worker, equally careful, intelligent, and willing to do anything honest and reputable for a living, finds no such chances proffered her. No agent meets her on the dock to persuade her to accept a passage to Illinois or Upper Canada, there to be employed on fair work at a dollar per day and expectations. On the contrary, she may think herself fortunate if a week's search opens to her a place where by the devotion of all her waking hours she can earn five to six dollars per month, with a chance of its increase, after several years' faithful service, to seven or eight dollars at most.
The brother is in many respects the equal of his employer; may sit down beside him at the hotel where they both stop for dinner; their votes may balance each other at any election; the laborer lives with those whose company suits him, and needs no character from his last place to secure him employment or a new job when he gets tired of the old one. But the sister never passes out of the atmosphere of caste—of conscious and galling inferiority to those with whom her days must be spent. There is no election day in her year, and but the ghost of a Fourth of July. She must live not with those she likes, but with those who want her; she is not always safe from libertine insult in what serves her for a home; she knows no ten-hour rule, and would not dare to claim its protection if one were enacted. Though not a slave by law, she is too often as near it in practice as one legally free can be.
Now this disparity between the rewards of man's and woman's labor at the base of the social edifice, is carried up to its very pinnacle. Of a brother and sister equally qualified and effective as teachers, the brother will receive twice as much compensation as the sister. The mistress who conducts the rural district school in summer, usually receives less than half the monthly stipend that her brother does for teaching that same school in winter, when time and work are far less valuable; and here there can be no pretence of a disparity in capacity justifying that in wages. Between male and female workers in the factories and mills, the same difference is enforced.
Who does not feel that this is intrinsically wrong? that the sister ought to have equal (not necessarily identical) opportunities with the brother—should be as well taught, industrially as well as intellectually, and her compensation made to correspond with her capacity, upon a clear understanding of the fact that, though her muscular power is less than his, yet her dexterity and celerity of manipulation are greater?
Where does the wrong originate? Suppose that, by some inexorable law in the spirit of Hindoo caste, it were settled that negroes, regardless of personal capacity, could do nothing for a living but black boots, and that red-haired men were allowed to engage in no avocation except horse-currying; who does not perceive that, though boot-blacking and horse-currying might be well and cheaply done, black-skinned and also red-haired men would have but a sorry chance for making a living? Who does not see that their wages, social standing, and means of securing independence, would be far inferior to those they now enjoy?
The one great cause, therefore, of the inadequate compensation and inferior position of woman, is the unjust apportionment of avocation. Man has taken the lion's share to himself, and allotted the residue to woman, telling her to take that and be content with it, if she don't want to be regarded as a forward, indelicate, presuming, unwomanly creature, who is evidently no better than she should be. And woman has come for the most part to accept the lot thus assigned her, with thankfulness, or, rather, without thought, just as the Mussulman's wife rejoices in her sense of propriety which will not permit her to show her face in the street, and the Brahmin widow immolates herself on the funeral pyre of her husband.
What is the appropriate remedy?
Primarily and mainly, a more rational and healthful public sentiment with regard to woman's work; a sentiment which shall welcome her to every employment wherein she may be useful and efficient without necessarily compromising her purity or overtasking her strength. Let her be encouraged to open a store, to work a garden, plant and tend an orchard, to learn any of the lighter mechanical trades, to study for a profession, whenever her circumstances and her tastes shall render any of these desirable. Let woman, and the advocates of justice to women, encourage and patronize her in whatever laudable pursuits she may thus undertake; let them give a preference to dry-goods stores wherein the clerks are mainly women; and so as to hotels where they wait at table, mechanics' shops in which they are extensively employed and fairly paid. Let the ablest of the sex be called to the lecture-room, to the temperance rostrum, etc.; and whenever a post-office falls vacant and a deserving woman is competent to fill and willing to take it, let her be appointed, as a very few have already been. There will always be some widow of a poor clergyman, doctor, lawyer, or other citizens prematurely cut off, who will be found qualified for and glad to accept such a post if others will suggest her name and procure her appointment. Thus abstracting more and more of the competent and energetic from the restricted sphere wherein they now struggle with their sister for a meager and precarious subsistence, the greater mass of self-subsisting women will find the demand for their labor gradually increasing and its recompense proportionally enhancing. With a larger field and more decided usefulness will come a truer and deeper respect; and woman, no longer constrained to marry for a position, may always wait to marry worthily and in obedience to the dictates of sincere affection. Hence constancy, purity, mutual respect, a just independence and a little of happiness, may be reasonably anticipated.
Horace Greeley, Mary Vaughan, Abraham Pryne,
Sarah Pellet, Matilda Joslyn Gage.
ALBANY CONVENTION.
FEBRUARY 14 AND 15, 1854.
Although the weather was inclement, a large audience assembled in Association Hall on the morning of the 14th, representing the different portions of the State. Susan B. Anthony called the Convention to order and read the call, which had been written by Rev. Wm. Henry Channing, and published in all the leading papers of the State.
JUSTICE TO WOMEN—CONVENTION AT ALBANY, FEB. 14 AND 15, 1854.
The petition asking for such amendments in the Statutes and Constitution of New York as will secure to the women of the State legal equality with the men, and to females equally with the males a right to suffrage, will be presented to the Legislature about the middle of February. We, the Committee appointed at the Convention held at Rochester in December—by whose authority these petitions were issued—do hereby invite all fellow-citizens, of either sex, who are in favor of these measures, to assemble in Convention, at Albany, on Tuesday and Wednesday, February 14th and 15th.
The so-called "Woman's Rights Movement" has been so much misrepresented, that it is desirable to make the appeal for justice earnest, imposing, and effective, by showing how eminently equitable are its principles, how wise and practical are its measures. Let the serious-minded, generous, hopeful men and women of New York then gather in council, to determine whether there is anything irrational or revolutionary in the proposal that fathers, brothers, husbands, sons, should treat their daughters, sisters, wives, and mothers as their peers. This reform is designed, by its originators, to make woman womanly in the highest sense of that term—to exalt, not to degrade—to perfect, not to impair her refining influence in every sphere. The demand is made only to take off burdens, to remove hindrances, to leave women free as men are free, to follow conscience and judgment in all scenes of duty. On what ground—except the right of might—do men, claiming to be Republicans and Christians, deny to woman privileges which they would die to gain and keep for themselves? What evil—what but good can come from enlarging woman's power of usefulness? How can society be otherwise than a gainer by the increased moral and mental influence of one-half of its members? Let these and similar questions be fairly, candidly, thoroughly discussed in the hearing of the Legislature of New York.
Come then, fellow-citizens, to this Convention prepared to speak, to hear, to act. Lucy Stone, Wendell Phillips, Mrs. C. I. H. Nichols, and other earnest friends of the cause from New England and the West, as well as from our own State, are to be with us. And may the spirit of Truth preside over all.
Elizabeth
