Читать книгу The History of Woman Suffrage - Various - Страница 57

October 18, 1854, the Fifth National Convention was held in Sansom Street Hall, where a large audience, chiefly of ladies, assembled at an early hour.

At half-past ten o'clock Lucretia Mott made her appearance on the platform, accompanied by several ladies and gentlemen, notably Lucy Stone in Bloomer costume. She was the observed of all observers; the neatness of her attire, and the grace with which she wore it, did much to commend it to public approval. The press remarked that the officers of the Convention were all without bonnets, and that many ladies in the audience had their knitting-work. "A casual visitor," says The Bulletin, "would have been impressed with the number and character of this assembly, both among the actors and spectators. Every variety of age, sex, race, color, and costume were here represented. Bloomers were side by side with the mouse-colored gowns and white shawls of the wealthy Quaker dames, and genteelly dressed ladies of the latest Paris fashion."

The house was crowded, and on the steps ascending the platform were seated William Lloyd Garrison and James Mott, side by side with men of the darkest hue. The colored people scattered through the audience seemed quite at their ease, and were evidently received on grounds of perfect equality, which was the subject of much comment by outsiders.

Mrs. Frances D. Gage, President of the last Convention at Cleveland, called the assembly to order, and read

THE CALL.

In accordance with a vote passed at the adjournment of the Woman's Rights Convention held in Cleveland, Ohio, in October, 1853, the Fifth National Convention will be held in Philadelphia, October 18th, to continue three days. The subjects for consideration will be the Equal Right of Woman to all the advantages of education, literary, scientific, artistic; to full equality in all business avocations, industrial, commercial, professional; briefly, all the rights that belong to her as a citizen.

This wide range of subjects for discussion can not fail to awaken the attention of all classes; hence we invite all persons irrespective of sex or color to take part in the deliberations of the Convention, and thus contribute to the progress of truth and the redemption of humanity.

On behalf of the Central Committee,

Paulina Wright Davis, President. Antoinette L. Brown, Secretary.

The following officers were chosen for the Convention:

President.—Ernestine L. Rose, of New York.

Vice-Presidents.—Lucretia Mott, Philadelphia; Frances D. Gage, Missouri; Thomas Wentworth Higginson, Massachusetts; Martha C. Wright, New York; Thomas Garrett, Delaware; Hannah Tracy Cutler, Illinois; Robert Purvis; Pennsylvania; John O. Wattles, Indiana; Marenda B. Randall, Vermont; George Sunter, Canada.

Secretaries.—Joseph A. Dugdale, Abby Kimber, Hannah M. Darlington.

Business Committee.—Lucy Stone, William Lloyd Garrison, Myra Townsend, Mary P. Wilson, Sarah Pugh, Lydia Mott, Mary Grew.

Finance Committee.—Susan B. Anthony, James Mott, Ruth Dugdale, Rebecca Plumbly.

Mrs. Rose, on taking the chair, said:

There is one argument which in my estimation is the argument of arguments, why woman should have her rights; not on account of expediency, not on account of policy, though these too show the reasons why she should have her rights; but we claim—I for one claim, and I presume all our friends claim—our rights on the broad ground of human rights; and I for one again will say, I promise not how we shall use them. I will no more promise how we shall use our rights than man has promised before he obtained them, how he would use them. We all know that rights are often abused; and above all things have human rights in this country been abused, from the very fact that they have been withheld from half of the community.

By human rights we mean natural rights, and upon that ground we claim our rights, and upon that ground they have already been conceded by the Declaration of Independence, in that first great and immutable truth which is proclaimed in that instrument, "that all men are created equal," and that therefore all are entitled to "certain inalienable rights, among which are life, liberty, and the pursuit of happiness." Our claims are based upon that great and immutable truth, the rights of all humanity. For is woman not included in that phrase, "all men are created free and equal"? Is she not included in that expression? Tell us, ye men of the nation, ay, ye wise law-makers and law-breakers of the nation, whether woman is not included in that great Declaration of Independence? And if she is, what right has man to deprive her of her natural and inalienable rights? It is natural, it is inherent, it is inborn, it is a thing of which no one can justly deprive her. Upon that just and eternal basis do we found our claims for our rights; political, civil, legal, social, religious, and every other.

But, at the outset, we claim our equal political rights with man, not only from that portion of the Declaration of Independence, but from another, equally well-established principle in this country, that "taxation and representation are inseparable." Woman, everybody knows, is taxed; and if she is taxed, she ought to be represented.

