the men." The answer was obvious. "If women are, according to your admission, fitted for the higher plane, why keep them on the lower?" My friend then went on to say, that the whole of this scheme was considered to be of the most morally visionary character, and the proof of this feeling was the slight opposition it met, "for," said he "if it were looked on by society as serious, it would be at once, and forcibly, opposed in the church, by the press, in all public assemblies and private circles." Now, the object of this, and all such conventions, is to prove that we have made up our minds as regards operation and method; that we have looked clearly into the future; and that we have at heart this movement, as we have no other of the day, believing that out of this central agitation of society will come healthful issues of life. The inhabitants of Eastern India speak of a process for gaining immortality, namely, churning together the sea and the earth. They say the gods had the serpent by the head, and the devils had it by the tail, and out of the churning of the foam came the waters of immortality. The movement we are engaged in, may be typified by the Indian allegory; and out of the commotion we make shall be drawn a new principle which shall be one of immortal growth to all society. (Stamping, cheers, and laughter).
As regards the differences between men and women, we say that out of them grows union, not separation. Every organ of the body is double; in the pulsations of the heart a double machinery is used, there is a double auricle and a double ventricle. It is so in the inspirations which flow from God to society; they must pass twice, once through the heart of man, once through the heart of woman; they must stream through the reforming and through the conservative organ; and thus, out of the very difference which exists between man and woman, arises the necessity for their co-operation. It has never been asserted that man and woman are alike; if they were, where would be the necessity for urging the claims of the one? No; they differ, and for that very reason it is, that only through the action of both, can the fullness of their being find development and expression. We know that woman exerts an influence on man, as man does on woman, to call forth his latent resources. In the difference, we find a call for union. And to this union we perceive no limit; on the contrary, whatever necessity there is for the combination in the private, there is the same necessity for it in the public sphere. (Long continued stamping and cheers).
And now I will meet the two great objections made. It is not objectionable, it is said, that woman, in some spheres of life, should give an expression of her intellect; but, on the platform, she loses her character of woman, and becomes incidentally masculine. Just observe the practical absurdities of which society is guilty. The largest assemblies greet with clamors Jenny Lind, when she enchains the ear and exalts the soul with the sublime strain, "I know that my Redeemer liveth"; but when Mrs. Mott or Miss Brown stands with a simple voice, and in the spirit of truth, to make manifest the honor due to our Redeemer, rowdies hiss, and respectable Christians veil their faces! So, woman can sing, but not speak, that "our Redeemer liveth." Again, the great men of our land do not consider it unworthy of their character to take from Fanny Ellsler what she makes by the movement of her limbs, by a mere mechanical action,119 to aid in erecting a column to commemorate our struggles for liberty. The dollars are received and built into the column; but when Mrs. Rose or Mrs. Foster, who feels the spirit of justice within her, and who has felt the injustice of the laws, stands up to show truth and justice, and build a spiritual column, she is out of her sphere! and the honorable men turn aside, and leave her to be the victim of rowdyism, disorder, and lawlessness! It is not out of character that Fanny Kemble should read Shakespeare on the stage, to large circles. The exercise of the voice on the stage is womanly, while she gives out the thoughts of another; but suppose (and it is not unsupposable) a living female Shakespeare to appear on a platform, and utter her inspirations, delicacy is shocked, decency is outraged, and society turns away in disgust! Such are the consistencies of the nineteenth century! (Great uproar).
This is simply and merely prejudice, and it reminds me of the proverb, "If you would behold the stars aright, blow out your own taper." I say there is a special reason why woman should come forward as a speaker; because she has a power of eloquence which man has not, arising from the fineness of her organization and the intuitive power of her soul; and I charge any man with arrogance, if he pretend to match himself in this respect with many women here, and thousands throughout our country. (Hissing). I take it, the hissing comes from men who never had a mother to love and honor, a sister to protect, and who never knew the worth of a wife. Woman's power to cut to the quick and touch the conscience, is beautifully accompanied by her unmatched adaptation to pour balm into the wound; and though the flame she applies may burn into the soul, it also affords a light to the conscience which never can be dimmed.
There is an exquisite picture by Retsch, which represents angels showering roses on devils; to the angels they are roses, but the devils writhe under them as under fire. On sinful souls the words of women fall as coals from the altar of God. And here let me offer my humble gratitude to the women who have borne the brunt of the test with the calm courage which women alone can exhibit; to the women who have taught us that, as daughters of God, they are the equals of His children everywhere on earth. (Cheers and stamping).
Let me add another word upon this interference, or, rather, entrance of woman into the sphere of politics. As a spiritual being, her duties are like those of man; but, inasmuch as she is different from man, man can not discharge them; and if there be any truth in holding (as our institutions do), that the voice of the whole is the nearest approach we can make to eternal truth, we, of course, can not arrive at it till woman, as well as man, is heard in the search for it. God, not man, nor herself, made her woman; there is nothing arbitrary in the distinction; and let the true woman go where she may, she will retain her womanhood. We wish to see her enter into politics, not to degrade herself, but to bring them up to her own level of simple-heartedness and purity of soul. Can man ever raise them to that lofty height? Never! woman alone can do it; it is a work reserved for her, and by her and her alone will it be done. (Roars of laughter).
Whose exploits leave the brightest lines of moral courage on the historic page? Those of woman! When the French had broken through the barriers, the maid of Saragossa rushed to the breach. The demand of the invader came to Palafox, and he trembled; but what the heart of man was unequal to, the courage of woman could perform, and the answer of the heroic maiden was, "War to the knife!" And so, always when man has faltered, woman, earnest and simple-hearted, has answered, War to the knife with evil! (A frightful yell from the gallery.) I perceive my friend is anxious to hear a woman speak to him as only a woman can. I will soon give way and let him be gratified; but, first, I will tell him an anecdote. A woman once told me she never saw a horse so wild that she could not tame him. I asked her how, and she answered, "Simply by whispering in his ear." Our wild friend in the gallery will probably receive some benefit listening to the voice of a woman, if his ears be only long enough to hear her. (Prolonged cheers).
Antoinette Brown said: Our cause is progressing triumphantly; and yet it is not without some to oppose it. Who are they? Persons utterly ignorant of the claims which its advocates advance, ignorant alike of the wrongs existing and of the remedy proposed. They suppose that a few mad-cap reformers are endeavoring to overthrow dame Nature, to invert society, to play the part of merciless innovators to imperil religion, to place all civil and religious freedom in jeopardy; that if our ends were accomplished all the public and private virtues would be melted as in a crucible and thrown upon the ground, thence to cry aloud to heaven like the blood of righteous Abel. Were it not that curiosity is largely developed in this class, they would go down to their graves wholly uninformed of our true principles, motives, and aims. They look upon us as black beetles or death's-heads, to be turned away from with horror; but their curiosity overcomes their repugnance, and they would investigate some of our properties, as a naturalist does those of a noxious animal. (Cheers and laughter).
There is another class, that of genuine bigots, with hearts so ossified that no room can be found for one noble and expansive principle within those little stony cells. Many of this class may be persons of excellent intentions; they would do us good if they could, but they approach us with somewhat of the feeling with which Miss Ophelia regarded Topsy, the abhorrence that is experienced on drawing near a large black spider. They try to show us our errors, but if we attempt to justify by argument the
