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towering oak, and she the graceful, clinging vine, sure to collapse like an empty bag whenever his mighty support was withdrawn?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 taken since 1850 are shaking this land with a new infidelity. Now, this infidelity is a good deal older than the New Testament. When man began his pilgrimage from the cradle of Asia, woman was not allowed to speak before a court of justice. To kill a woman was just as great a sin as to kill a cow, and no greater. To sell an unlicensed herb in the city of Calcutta, was exactly the same crime as to kill a woman. She did not belong to the human race. Come down thousands of years, and the civilization of Greece said, "Woman has not got enough of truth in her to be trusted in the court of justice;" and, if her husband wants to give her to a brother or friend, he can take her to their door, and say, "Here, I give you this." And so it continues till you reach the feudal ages; when woman, though she might be queen or duchess, was often not competent to testify in a court of justice. She had not soul enough, men believed, to know a truth from a lie. That is the code of the feudal system. But all at once the world has waked up, and thinks a man is not a man because he has a pound of muscle, or because he has a stalwart arm; but because he has thoughts, ideas, purposes: he can commit crime, and he is capable of virtue.
No man is born in a day. A baby is always six months old before he is twenty-one. Our fathers, who first reasoned that God made all men equal, said: "You sha'n't hang a man until you have asked him if he consents to the law." Some meddlesome fanatic, engaged in setting up type, conceived the idea, that he need not pay his tax till he was represented before the law: then why should woman do so? Now, I ask, what possible reason is there that woman, as a mother, as a wife, as a laborer, as a capitalist, as an artist, as a citizen, should be subjected to any laws except such as govern man? What moral reason is there for this, under the American idea? Does not the same interest, the same strong tie, bind the mother to her children, that bind the father? Has she not the same capacity to teach them that the father has? and often more? Now, the law says: "If the father be living, the mother is nothing; but, if the father be dead, the mother is everything." Did she inherit from her husband his great intellect? If she did not, what is the common sense of such a statute? The mother has the same rights, in regard to her children, that the father has: there should be no distinction.
Yours is not a new reform. The gentleman who occupied the platform a few moments ago gave the common representation of this cause: "If a husband doesn't do about right, his wife will pull his hair; and, if you let her have her way, she may vote the Democratic ticket, and he the Republican; and vice versa." Well, now, my dear friend, suppose it were just so; it is too late to complain. That point has long been settled; if you will read history a little, you will see it was settled against you. In the time of Luther, it was a question: "Can a woman choose her own creed?" The feudal ages said: "No; she believes as her husband believes, of course." But the reformers said: "She ought to think for herself; her husband is not her God." "But," it was objected, "should there be difference of opinion between man and wife, the husband believing one creed and the wife another, there would be continual discord." But the reply was: "God settled that; God has settled it that every responsible conscience should have a right to his