I will simply here throw out a statement of these principles upon which our claims are based; and I trust each separate resolution will be taken up by this Convention, fully canvassed and commented upon, so as to show it not only an abstract right, but a right which can be wisely made practical.

Again, it is acknowledged in this country, and it is eternally true, that "all the just powers of government are derived from the consent of the governed." If so, then, as woman is a subject of government, she ought to have a voice in enacting the laws. If her property is taxed to maintain government, she ought to have a voice in forming that government. If she has to pay taxes to maintain government, she ought to have a voice in saying how those taxes shall be applied.

On these grounds we make our claims, on natural, humane, eternal, and well-recognized laws and principles of this republic. On these grounds we ask man to meet us, and meet us in the spirit of inquiry, in the spirit of candor and honesty, as rational human beings ought to meet each other, face to face, and adduce arguments, if they can, to convince us that we are not included in that great Declaration of Independence; that although it is a right principle that taxation and representation are inseparable, yet woman ought to be taxed, and ought not to be represented; and that although it is an acknowledged principle that all just power of government is derived from the consent of the governed, yet woman should be governed without her consent. Let them meet us fairly and openly; let them meet us like rational men, men who appreciate their own freedom, and we will hear them. If they can convince us that we are wrong, we will give up our claims; but if we can convince them that we are right in claiming our rights, as they are in claiming theirs, then we expect them in a spirit of candor and honesty to acknowledge it.

Joseph Dugdale read several letters, which, as usual, seemed to be something of a bore to the audience. When he finished, Lucretia Mott suggested that if there were any more lengthy epistles to be read, it would be well for the secretaries to look them over, and omit all that in their wisdom might not be worth reading.

Lucy Stone, from the Business Committee, read a series of resolutions,70 and as some one from the audience called, "Louder!" she remarked that if ladies would keep their bonnets tied down over their ears, they must not ask others to find lungs of sufficient power to penetrate the heavy pasteboard and millinery over them. She spoke briefly on the resolutions, and the steadily increasing interest in the subject of woman's rights.

Hannah Tracy Cutler gave a report of Illinois, Frances Dana Gage of Missouri, and Susan B. Anthony of New York.

Thomas Wentworth Higginson, of Massachusetts, said he had a matter of business to present. Mrs. Paulina Wright Davis being too ill to attend the Convention, Mr. Higginson read a letter from her sister, Mary K. Spaulding, suggesting the establishment of a newspaper in the city of New York as "the national organ" of the Woman's Rights movement. He doubted the wisdom of such a step, and after setting forth the expense of a central organ and the great danger of its creating a schism, he offered the following resolutions:

Resolved, That in the opinion of this Convention it is not expedient, at present, to establish a newspaper as The National Organ of the Woman's Rights Movement.

Resolved, That it is expedient to appoint a Committee who shall provide for the preparation and publication, in widely circulated journals, facts and arguments relating to the cause.

Mrs. Mott approved of the resolutions, and said they had arrived at a similar conclusion in the Syracuse Convention; she fully concurred in the views of Mr. Higginson.

William Lloyd Garrison replied, that if organization for any good cause be right, it was right for this. Every reform movement needs an organ of its own. And this cause needs a paper of the most radical character; that shall make no compromises with popular prejudices; far above the paralyzing influences of Church and State.

Mrs. Mott said she did not oppose organization, but was in favor of individual freedom and responsibility. The Liberator, Mr. Garrison's paper, has done far more good than The Anti-Slavery Standard, the organ of the Anti-Slavery movement.

Mr. Garrison said The Liberator was not simply an anti-slavery paper, but an advocate of general reform.

Remarks were made on this point by Elizabeth Paxton, Susan H. Cox, George P. Davis, and George Sunter, of Canada.

Lucy Stone advocated the resolutions; her experience in the anti-slavery cause had taught her a lesson of wisdom for this movement. We are rich in principle and enthusiasm, but not in silver and gold, and therefore should avoid taking on our shoulders a national organ. Widely circulated journals are now open to us, in which we can express our opinions with freedom and without expense. There is nothing so strong as individual purpose and freedom to carry it out. The papers established by Mrs. Davis and Mrs. Bloomer are good, and she hoped the friends would give generously to their support.

The resolutions were unanimously adopted, and Elizabeth Cady Stanton, of New York; Paulina Wright Davis, of Rhode Island; Thomas Wentworth Higginson and Lucy Stone, of Massachusetts; and Oliver Johnson, of New York, were appointed as the Committee to superintend the work.

