Читать книгу History of Woman Suffrage, Volume I - Susan B. Anthony, Elizabeth Cady Stanton - Страница 16

BY L. E. BARNARD.

Ernestine L. Rose—maiden name Siismund Potoski—was born January 13, 1810, at Pyeterkow, in Poland. Her father, a very pious and learned rabbi, was so conscientious that he would take no pay for discharging the functions of his office, saying he would not convert his duty into a means of gain. As a child she was of a reflective habit, and though very active and cheerful, she scarcely ever engaged with her young companions in their sports, but took great delight in the company of her father, for whom she entertained a remarkable affection.

At a very early age she commenced reading the Hebrew Scriptures, but soon became involved in serious difficulties respecting the formation of the world, the origin of evil, and other obscure points suggested by the sacred history and cosmogony of her people. The reproofs which met her at every step of her biblical investigations, and being constantly told that "little girls must not ask questions," made her at that early day an advocate of religious freedom and woman's rights; as she could not see, on the one hand, why subjects of vital interest should be held too sacred for investigation, nor, on the other, why a "little girl" should not have the same right to ask questions as a little boy. Despite her early investigation of the Bible, she was noted for her strict observance of all the rites and ceremonies of the Jewish faith, though some of them, on account of her tender age, were not demanded of her. She was, however, often painfully disturbed by her "carnal reason" questioning the utility of these multifarious observances. As an illustration, she one day asked her father, with much anxiety, why he fasted[13] so much more than others, a habit which was seriously impairing his health and spirits; and being told that it was to please God, who required this sacrifice at his hands, she, in a serious and most emphatic tone, replied, "If God is pleased in making you sick and unhappy, I hate God." This idea of the cruelty of God toward her father had a remarkable influence upon her; and at the age of fourteen she renounced her belief in the Bible and the religion of her father, which brought down upon her great trouble and persecution alike from her own Jewish friends and from Christians.

At the age of sixteen she had the misfortune to lose her mother. A year afterward her father married again, and through misdirected kindness involved her in a lawsuit, in which she plead her own case and won it; but she left the property with her father, declaring that she cared nothing for it, but only for justice, and that her inheritance might not fall into mercenary hands. She subsequently traveled in Poland, Russia, the Germanic States, Holland, Belgium, France, and England; during which time she witnessed and took part in some interesting and important affairs. While in Berlin she had an interview with the King of Prussia concerning the right of Polish Jews to remain in that city. The Jews of Russian Poland were not permitted to continue in Prussia, unless they could bring forward as security Prussian citizens who were holders of real estate. But even then they could get a permit to tarry only on a visit, and not to transact any business for themselves. Mlle. Potoski, being from Poland and a Jewess, was subject to this disability. Though she could have obtained the requisite security by applying for it, she preferred to stand upon her natural rights as a human being. She remonstrated against the gross injustice of the law, and obtained the right to remain as long as she wished, and to do what she pleased.

In Hague, she became acquainted with a very distressing case of a poor sailor, the father of four children, whose wife had been imprisoned for an alleged crime of which he insisted she was innocent. Inquiring into the case, Mlle. Potoski drew up a petition which she personally presented to the King of Holland, and had the satisfaction of seeing the poor woman restored to her family. She was in Paris during the Revolution of July, 1830, and witnessed most of its exciting scenes. On seeing Louis Phillipe presented by Lafayette to the people of Paris from the balcony of the Tuilleries, she remarked to a friend, "That man, as well as Charles X., will one day have good reason to wish himself safely off the throne of France."

In England she became acquainted with Lord Grosvenor and family, with Frances Farrar, sister of Oliver Farrar, M.P., the Miss Leeds, and others of the nobility; also with many prominent members of the Society of Friends, among them Joseph Gurney and his sister Elizabeth Fry, the eminent philanthropist, in whose company she visited Newgate Prison. In 1832 she made the acquaintance of Robert Owen, and warmly espoused his principles. In 1834 she presided at the formation of a society called "The Association of all Classes of all Nations, without distinction of sect, sex, party condition, or color." While in England she married William E. Rose, and in the spring of 1836, came to the United States, and resided in the city of New York. Soon after her arrival she commenced lecturing on the evils of the existing social system, the formation of human character, slavery, the rights of woman, and other reform questions.

