ideas—in literature, philosophy, theology, ethics—and practical skill; but we want something better—the moral, affectional, religious intuition, to put justice into ethics, love into theology, piety into science and letters. Everywhere in the family, the community, the Church, and the State, we want the masculine and feminine element co-operating and conjoined. Woman is to correct man's taste, mend his morals, excite his affections, inspire his religious faculties. Man is to quicken her intellect, to help her will, translate her sentiments to ideas, and enact them into righteous laws. Man's moral action, at best, is only a sort of general human providence, aiming at the welfare of a part, and satisfied with achieving the "greatest good of the greatest number." Woman's moral action is more like a special human providence, acting without general rules, but caring for each particular case. We need both of these, the general and the special, to make a total human providence.
If man and woman are counted equivalent—equal in rights, though with diverse powers,—shall we not mend the literature of the world, its theology, its science, its laws, and its actions too? I can not believe that wealth and want are to stand ever side by side as desperate foes; that culture must ride only on the back of ignorance; and feminine virtue be guarded by the degradation of whole classes of ill-starred men, as in the East, or the degradation of whole classes of ill-starred women, as in the West; but while we neglect the means of help God puts in our power, why, the present must be like the past—"property" must be theft, "law" the strength of selfish will, and "Christianity"—what we see it is, the apology for every powerful wrong.
To every woman let me say—Respect your nature as a human being, your nature as a woman; then respect your rights, then remember your duty to possess, to use, to develop, and to enjoy every faculty which God has given you, each in its normal way.
And to men let me say—Respect, with the profoundest reverence, respect the mother that bore you, the sisters who bless you, the woman that you love, the woman that you marry. As you seek to possess your own manly rights, seek also, by that great arm, by that powerful brain, seek to vindicate her rights as woman, as your own as man. Then we may see better things in the Church, better things in the State, in the Community, in the Home. Then the green shall show what buds it hid, the buds shall blossom, the flowers bear fruit, and the blessing of God be on us all.
REMINISCENCES OF PAULINA WRIGHT DAVIS.
BY E. C. S.
Hearing that my friend had returned from Europe too ill to leave her room, I hastened to her charming home in the suburbs of Providence, Rhode Island. There in her pleasant chamber, bright with the sunshine of a clear December day,53 surrounded with her books and pictures of her own painting, looking out on an extensive lawn, grand old trees, and the busy city in the distance, we passed three happy days together reviewing our own lives, the progress of the reforms we advocated, and in speculations of the unknown world. In my brief sketch of the "Woman's Rights Movement" and its leaders for the "Eminent Women of the Age," I made no mention of Mrs. Davis, being ignorant of the main facts of her life. I waited for her return from Florida, until it was too late, as the work was hurried to press. Hence I was glad of this opportunity to dot down fresh from her own lips some of the incidents and personal experiences of her life.
Paulina Kellogg was born in Bloomfield, New York, the very day, Capt. Hall delivered up the fort at Detroit. Her father, Capt. Kellogg, being a volunteer in the army at that time, would often jocosely refer to those two great events on the 7th of August, 1813. Her grandfather Saxton was a colonel in the Revolution, and on Lafayette's staff. Both her father and mother possessed great personal beauty, and were devotedly attached to each other, and were alike conservative in their opinions and associations. When Paulina was four years old her grandfather bought a large tract of land at Cambria, near Niagara Falls, where all his children settled. That trip was the first memory of her childhood. A cavalcade of six army wagons, men, women, children, horses, cattle, dogs, hens, pushed their weary way eleven days through wild woods, cutting their own roads, and fording creeks and rivers. Crossing the Genesee in a scow, one immense cow walked off into the water, others followed and swam ashore. The little girl thinking that everything was going overboard, trembled like an aspen leaf until she felt herself safe on land. The picnics under the trees, the beds in the wagons drawn up in a circle to keep the cattle in, the friendly meetings with the Indians, all charmed her childish fancies. The summer the first bridge was built to Goat Island, her uncle caught her in his arms, ran across the beams, and set her down, saying: "There, you are probably the first white child that ever set foot on Goat Island."
When seven years old she was adopted by an aunt, and moved to Le Roy, New York, where she was educated. Her aunt was a strict orthodox Presbyterian, a stern, strong Puritan. Her life in her new home was sad and solitary, and one of constant restraint. In the natural reaction of the human mind, with such early experiences, we can readily account for Paulina's love of freedom, and courage in attacking the wrongs of society. In referring to these early years, she said: "I was not a happy child, nor a happy woman, until in mature life, I outgrew my early religious faith, and felt free to think and act from my own convictions." Having joined the church in extreme youth, and being morbidly conscientious, she suffered constant torment about her own sins, and those of her neighbors. She was a religious enthusiast, and in time of revivals was one of the bright and shining lights in exhortation and prayer.
She was roused to thought on woman's position by a discussion in the church as to whether women should be permitted to speak and pray in promiscuous assemblies. Some of the deacons protested against a practice, in ordinary times, that might be tolerated during seasons of revival. But those who had discovered their gifts in times of excitement were not so easily remanded to silence; and thus the Church was distracted then as now with the troublesome question of woman's rights. Sometimes a liberal pastor would accord a latitude denied by the elders and deacons, and sometimes one church would be more liberal than others in the same neighborhood, or synod; hence individuals and congregations were continually persecuted and arraigned for violation of church discipline and God's law, according to man's narrow interpretation. "Thus," she says, "my mind was confused and uncertain with conflicting emotions and opinions in regard to all human relations. And it was many years before I understood the philosophy of life, before I learned that happiness did not depend on outward conditions, but on the harmony within, on the tastes, sentiments, affections, and ambitions of the individual soul."
On leaving school, Paulina had made up her mind to be a missionary to the Sandwich Islands, as that was the Mecca in those days to which all pious young women desired to go. But after five months of ardent courtship, Mr. Francis Wright, a young merchant of wealth and position in Utica, New York, persuaded her that there were heathen enough in Utica to call out all the religious zeal she possessed, to say nothing of himself as the chief of sinners, hence in special need of her ministrations.
So they began life together, worshiped in Bethel church, and devoted themselves to the various reforms that in turn attracted their attention. They took an active part in the arrangements for the first Anti-Slavery Convention, held in Utica, Oct. 21, 1835, a day on which anti-slavery meetings were mobbed and violently dispersed in different parts of the country. It was at this meeting that Gerrit Smith gave in his adhesion to the anti-slavery movement and abandoned the idea of the colonization of slaves to Liberia. As the mob would not permit a meeting to be held in Utica, Mr. Smith invited them to Peterboro, where they adjourned. It was a fearful day for Abolitionists throughout that city, as the mob of roughs was backed by its leading men. Mr. Wright's house was surrounded, piazzas and fences torn down and piled up with wood and hay against it, with the evident intention of burning it down. But several ladies who had come to attend the Convention were staying there, and, as was their custom, they had family prayers that night. The leaders of the mob peeping through the windows, saw a number of women on their knees, and the sight seemed to soften their wrath and change their purpose, for they quietly withdrew their forces, leaving the women in undisturbed possession of the house. The attitude of the Church at this time being strongly pro-slavery, Mr. and Mrs. Wright withdrew, as most Abolitionists did, from all church organizations, and henceforth their religious zeal was concentrated on the anti-slavery, temperance, and woman's rights reforms. Thus passed twelve years of happiness in mutual