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Just in time for “National Pi Day” on 3/14* (not National “Pie” Day—Jan 23), I’d like to introduce to you one the Regency era’s finest mathematical minds, Dr. Olinthus Gilbert Gregory. I fell in love with him first just for his name, I must confess! But he turned out to be a fascinating fellow—well, at least to me! Read on to see if you agree or not.

Part of my fascination, I admit, comes from the missing bits in his story that are links in his path to success. Someone ought to put together a proper biography of the man! Olinthus Gregory rose to prominence from humble beginnings, not an easy feat in the rigidly structured English society of the Regency. He was born in January of 1774, the son of a shoemaker and his wife, the eldest of four children, in Yaxley, Huntingdonshire (now Cambridgeshire). I find nothing more about his early life other than the names of his siblings who were all sisters, and the fact that one (Sophia) died in 1783, when Olinthus was nine. I would love to know where his parents came up with the name Olinthus for their son!! Did a simple shoemaker and his wife have any knowledge of Olynthus, the son of Heracles, or the ancient Greek town that bears this name? The misspelling suggests they might merely have heard it somewhere and liked the sound.

18th century Yaxley must have had a school, or else Gregory was tutored, but either way he must have shown an aptitude for serious study since he was sent to study in Leicester for ten years with Richard Weston, a botanist, mathematician and writer who ran a boarding school there. That city is about 45 miles by road from Yaxley. Was there a Yaxley schoolmaster who recommended this? How old was Gregory when he left home for this? I could find no dates. One must admire his parents for recognizing (we assume) that he was meant for greater things than simply taking on his father’s trade.

Like Gregory, Richard Weston rose from humble beginnings, starting out as a “thread-hosier” according to Wikipedia, but it seems he moved to London for a time and while there nurtured his interest and knowledge of plant science and made connections through the Society for the Arts. His first written works were published during those years. His published output continued without pause after he moved back to Leicester, which no doubt influenced Gregory’s ambition to write and publish. Gregory’s first work, Lessons, Astronomical and Philosophical, for the Amusement and Instruction of British Youth, was published in 1793, when he was 19 years old, and became a popular text used in schools.

He was still studying with Weston at this point in time. Was it through Weston that Gregory acquired the patron who made his publication possible? According to a biography of Gregory at https://mathshistory.st-andrews.ac.uk/, Gregory was helped by John Joshua Proby, 1st Earl of Carysfort, who was a fellow of the Royal Society and also held high political office at the time. Perhaps more significantly, given the way things worked in that era, the Proby family had been lords of the manor near Yaxley (Elton Hall) since 1617. A local lad rising to prominence may have been easy to bring to the earl’s notice.

Charles Hutton By William G. Jackman – Public Domain, https://commons.wikimedia.org/w/index.php?curid=179750

Weston encouraged Gregory to submit mathematical problems to be published in The Ladies Diary, an annual magazine devoted to such puzzles. Gregory also wrote a treatise in 1794 on “The Use of the Sliding Rule” that was never published, but it brought him to the attention of a new mentor, Charles Hutton, a professor of mathematics at the Royal Military Academy in Woolwich.

Sometime between 1796-98 (sources vary) Gregory moved to Cambridge. He served briefly as the editor of the Cambridge Intelligencer, a radical paper, and set himself up as a teacher of mathematics, the start of his academic career. He also opened a booksellers shop in Cambridge, married Rebecca Marshall in Yaxley in 1798, and pursued his writing. Did Weston, Carysfort, or Hutton encourage or help to make any of these connections?

Gregory fathered a son and a daughter with Rebecca. With this family to support, no doubt he was extremely grateful when three things came his way in 1802: 1) Hutton recommended him for an appointment as a mathematical master at the Royal Military Academy in Woolwich; 2) he was named editor for The Gentleman’s Diary, and 3) his next major work, A Treatise on Astronomy, was published, dedicated to Hutton.  (Like The Ladies Diary, The Gentleman’s Diary was a recreational annual published as a supplement to an almanac and offering mathematical problems and enigmas for readers to solve.)

