Mott delivered this speech at the 5th National Woman's Rights Convention.
I have not come here with a view of answering any particular parts of the lecture alluded to, in order to point out the fallacy of its reasoning. The speaker, however, did not profess to offer anything like argument on that occasion, but rather a sentiment. I have no prepared address to deliver to you, being unaccustomed to speak in that way; but I felt a wish to offer some views for your consideration, though in a desultory manner, which may lead to such reflection and discussion as will present the subject in a true light.
Why should not woman seek to be a reformer? If she is to shrink from being such an iconoclast as shall "break the image of man's lower worship," as so long held up to view; if she is to fear to exercise her reason, and her noblest powers, lest she should be thought to "attempt to act the man," and not "acknowledge his supremacy"; if she is to be satisfied with the narrow sphere assigned her by man, nor aspire to a higher, lest she should transcend the bounds of female delicacy; truly it is a mournful prospect for woman. We would admit all the difference, that our great and beneficent Creator has made, in the relation of man and woman, nor would we seek to disturb this relation; but we deny that the present position of woman is her true sphere of usefulness; nor will she attain to this sphere, until the disabilities and disadvantages, religious, civil, and social, which impede her progress, are removed out of her way. These restrictions have enervated her mind and paralyzed her powers. While man assumes that the present is the original state designed for woman, that the existing "differences are not arbitrary nor the result of accident," but grounded in nature; she will not make the necessary effort to obtain her just rights, lest it should subject her to the kind of scorn and contemptuous manner in which she has been spoken of.
So far from her "ambition leading her to attempt to act the man," she needs all the encouragement she can receive, by the removal of obstacles from her path, in order that she may become the "true woman." As it is desirable that man should act a manly and generous part, not "mannish," so let woman be urged to exercise a dignified and womanly bearing, not womanish. Let her cultivate all the graces and proper accomplishments of her sex, but let not these degenerate into a kind of effeminacy, in which she is satisfied to be the mere plaything or toy of society, content with her outward adornings, and the flattery and fulsome adulation too often addressed to her.
Did Elizabeth Fry lose any of her feminine qualities by the public walk into which she was called? Having performed the duties of a mother to a large family, feeling that she owed a labor of love to the poor prisoner, she was empowered by Him who sent her forth, to go to kings and crowned heads of the earth, and ask audience of these, and it was granted her. Did she lose the delicacy of woman by her acts? No. Her retiring modesty was characteristic of her to the latest period of her life. It was my privilege to enjoy her society some years ago, and I found all that belonged to the feminine in woman—to true nobility, in a refined and purified moral nature. Is Dorothea Dix throwing off her womanly nature and appearance in the course she is pursuing? In finding duties abroad, has any "refined man felt that something of beauty has gone forth from her"? To use the contemptuous word applied in the lecture alluded to, is she becoming "mannish"? Is she compromising her womanly dignity in going forth to seek to better the condition of the insane and afflicted? Is not a beautiful mind and a retiring modesty still conspicuous in her?
Indeed, I would ask, if this modesty is not attractive also, when manifested in the other sex? It was strikingly marked in Horace Mann, when presiding over the late National Educational Convention in this city. The retiring modesty of William Ellery Channing was beautiful, as well as of many others who have filled elevated stations in society. These virtues, differing as they may in degree in man and woman, are of the same nature, and call forth our admiration wherever manifested.
The noble courage of Grace Darling is justly honored for risking her own life on the coast of England, during the raging storm, in order to rescue the poor, suffering, shipwrecked mariner.
Woman was not wanting in courage in the early ages. In war and bloodshed this trait was often displayed. Grecian and Roman history have lauded and honored her in this character. English history records her courageous women too, for unhappily we have little but the records of war handed down to us. The courage of Joan of Arc was made the subject of a popular lecture not long ago by one of our intelligent citizens. But more noble, moral daring is marking the female character at the present time, and better worthy of imitation. As these characteristics come to be appreciated in man too, his warlike acts with all the miseries and horrors of the battleground will sink into their merited oblivion, or be remembered only to be condemned. The heroism displayed in the tented field must yield to the moral and Christian heroism which is shadowed in the signs of our times.