Lucy Stone said she had a new item of business to propose. She knew that those who came to these Conventions went away feeling stronger and better. She held in her hand a pamphlet containing five tracts; one from Wendell Phillips, one from Theodore Parker, one from The Westminster Review, by Mrs. John Stuart Mill, one from Mr. Higginson, and last, but not least, one from Mrs. C. I. H. Nichols, which should be distributed. They were able papers, and all interested in the movement should exert themselves to circulate them. The people only wanted light.

Another mode of disseminating the principles was by stories illustrating the wrongs of women under the present laws. The right of a woman to what she earns; to the custody of her person; to the guardianship of her children, and all of her other rights, should be illustrated in fiction. Prizes should be offered for the best stories upon these subjects. She pledged herself to raise $500 for the purpose. She pointed to "Uncle Tom's Cabin" to show what fiction could accomplish, and trusted that action would be taken upon the subject before the Convention adjourned.

Mr. Garrisonarose to say "ditto to Lucy Stone." In regard to "Uncle Tom's Cabin," it was known that Mrs. Stowe was induced to write it from a request of Dr. Bailey, of The National Era, to write a story for his paper. And he thought that such an offer might now call forth something to aid the cause of woman. He praised the tracts to which Miss Stone alluded.

The President appointed Wendell Phillips, Elizabeth Cady Stanton, and Mary Channing Higginson, the Committee on prize tracts.71

Mrs. Tracy Cutler read an invitation from the Female Medical College for the members of the Convention to visit that institution and attend its lectures, and took the opportunity to compliment Philadelphia as being the first city, not only in the United States, but in the world, to establish a Medical College for Women.

Dr. Ann Preston gave an interesting report of The Woman's Medical College; of all the persecutions women had encountered in securing a medical education and entering that profession. She noted the signs of a growing liberality with satisfaction.

The Rev. Henry Grew, of Philadelphia, then appeared upon the platform, and said he was sorry to differ from the general tone of the speakers present, but he felt it to be his duty to give his views on the questions under consideration. His opinions as to woman's rights and duties were based on the Scriptures. He quoted numerous texts to show that it was clearly the will of God that man should be superior in power and authority to woman; and asserted that no lesson is more plainly and frequently taught in the Bible, than woman's subjection.

Mrs. Cutler replied at length, and skillfully turned every text he had quoted directly against the reverend gentleman, to the great amusement of the audience. She showed that man and woman were a simultaneous creation, with equal power and glory on their heads, and that dominion over the fowl of the air, the fish of the sea, and every creeping thing on the earth was given to them, and not to man alone. The time has come for woman to read and interpret Scripture for herself; too long have we learned God's will from the lips of man and closed our eyes on the great book of nature, and the safer teaching of our own souls. It is a pity that those who would recommend the Bible as the revealed will of the all-wise and benevolent Creator, should uniformly quote it on the side of tyranny and oppression. I think we owe it to our religion and ourselves to wrest it from such hands, and proclaim the beautiful spirit breathed through all its commands and precepts, instead of dwelling so much on isolated texts that have no application to our day and generation.

Mrs. Mott said: It is not Christianity, but priestcraft that has subjected woman as we find her. The Church and State have been united, and it is well for us to see it so. We have had to bear the denunciations of these reverend (irreverend) clergymen, as in New York, of late. But if we look to their authority to see how they expound the text, quite likely we shall find a new reading. Why, when John Chambers returned to Philadelphia from the World's Temperance Convention at New York, he gave notice that he would give an address, and state the rights of woman as defined by the Bible. Great allowance has been made by some of the speakers in this Convention, on account of his ignorance, and certainly this was charitable. But I heard this discourse. I heard him bring up what is called the Apostolic prohibition, and the old Eastern idea of the subjection of wives; but he kept out of view some of the best ideas in the Scriptures.

