[Gap in transcription—14 charactersomitted]

Discourse.

There is nothing of greater importance to the well-being of
society at large—of man as well as woman—than the true and
proper position of woman. Much has been said, from time to
time, upon this subject. It has been a theme for ridicule, for
satire and sarcasm. We might look for this from the ignorant
and vulgar; but from the intelligent and refined we have a
right to expect that such weapons shall not be resorted to,—
that gross comparisons and vulgar epithets shall not be applied,
so as to place woman, in a point of view, ridiculous to say
the least.

This subject has claimed my earnest interest for many years.
I have long wished to see woman occupying a more elevated
position than that which custom for ages has allotted to her.
It was with great regret, therefore, that I listened a few days
ago to a lecture upon this subject, which, though replete with
intellectual beauty, and containing much that was true and
excellent, was yet fraught with sentiments calculated to retard
the progress of woman to the high elevation destined by her
Creator. I regretted the more that these sentiments should be
presented with such intellectual vigor and beauty, because they
would be likely to ensnare the young.

The minds of young people generally, are open to the reception
of more exalted views upon this subject. The kind of
homage that has been paid to woman, the flattering appeals
which have too long satisfied her—appeals to her mere fancy
and imagination, are giving place to a more extended recognition
of her rights, her important duties and responsibilities in 1(2)v 4
life. Woman is claiming for herself stronger and more profitable
food. Various are the indications leading to this conclusion.
The increasing attention to female education, the
improvement in the literature of the age, especially in what is
called the “Ladies’ Department,” in the periodicals of the
day, are among the proofs of a higher estimate of woman in
society at large. Therefore we may hope that the intellectual
and intelligent are being prepared for the discussion of this
question, in a manner which shall tend to ennoble woman and
dignify man.

Free discussion upon this, as upon all other subjects, is never
to be feared; nor will be, except by such as prefer darkness
to light. “Those only who are in the wrong dread discussion.
The light alarms those only who feel the need of darkness.”
It was sound philosophy, uttered by Jesus, “He that doeth
truth cometh to the light, that his deeds may be made manifest,
that they are wrought in God.”

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.

In the beginning, man and woman were created equal.
“Male and female created he them, and blessed them, and
called their name Adam.” He gave dominion to both over
the lower animals, but not to one over the other. “Man o’er woman He made not lord, such title to himself Reserving, human left from human free.”

The cause of the subjection of woman to man, was early
ascribed to disobedience to the command of God. This
would seem to show she was then regarded as not occupying
her true and rightful position in society.

1(3)r 5

The laws given on Mount Sinai for the government of man
and woman were equal, the precepts of Jesus make no distinction.
Those who read the Scriptures, and judge for themselves,
not resting satisfied with the perverted application of the text,
do not find the distinction, the theology and ecclesiastical
authorities have made, in the condition of the sexes. In the
early ages, Miriam and Deborah, conjointly with Aaron and
Barak, enlisted themselves on the side which they regarded the
right, unitedly going up to their battles, and singing their songs
of victory. We regard these with veneration. Deborah
judged Israel many years—she went up with Barak against
their enemies, with an army of 10,000, assuring him that the
honor of the battle should not be to him, but to a woman.
Revolting as were the circumstances of their success, the acts
of a semi-barbarous people, yet we read with reverence the
song of Deborah: “Blessed above woman shall Jael, the wife
of Heeber, the Kenite be; blessed shall she be above women
in the tent. * * * * She put her hand to the nail, and
her right hand to the workman’s hammer; she smote Sisera
through his temples. At her feet he bowed, he fell, he lay
down dead.” This circumstance, revolting to Christianity, is
recognized as an act befitting woman in that day. Deborah,
Huldah, and other honorable women, were looked up to and
consulted in times of exigency, and their counsel was received.
In that eastern country, with all the customs tending to degrade
woman, some were called to fill great and important stations
in society. There were also false prophetesses as well as true.
The denunciations of Ezekiel were upon those women who
would “prophesy out of their own heart, and sew pillows to
all armholes,” &c.

Coming down to later times, we find Anna, a prophetess of
four-score years, in the temple day and night, speaking of
Christ to all them who looked for redemption in Jerusalem.
Numbers of women were the companions of Jesus,—one going
to the men of the city, saying, “Come, see a man who told
me all things that ever I did; is not this the Christ?” Another,
“Whatsoever he saith unto you, do it.” Philip had four [Gap in transcription—stampomitted] 1(3)v 6
daughters who did prophesy. Tryphena and Tryphosa were
co-workers with the apostles in their mission, to whom they
sent special messages of regard and acknowledgment of their
labors in the gospel. A learned Jew, mighty in the Scriptures,
was by Priscilla instructed in the way of the Lord more perfectly.
Phebe is mentioned as a “servant” of Christ, and commended
as such to the brethren. It is worthy of note, that the
word “servant”, when applied to Tychicus, is rendered “minister”.
Women “professing” godliness, should be translated “preaching”.

