and rushed out of the house, leaving Mrs. Mott, who had hoped to modify his views, somewhat transfixed with surprise. In describing the scene to some friends afterward, she remarked that she had never been treated with more rudeness by one supposed to understand the rules of etiquette that should always govern the behavior of a gentleman.
Soon after this, she delivered the following discourse in the Assembly buildings in Philadelphia. After giving the Bible view of woman's position as an equal,
Lucretia Mott said: 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 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 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 can not 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