Blame is often attached to the position in which woman is found. I blame her not so much as I pity her. So circumscribed have been her limits that she does not realize the misery of her condition. Such dupes are men to custom that even servitude, the worst of ills, comes to be thought a good, till down from sire to son it is kept and guarded as a sacred thing. Woman's existence is maintained by sufferance. The veneration of man has been misdirected, the pulpit has been prostituted, the Bible has been ill-used. It has been turned over and over as in every reform. The temperance people have had to feel its supposed denunciations. Then the anti-slavery, and now this reform has met, and still continues to meet, passage after passage of the Bible, never intended to be so used. Instead of taking the truths of the Bible in corroboration of the right, the practice has been, to turn over its pages to find example and authority for the wrong, for the existing abuses of society. For the usage of drinking wine, the example of the sensualist Solomon, is always appealed to. In reference to our reform, even admitting that Paul did mean preach, when he used that term, he did not say that the recommendation of that time was to be applicable to the churches of all after-time. We have been so long pinning our faith on other people's sleeves that we ought to begin examining these things daily ourselves, to see whether they are so; and we should find on comparing text with text, that a very different construction might be put upon them. Some of our early Quakers not seeing how far they were to be carried, became Greek and Hebrew scholars, and they found that the text would bear other translations as well as other constructions. All Bible commentators agree that the Church of Corinth, when the apostle wrote, was in a state of great confusion. They fell into discussion and controversy; and in order to quiet this state of things and bring the Church to greater propriety, the command was given out that women should keep silence, and it was not permitted them to speak, except by asking questions at home. In the same epistle to the same Church, Paul gave express directions how women shall prophesy, which he defines to be preaching, "speaking to men," for "exhortation and comfort." He recognized them in prophesying and praying. The word translated servant, is applied to a man in one part of the Scripture, and in another it is translated minister. Now that same word you will find might be applied to Phebe, a deaconess. That text was quoted in the sermon of John Chambers, and he interlarded it with a good many of his ideas, that women should not be goers abroad, and read among other things "that their wives were to be teachers." But properly translated would be "deaconesses."

It is not so Apostolic to make the wife subject to the husband as many have supposed. It has been done by law and public opinion since that time. There has been a great deal said about sending missionaries over to the East to convert women who are immolating themselves on the funeral pile of their husbands. I know this may be a very good work, but I would ask you to look at it. How many women are there now immolated upon the shrine of superstition and priestcraft, in our very midst, in the assumption that man only has a right to the pulpit, and that if a woman enters it she disobeys God; making woman believe in the misdirection of her vocation, and that it is of divine authority that she should be thus bound. Believe it not, my sisters. In this same epistle the word "prophesying" should be "preaching"—"preaching godliness," etc. On the occasion of the first miracle which it is said Christ wrought, a woman went before Him and said, "Whatsoever he biddeth you do, that do." The woman of Samaria said, "Come and see the man who told me all the things that ever I did."

These things are worthy of note. I do not want to dwell too much upon Scripture authority. We too often bind ourselves by authorities rather than by the truth. We are infidel to truth in seeking examples to overthrow it. The very first act of note that is mentioned when the disciples and apostles went forth after Jesus was removed from them, was the bringing up of an ancient prophecy to prove that they were right in the position they assumed on that occasion, when men and women were gathered together on the holy day of Pentecost, when every man heard and saw those wonderful works which are recorded. Then Peter stood forth—some one has said that Peter made a great mistake in quoting the prophet Joel—but he stated that "the time is come, this day is fulfilled the prophecy, when it is said, I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy," etc.—the language of the Bible is beautiful in its repetition—"upon my servants and my handmaidens I will pour out my spirit and they shall prophesy." Now can anything be clearer than that?

Rev. Henry Grew again quoted Scripture in reply to Mrs. Mott, and said the coming of Christ into the world did not restore man and woman to the original condition of our first parents. If the position assumed by the women be true, then must the Divine Word from Genesis to Revelation be set aside as untrue, that woman may be relieved from the, perhaps, unfortunate limitations that hold her back in this age of progress.

Mr. Higginson related a story of an old Methodist clergyman who by chance stepped into a Quaker meeting where he heard a woman speaking, which so shocked him that he thought Anti-Christ was now bound to rule. He went home sad. He had four daughters, one of whom, at the age of sixteen, in a few minutes opened the eyes of his understanding after he had groped in darkness a long time, by showing him a passage in the Testament describing a friend of Paul's at Phillippi, who had four daughters that prophesied. This girl referred her father to the Greek Testament, and showed him that the original word, properly translated, means to preach instead of to prophesy. Before we resort to Scriptural texts we should be careful to ascertain that they are right, or all arguments founded on them must fall.

Mr. Grew did not consider that the story of the four daughters invalidated his position.

Mr. Garrison said: Consulting the Bible for opinions as to woman's rights, is of little importance to the majority of this Convention. We have gone over the whole ground, and placed our cause upon the decrees of nature. We know that man and woman are equal in the sight of God. We know that texts and books are of no importance, and have no taste for the discussion of dry doctrinal points.