The lecturer regarded the announcement of woman's achievements, and the offering of appropriate praise through the press, as a gross innovation upon the obscurity of female life—he complained that the exhibition of attainments of girls in schools was now equal to that of boys, and the newspapers announce that "Miss Brown received the first prize for English grammar," etc. If he objected to so much excitement of emulation in schools, it would be well; for the most enlightened teachers discountenance these appeals to love of approbation and self-esteem. But while prizes continue to be awarded, can any good reason be given why the name of the girl should not be published as well as that of the boy? He spoke with scorn, that "we hear of Mrs. President so and so; and committees and secretaries of the same sex." But if women can conduct their own business, by means of presidents and secretaries of their own sex, can he tell us why they should not? They will never make much progress in any moral movement while they depend upon men to act for them. Do we shrink from reading the announcement that Mrs. Somerville is made an honorary member of a scientific association? That Miss Herschel has made some discoveries, and is prepared to take her equal part in science? Or that Miss Mitchell, of Nantucket, has lately discovered a planet, long looked for? I cannot conceive why "honor to whom honor is due" should not be rendered to woman as well as man; nor will it necessarily exalt her, or foster feminine pride. This propensity is found alike in male and female, and it should not be ministered to improperly in either sex.
In treating upon the affections , the lecturer held out the idea that as manifested in the sexes they were opposite if not somewhat antagonistic, and required a union as in chemistry to form a perfect whole. The simile appeared to me far from a correct illustration of the true union. Minds that can assimilate, spirits that are congenial, attract one another. It is the union of similar, not of opposite affections, which is necessary for the perfection of the marriage bond. There seemed a want of proper delicacy in his representing man as being bold in the demonstration of the pure affection of love. In persons of refinement, true love seeks concealment in man as well as in woman. I will not enlarge upon the subject, although it formed so great a part of his lecture. The contrast drawn seemed a fallacy, as has much, very much, that has been presented in the sickly sentimental strains of the poet from age to age.
The question is often asked, "What does woman want, more than she enjoys? What is she seeking to obtain? Of what rights is she deprived? What privileges are withheld from her?" I answer, she asks nothing as favor, but as right; she wants to be acknowledged a moral, responsible being. She is seeking not to be governed by laws in the making of which she has no voice. She is deprived of almost every right in civil society, and is a cipher in the nation, except in the right of presenting a petition. In religious society her disabilities have greatly retarded her progress. Her exclusion from the pulpit or ministry, her duties marked out for her by her equal brother man, subject to creeds, rules, and disciplines made for her by him, is unworthy her true dignity.
In marriage there is assumed superiority on the part of the husband, and admitted inferiority with a promise of obedience on the part of the wife. This subject calls loudly for examination in order that the wrong may be redressed. Customs suited to darker ages in Eastern countries are not binding upon enlightened society. The solemn covenant of marriage may be entered into without these lordly assumptions and humiliating concessions and promises.
There are large Christian denominations who do not recognize such degrading relations of husband and wife. They ask no aid from magistrate or clergyman to legalize or sanctify this union. But acknowledging themselves in the presence of the Highest and invoking His assistance, they come under reciprocal obligations of fidelity and affection, before suitable witnesses. Experience and observation go to prove that there may be as much harmony, to say the least, in such a union, and as great purity and permanence of affection, as can exist where the common ceremony is observed.
The distinctive relations of husband and wife, of father and mother of a family, are sacredly preserved, without the assumption of authority on the one part, or the promise of obedience on the other. There is nothing in such a marriage degrading to woman. She does not compromise her dignity or self-respect; but enters married life upon equal ground, by the side of her husband. By proper education, she understands her duties, physical, intellectual, and moral; and fulfilling these, she is a helpmeet in the true sense of the word.
I tread upon delicate ground in alluding to the institutions of religious associations; but the subject is of so much importance that all which relates to the position of woman should be examined apart from the undue veneration which ancient usage receives.
"Such dupes are men to custom, and so prone
To reverence what is ancient, and can plead
A course of long observance for its use,
That even servitude, the worst of ills,
Because delivered down from sire to son,
Is kept and guarded as a sacred thing."
So with woman. She has so long been subject to the disabilities and restrictions with which her progress has been embarrassed, that she has become enervated, her mind to some extent paralyzed; and like those still more degraded by personal bondage, she hugs her chains. Liberty is often presented in its true light, but it is liberty for man. I would not go so far, either as regards the abject slave or woman; for in both cases they may be so degraded by the crushing influences around them, that they may not be sensible of the blessings of freedom. Liberty is not less a blessing, because oppression has so long darkened the mind that it can not appreciate it. I would, therefore, urge that woman be placed in such a situation in society, by the recognition of her rights, and have such opportunities for growth and development, as shall raise her from this low, enervated, and paralyzed condition, to a full appreciation of the blessing of entire freedom of mind.