He received an honorary Masters Degree from the University of Aberdeen in 1806, published the 2-volume work A Treatise of Mechanics, theoretical, practical and descriptive, dedicated to Lord Carysforte, and continued to teach at the RMA as a master until 1807. In that year, his wife died, Hutton retired, and Gregory, at age 33 a widower with two children under age 11, was elevated to the available professorship.

By Stephen Craven – This file was derived from: Former Royal Military Academy – entrance – geograph.org.uk – 971943.jpg, CC BY-SA 2.0,https://commons.wikimedia.org/w/index.php?curid=16365270

Gregory received a second honorary degree in 1808, that of Doctor of Law, which allowed him to be addressed as doctor. The following year he married his second wife, Anne Beddome, with whom he fathered another daughter and two more sons between 1811-1817. He became the editor of The Ladies Diary in 1819, a position he continued for another 20 years. He also continued as a professor of mathematics and became chair of the academy’s mathematics department in 1821.

While best known for his knowledge and teaching of mathematics, Gregory’s interests were far-ranging, as can be seen by the work on astronomy. Besides mathematical subjects, he also published works on natural philosophy, mechanical physics, and even music and religion—it seems almost anything involving systems interested him.

Public Domain

Nor did he limit his curiosity to the written word. He also performed scientific experiments dealing with astronomy and also sound. The best known of these was carried out at Woolwich to determine the velocity of sound by firing mortars, guns and muskets at various distances from observers. His results (1100 feet per second) have held up well under modern scrutiny with our far more advanced methods of measurement: according to the University of St. Andrews web bio, the speed of sound in dry air at 20° C is 1125 feet per second.

Gregory received many honors for his accomplishments and was co-founder of, most prominently, the Royal Astronomical Society, and also the Woolwich Institution for the Advancement of Literary, Scientific and Technical Knowledge. He was a member of a great many literary and philosophical societies as well and served on boards with other scientific greats of this period, including John Herschel, Charles Babbage, Henry Colebrooke, and Thomas Colby. He remained in his position at Woolwich until he retired in 1838, at which time he was quite ill. He is said to have suffered with illness for the last ten years of his life, but notably he died in 1841, just three years after he retired, at age 67.

In his farewell RMA address in 1838, his devotion to education, and indeed to the very ideals of the Regency period, is abundantly clear, for he tells the first year academy students:

            The genuine object of all sound education is the development of the intellectual, the moral, and the bodily faculties of man; or, as it has been sometimes more tersely expressed, the improvement and application of head, heart, and limb. The system of education in the institution in which you have the honour to receive instruction, embraces all this. The blame will be your own, and it will through life be the subject of regret, if any of you quit this Academy without having acquired the manners of a gentleman, the principles of a man of honour and high and pure morality, the ornamental facilities of an artist, and a competent store of literary and philosophical knowledge.

*National Pi Day seems an appropriate time to salute this “real Regency hero” for the success he made of himself and the hundreds if not thousands of young minds he helped to shape. National Pi Day was started in 1988 and is on March 14 each year because 314 are the first three digits in pi.

If you need a review: pi is the ratio of a circle’s circumference to its diameter, represented by the Greek letter Pi because it is actually an irrational number (a decimal with no end and no repeating pattern). Depending on how far towards infinity you wish to go, the value may be written as 3.141592654…, or shortened to simply 3.14 or the fraction 22 over 7.

Calculations of pi go back 4,000 years and early on were largely based on measurement. It was the Greek mathematician Archimedes who first used an algorithmic approach to calculate pi. But the concept wasn’t called “pi” until 1647, when English mathematician William Oughtred named it in his publication Clavis Mathematicae. He chose this particular Greek letter because it is the first letter of the Greek word “perimetros,” which means “circumference.” But no one has ever solved the perennial puzzle of pi: If pi is the number of diameter lengths that fit around a circle, how can it have no end?