But with the American people the case is different. The masses believe the Bible directly from God; that it decrees the inequality of the sexes; and that settles the question. There is no doubt that there are many persons connected with the Protestant churches who would be with the movement were it not for the supposed Bible difficulty. They shudder at anything they think against the Bible, as against the will of God. Take away this incubus, and these persons would experience a change in their views; they would be with us.

In regard to Mr. Grew, Mr. G. said he had long known him and loved him. He was a man of purity and charity, and he was glad he had given his views. Yet this kindly man did not stand upon a solid foundation.

Why go to the Bible to settle this question? As a nation, we have practically ignored the Bible. The assertion of the equality and inalienability of the rights of man, in the Declaration of Independence, includes the whole of the human race. He would never attempt to prove to an American the right of any man to liberty. He asserted the fact; and considered that in holding slaves while they proclaimed liberty to all men, the American people were hypocrites and tyrants. Mr. Grew goes to St. Paul to prove that woman is not equal to man. Why go to the Bible? What question was ever settled by the Bible? What question of theology or any other department? None that I ever heard of! With this same version of the Bible, and the same ability to read it, we find that it has filled all Christendom with theological confusion. All are Ishmaelites; each man's hand against his neighbor.

The human mind is greater than any book. The mind sits in judgment on every book. If there be truth in the book, we take it; if error, we discard it. Why refer this to the Bible? In this country, the Bible has been used to support slavery and capital punishment; while in the old countries, it has been quoted to sustain all manner of tyranny and persecution. All reforms are anti-Bible. We must look at all things rationally. We find women endowed with certain capacities, and it is of no importance if any book denies her such capacities. Would Mr. Grew say that woman can not preach, in the face of such a preacher as Lucretia Mott?

Mrs. Mott begged leave to substitute friend Grew's own daughter, Mary Grew, who has already spoken on this platform!! and said, Mr. Grew himself does not take all the Bible as inspiration, in which most of the speakers concurred. She expressed her attachment to the Scriptures, and said many excellent lessons could be learned from them. She showed the misinterpretations of the texts quoted by Mr. Grew and others against the equality of the sexes. Mr. Grew does not take the Bible for his guide, altogether. Mrs. Mott then quoted St. Paul in regard to marriage, and said: Why in opposition to that text has Mr. Grew married a second time? It was because he did not really believe that the Scriptures were entirely inspired.

Emma R. Coe made a few remarks on the position of the clergy generally toward this reform, the most beneficent in its results of any, man has ever yet been called upon to consider. We often hear it remarked that woman owes so much to Christianity. It can not be the Christianity that the clergy have proclaimed on our platform. From them we hear only of woman's degradation and subjection. We have certainly nothing to be thankful for if such are the principles Christ came into the world to declare; the subjection of one-half of the race to the other half, as far as we are concerned, is no improvement upon the religions of all nations and ages.

At the close of this protracted discussion on the Bible position of woman, the following resolutions, presented by Mr. Garrison, were unanimously adopted:

Resolved, That while remembering and gladly acknowledging the exceptional cases which exist to the contrary, we feel it a duty to declare in regard to the sacred cause which has brought us together, that the most determined opposition it encounters is from the clergy generally, whose teachings of the Bible are intensely inimical to the equality of woman with man.

Resolved, That whatever any book may teach, the rights of no human being are dependent upon or modified thereby, but are equal, absolute, essential, inalienable in the person of every member of the human family, without regard to sex, race, or clime.

John Sidney Jones made a few remarks on the monopoly of the pulpit.

Susan B. Anthony wished to remind the friends, before separating, of one practical measure to be considered in the advancement of our noble enterprise. For the purpose of holding Conventions, circulating tracts and petitions, giving prizes for good stories, supporting newspapers and agents, the first great requisite is money, and I hope every one present will contribute generously to help us carry on this grand reform.

Mr. Garrison seconded Miss Anthony's demand for "the sinews of war." He said we Americans are a theoretical people, and we are also a practical people. If the women intend to knock at the door of every State house to demand their rights, the question must be argued in a practical way with facts and statistics.

When I undertook to have the gallows abolished in Massachusetts, I asked the Committee of the Legislature if they wanted a certain number of Bible texts quoted on each side of the question, they said, "No, we want facts and statistics; we do not ask the opinions of Moses and Aaron on this point, but the result of human experience in the punishment of crime." So in this case; Legislatures will not ask for nor appreciate Bible arguments; they will ask for facts as to woman's achievements in education, industry, and practical usefulness.

