scale, to the rights and claims of a class of women not so dependent—a class who, by their education and culture, are competent to fill, or who may be filling, the position of clerks, secretaries, or assistant agents. How inadequate and insufficient, as a general thing, is the compensation they receive!
There was associated with me in the agency and office to which I have referred, as office-clerk and coadjutor, among others, an intelligent and very worthy young woman, whose term of service there has been coeval and coincident with the Association itself, even through the whole seven years or more; and there she still survives, through all the vicissitudes of the General Agency by death or otherwise, with a fidelity of service worthy of more liberal compensation; for she receives, even now, for an amount of service equal to that of any other in the office, only about one-third the salary paid to a male occupant of the same sphere!
Look next at the professional sphere of women, properly so called; and who shall deny her right and claim to that position? A young brother clergyman came to my office one day, wanting his pulpit supplied; and, in the course of conversation, asked very earnestly, "How would it do to invite a woman-preacher into my pulpit?" "Do!" said I (giving him the names of Mrs. Dall, Dr. Hunt, etc., as the most accessible) "of course it'll do." And all I have to say is, if I ever resume again the charge of a pulpit myself, and either of those preachers want an exchange, I shall be honored in the privilege of so exchanging.
Well, my young friend, the brother clergyman referred to, whom I am glad to see in this audience, went and did according to my suggestion; and, by the professional service of Mrs. Dall in his pulpit, more than once, I think, ministered no little edification to his people. And, in this connection, let me say: If the argument against woman's preaching be, "Oh! it looks so awkward and singular to see a woman with a gown on in the pulpit" (for that's the whole gist of it), why, then, the same logic might as well disrobe the male priesthood of their silken paraphernalia, cassock and bands.
But there are other and better words in waiting, and I yield the floor.
Charles G. Ames expressed his gratitude at being permitted to occupy this platform, and identify himself with the cause of those noblest of living women who had dared the world's scorn—had dared to stand alone on the ground of their moral convictions. He thought Rev. Mr. Clarke had spoken but half the truth in saying, "Half the human race are concerned in the Woman's Rights movement."
If the Mohammedan doctrine (that woman has no soul) be true, then the opponents of this cause are justifiable. But concede that she has a rational soul, and you concede the equality of her rights. Concede that she is capable of being a Christian, and you concede that she has a right to help do the Christian's work; and the Christian's work includes all forms of noble activity, as well as the duty of self-development.
But some people are afraid of agitation. You remember the story of the rustic, who fainted away in the car when taking his first railroad ride, and gasped out, on coming to himself, "Has the thing lit?" He belonged, probably, to that large class of people who go into hysterics every time the world begins to move, and who are never relieved from their terror till quiet is restored.
Great alarm prevails lest this agitation should breed a fatal quarrel between man and woman; as though there could be a want of harmony, a collision of rights, between the sexes. Sad visions are conjured up before us of family feuds, mutual hair-pullings, and a general wreck of all domestic bliss. Certainly, there are difficulties about settling some domestic questions. Marriage is a partnership between two; no third person to give the casting vote. Then they must "take turns"; the wife yielding to the husband in those cases where he is best qualified to judge, and the husband yielding to the wife in those matters which most concern her, or concerning which she can best judge. Yet man is the senior partner of the firm: his name comes first. Few women would be pleased to see the firm styled in print as "Mrs. So-and-So and Husband."
Woman wants more self-reliance. Has she not always been taught that it is very proper to faint at the sight of toads and spiders and fresh blood, and whenever a gentleman pops the question? Has she not always been taught that man was the strong, towering oak, and she the graceful, clinging vine, sure to collapse like an empty bag whenever his mighty support was withdrawn? Until all this folly is unlearned, how can she be self-dependent and truly womanly?
Women are afraid to claim their rights; and not timidity only, but laziness—the love of ease—keeps them back from the great duty of self-assertion. True, it is a good deal like work to summon up the soul to such a conflict with an opposing and corrupt public opinion. But woman must do that work for herself, or it will never be done.
Woman's rights we talk of. There is a grandeur about these great questions of right, which makes them the glory of our age; and it is the shame of our age, that right and rights in every form get so generally sneered at. What use have I for my conscience, what remains of my noble manhood, if, when half the human race complain that I am doing them a wrong, I only reply with a scoff? A man without a conscience to make him quick and sensitive to right and duty, is neither fit for heaven nor for hell. He is an outsider, a monster!
Conservatism says, "Let the world be as it is"; but Christianity says, "Make it what it should be." No man need call himself a Christian, who admits that a wrong exists, and yet wishes it to continue, or is indifferent to its removal. Let us
"Strike for that which ought to be,
And God will bless the blows."
The speaker spoke of the abuse and injustice done to the Bible by those who make it the shelter and apologist for all the wrong, vileness, and sneaking meanness that the world bears up; and closed with a testimony against the cowardice of those time-serving ministers who allow their manhood to be suffocated by a white cravat, and who never publicly take sides with what they see to be a good cause, until "popular noises" indicate that the time has come for speaking out their opinions.
The President then introduced to the audience Wendell Phillips, Esq., of Boston:
Madam President:—I am exceedingly happy to see that this question calls together so large an audience; and perhaps that circumstance will make me take exception to some representations of the previous speakers as to the unpopularity of this movement. The gentleman who occupied this place before me thought that perhaps he might count the numbers of those that occupied this platform as the real advocates of that question. Oh, no! The number of those who sympathize with us must not be counted so. Our idea penetrates the whole life of the people. The shifting hues of public opinion show like the colors on a dove's neck; you can not tell where one ends, or the other begins. [Cheers]. Everybody that holds to raising human beings above the popular ideas, and not caring for artificial distinctions, is on our side; I think I can show my friend that. Whenever a new reform is started, men seem to think that the world is going to take at once a great stride. The world never takes strides. The moral world is exactly like the natural. The sun comes up minute by minute, ray by ray, till the twilight deepens into dawn, and dawn spreads into noon. So it is with this question. Those who look at our little island of time do not see it; but, a hundred years later, everybody will recognize it.
No one need be at all afraid; there is no disruption, no breaking away from old anchorage—not at all. In the thirteenth and fourteenth centuries, there were two movements—first, the peasants in the town were striving to fortify each man his own house—to set up the towns against the kings; then, in the colleges, the great philosophers were striving each to fortify his own soul to make a revolution against Rome. The peasants branded the collegians as "infidels," and the collegians showed the peasants to be "traitors." Cordially they hated each other; blindly they went down to their graves, thinking they had been fighting each other; but, under the providence of God, they were entwined in the same movement. Now, if I could throw you back to-day into the civilization of Greece and Rome, I could show you the fact that our question is two thousand years old. [Cheers.] In the truest sense, it did not begin in 1848, as my friend Dr. Hunt stated; it began centuries ago. Did you ever hear of the old man who went to the doctor, and asked him to teach him to speak prose? "Why, my dear fellow," was the reply, "you have been speaking prose all your life." But he did not know it. So with some people in regard to the movement for Woman's Rights.
Many think the steps