A man is shown seated with his hands on his thighs. He looks pensive. Above and to the the left of him are the words, "I can't believe it's been a year since I didn't become a better person."

Are you one of the people who make resolutions every January? I confess I am not –I often just carry on with unfinished goals from the previous year. But is the practice of New Year’s resolutions a modern one, with our recognized focus on self-improvement and achievement? Did people in the Regency era take the time to reflect on their past years and did they make resolutions, too? If they did, was their focus the same as ours?

A quick dive into the history of New Year’s resolutions reveals that the practice dates back at least 4,000 years (if not longer, if it may be ascribed to human nature!). The ancient Babylonians, with their agricultural culture, recognized and celebrated the start of each new year when the growing cycle renewed at the spring equinox (circa March 20 on the modern calendar). Their twelve-day celebration, called Akitu, signaled the start of the farming season, a time to crown or renew loyalty to their king, and also the time to promise to pay their debts. One common resolution, according to some sources, was the returning of borrowed farm equipment! Starting the new year “right with others” was believed to insure good fortune for the seasons ahead.

The Romans adopted the same practices, including the making of resolutions, with the same timing until about 46 A.D. when Julius Caesar introduced the Julian calendar. He set the start of the year as January, named after Janus, the forward and backward-facing Roman god of doorways and gates, beginnings and endings, forward planning and backward reflection. Sacrificing to the god and promising to be better people were meant to bring good fortune just like the Babylonian resolutions, but a stronger emphasis on moral character was added by the Romans.

When Christianity became the official religion of the Roman Empire in the 4th century, religious practices replaced resolutions and anything else associated with the pagan Roman customs. For instance, the Feast of the Circumcision was set to be observed on January 1 with prayers and fasting, rather than the revelry that non-Christians indulged in.

small image taken from a medieval manuscript shows orange vines with large leaf shapes, and among them a small figure of a peacock with crested head and distinctive broad tail featuring the "eye" decorated tail feathers.

Over the following centuries the changes met with varying success, however. During the Middle Ages, a sort of New Year’s resolution was made by knights who would renew their vow to chivalry by making their annual “Peacock Vow”–placing their hands on a peacock (cooked or not) during the last feast of Christmastide (usually Twelfth Night) and recommitting to the moral and social code of conduct.

According to historian/author Bill Petro, by the 17th century “the Puritans urged their children to skip the revelry and spend their time reflecting on the year past and contemplating the year to come. In this way, they again adopted the old custom of making resolutions. These were enumerated as commitments to employ their talents better, treat their neighbors with charity, and avoid their habitual sins.”

But “New Year’s Resolutions” as an identified thing was still not the common concept it is today.

In the 18th century, making resolutions (other than those creating laws and regulations) was a firmly entrenched practice, especially among the religious. In 1710 we can find the writer William Beveridge, in his treatise “Private Thoughts Upon Religion, Digested into Twelve Articles,” writing: “And how, then, shall I be able, of myself, to resolve upon Rules of Holiness, according to the Word of GOD, or to order my Conversation according to these Resolutions….”

Black and white portrait image of Jonathan Edwards wearing a white wig with rows of even curls. He has a pleasant face with a long nose and small mouth, smiling slightly. He is dressed in a buttoned black coat and wears a white neck stock with dual front tabs.

A decade later (1722-23), the young Puritan-raised American theologian-to-be Jonathan Edwards wrote down his resolutions over the course of two years after his graduation from Yale University. He created seventy of them altogether, that he tried to review on a weekly basis. But young Puritans were trained to practice self-examination and introspection, indeed, as were entire congregations.

Edwards’s resolutions are often compared to the resolutions penned by another noted American of the period, Benjamin Franklin, whose resolutions (published in his Autobiography) for guiding a good life numbered merely thirteen.