Joseph Dugdale, whose special concern always seemed to be the action of dead men on this question, said it had been his fortune to be present at the making of the last wills and testaments of many men, and he never knew of a case where a dying husband would practically admit that his wife was his equal. He stated a case in which a husband of his acquaintance proposed to leave a large property, the inheritance and accumulation of his wife's labors, to her as long as she remained his widow, and then to divide it among his family relatives. And yet this husband claimed to have great admiration and affection for this woman whom he would deliberately rob of her inheritance from her own father. The magnanimity of man passes all understanding!

Mrs. Prince, a colored woman, invoked the blessing of God upon the noble women engaged in this enterprise, and said she understood woman's wrongs better than woman's rights, and gave some of her own experiences to illustrate the degradation of her sex in slavery. On a voyage to the West Indies the vessel was wrecked, and she was picked up and taken to New Orleans. Going up the Mississippi she saw the terrible suffering of a cargo of slaves on board, and on the plantations along the shores. On her return voyage, attached to the steamboat was a brig containing several hundred slaves, among them a large number of young quadroon girls with infants in their arms as fair as any lady in this room.

Matilda Joslyn Gage spoke at length of the brilliant record of women in the past in every department of human activity—in art, science, literature, invention; of their heroism and patriotism in time of war, and their industry and endurance in many equally trying emergencies in time of peace. Woman has so fully proved her equality with man in every position she has filled, that it is too late now for clergymen on our platform to remand us to the subjection of the women of Corinth centuries ago. We have learned too well the lessons of liberty taught in our revolution to accept now the position of slaves.

Mrs. Tracy Cutler: It would appear, after all, that we women are placed pretty much in the condition of the veriest slave. We must prove our own humanity by exhibiting our skill in work. We must bring forth our own samples; put them, as it were, on the auction-block, and thus make our claim to equality of rights a matter of dollars and cents. Is it here only that woman can touch man's sympathy? She then described the degraded condition of women in Europe, and particularly in London, where poverty and the tyranny of man have driven women to despair, until they were forced to prostitute their own bodies to procure bread. This vice, horribly revolting as it is, seems to go hand in hand with intemperance. She did not wish women to go into the field to be yoked with mules, or to turn scavenger, to pick up rags and crusts in the streets to carry home in their aprons. Men bring the elements to their aid, and we wish women to do the same. She then adverted to the difference in the labor of the kitchen and other pursuits open to women. Let the printer advertise for two girls to set type, and a hundred applications will be made, while women for the kitchen are very scarce. The reason for this is, that all other kinds of work are better paid. When woman's labor is justly remunerated and equally respected in all departments of industry, there will be no such difference in the supply of help for the factory, shop, and kitchen.

Frances D. Gage said: The reason why the work of the kitchen is looked upon as degrading, is because the girl is never taken by the hand. Where are your philanthropic ladies who assist her? Where is she to go when her work is done? Does she sit in the same room with you? Does she eat at the same table? No, to your shame, she is confined to the basement and the garret. It is not so much because the pay for kitchen labor is not so good, as it is chiefly because of the public opinion that they are employed to serve. It is true that there are many who will take a quarter off the wages of a girl to put a new bow on their own bonnets. The men are not to be blamed for this; they have enough sins to answer for.

Mrs. Coe said: It would afford women great pleasure to be able to pay their own expenses on pleasure excursions and to the concert-room, instead of being always compelled to allow the gentlemen to foot the bills for them. Women must have equal pay for equal work. Among the Quakers the sexes stand on an equality, and everything moves on smoothly and happily.

Susan B. Anthony, after relating several instances of the injustice of the laws that made the wife subject to the husband, said: And all these wrongs are to be redressed by appeals to the State Legislatures. In New York and Ohio the women had already commenced with every prospect of success. Thousands of petitions had been sent into both Legislatures asking for suffrage and equal property rights, and their Committees had granted hearings to our representatives—Caroline M. Severance, in Ohio; Ernestine L. Rose, Rev. William Henry Channing, Elizabeth Cady Stanton, Rev. Antoinette L. Brown, and herself, in New York. And closed with an earnest appeal to the women of every State to petition, petition, remembering that "what is worth having is worth asking for," and that "who would be free must themselves strike the blow."

