the anniversaries of the week as the most radical, and yet in the best sense the most conservative of them all. It bears the same relation, to all the charities of the day, which strive nobly to serve woman, that the Anti-Slavery movement bears to all superficial palliations of slavery. Like that, it goes beneath effects, and seeks to remove causes. After showing in a very lucid manner the difference in the family institution, when the mother is ignorant and enslaved, and when an educated, harmoniously developed equal, she closed by saying: It will be seen then, that instead of confounding the philosophy of the new movement with theories that claim unlimited indulgence for appetite or passion, the world should recognize in this the only radical cure.... No statement could better define this movement than Tennyson's beautiful stanzas:
The woman's cause is man's; they sink or rise
Together, dwarfed or godlike, bond or free,
If she be small, slight-natured, miserable,
How shall man grow?
The woman is not undeveloped man,
But diverse.
Yet in the long years, liker must they grow; The man be more of woman, she of man: He gain in sweetness and in moral height— She mental breadth, nor fail in childward care, Nor lose the childlike in the larger mind.
And so these twain, upon the skirts of Time
Sit side by side, full-summed in all their powers,
Self-reverent each, and reverencing each;
Distinct in individualities,
But like each other, as are those who love.
Then comes the statelier Eden back to man;
Then reign the world's great bridals, chaste and calm;
Then springs the crowning race of humankind.
And we who are privileged with the poet to foresee this better Eden; we who have
The Future grand and great,—
The safe appeal of Truth to Time,—
adopting the victorious cry of the Crusaders, "God wills it!" may listen to hear above the present din and discord, the stern mandate of His laws, bidding the world "Onward! onward!" and catch the rhythmical reply of all its movements, "We advance."
Mrs. Severance then read an appropriate poem from the pen of Mrs. Sarah Nowell, in which she eulogizes Florence Nightingale, Rosa Bonheur, Harriet Hosmer, and asserts the equality of man and woman in the creation.
Dr. Harriot K. Hunt made some pointed remarks on the education of woman.
The Rev. James Freeman Clarke was then introduced. He said:
I understand the cause advocated on this platform to be an unpopular one. It is a feeble cause, a misunderstood cause, a misrepresented cause. Hence, it seems to me, if any one is asked to say anything in behalf of it, and if he really believes it is a good cause, he should speak; and so I have come.
Certainly any interest which concerns one-half the human race is an important one. Every man, no matter how stern, hard, and unrelenting he may have become in the bitter strife and struggle of the world, every man was once a little infant, cradled on a mother's knee, and taking his life from the sweet fountains of her love. He was a little child, watched by her tender, careful eye, and so secured from ill. He was a little, inquiring boy, with a boundless appetite for information, which only his mother could give. At her knee he found his primary school: it is where we have all found it. He had his sisters—the companions of his childhood; he had the little girls, who were to him the ideals of some wonderful goodness and excellence, some strange grace and beauty, though he could not tell what it was. With these antecedents no man on the face of the round world can refuse to hear woman, when she comes earnestly, but quietly saying, "We are not where we ought to be;" "We do not have what we ought to have." I think their demands are reasonable, all of them. What are they? Occupation, education, and the highest sphere of work of which they are capable. These I understand to be the three demands.
1st. Occupation. When your child steals on a busy hour and asks for "something to do," you feel ashamed that you have nothing for him—that you can not give him the natural occupation which shall develop all the faculties of mind and body. Is it not a reasonable request which women make, when they ask for something to do? They want to be useful in the world. They ask permission to support themselves and those who are dear to them. What can they do now? They can go into factories, a few of them; a few more can be servants in your homes; they can cook your dinner if they have been taught how. If they are women of genius, they can take the pen and write; but how few are there in this world, either men or women of genius. If they have extraordinary business talent, they can keep a boarding-house. If they have some education they can keep school. After this, there is the point of the needle upon which they may be precipitated—and nothing else.
We see the gloom that must fall on them, on their children, and on all they love, when the male protector is taken away. This demand for more varied occupation is not a new one. Many years ago, one of the wisest and truest men of this country, a philanthropist and reformer—Matthew Carey, of Philadelphia—labored to impress upon the people the fact, that what was wanted for the elevation of woman was to open to her new avenues of business. A very sad book was written a few months ago, "Dr. Sanger's work on Prostitution." It is a very dreadful book; not calculated, I think, to excite any prurient feeling in any one. In that book he says:
First, that the majority of the prostitutes of this country are mere children, between the ages of fifteen and twenty. That the lives of these poor, wretched, degraded creatures, last on an average about four years. Now, when we hear of slaves used up in six years on a sugar plantation, we think it horrible; but here are these poor girls killed in a more dreadful way, in a shorter time. And he adds that the principal cause of their prostitution is that they have no occupation by which they can support themselves. Without support, without resources, they struggle for a while and then are thrown under the feet of the trampling city. Give them occupation and they will take care of themselves: they will rise out of the mire of pollution, out of this filth; for it is not in the nature of woman to remain there. Give them at least a chance; open wide every door; and whenever they are able to get a living by their head or their hands in an honest way, let them do it. This is the first claim; and it seems to me that no one can reasonably object to it.
2d. Education. You say that public schools are open to girls as well as boys. I know that, but what is it that educates? The school has but little to do with it. When the boy goes there you say, "Go there, work with a will, and fit yourself for an occupation whereby you may earn your bread." But you say to the girls, "Go to school, get your education, and then come home, sit still, and do nothing." We must give them every chance to fit themselves for new spheres of duty. If a woman wants to study medicine, let her study it; if she wants to study divinity, let her study it; if she wants to study anything, let her have the opportunity. If she finds faculties within her, let them have a chance to expand. That is the second demand—the whole of it.
And the third claim is for a Sphere of Influence. "That is not it," do you say? "You want to take woman out of her sphere." Not at all, we wish to give her a sphere, not to take her from any place she likes to fill; to give her a chance to exercise those wonderful, those divine faculties that God has wrapped in the feminine mind, in the woman's heart.
As regards voting, why should not women go to the polls? You think it a very strange desire, I know; but we have thought many things stranger which seem quite natural now. One need not live long to find strange things grow common. Why not vote, then? Is it because they have not as much power to understand what is true and right as man? If you go to the polls, and see the style of men who meet there voting, can you come away, and tell us that the women you meet are not as able to decide what is right as those men? "Ah, it will brush off every feminine grace, if woman goes to the polls." Why? "Because she must meet rude men there." Very well, so she must meet them in the street, and they do not hurt her; nor will I believe that there is not sufficient inventive power in the Yankee intellect to overcome this difficulty. I can conceive of a broader and more generous activity in politics. I can