The first announcement, on the day of Pentecost, was the
fulfilment of ancient prophecy, that God’s spirit should be
poured out upon daughters as well as sons, and they should
prophesy. It is important that we be familiar with these facts,
because woman has been so long circumscribed in her influence
by the perverted application of the text, rendering it improper
for her to speak in the assemblies of the people, “to edification,
to exhortation, and to comfort.”

If these scriptures were read intelligently, we should not so
learn Christ, as to exclude any from a position, where they
might exert an influence for good to their fellow-beings. The epistle
to the Corinthian church, where the supposed apostolic prohibition
of women’s preaching is found, contains express directions
how woman shall appear, when she prayeth or prophesyeth. Judge
then whether this admonition, relative to “speaking” and asking
questions, in the excited state of that church, should be regarded
as a standing injunction on a woman’s “preaching”, when that word
was not used by the apostle. Where is the Scripture authority
for the advice given to the early church, under peculiar
circumstances, being binding on the church of the present day?
Ecclesiastical history informs us, that for two or three hundred
years, female ministers suffered martyrdom, in company with
their brethren.

These things are too much lost sight of. They should be
known, in order that we may be prepared to meet the assertion,
so often made, that woman is stepping out of her appropriate
sphere, when she shall attempt to instruct public assemblies.
The present time particularly demands such investigation. It 1(4)r 7
requires also, that “of yourselves ye should judge what is
right,” that you should know the ground whereon you stand.
This age is notable for its works of mercy and benevolence—for
the efforts that are made to reform the inebriate and the degraded,
to relieve the oppressed and the suffering. Women as well
as men are interested in these works of justice and mercy.
They are efficient co-workers, their talents are called into
profitable exercise, their labors are effective in each department
of reform. The blessing to the merciful, to the peacemaker is
equal to man and to woman. It is greatly to be deplored, now
that she is increasingly qualified for usefulness, that any view
should be presented, calculated to retard her labors of love.

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 paralysed 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 1(4)v 8
become a “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 with
the tone of flattery and fulsome adulation too often addressed to
her. True, nature has made a difference in her configuration,
her physical strength, her voice, &c.—and we ask no change,
we are satisfied with nature. But how has neglect and mismanagement
increased difference! It is our duty to
develope these natural powers by suitable exercise, so that
they may be strengthened “by reason of use.” In the ruder
state of society, woman is made to bear heavy burdens, while
her “lord and master” walks idly by her side. In the civilization
to which we have attained, if cultivated and refined woman
would bring all her powers into use, she might engage in pursuits
which she now shrinks from as beneath her proper vocation.
The energies of men need not then be wholly devoted to the
counting house and common business of life, in order that women
in fashionable society, may be supported in their daily
promenades and nightly visits to the theatre and ball room.

The appeal of Catharine Beecher to woman some years ago,
leading her to aim at higher pursuits, was greatly encouraging.
It gave earnest of an improved condition of woman. She says,
“The time is coming, when woman will be taught to understand
the construction of the human frame, the philosophical results
from restricted exercise, unhealthy modes of dress, improper
diet, and other causes, which are continually operating to destroy
the health and life of the young. * * * * * Woman has been
but little aware of the high incitements which should stimulate
to the cultivation of her noblest powers. The world is no longer
to be governed by physical force, but by the influence which
mind exerts over mind. * * * * * Woman has never wakened
to her highest destinies and holiest hopes. The time is coming
when educated females will not be satisfied with the present 1(5)r 9
objects of their low ambition. When a woman now leaves the
immediate business of her own education, how often, how
generally do we find her, sinking down into almost useless
inactivity. To enjoy the social circle, to accomplish a little
sewing, a little reading, a little domestic duty, to while away
her hours in self-indulgence, or to enjoy the pleasures of
domestic life,—these are the highest objects at which many a
woman of elevated mind, and accomplished education aims. And
what does she find of sufficient interest to call forth her cultivated
energies, and warm affections? But when the cultivation and
developement of the immortal mind shall be presented to woman,
as her especial and and delightful duty, and that too whatever be her
relations in life; when by example and experience she shall have
learned her power over the intellect and the affections, * * * *
then we shall not find woman, returning from the precincts of
learning and wisdom, to pass lightly away the bright hours of
her maturing youth. We shall not so often see her, seeking the
light device to embroider on muslin and lace,” (and I would add,
the fashionable crochet work of the present day;) “but we shall
see her, with the delighted glow of benevolence, seeking for
immortal minds, whereon she may fasten durable and holy
impressions, that shall never be effaced or wear away.”