Frances D. Gage moved that the next National Convention be held at Cincinnati, Ohio. A gentlemen suggested Washington, to which Mr. Garrison replied, "We shall go there by and by."72 After discussion by Mrs. Mott, Mrs. Rose, and others, the motion was unanimously adopted. Mrs. Gage then spoke of the Press of the city; its faithful reports of the proceedings of the Convention, and moved a vote of thanks. Edward M. Davis begged Mrs. Gage to accept as a substitute the following resolutions:

Resolved, That the thanks of this Convention are due, and are hereby conveyed, to Mrs. Ernestine L. Rose, of New York, for the courtesy, impartiality, and dignity with which she has presided over its proceedings.

Resolved, That in the crowded and intelligent audiences which have attended the sessions of this Convention; in the earnest attention given to its proceedings from the commencement to its close; in the fair reports of the Press of the city, and in the spirit of harmony and fraternity which has prevailed amongst its members, we see evidence of the rapid progress of our cause, and find incitement to renewed and more earnest efforts in its behalf.

Thus closed another most successful Convention. Notwithstanding an admission fee of ten cents during the day and twenty-five at night, the audiences grew larger every session, until the last evening the spacious hall, aisles, stairs, and all available standing-room, was densely packed, and hundreds went away unable to get in.

Let us remember that behind the chief actors in these Conventions, there stands in each State, a group of women of stern moral principle, large experience, refinement and cultivation, filling with honor the more private walks of life, who, by their sympathy, hospitality, and generous contributions, are the great sources of support and inspiration to those on the platform, who represent the ideas they hold sacred, whose tongues and pens proclaim their thoughts. Among such in Pennsylvania, let us ever remember Sarah Pugh, Mary Ann McClintock, Elizabeth Phillips, Anna and Adeline Thomson, Abby and Gertrude Kimber, Margaretta Forten, Harriet Forten Purvis, Hannah M. Darlington, Dinah Mendenhall, Sarah Pierce, Elizabeth and Sarah Miller, and Ruth Dugdale. When success shall at last crown our efforts, in according due praise to those who have achieved the victory, such names as these must not be forgotten.

Alice Bradley Neal, of Philadelphia, ridiculed this Woman's Rights Convention in her husband's73 paper, and Jane Grey Swisshelm indignantly replied in her Pittsburgh Saturday Visitor as follows:

Mrs. Neal can not be ignorant that the principal object of the Convention, and all the agitation about woman's rights, is to secure to the toiling millions of her own sex a just reward for their labor; to save them from the alternative of prostitution, starvation, or incessant life-destroying toil; and yet the whole subject furnishes her with material for scorn and merriment! Tell it not in Gath! Publish it not in the streets of Askelon, lest the sons of the Phillistines rejoice that one of the daughters of Eve, beautiful and gentle, throws down her knitting-pins, and tries her strength to wield the hammer of old Vulcan to aid them in forging fetters for the wrists of her unfortunate sisters. We would that it had been some one else than the gentle Alice Neal who had volunteered to soil her white hands and sweat her fair face, laboring in such a blacksmith-shop.

While ever and anon during the last forty years Mrs. Swisshelm has seized some of these dilettante literary women with her metaphysical tweezers, and held them up to scorn for their ridicule of the woman suffrage conventions, yet in her own recently published work in her mature years, she vouchsafes no words of approval for those who have inaugurated the greatest movement of the centuries. She complains that in some of the woman suffrage conventions she attended, there was not a strict observance of parliamentary rules, and that the resolutions and speeches were unworthy the occasion. Yet the only time Mrs. Swisshelm ever honored our platform at a National Convention, her speech was far below the level of most of the others, and the resolutions she offered were so verbose and irrelevant, that the Committee declined to present them to the Convention.

It is quite evident from her last pronunciamento that she has no just appreciation of the importance and dignity of our demand for justice and equality. A soldier without a leg is a fact so much more readily understood, than all women without ballots, and his loss so much more readily comprehended and supplied, that we can hardly blame any one for doing the work of the hour, rather than struggling a life-time for an idea. Hence it is not a matter of surprise that most women are more readily enlisted in the suppression of evils in the concrete, than in advocating the principles that underlie them in the abstract, and thus ultimately doing the broader and more lasting work. On this ground we can excuse the author of "Half a Century" for giving the reader one hundred and twenty-five pages of her own work in hospitals and three to the Woman Suffrage movement, but considering the tone of the three pages, the advocates of the measure should be thankful she gave no more.