Ernestine L. Rose (with autograph).

At a great public meeting in the Broadway Tabernacle to consider the necessity of an improved system of Free Schools, J. S. Buckingham, M.P., of England, and Rev. Robert Breckenridge, of Kentucky, were among the speakers. Mrs. Rose, sitting in the gallery, called the reverend gentleman to order for violating the sense of the audience, in entirely overlooking the important object which had called the people together, and indulging in a violent clerical harangue against a class whom he stigmatized as infidels. This bold innovation of a woman upon the hitherto unquestioned prerogatives of the clergy, at once caused a tremendous excitement. Loud cries of "Throw her down!" "Drag her out!" "She's an infidel!" resounded in all parts of the building. She, however, held her ground, calm and collected while the tumult lasted, and after quiet was restored, continued her remarks in a most dignified manner, making a deep impression upon all present. Certain religious papers declared it a forewarning of some terrible calamity, that a woman should call a minister to account, and that, too, in a church.

Mrs. Rose has lectured in not less than twenty-three different States of the Union. Some of them she has visited often, and on several occasions she has addressed legislative bodies with marked effect, advocating the necessity of legal redress for the wrongs and disabilities to which her sex are subject. As an advocate of woman's rights, anti-slavery and religious liberty, she has earned a world-wide celebrity. For fifty years a public speaker, during which period she has associated with the influential classes in Europe and America, and borne an active part in the great progressive movements which mark the present as the most glorious of historical epochs, Ernestine L. Rose has accomplished for the elevation of her sex and the amelioration of social conditions, a work which can be ascribed to few women of our time.

In the spring of 1854, Mrs. Rose and Miss Anthony took a trip together to Washington, Alexandria, Baltimore, Philadelphia, speaking two or three times in each place. This was after the introduction of the Kansas-Nebraska Bill in Congress, and the excitement of the country upon the slavery question was intense. Mrs. Rose's third lecture in Washington was on the "Nebraska Question." This lecture was scarcely noticed, the only paper giving it the least report, being The Washington Globe, which, though it spoke most highly of her as a lecturer, misrepresented her by ascribing to her the arguments of the South. The National Era, the only anti-slavery paper in Washington, was entirely silent, taking no notice of the fact that Mrs. Rose had spoken in that city against the further spread of slavery. Whether this was due to editorial prejudice against sex, or against freedom of religious belief, is unknown.

In the winter of 1855, Mrs. Rose spoke in thirteen of the fifty-four County Conventions upon woman suffrage held in the State of New York, and each winter took part in the Albany Conventions and hearings before the Legislature, which in 1860 resulted in the passage of the bill securing to women the right to their wages and the equal guardianship of their children.

Mrs. Rose was sustained in her work by the earnest sympathy of her husband, who gladly furnished her the means of making her extensive tours, so that through his sense of justice she was enabled to preach the Gospel of Woman's Rights, Anti-Slavery, and Free Religion without money and without price.

The Boston Investigator of January 15, 1881, speaking of a letter just received from her, says: "Thirty years ago Mrs. Rose was in her prime—an excellent lecturer, liberal, eloquent, witty, and we must add, decidedly handsome—'the Rose that all were praising.' Her portrait, life-size and very natural, hangs in Investigator Hall, and her intelligent-looking and expressive countenance, and black glossy curls, denote intellect and beauty. As an anti-slavery lecturer, a pioneer in the cause of woman's rights, and an advocate of Liberalism, she did good service, and is worthy to be classed with such devoted friends of humanity and freedom as Frances Wright, Harriet Martineau, Lucretia Mott, and Lydia Maria Child, who will long be pleasantly remembered for their 'works' sake.'"

London, January 9, 1877.

