Mary Anning is remembered as an iconic woman from the early 19th Century. Despite her working-class origins, she made scientific discoveries that equalled any made by male geologists of the time.

Mary was born on 21st May 1799 in the little town of Lyme Regis, in Dorset. Her father was a carpenter who died when she was just 11 years old leaving the family with debts and no steady income. They had been supplementing their income by collecting and selling fossils to tourists for a number of years, and young Mary became extremely good at this. She had an excellent eye for spotting small portions of fossilized bone in rocks, and developed the skill of delicately extracting them using hammer and chisel. Her mother Molly took over the business of selling the fossils, and between them they developed a successful shop which attracted visiting tourists and scientists. It was hard work collecting fossils from the beach in all weathers, then taking them back to be cleaned up and sold. 

When Mary was 12, she and her brother Joseph found parts of a 5m long reptile skeleton. This was bought for the price of £23 (about 6 months wages for a labourer at the time). Up to this time, all large reptilian fossils found nearby were thought to be the remains of crocodiles, as no other large animals of this type were known. Mary’s specimen was studied by various scientists and formed the basis of work on a new type of marine reptile called an ichthyosaur (meaning fish-lizard).

Over the next few decades Mary found many new and unusual fossils, including the first plesiosaur, the first pterosaur (flying reptile) outside Germany, and several new fish. Her clever observation of what she was finding enabled her to interpret finds in new ways. No-one knew the origins of the common, twisted lumps of hard rock called bezoar stones, but Mary saw their close association to ichthyosaur skeletons and worked out that they must be the fossilized remains of their droppings – we now call them coprolites. Her fame spread widely and soon she was being visited and consulted by leading geologists.

Mary was a curious character who didn’t fit into any regular categories. She had only a few years of schooling in the local Sunday school yet was able to write well and express herself fluently. However, her class meant she was unable to mix socially with her intellectual equals. As a woman, she was totally barred from joining the Geological Society of London where she would have been able to share and discuss her scientific ideas. Also, although her name is mentioned in scientific papers, she was never included as one of the authors.

She was described as independent, confident, proud and opinionated, and her letters show she felt bitter about the circumstances of her life. Yet she could also be kind and generous and helped many local townspeople when she could. 

Visitors to Lyme have been able see Mary Anning’s gravestone and the stained-glass window dedicated to her memory in the church, but it was only in 2022 that a statue of her was unveiled. This was the culmination of a remarkable campaign started when nine-year old Evie Swire asked her mother Anya Pearson where there was a statute of Mary, only to be told there wasn’t one. This sparked the foundation of Mary Anning Rocks which crowdfunded over £100,000 to pay for a statue. Artist Denise Dutton was commissioned to create the sculpture which can now been seen at the sea front, depicting Mary striding purposefully toward the beach with her dog ready to make exciting new finds.

When trying to visualise people’s lives, particularly those from the past, it’s often the small things that bring lives to life such as a ticket to a lecture or a brooch - and two items in Amgueddfa Cymru’s collection certainly do that. 

They both relate to Cranogwen, the bardic name for Sarah Jane Rees (1839–1916) a master mariner, poet, writer, editor and temperance worker who, for most of her life lived in the small town of Llangrannog, Cardiganshire. She was born there and throughout her life travelled from there to become one of the most well-known women in Wales in the late nineteenth/early twentieth century. And it was here that her two partners lived, first Fanny Rees “Phania” (1853-1874) who died aged just 21 and later Jane Thomas (1850-?) who, in most of the census returns is described as a ‘domestic worker’, ‘general servant’ or ‘charwoman’. 

Cranogwen was often away, involved in myriad projects and giving lecturers but her first tour started in 1866, a year after controversially winning an Eisteddfod poetry prize when it was revealed a woman had beaten the men. Consequently, when she started touring her name was already known as a Y Gwladgarwr journalist noted:

The reader will remember that it was the young girl lion who took the prize at the Aberystwyth Eisteddfod for the song for the Wedding Ring. After hearing that, and also understanding that our leading poets, such as Islwyn and Ceiriog were competing, I was a bit surprised that there was some ‘dirt in the cheese’ somewhere. [i]

Cranogwen’s tour centred on her lecture ‘The Youth and the Culture of their Minds’ although this did expand later to include two other lecturers, ‘Anhebgorion Cymeriad da’ (Essentials of a Good Character) and ‘Elements of Happiness’, all concerned with improvements in people’s characters. As she spoke in Welsh, they were predominantly covered by the Welsh language press with the English language media paying very little attention. 