It is with reluctance that I make the demand for the political rights of women, because this claim is so distasteful to the age. Woman shrinks, in the present state of society, from taking any interest in politics. The events of the French Revolution, and the claim for woman's rights, are held up to her as a warning. Let us not look at the excesses of women alone, at that period; but remember that the age was marked with extravagances and wickedness in men as well as women. Political life abounds with these excesses and with shameful outrage. Who knows but that if woman acted her part in governmental affairs, there might be an entire change in the turmoil of political life? It becomes man to speak modestly of his ability to act without her. If woman's judgment were exercised, why might she not aid in making the laws by which she is governed? Lord Brougham remarked that the works of Harriet Martineau upon Political Economy were not excelled by those of any political writer of the present time. The first few chapters of her "Society in America," her views of a Republic, and of government generally, furnish evidence of woman's capacity to embrace subjects of universal interest.
Far be it from me to encourage women to vote, or to take an active part in politics in the present state of our government. Her right to the elective franchise, however, is the same, and should be yielded to her, whether she exercise that right or not. Would that man, too, would have no participation in a government recognizing the life-taking principle; retaliation and the sword. It is unworthy a Christian nation. But when in the diffusion of light and intelligence a Convention shall be called to make regulations for self-government on Christian principles, I can see no good reason why women should not participate in such an assemblage, taking part equally with man.
Professor Walker, of Cincinnati, in his "Introduction to American Law," says: "With regard to political rights, females form a positive exception to the general doctrine of equality. They have no part or lot in the formation or administration of government. They cannot vote or hold office. We require them to contribute their share in the way of taxes to the support of government, but allow them no voice in its direction. We hold them amenable to the laws when made, but allow them no share in making them. This language applied to males would be the exact definition of political slavery; applied to females custom does not teach us so to regard it." Woman, however, is beginning so to regard it.
He further says: "The law of husband and wife, as you gather it from the books, is a disgrace to any civilized nation. The theory of the law degrades the wife almost to the level of slaves. When a woman marries, we call her condition coverture, and speak of her as a femme covert. The old writers call the husband baron, and sometimes in plain English, lord. . . . The merging of her name in that of her husband is emblematic of the fate of all her legal rights. The torch of Hymen serves but to light the pile on which these rights are offered up. The legal theory is, that marriage makes the husband and wife one person, and that person is the husband. On this subject, reform is loudly called for. There is no foundation in reason or expediency for the absolute and slavish subjection of the wife to the husband, which forms the foundation of the present legal relations. Were woman, in point of fact, the abject thing which the law in theory considers her to be when married, she would not be worthy the companionship of man."
I would ask if such a code of laws does not require change? If such a condition of the wife in society does not claim redress? On no good ground can reform be delayed. Blackstone says: "The very being and legal existence of woman is suspended during marriage; incorporated or consolidated into that of her husband under whose protection and cover she performs everything." Hurlbut, in his Essay upon Human Rights, says: "The laws touching the rights of women are at variance with the laws of the Creator. Rights are human rights, and pertain to human beings without distinction of sex. Laws should not be made for man or for woman, but for mankind. Man was not born to command, nor woman to obey. . . . The law of France, Spain, and Holland, and one of our own States, Louisiana, recognizes the wife's right to property, more than the common law of England. . . . The laws depriving woman of the right of property are handed down to us from dark and feudal times, and are not consistent with the wiser, better, purer spirit of the age. The wife is a mere pensioner on the bounty of her husband. Her lost rights are appropriated to himself. But justice and benevolence are abroad in our land awakening the spirit of inquiry and innovation; and the Gothic fabric of the British law will fall before it, save where it is based upon the foundation of truth and justice."
May these statements lead you to reflect upon this subject, that you may know what woman's condition is in society, what her restrictions are, and seek to remove them. In how many cases in our country the husband and wife begin life together, and by equal industry and united effort accumulate to themselves a comfortable home. In the event of the death of the wife the household remains undisturbed, his farm or his workshop is not broken up or in any way molested. But when the husband dies he either gives his wife a portion of their joint accumulation, or the law apportions to her a share; the homestead is broken up, and she is dipossessed of that which she earned equally with him; for what she lacked in physical strength she made up in constancy of labor and toil, day and evening. The sons then coming into possession of the property, as has been the custom until of later time, speak of having to keep their mother, when she in reality is aiding to keep them. Where is the justice of this state of things? The change in the law of this State and of New York in relation to the property of the wife, goes to a limited extent toward the redress of these wrongs which are far more extensive and involve much more than I have time this evening to point out. On no good ground can the legal existence of the wife be suspended during marriage, and her property surrendered to her husband. In the intelligent ranks of society the wife may not in point of fact be so degraded as the law would degrade her; because public sentiment is above the law. Still, while the law stands, she is liable to the disabilities which it imposes. Among the ignorant classes of society, woman is made to bear heavy burdens, and is degraded almost to the level of the slave. There are many instances now in our city, where the wife suffers much from the power of the husband to claim all that she can earn with her own hands. In my intercourse with the poorer class of people, I have known cases of extreme cruelty from the hard earnings of the wife being thus robbed by the husband, and no redress at law.
