sanctified had God’s grace can create the line of reasoning for delusional and grandiose behavior. Throughout the rest of her life, McWhirter held that God communicated with the sisters through their dreams, which exceeds the minimum time frame of two weeks of disturbance. But in many cases the most prominent presenting behaviors in cases of schizoaffective disorder are overwhelming disorderly behavior with delusions of grandeur or conspiracy bordering on paranoia and a lower level of personal hygiene or upkeep than the subject previously maintained, which she is lacking by all accounts. Research has shown that with later-life onset, especially in women, the factors of negative social symptoms are not as likely.[iv]
McWhirter displayed several of these symptoms with her institution of the Sanctified Sisters. Even her husband, while defending her and standing fast to their marriage gave no validity to her faith,
”…he (George McWhirter) defended her before the world, declaring her to be sincere in her convictions and only the victim of a delusion."[v] She had a heightened sense of self the day she experienced the spontaneous speaking of tongues, saying that she saw the beauty in nature and how she was a part of
God’s works.[vi]Another incident of her inflated self-ego was in an 1880 interview where she claimed
that “I know what we (the Sanctified Sisters) teach is right. We are perfect.”[vii] A display of an increase in goal-directed behavior came about when her Bible study group was locked out of their gathering place in 1866, she convinced the women to open a window and climb inside anyway, stating that it was a public place and that being citizens they had a right to it. As time passed and the Sisters were amassing means of income, McWhirter supported their purchase and running of a farm when none of the women were farmers or knew how to maintain it. But, she did not display the usual depression or catatonic state to be characterized
with schizoaffective disorder. If nothing else, it can be said that she experienced manic episodes, but within a position of responsibility or stress, this may be considered normal if it is not constant.
One of the women who did not follow the ideals of the Woman’s Commonwealth was the local doctor’s
wife, Henrietta Embree. She kept a diary throughout her life documenting many events of Reconstruction-era Belton, and within those pages, McWhirter is mentioned on more than one occasion. She described McWhirter as an interesting conversationalist and pleasant to speak with, though she did not care for her
personally possibly because of her unconventional religious practices and beliefs.[viii] This gives the indication that McWhirter was not consistent in her behavior; sometimes she was heavy-handed, primarily when dealing with men, and with others, she was able to hold pleasant conversation. Also, the need for the Sisters to constantly hire themselves out for domestic work to maintain a steady income discounts the diagnosis of catatonic states.
On the other hand, if a person displays at least three of the following symptoms, they are presenting signs of a manic episode: heightened self-esteem, insomnia with no excessive tiredness, increase in urge to talk or being more talkative, increase in ease of distraction, sudden goal-oriented or motivated behavior, lack of
impulse control for activities that have potential to do harm, and scattered thought process with racing thoughts.[ix] In addition to her prior history, McWhirter also exhibited lack of impulse control. While doing laundry work at a Margaret Henry’s home, her husband demanded that the sisters leave, as they were not welcome. Instead of doing so, the women continued their work until they were forced from the
property when assaulted by the angered husband. Later that night they would return, some accounts state, to return to their washing or to act on revenge. No matter the case McWhirter lead these women back to a place of danger, and all of them were later arrested for unlawful assemblage with intent.[x] For the same reasons that she is disqualified for schizoaffective disorder, her actions give strong evidence that manic episodes plagued her. Though it is in fact a mood disorder, it does not guarantee crazed or incompetent behavior.
McWhirter also displayed aggression towards many, including her husband which gives mixed history as some state they were on amiable terms though they were separated while others quote her as saying her marriage was never happy.[xi]
Her mental clarity is supported by her active work for the interests of women and their rights. In a letter to the Texas State Legislature, McWhirter states her views on women’s property rights after marriage, which in the 1890s were minimal if not non-existent without a husband’s consent.[xii] Her clear and concise language within the bill gives no indication of clouded thoughts or anything other than a socially forward-thinking analytical mind. Her belief of God’s communication with her sect through dreams may have been a yearning for that continued connection that the short-lived delusions brought on. Dream interpretation is prominent in many cultures in secular and non-secular instances so if that were the case the dreams would not contribute to her diagnosis.
No matter what stories one reads, McWhirter was a strong and determined woman though she displayed what was viewed as abnormal behavior according to the norms of the time. A quote from Nikos Kazantzakis sums up the argument: “A man needs a little madness, or else he never dares cut the rope and be free.”[xiii] McWhirter in fact had a little madness in order to break with traditional views of what a woman was and what following of faith meant even though it created hostility toward her personally.