A new generation of women is now upon the stage, improving
the increased opportunities furnished for the acquirement of
knowledge. Public education is coming to be regarded the
right of the children of a republic. The hill of science is not
so difficult of ascent as formerly represented by poets and
painters; but by fact and demonstration smoothed down, so as
to be accessible to the assumed weak capacity of woman. She
is rising in the scale of being through this, as well as other
means, and finding heightened pleasure and profit on the right
hand and on the left. The study of Physiology, now introduced
into our common schools, is engaging her attention, impressing
the necessity of the observance of the laws of health. The
intellectual Lyceum and instructive lecture room are becoming,
to many, more attractive than the theatre and the ball room.
The sickly and sentimental novel and pernicious romance are 1(5)v 10
giving place to works, calculated to call forth the benevolent
affections and higher nature. It is only by comparison that
I would speak commendatory of these works of imagination.
The frequent issue of them from the press is to be regretted.
Their exciting contents, like stimulating drinks, when long
indulged in, enervate the mind, unfitting it for the sober duties
of life.

These duties are not to be limited by man. Nor will woman
fulfil less her domestic relations, as the faithful companion of
her chosen husband, and the fitting mother of her children,
because she has a right estimate of her position and her responsibilities.
Her self-respect will be increased; preserving the
dignity of her being, she will not suffer herself to be degraded
into a mere dependant. Nor will her feminine character be
impaired. Instances are not few, of woman throwing off the
incumbrances which bind her, and going forth in a manner
worthy of herself, her creation, and her dignified calling. 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?

1(6)r 11

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 dignified 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, leading
her to present herself 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 battle-ground, 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 the 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,”
&c. 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 1(6)v 12
be given, why the name of the girl should not be published
as well as 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 assimilate, spirits
that are congenial, attach themselves to each other. It is the
union of similar, not opposite affections, which are 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 1(7)r 13
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 cypher in the nation, except in the right of presenting a petition.
In religious society her disabilities, as already pointed
out, 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—this 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 recognise
such degrading relations of husband and wife. They ask no
magisterial or ministerial aid to legalize or to sanctify this union.
But acknowledge themselves in the presence of 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
permanency of affection, as can exist where the more common
custom or form 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 help meet, 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, 1(7)v 14
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
paralysed; 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. “Whose freedom is by suffrance, and at will Of a superior—he is never free. Who lives, and is not weary of a life Exposed to manacles, deserves them well.”

I would not, however, 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 blessing of Freedom. Liberty is not less a
blessing, because oppression has so long darkened the mind that
it cannot appreciate it. I would therefore urge, that woman be
placed in such a situation in society, by the yielding of her
rights, and have such opportunities for growth and developement,
as shall raise her from this low, enervated and paralysed
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 woman, 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.
But 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. Indeed,
political life abounds with these excesses, and with shameful 1(8)r 15
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 woman 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 based upon the life-taking principle—
upon 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, non-resistant principles, I can see no good
reason, why woman should not participate in such an assemblage,
taking part equally with man.

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.

“The law of husband and wife, as you gather it from the 1(8)v 16
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 women, 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
every thing.” Hurlbut, in his Essays upon Human Rights,
says: “The laws touching the rights of woman 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 is handed down to us from
dark and feudal times, and 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 2(1)r 17
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 dispossessed 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 latter 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, go to a limited extend, toward the
redress of these wrongs; but they 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.

2 2(1)v 18

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 on it, the opening
of profitable employment to women in that country, is
doing much for the enfranchisement of the sex. In England
also, 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 they too should
not have the black board? The answer was, that they would
not probably fill any station in society requiring such knowledge.

But 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 for girls
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 2(2)r 19
head teachers of the public schools. A resolution there offered
for equal salaries to male and female teachers, when equally
qualified, as practised 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, &c.,
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, nearly upon 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 she is aiming to occupy important posts
of honor and profit in our country. We have three female
editors in our state—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 as a favor, but claiming as
right, the removal of all the 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 2(2)v 20
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 to which she may be called, 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, “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 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.”

The End.

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