Color portrait of Benjamin Franklin, 1783. A heavy-set older man with receding hairline at the top of his head but shoulder-length hair that covers his ears. He is showing signs of age: baggy skin beneath his eyes and under his chin. His lips are very thin. He wears a gray suit (coat and waistcoat) with matching gray buttons, a narrow white cravat around his neck, tucked in, and white ruffles from his shirt extend out through the unbuttoned top section of his waistcoat.

According to George S. Claghorn (Editor, Letters and Personal Writings (WJE Online Vol. 16) ): “Both men agreed on the value of making resolutions, evaluating their effectiveness, and following them lifelong. And the resolutions show that the two were united on the importance of speaking the truth, living in moderation, helping others, and doing one’s duty. Each counseled himself (and others) to avoid sloth, make good use of time, cultivate an even temper, and pray for divine assistance; and each offers an energetic, thoughtful approach to life.” However, as the writer points out, Edwards’s focus was on producing “a soul fit for eternity” and Franklin’s was on producing “a good citizen” of this world.

John Wesley, founder of the Methodist movement, was an 18th century influence on practicing New Year’s resolutions. In 1740 he created a new worship service he called the Covenant Renewal Service, most commonly held on New Year’s Eve or New Year’s Day. It became the root of the “watch services” still held by some evangelical Protestant denominations today, and included praying and making resolutions for the year ahead instead of indulging in revelry.

Apparently, a Boston newspaper from 1813 featured the first recorded use of the phrase “New Year resolution,” although it seems clear the concept itself was already common. The article states:

“And yet, I believe there are multitudes of people, accustomed to receive injunctions of new year resolutions, who will sin all the month of December, with a serious determination of beginning the new year with new resolutions and new behavior, and with the full belief that they shall thus expiate and wipe away all their former faults.”

In fact, one source claims that as early as the 17th century there were jokes about people failing at their intentions to become better in some way in the coming year.

I would say it’s safe to say yes, in the Regency decades people were commonly making (and breaking) New Year’s resolutions, even if they didn’t call them that, for in that time period the “multitudes” of Americans doing so were still generally aping whatever people in the United Kingdom were doing.

Were they making resolutions to lose weight, give up drinking, or get more fit? These “self-improvement” promises are typical of modern times. The top New Year’s resolutions for 2021 were “living healthier 23% of people, getting happy 21%, losing weight 20%, exercising 7%, stopping smoking 5%, reducing drinking 2%. In addition, people resolve to meet career or job goals (16%) and improve their relationships (11%).”

In Regency times, for one thing, most people were more fit and got more exercise in the normal course of everyday life. Their resolutions were much more likely to be outward-looking: about their relationship to others and the world around them, and to have a moral imperative attached: to be more charitable, for instance. If you had lived during the Regency, what do you think your resolutions might have been?

In researching Lord Grantwell’s Christmas Wish I came across some new-to-me Regency Christmas traditions. I’ve blogged about Regency Christmases before, like here at Risky Regencies in 2016, when Bound By a Scandalous Secret was a December release.

I mentioned things like Regency households did not have Christmas trees or send Christmas cards. Santa Claus came later, as did singing Silent Night. They did exchange gifts, decorate with winter greenery, and have special Christmas food. You can read the whole blog here.

Lord Grantwell’s Christmas Wish was set in Yorkshire, so a couple of new traditions popped up in my research.

The first was a tradition involving the lighting of the yule log. To bring good luck, a large log was brought in on Christmas eve to burn constantly in the hearth until it has completely burned itself out. Before supper, when the yule log is burning, all other lights are extinguished, everyone is silent, and the youngest one present must light two special candles from the yule log while everyone makes a wish. The wish must be kept secret or it will not come true. In my book it is Anna, the youngest of Lord Grantwell’s wards who lights the candles. And, of course, along with everyone else, Lord Grantwell makes his wish.