Endnotes
[i] Abernethy, Francis Edward. 1994. Legendary Ladies of Texas. University of
North Texas Press, 1994. eBook Collection (EBSCOhost), EBSCOhost (accessed June
11, 2012).
[ii] "Diagnostic and Statistical Manual of Mental Disorders." Schizophrenia and
Other Psychotic Disorders, Edited by Michael B. First. Washington D.C.:
American Psychological Association, 2000, 319-20.
[iii] Martha McWhirter diaries (1901-1902).
[iv] Schizophrenia and Other Psychotic Disorders, 309.
[v] McWhirter, Martha.Martha McWhirter diaries (1901-1902). Bell County Museum.
[vi] Abernethy, Legendary Ladies of Texas.
[vii] Belton Journal. February 26, 1880.
[viii] Embree, Henrietta. Tandem Lives: The Frontier Texas Diaries of Henrietta
Baker Embree and Tennessee Keys Embree, 1856-1884 . Knoxville: University of
Tennessee Press., 2008.
[ix] "Diagnostic and Statistical Manual of Mental Disorders." Mood Disorders,
Edited by Michael B. First. Washington D.C.: American Psychological Association,
2000, 298.
[x] Galveston Daily News. November 14, 1882.
[xi] Haymond v Haymond divorce proceedings 1887.
[xii] Martha McWhirter, “To the Honorable body of senators and
Legislators in Austin Texas:,” March 24, 1892.
Martha McWhirter, not originally a Beltonian, was a loyal Methodist from age sixteen and faithful wife to the
prominent businessman, Major George McWhirter. She became disillusioned upon the loss of three immediate family members, two children and her brother, within close proximity to one another. Seeking solace in her faith with no avail, one fateful afternoon in 1866 McWhirter came away from service hearing the words “Ask yourself if this is not the devil’s work”while walking home.[i] Never exactly is what ‘the work’ is clearly specified, be it the sermon that she had previously heard, the loss of relatives, her following of the Methodist practices, or some other act in her life, but this is pinpointed as the moment that McWhirter believed God spoke directly to her. To a clinical mental health professional it could also be seen as the first incidence of disturbance. After sharing her revelation with her Bible study group, many other women were soon receiving their own links to God. From this point forward the members of the study group would take their cues from McWhirter, whether positive or negative in the immediate result. Eventually the locals would deem these women the "Sanctified Sisters", which was used interchangeably with the Woman’s Commonwealth.
In terms of mental health, schizoaffective disorder throws an open net for symptoms, to incorporate hints of schizophrenia, depression, and manic or mood disorders. Using this diagnosis would not be as far a stretch as its characteristics are more like steps, less specific, and wider ranging. The minimum onset of symptoms is one month and there must be a loss of interest, at least two weeks of active hallucinations, and one week with characteristics of manic episode.[ii] McWhirter held that God only spoke to her directly twice, once to open her eyes to the work of the devil and the second to sanctify her while she was about her household duties. She does indicate that while God’s words may not have been within her, He communicated with the Sanctified Sisters via their dreams.[iii] This paired with the idea that only the chosen or sanctified had God’s grace can create the line of reasoning for delusional and grandiose behavior. Throughout the rest of her life, McWhirter held that God communicated with the sisters through their dreams, which exceeds the minimum time frame of two weeks of disturbance. But in many cases the most prominent presenting behaviors in cases of schizoaffective disorder are overwhelming disorderly behavior with delusions of grandeur or conspiracy bordering on paranoia and a lower level of personal hygiene or upkeep than the subject previously maintained, which she is lacking by all accounts. Research has shown that with later-life onset, especially in women, the factors of negative social symptoms are not as likely.[iv]
McWhirter displayed several of these symptoms with her institution of the Sanctified Sisters. Even her husband, while defending her and standing fast to their marriage gave no validity to her faith,
”…he (George McWhirter) defended her before the world, declaring her to be sincere in her convictions and only the victim of a delusion."[v] She had a heightened sense of self the day she experienced the spontaneous speaking of tongues, saying that she saw the beauty in nature and how she was a part of
God’s works.[vi]Another incident of her inflated self-ego was in an 1880 interview where she claimed
that “I know what we (the Sanctified Sisters) teach is right. We are perfect.”[vii] A display of an increase in goal-directed behavior came about when her Bible study group was locked out of their gathering place in 1866, she convinced the women to open a window and climb inside anyway, stating that it was a public place and that being citizens they had a right to it. As time passed and the Sisters were amassing means of income, McWhirter supported their purchase and running of a farm when none of the women were farmers or knew how to maintain it. But, she did not display the usual depression or catatonic state to be characterized
with schizoaffective disorder. If nothing else, it can be said that she experienced manic episodes, but within a position of responsibility or stress, this may be considered normal if it is not constant.