Cranogwen started off in the Aberystwyth area so hopefully Jane did travel with her to provide some support but as the talks grew in popularity Cranogwen travelled further afield and just two months later at Swansea’s Brynhyfryd Chapel nearly one thousand people turned out to see her - a daunting prospect for anyone so hopefully Jane was there as well to give support.

Word was spreading quickly and, as a journalist at Baner ac Amserau Cymru noted, ‘There is no need in the world to go to the trouble of giving a description of the lecture today, because it is already quite well known throughout Wales.[ii]

Everywhere she went praise was showered upon her, causing one journalist to wonder if she could live up to the hype: ‘since we had heard such praise for her, we expected her to be good. But we never imagined that she was as talented as she is, and so masterful at her work.’ [iii]

Night after night she spoke to rave reviews and her one-hour lecture expanded into two and even longer when local dignitaries sought to appear on stage alongside her, adding their pennyworth. Local poets flocked to her, often writing englyns, many of which were published in the papers, and women were following her example and taking to the stage. 

This caused concern. 

Women, particularly ‘young girls’ (she was 27 at the time) should not be lecturing, said the men, who complained of the impropriety of women speaking in public. ‘The inhabitants of South Wales,’ ranted the Cardiff Times, ‘are running wild with the young ladies who are lecturing about the country [and] in the opinion of many eminent men this is going too far. 

At the Association of the Calvinistic Methodists held at Carnarvon the Rev. Henry Rees, and eminent minister, whose name is known through the Principality, spoke against female preachers, and stated that it would be far more becoming in those who are fond of preaching to attend to those duties which belong to their sex. We are glad that a gentleman of Mr Rees’s standing has set his face against this new mania.[iv]

‘Are these women not at home?’ Seren Cymru joined in, ‘are we ready to see our parishes being dotted, if not flooded, and women lecturing.[v]

Most journalists ignored them and continued their rave reviews of Cranogwen. 

The talks usually began at 7pm and tickets cost 6d (about £2 today) and audiences were huge with many writers noting how listeners would sit quietly entranced for two hours often nodding in agreement and rewarding Cranogwen with thunderous applause. In almost all her talks it was noted that the profits went to pay off chapel debts. 

Throughout 1867 Cranogwen continued to tour and the Amgueddfa Cymru ticket is dated to 2 January but no newspaper report has been found for Brynmenyn, Bridgend – but then there were so many talks not all were covered and the tour was a year old by this time. 

In 1869–1870 Cranogwen toured the United States giving the same sort of lectures – and we would need to examine the immigration records to see if Jane went with her. 

When she returned, Cranogwen continued her good works, and in the early twentieth century she, like many eminent women, become involved in the temperance movement. Drunkenness, particularly among women was endemic as they tried to escape harsh lives and a number of unions were set up to try and tackle this including the Rhondda Women’s Union, set up in April 1901. It was so successful that a decision was made to expand it, and Cranogwen was instrumental in changing it to Undeb Dirwestol Merched y De (U.D.M.D.) (South Wales Women’s Temperance Union) where she was the Organisational Secretary, with her address still listed at Llangrannog. Once again, Cranogwen was touring extensively with the Union.

As they arrived at each town, Union members would process through the streets carrying banners before settling at a chapel where prayers and hymns, and readings from the Bible, were read out followed by speeches by leading members of the Union. In addition, guest speakers featured well-known Welsh women who would draw in audiences, followed by tea and cake and socialising, and the three-hour events were attended by hundreds of people. There would be collections, and sales of pamphlets and badges. The example in the Amgueddfa Cymru collection is technically a brooch and it is not clear if the badges Cranogwen received money for, were these brooches. 

By December 1901, new U.D.M.D. branches were growing throughout south Wales and by the time of Cranogwen’s death in 1916 there were 140 branches throughout South Wales. 

Cranogwen was indefatigable, and one can only wonder at her energy. As well as all her good works one of her strengths was the encouragement of so many young women to become writers and orators, even if the men disapproved. 

Cranogwen died in 1916 at Wood Street Cilfynydd, Rhondda Cynon Taf, her niece’s house. ‘No other Welsh woman enjoyed popularity in so many public spheres’[vii] noted the Cambrian Daily Leader. Unfortunately, it is not yet known when Jane died, hopefully the forthcoming biography by Jane Aaron will tell us more, but just five years earlier they were still living together in Llangrannog and the town was to remain Cranogwen’s permanent address for most of her life. No matter how much she travelled, it seems she always went home to Jane. 

Memorial to Sarah Jane Rees, Llangrannog (WikiCommons)

Work has started on the UK Arts & Humanities Research Council (AHRC)-funded Rights and Rites, project, which explores, with community groups, plants and plant products originating in South Asia, primarily India, Pakistan, and Sri Lanka. 