Another Yorkshire tradition I discovered took place on Christmas morning. For more good luck, on Christmas morning, before anything was taken out of the house, something green must be brought in, usually a leaf from an evergreen. Grant charges Anna and her brother William with this task.

Did you know there were different versions of The Wassail Song? Even though I was not absolutely sure the Wassail Song was sung in the Regency, I played upon the differences.

Here’s an excerpt from the book:

“You are forgetting something, m’lord,” Thompson said. 

“Forgetting something?” He was puzzled. “What?” 

“The wassailing song,” Thompson said.

Anna’s face fell. “I do not know the wassailing song.” 

“No?” Grant touched her cheek. “We will sing it for you.” He began and the servants joined in:

We’ve been a-while a-wandering,

Amongst the leaves so green.

But now we come a wassailing,

So plainly to be seen. 

For it’s Christmas time, when we travel far and near,

May God bless you and send you a happy New Year….

He paused. “Miss Pearson, why are you not singing?” 

She shook her head. “That is not the song I know.”

“That is the wassail song,” he insisted. 

“No,” she countered with a smile. This is the wassailing song.

 She sang: 

Here we come a-wassailing

Among the leaves so green;

Here we come a-wand’ring

So fair to be seen.

Love and joy come to you,

And to you your wassail too;

And God bless you and send you a Happy New Year

And God send you a Happy New Year…

“No. No. No,” he protested. The words were slightly different. The tunes were slightly different. He led the servants in the second verse:

We are not daily beggars,

That beg from door to door,

But we are neighbors children,

Whom you have seen before…

Lillian stopped them. “That is the third verse,” she said. “Here is the second.” 

Our wassail cup is made

Of the rosemary tree,

And so is your beer

Of the best barley.

He joined her in singing the refrain—his refrain along with hers, and they all continued singing verses with identical lyrics, Lillian’s differing version making a sort of harmony while the refrains sung together became a jumble. 

He and the others ended the song, but she kept singing. One last verse.

Her singing slowed and she held her gaze on his:

God bless the master of this house

Likewise the mistress too,

And all the little children

That round the table go.

When she mentioned children she walked over to William and Anna and put her arms around them. Grant joined them as they sang the refrains one last time with the children trying to join in. 

And God send you a Happy New Year…

Here’s the Yorkshire version:

Here’s Lillian’s more familiar version:

Love and Joy come to all of you from the Riskies….and to you your wassail, too!

I have a new book out!

Lord Grantwell’s Christmas Wish is available at online bookstores now!

I had a lot of fun writing this one, especially in adding Yorkshire Christmas traditions and researching toys of the time period.

See my Pinterest Board for some of what I came up with.

Here’s the back cover blurb:

He wished to never see her again

Now he wishes she’ll stay…

Lord Grantwell hasn’t seen Lillian Pearson since she betrayed him years ago. So when she arrives on his doorstep looking for sanctuary, he’s not inclined to offer it! But when the two orphaned children in his care ask if she can stay for Christmas, how can he refuse? Grant and Lillian discover an intense attraction still simmers between them, and Grant starts to wonder if he has done her a grave injustice…

Here’s what the reviewers had to say:

Gaston fills the second sterling addition to her Captains of Waterloo series with holiday warmth and cheer before wrapping it up with her usual insightful characterization, empathetic storytelling, and perfect period details. John Charles, Booklist

Five Stars! Diane Gaston has creatively intertwined this time in history with joyful holiday festivities, and the resulting storyline is constantly filled with anticipation for one event while being guarded because of uncertainty about other circumstances….A number of enchantingly delightful Christmas traditions of the Regency era are scattered throughout the story….This couple come across as very believable, as reactions are sincere while their inner feelings are so heartfelt, thus causing me to truly like them and hope they would finally have a sense of belonging. The second book in the Captains of Waterloo series is engaging at all times. Amelia, Alwaysreviewing.com

In her Regency romance featuring two estranged lovers, Gaston adds a dash of Christmas spice to a heartwarming story about the meaning of home and family…. Readers get to experience the joy of Regency-era Christmas traditions and children’s pastimes as Lillian and Grant try to give William and Anna a happy holiday, falling in love in the process. Sarah Johnson, Historical Novel Society

You can order Lord Grantwell’s Christmas Wish from Amazon or your favorite online bookstore.