One of the women who did not follow the ideals of the Woman’s Commonwealth was the local doctor’s
wife, Henrietta Embree. She kept a diary throughout her life documenting many events of Reconstruction-era Belton, and within those pages, McWhirter is mentioned on more than one occasion. She described McWhirter as an interesting conversationalist and pleasant to speak with, though she did not care for her
personally possibly because of her unconventional religious practices and beliefs.[viii] This gives the indication that McWhirter was not consistent in her behavior; sometimes she was heavy-handed, primarily when dealing with men, and with others, she was able to hold pleasant conversation. Also, the need for the Sisters to constantly hire themselves out for domestic work to maintain a steady income discounts the diagnosis of catatonic states.
On the other hand, if a person displays at least three of the following symptoms, they are presenting signs of a manic episode: heightened self-esteem, insomnia with no excessive tiredness, increase in urge to talk or being more talkative, increase in ease of distraction, sudden goal-oriented or motivated behavior, lack of
impulse control for activities that have potential to do harm, and scattered thought process with racing thoughts.[ix] In addition to her prior history, McWhirter also exhibited lack of impulse control. While doing laundry work at a Margaret Henry’s home, her husband demanded that the sisters leave, as they were not welcome. Instead of doing so, the women continued their work until they were forced from the
property when assaulted by the angered husband. Later that night they would return, some accounts state, to return to their washing or to act on revenge. No matter the case McWhirter lead these women back to a place of danger, and all of them were later arrested for unlawful assemblage with intent.[x] For the same reasons that she is disqualified for schizoaffective disorder, her actions give strong evidence that manic episodes plagued her. Though it is in fact a mood disorder, it does not guarantee crazed or incompetent behavior.
McWhirter also displayed aggression towards many, including her husband which gives mixed history as some state they were on amiable terms though they were separated while others quote her as saying her marriage was never happy.[xi]
Her mental clarity is supported by her active work for the interests of women and their rights. In a letter to the Texas State Legislature, McWhirter states her views on women’s property rights after marriage, which in the 1890s were minimal if not non-existent without a husband’s consent.[xii] Her clear and concise language within the bill gives no indication of clouded thoughts or anything other than a socially forward-thinking analytical mind. Her belief of God’s communication with her sect through dreams may have been a yearning for that continued connection that the short-lived delusions brought on. Dream interpretation is prominent in many cultures in secular and non-secular instances so if that were the case the dreams would not contribute to her diagnosis.
No matter what stories one reads, McWhirter was a strong and determined woman though she displayed what was viewed as abnormal behavior according to the norms of the time. A quote from Nikos Kazantzakis sums up the argument: “A man needs a little madness, or else he never dares cut the rope and be free.”[xiii] McWhirter in fact had a little madness in order to break with traditional views of what a woman was and what following of faith meant even though it created hostility toward her personally.
Endnotes
[i] Abernethy, Francis Edward. 1994. Legendary Ladies of Texas. University of
North Texas Press, 1994. eBook Collection (EBSCOhost), EBSCOhost (accessed June
11, 2012).
[ii] "Diagnostic and Statistical Manual of Mental Disorders." Schizophrenia and
Other Psychotic Disorders, Edited by Michael B. First. Washington D.C.:
American Psychological Association, 2000, 319-20.
[iii] Martha McWhirter diaries (1901-1902).
[iv] Schizophrenia and Other Psychotic Disorders, 309.
[v] McWhirter, Martha.Martha McWhirter diaries (1901-1902). Bell County Museum.
[vi] Abernethy, Legendary Ladies of Texas.
[vii] Belton Journal. February 26, 1880.
[viii] Embree, Henrietta. Tandem Lives: The Frontier Texas Diaries of Henrietta
Baker Embree and Tennessee Keys Embree, 1856-1884 . Knoxville: University of
Tennessee Press., 2008.
[ix] "Diagnostic and Statistical Manual of Mental Disorders." Mood Disorders,
Edited by Michael B. First. Washington D.C.: American Psychological Association,
2000, 298.
[x] Galveston Daily News. November 14, 1882.
[xi] Haymond v Haymond divorce proceedings 1887.
[xii] Martha McWhirter, “To the Honorable body of senators and
Legislators in Austin Texas:,” March 24, 1892.