The Amgueddfa Cymru biocultural collections (comprising approximately 5500 specimens), include a wide range of medicinal plants, notably plants important in traditional Ayurveda and Siddha medicinal systems, food products and raw materials. Specimens in the collection were originally donated by individuals and institutions, such as the Royal Botanic Garden, Kew, and the Imperial Institute. The biocultural specimens, together with linked herbarium specimens and botanical illustrations are being explored in workshops involving curators and local community groups, with links to the places of origin of these specimens.

The aim of this collaboration is to combine the scientific knowledge of the curatorial and research staff with the expertise of local members of the Asian diaspora, to provide cultural context for specimens in the Museum’s collections. We aim to work together to increase knowledge of plant species used in traditional medicine, cuisine, ceremonies and culture. Through this collaboration, we are co-curating new interpretations for South Asian specimens, drawing on people’s lived-experience and cultural understanding of the specimens’ country of origin. The updated records on our collection databases have the scientific botanic information augmented with contextual information on medicinal and culinary properties.

This extends what we know about the collections, combining scientific details with information on traditional uses of the plant products. Access to specimens in the collection is being enhanced by digitising the South Asian specimens in the collection and also by producing 3D scans of the selection of specimens. Furthermore, we are researching the provenance of the botanical specimens concerned and creating new permanent records to include the new, co-created content.  We intend to make the economic botany collection more accessible to local communities, other institutions and scientists across the globe.

The project employs new scanning equipment, purchased using an AHRC grant, to scan specimens.  The scans will act as a catalyst to spark dialogue and knowledge-exchange about the Indian flora both between curators and the community and within the local diaspora community. 

Recently, curators from the Botany section have been working on an AHRC-funded project, Rights and Rites. The project aims to co-create new interpretations for South Asian specimens, drawing on people’s lived-experiences and cultural understanding of the specimens’ country of origin; to engage community groups of Asian heritage with relevant biocultural specimens; and to encourage dialogue and knowledge-exchange about the South Asian flora.

We have developed new partnerships with several members of the local Asian community through a series of interactive workshops.  These events provided a wonderful opportunity to share knowledge about the use of plant products in cooking and medicine, in traditional Asian cultures.  Here guest blogger, Hasminder Kaur Aulakh, shares her experience of using fennel, fenugreek and green cardamon at home.

Spices and herbs are staples of kitchens all over the world and their smell can invoke memories of home, family, events, and happy memories. These seeds, leaves, stems, and husks have a place in the heart, reminding us of our ancestors, homelands, and roots, and in the body by helping us cure and ease ailments. 

Saumph (Fennel)

Take the humble fennel, or Saumph as my Punjabi family refer to it, which can be found in South Asian households as dried seeds or in powdered form. Saumph is a key ingredient of the palate cleansing mix of seeds offered by many Indian restaurants to freshen one’s breath, and this mix is often kept in Indian homes for the residents and guests after meals. However, this seed also assists with digestion due to the high fibre content, which can come in handy after a large meal, and is said to calm the intestinal lining. Babies with colic are often fed saumph seeds in water. Chewing saumph is also linked to stabilising blood pressure and regulating heart rate.

The digestive benefits of saumph can be complemented with mooli, white radish in English, and saumph is a necessary ingredient in the making of mooli wala paronthe. Saumph is also a key ingredient in cha, Indian masala tea, and in Ayurveda steeping saumph is the most effective way of consuming the herb. 

Methi (Fenugreek)

Methi, known as fenugreek in English, is another staple of Indian households. This herb is useful as fresh and leaves and as seeds. Fresh methi leaves is to Indian cooking what fresh basil is to Italian cooking, and the widely popular Punjabi dish of butter chicken wouldn’t taste the same without a sprinkling of methi on top. As well as improving the taste of food methi contains saponins which can help reduce the absorption of cholesterol, improving the eater’s health. Methi is also a popular preservative for pickles. 

Methi has a place in home remedies as well, such as being made into a tea along with honey and lemon to help break fevers. Skin issues are also said to be helped by treating them with methi paste, such as eczema, burns and abscesses. Methi paste can also be used to treat an itchy scalp and dandruff and is used in cosmetic soaps for this purpose. Some believe methi to have antacid properties, and when ingested can reduce heartburn.

Elaichi (Green Cardamom)

Despite being considered a truly divisive herb, with some not being able to stand the taste and others who can happily eat a whole pod raw, elaichi nonetheless has a steadfast place in South Asian kitchen. From its use in savoury dishes such as biryani and bread to sweet treats like cha and sweets elaichi’s importance in South Asian cooking and baking cannot be denied. Elaichi’s form in a kitchen, much like its uses, are versatile and can be found in pod, seed, and/or powder form, and can be green or black. Green elaichi is the more commonly used in South Asia, but elaichi is used all over the world in its various forms.