It’s Mycroft’s “gotcha” month, and in honor of my current beast, I thought I’d talk about Mastiffs during the Georgian era. I grew up with Newfoundlands, Great Danes (aka Boar Hounds) and Irish Wolfhounds (all period breeds for my Georgian characters, though Wolfhounds and their cousins the Scottish Deerhounds were exceedingly rare during this period). I absolutely adore big dogs, the bigger the better.

Beowulf’s The Game’s Afoot “Mycroft”

I lucked into a copy of The Complete Dog-Fancier’s Companion; describing the Nature, Habits, Properties &c. of Sporting, Fancy, and other Dogs from 1819 a few years ago. It talks about various breeds, instructions for rearing, training, and basic care (the veterinary advice is quite frightening), and has an amazing rant about the evils of blood sports that ends with: For the sake of humanity, it is to be hoped, that the cruelty exercised on the animal, had- been repented of by his master, the greater brute of the two [emphasis in original], and that there are none at present who could be guilty of a similar outrage.

One of the breeds featured is the Mastiff. Now, you know I’m prejudiced, as I own one, but they truly are magnificent dogs. My first book, Lord Sin/Sin Incarnate, featured an Italian mastiff (a Neapolitan in modern terms) named Caesar. Ripe for Pleasure (which I just got the rights back to, and will be re-releasing with a new cover!), features a mongrel mastiff or butcher’s dog (basically a Bullmastiff) that was inspired by my sister’s dog, Slag and my best friend’s dog, Talullah (both littermates of my first Mastiff, Clancy).

Here is what the magazine has to say about Mastiffs:

The mastiff is much larger than the bull-dog, and every way formed for the important trust of guarding and securing the valuable property committed to his care. Houses, gardens, yards &c. are safe from depredations whilst in his keeping. Contained during the day, as soon as the gates are locked, he is left to range at full liberty: he then goes round the premises, examines every part of the them, and by loud barkings, gives notice that he is ready to defend his charge.

Well, my boy sleeps all night (ok, he sleeps most of the day too, LOL), but he does snap-to at the slightest hint of intrusion or danger and I’ve no doubt that he’d defend me and his “turf” if there was ever a need to do so (and let me tell you, the UPS man and the occasional religious evangelists are in no doubt of this either; though now that Jorge the UPS man has been introduced he no longer gets anything more than a tail-wagging hello through the window).

Much of what the author of my little magazine says elsewhere is surprising either for its prescience or its enduing common sense. At one point he notes that people commonly suppose dogs to be the civilized descendants of wolves! Remember this is 1819, before Darwin’s Origin of the Species. Under the training section the author advises: When you correct him to keep him in awe, do it rather with words than blows . . . When he hath done any thing to your mind and pleasure, you must reward him with a piece of bread. Sounds just like puppy training class to me, LOL!

Another book published in 1800, the Cynographia Britannica, said about the breed:

What the Lion is to the Cat the Mastiff is to the Dog, the noblest of the family; he stands alone, and all others sink before him. His courage does not exceed his temper and generosity, and in attachment he equals the kindest of his race.
I’m simply drawn to these giant dogs like no other I’ve ever encountered, and after owning one of my own, I can’t imagine ever owning anything else (ok, I can imagine owning most giant breeds, but they’re basically a type of mastiff or a mastiff spin off).

I certainly find my love for them popping up in my books. I need to branch out and give the people in my next book something else . . . I can see some kind of coach dog for them maybe (aka a Dalmation).  And someday, I’ll write someone a cat…