An article in one of the daily papers lately presented the condition of needle-women in England. There might be a presentation of this class in our own country which would make the heart bleed. Public attention should be turned to this subject in order that avenues of more profitable employment may be opened to women. There are many kinds of business which women, equally with men, may follow with respectability and success. Their talents and energies should be called forth, and their powers brought into the highest exercise. The efforts of women in France are sometimes pointed to in ridicule and sarcasm, but depend upon it, the opening of profitable employment to women in that country is doing much for the enfranchisement of the sex. In England and America it is not an uncommon thing for a wife to take up the business of her deceased husband and carry it on with success.
Our respected British Consul stated to me a circumstance which occurred some years ago, of an editor of a political paper having died in England; it was proposed to his wife, an able writer, to take the editorial chair. She accepted. The patronage of the paper was greatly increased, and she a short time since retired from her labors with a handsome fortune. In that country, however, the opportunities are by no means general for woman's elevation. In visiting the public school in London a few years since, I noticed that the boys were employed in linear drawing, and instructed upon the black-board in the higher branches of arithmetic and mathematics; while the girls, after a short exercise in the mere elements of arithmetic, were seated during the bright hours of the morning, stitching wristbands. I asked why there should be this difference made; why the girls too should not have the black-board? The answer was, that they would not probably fill any station in society requiring such knowledge.
The demand for a more extended education will not cease until girls and boys have equal instruction in all the departments of useful knowledge. We have as yet no high-school in this State. The normal school may be a preparation for such an establishment. In the late convention for general education, it was cheering to hear the testimony borne to woman's capabilities for head teachers of the public schools. A resolution there offered for equal salaries to male and female teachers when equally qualified, as practiced in Louisiana, I regret to say, was checked in its passage by Bishop Potter; by him who has done so much for the encouragement of education, and who gave his countenance and influence to that Convention. Still, the fact of such a resolution being offered, augurs a time coming for woman which she may well hail. At the last examination of the public schools in this city, one of the alumni delivered an address on Woman, not as is too common in eulogistic strains, but directing the attention to the injustice done to woman in her position in society in a variety of ways, the unequal wages she receives for her constant toil, etc., presenting facts calculated to arouse attention to the subject.
Women's property has been taxed equally with that of men's to sustain colleges endowed by the States; but they have not been permitted to enter those high seminaries of learning. Within a few years, however, some colleges have been instituted where young women are admitted upon nearly equal terms with young men; and numbers are availing themselves of their long denied rights. This is among the signs of the times, indicative of an advance for women. The book of knowledge is not opened to her in vain. Already is she aiming to occupy important posts of honor and profit in our country. We have three females editors in our State and some in other States of the Union. Numbers are entering the medical profession; one received a diploma last year; others are preparing for a like result.
Let woman then go on, not asking favors, but claiming as right, the removal of all hindrances to her elevation in the scale of being; let her receive encouragement for the proper cultivation of all her powers, so that she may enter profitably into the active business of life; employing her own hands in ministering to her necessities, strengthening her physical being by proper exercise and observance of the laws of health. Let her not be ambitious to display a fair hand and to promenade the fashionable streets of our city, but rather, coveting earnestly the best gifts, let her strive to occupy such walks in society as will befit her true dignity in all the relations of life. No fear that she will then transcend the proper limits of female delicacy. True modesty will be as fully preserved in acting out those important vocations, as in the nursery or at the fireside ministering to man's self -indulgence. Then in the marriage union, the independence of the husband and wife will be equal, their dependence mutual, and their obligations reciprocal.
In conclusion , let me say, with Nathaniel P. Willis: "Credit not the old-fashioned absurdity that woman's is a secondary lot, ministering to the necessities of her lord and master! It is a higher destiny I would award you. If your immortality is as complete, and your gift of mind as capable as ours of increase and elevation, I would put no wisdom of mine against God's evident allotment. I would charge you to water the undying bud, and give it healthy culture, and open its beauty to the sun; and then you may hope that when your life is bound up with another, you will go on equally and in a fellowship that shall pervade every earthly interest."
As transcribed in Anderson, J. (1984). Outspoken Women: Speeches by American Women Reformers. Dubuque, Iowa: Kendall/Hunt Publishing Company.