Elaichi is thought to have antimicrobial properties, and has therefore been used herbal treatments against harmful bacteria. Much like the earlier discussed saumph, elaichi’s antimicrobial properties make it a top choice for use as a mouth freshener and it is thought that chewing on the pods can aid in the fight against oral bacteria that can cause problems such as infections and cavities in teeth. It is also thought to be a powerful anti-inflammatory, and consumption of the herb is said to aid with digestion and help avoid problems such as acid reflux and stomach cramping. The anti-inflammatory properties also lend itself to being helpful with relieving sore throats when steeped in hot water or tea.

And there we have it, the versatility of herbs and spices in South Asia. Whilst these do not replace strong antibiotics, vaccines, or painkillers, they can certainly help with minor conditions. The great smelling and tasting herbs and spices that create South Asian cuisine have such an important role to play in keeping our stomach’s full and bodies healthy, and these uses have been passed down through generations.

Over the last 7 months curators have been working on an Arts and Humanities Research Council (AHRC) funded project, Rights and Rites. The project aims to work with members of the local community to reinterpret Botany specimens from South Asia, primarily in the Economic Botany Collection, to provide cultural context, to understand traditional methods of using the plant products and to improve access to the collections.

The Economic Botany Collection, comprising approximately 5500 specimens, contains a variety of different plant products, such as leaves, roots, fibres and seeds, all with significant economic, cultural or medicinal value. In addition, the project has drawn on collections of herbarium specimens, botanical illustrations, lower plant specimens and materia medica.

A key approach to making the collections more accessible is to digitise the specimens, producing images that can be shared with museum staff, researchers and communities outside of the museum.   Several techniques have been used to digitise the specimens, depending on the size and form of the specimens.

Working with different equipment and technology, Research Assistant Nathan Kitto has built up a collection of over a thousand images that include vascular herbarium sheets, specimens in jars and boxes and beautiful hand drawn illustrations. These images will be stored on the museum’s Natural Sciences online image library, along with specimen data, which can then be used as a research and reference tool. In future the images will be made more widely available through Collections Online

Initially 2D images were created using a high quality digital SLR camera.  This is a vital step to record unique details of the specimen, including accession number, common name and scientific species name and origin.  A colour chart is normally included in the image to ensure consistency in colour, size and scale. Micrograph equipment also has been used to take extreme close ups of specimens. By magnifying the specimen, it is possible to distinguish fine details which cannot normally be seen, giving a completely different dimension. 

New high-tech 3D scanning equipment has been purchased recently, supported by a grant from AHRC. Very detailed 3D scans have been produced of selected specimens that were suitable in terms of size and shape. The equipment allows us to capture a full 3D image of a specimen and permits end-users to rotate the specimen so that it can be viewed from any angle, providing quite a different perspective compared to a two-dimensional image. 

The scanners work by taking multiple frames or images of the object from different angles to build up a real 3D image. One type of scanner, the Artec Micro, has a more automated process; with the equipment doing most of the work, by rotating and choosing specific angles from which to take high quality images. In contrast, the Artec Space Spider is a handheld scanner, controlled by the operator, that takes a higher number of images while the object is rotating. It was very easy to use and was very accurate as well. After acquiring enough images from different orientations, the images are then merged using specialised Artec Studio software. With a few tweaks and repositioning, a 3D model is created and uploaded to Sketchfab. This is the online studio where the 3D image of the specimen can be optimised with lighting and positional edits. The Economic Botany 3D image library, which can be found here, displays 21 models of specimens, supplemented by information on traditional medicinal and cultural uses of individual species.

There are many benefits of creating 3D models of museum specimens; they make the collection accessible to anyone, and suitable for online searches. Preservation of the object is facilitated, since it allows the user to get a close look at delicate objects without the danger of causing damage. A digital asset will not deteriorate with time and can be copied and stored in multiple places and it also can be used to create 3D printed models. Furthermore, a digital 3D object allows for a different interaction with an object. 

The 3D models have been used to make museum specimens accessible to members of the public during community workshops.  This form of engagement generated very positive feedback and provided a good starting point for discussions about museum collections and the many uses of the specimens. The creation of these 3D models is just the starting point.  The curators on the Rights and Rites project look forward to seeing how people will continue to interact with the models in the future and hope it can be a useful and engaging resource for the public and museum to share.  If you have any comments about the objects shown in this blog, then please contact: Heather.Pardoe@museumwales.ac.uk.