My Dear Miss Anthony:—Sincerely do I thank you for your kind letter. Believe me it would give me great pleasure to comply with your request, to tell you all about myself and my past labors; but I suffer so much from neuralgia in my head and general debility, that I could not undertake the task, especially as I have nothing to refer to. I have never spoken from notes; and as I did not intend to publish anything about myself, for I had no other ambition except to work for the cause of humanity, irrespective of sex, sect, country, or color, and did not expect that a Susan B. Anthony would wish to do it for me, I made no memorandum of places, dates, or names; and thirty or forty years ago the press was not sufficiently educated in the rights of woman, even to notice, much less to report speeches as it does now; and therefore I have not anything to assist me or you.

All that I can tell you is, that I used my humble powers to the uttermost, and raised my voice in behalf of Human Rights in general, and the elevation and Rights of Woman in particular, nearly all my life. And so little have I spared myself, or studied my comfort in summer or winter, rain or shine, day or night, when I had an opportunity to work for the cause to which I had devoted myself, that I can hardly wonder at my present state of health.

Yet in spite of hardships, for it was not as easy to travel at that time as now, and the expense, as I never made a charge or took up a collection, I look back to that time, when a stranger and alone, I went from place to place, in high-ways and by-ways, did the work and paid my bills with great pleasure and satisfaction; for the cause gained ground, and in spite of my heresies I had always good audiences, attentive listeners, and was well received wherever I went.

But I can mention from memory the principal places where I have spoken. In the winter of 1836 and '37, I spoke in New York, and for some years after I lectured in almost every city in the State; Hudson, Poughkeepsie, Albany, Schenectady; Saratoga, Utica, Syracuse, Rochester, Buffalo, Elmira, and other places; in New Jersey, in Newark and Burlington; in 1837, in Philadelphia, Bristol, Chester, Pittsburg, and other places in Pennsylvania, and at Wilmington in Delaware; in 1842, in Boston, Charlestown, Beverly, Florence, Springfield, and other points in Massachusetts, and in Hartford, Connecticut; in 1844, in Cincinnati, Dayton, Zanesville, Springfield, Cleveland, Toledo, and several settlements in the backwoods of Ohio, and also in Richmond, Indiana; in 1845 and '46, I lectured three times in the Legislative Hall in Detroit, and at Ann Arbor and other places in Michigan; and in 1847 and '48, I spoke in Charleston and Columbia, in South Carolina.

In 1850, I attended the first National Woman's Rights Convention in Worcester, and nearly all the National and State Conventions since, until I went to Europe in 1869. Returning to New York in 1874, I was present at the Convention in Irving Hall, the only one held during my visit to America.

I sent the first petition to the New York Legislature to give a married woman the right to hold real estate in her own name, in the winter of 1836 and '37, to which after a good deal of trouble I obtained five signatures. Some of the ladies said the gentlemen would laugh at them; others, that they had rights enough; and the men said the women had too many rights already. Woman at that time had not learned to know that she had any rights except those that man in his generosity allowed her; both have learned something since that time which they will never forget. I continued sending petitions with increased numbers of signatures until 1848 and '49, when the Legislature enacted the law which granted to woman the right to keep what was her own. But no sooner did it become legal than all the women said, "Oh! that is right! We ought always to have had that."

During the eleven years from 1837 to 1848, I addressed the New York Legislature five times, and since 1848 I can not say positively, but a good many times; you know all that better than any one else.

Ernestine L. Rose.

Your affectionate friend,

In collecting the reminiscences of those who took the initiative steps in this movement, Mrs. Rose was urged to send us some of her experiences, but in writing that it was impossible for her to do so, and yet giving us the above summary of all she has accomplished, multum in parvo, she has in a good measure complied with our request.

All through these eventful years Mrs. Rose has fought a double battle; not only for the political rights of her sex as women, but for their religious rights as individual souls; to do their own thinking and believing. How much of the freedom they now enjoy, the women of America owe to this noble Polish woman, can not be estimated, for moral influences are too subtle for measurement.

Those who sat with her on the platform in bygone days, well remember her matchless powers as a speaker; and how safe we all felt while she had the floor, that neither in manner, sentiment, argument, nor repartee, would she in any way compromise the dignity of the occasion.

She had a rich musical voice, with just enough of foreign accent and idiom to add to the charm of her oratory. As a speaker she was pointed, logical, and impassioned. She not only dealt in abstract principles clearly, but in their application touched the deepest emotions of the human soul.