Mrs. Swisshelm's contempt is only surpassed by Mrs. Hale's "Jeremiad" over the infidelity of the noble leader of our movement. For a woman so thoroughly politic and time-serving, who, unlike the great master she professed to follow, never identified herself with one of the unpopular reforms of her day, whose pen never by any chance slipped outside the prescribed literary line of safety, to cheer the martyrs to truth in her own generation; lamentations from such a source over Lucretia Mott, are presumptuous and profane. If such a life of self-sacrifice and devotion to the best interests of humanity; such courage to stand alone, to do and say the right,'mid persecution, violence and mobs; such charity and faithfulness in every relation of life, as daughter, sister, wife, mother, and friend; such calm declining years and peaceful death could all be realized without a belief in the creed of Sarah Josepha Hale; the philosophical conclusion is that there may be some Divine light and love outside of Mrs. Hale's horizon; that her shibboleth may after all not be the true measure for the highest Christian graces.

Sarah J. Hale, shuddering over the graves of such women as Harriet Martineau, Frances Wright, Mary Wollstonecroft, George Sand, George Eliot and Lucretia Mott, might furnish a subject for an artist to represent as "bigotry weeping over the triumphs of truth."

Nevertheless, as Mrs. Hale lived in Pennsylvania forty years, the women of that State may rejoice in the fact that in her great work, "Woman's Record," she has given "Sketches of all the distinguished women from the Creation to a.d. 1868"; a labor for which our sex owe her a debt of gratitude. To exhume nearly seventeen hundred women from oblivion, classify them, and set forth their distinguished traits of character, was indeed an herculean labor. This is a valuable book of reference for the girls of to-day. When our opponents depreciate the achievements of woman they can turn to the "Woman's Record" and find grand examples of all the cardinal virtues, of success in art, science, literature, and government.

In Jane Grey Swisshelm, Pennsylvania can boast a successful editor of a liberal political newspaper during the eventful years of our anti-slavery struggle. The Pittsburgh Saturday Visitor was established Jan. 20, 1848. It was owned and edited by Mrs. Swisshelm for some years; merged into The Family Journal and Visitor in 1852, in which she was co-editor until 1857, when she removed to Minnesota. In spite of a few idiosyncrasies, Mrs. Swisshelm is a noble woman, and her influence has been for good in her day and generation. However much we may differ from her in some points, we must concede that she is a strong, pointed writer.

Among the editors of Pennsylvania, Anna E. McDowell deserves mention. In The Una of January, 1855, we find the following:

THE WOMAN'S ADVOCATE.

We have received the first number of a paper bearing the above name. It is a fair, handsome sheet, seven columns in width, edited by Miss Anna E. McDowell, in Philadelphia. It claims to be an independent paper. Its design is not to press woman's right to suffrage, but to present her wrongs, and plead for their redress. It is owned by a joint stock company of women, and is printed and all the work done by women. We most heartily bid it God-speed, for the great need of woman now is work, work, that she may eat honest bread.

Miss McDowell continued her paper several years, and has ever since been a faithful correspondent in many journals, and now edits a "Woman's Department" in The Philadelphia Sunday Republic. She pleads eloquently for the redress of all the wrongs of humanity. Jails, prisons, charitable institutions, the oppression of women and children, the laborer, the Indian, have all in turn been subjects of her impartial pen.

Philadelphia was the first city in this country to open her retail stores to girls as clerks, and among the first to welcome them as type-setters in the printing offices.

In the city press, from 1849 to 1854, we find the following announcements, which show the general agitation on woman's position:

The Pennsylvania Freeman: "A Discourse on Woman," to be delivered by Lucretia Mott, at the Assembly Buildings, December 17, 1849.

Lectures by Elizabeth Oakes Smith, April 6, 8, and 10, 1853, on "Manhood," "Womanhood," "Humanity."

North American and United States Gazette: Lucretia Mott will deliver a lecture on the "Medical Education of Woman," February 2, 1853.

Horace Mann will lecture on "Woman," February 3, 1853.

Philadelphia Public Ledger, January 20, 1854: Lucy Stone will deliver a lecture on "Woman's Rights," at Musical Fund Hall, Saturday evening, January 21.

April 12, 1854: Mrs. Ernestine L. Rose will lecture on Thursday evening, April 13, at Spring Garden Institute, on "The Education and Influence of Woman"; and on Friday evening, April 14th, at Sansom Street Hall, on "The Legal Disabilities of Woman." Tickets, 25 cents.