Mr. Pickard asked who, after marriage, should hold the property, and whose name should be retained. He thought an umpire necessary. He did not see but all business must cease until the consent of both parties be obtained. He saw an impossibility of introducing such rules into society. The Gospel had established the unity and oneness of the married pair.
Mrs. Stanton said she thought the Gospel, rightly understood, pointed to a oneness of equality, not subordination, and that property should be jointly held. She could see no reason why marriage by false creeds should be made a degradation to woman; and, as to the name, the custom of taking the husband's name is not universal. When a man has a bad name in any sense, he might be the gainer by burying himself under the good name of his wife. This last winter a Mr. Cruikshanks applied to our Legislature to have his name changed. Now, if he had taken his wife's name in the beginning, he might have saved the Legislature the trouble of considering the propriety of releasing the man from such a burden to be entailed on the third and fourth generation. When a slave escapes from a Southern plantation, he at once takes a name as the first step in liberty—the first assertion of individual identity. A woman's dignity is equally involved in a life-long name, to mark her individuality. We can not overestimate the demoralizing effect on woman herself, to say nothing of society at large, for her to consent thus to merge her existence so wholly in that of another.
A well-written speech was read by William C. Nell, which Mrs. Mott thought too flattering. She said woman is now sufficiently developed to prefer justice to compliment.
A letter was read from Gerrit Smith, approving cordially of the object of the Convention.
Mrs. Stanton read the Declaration that was adopted at Seneca Falls, and urged those present who did not agree with its sentiments, to make their objections then and there. She hoped if there were any clergymen present, they would not keep silent during the Convention and then on Sunday do as their brethren did in Seneca Falls—use their pulpits throughout the city to denounce them, where they could not, of course, be allowed to reply.
The resolutions11 were freely discussed by Amy Post, Rhoda De Garmo, Ann Edgeworth, Sarah D. Fish, and others. While Mrs. Mott and Mrs. Stanton spoke in their favor, they thought they were too tame, and wished for some more stirring declarations. Elizabeth McClintock read, in an admirable manner, a spirited poetical reply, from the pen of Maria Weston Chapman, to "A Clerical Appeal" published in 1840. Mrs. Chapman was one of the grand women in Boston, who, during the early days of Anti-Slavery, gave her unceasing efforts to that struggle. Her pen was a power in the journals and magazines, and her presence an inspiration in their fairs and conventions. When Abby Kelly, Angelina Grimke, and Lucretia Mott first began to speak to promiscuous assemblies in Anti-Slavery Conventions, "a clerical appeal" was issued and sent to all the clergymen in New England, calling on them to denounce in their pulpits this unmannerly and unchristian proceeding. Sermons were preached, portraying in the darkest colors the fearful results to the Church, the State, and the home, in thus encouraging women to enter public life.
"PASTORAL LETTER."
Extract from a Pastoral Letter of "the General Association of Massachusetts (Orthodox) to the Churches under their care"—1837:
III. We invite your attention to the dangers which at present seem to threaten the female character with wide-spread and permanent injury.
The appropriate duties and influence of woman are clearly stated in the New Testament. Those duties and that influence are unobtrusive and private, but the source of mighty power. When the mild, dependent, softening influence of woman upon the sternness of man's opinions is fully exercised, society feels the effects of it in a thousand forms. The power of woman is her dependence, flowing from the consciousness of that weakness which God has given her for her protection, (!) and which keeps her in those departments of life that form the character of individuals, and of the nation. There are social influences which females use in promoting piety and the great objects of Christian benevolence which we can not too highly commend.
We appreciate the unostentatious prayers and efforts of woman in advancing the cause of religion at home and abroad; in Sabbath-schools; in leading religious inquirers to the pastors (!) for instruction; and in all such associated effort as becomes the modesty of her sex; and earnestly hope that she may abound more and more in these labors of piety and love. But when she assumes the place and tone of man as a public reformer, our care and protection of her seem unnecessary; we put ourselves in self-defence (!) against her; she yields the power which God has given her for her protection, and her character becomes unnatural. If the vine, whose strength and beauty is to lean upon the trellis-work, and half conceal its clusters, thinks to assume the independence and the overshadowing nature of the elm, it will not only cease to bear fruit, but fall in shame and dishonor into the dust. We can not, therefore, but regret the mistaken conduct of those who encourage females to bear an obtrusive and ostentatious part in measures of reform, and countenance any of that sex who so far forget themselves as to itinerate in the character of public lecturers and teachers. We especially deplore the intimate acquaintance and promiscuous conversation of females with regard to things which ought not to be named; by which that modesty and delicacy which is the charm of domestic life, and which constitutes the true influence of woman in society, is consumed, and the way opened, as we apprehend, for degeneracy and ruin.
We say these things not to discourage proper influences against sin, but to secure such reformation (!) as we believe is Scriptural, and will be permanent.
William Lloyd Garrison, in a cordial letter, accompanying the above extract, which he had copied for us with his own hand from the files of The Liberator, said: "This 'Clerical Bull' was fulminated with special reference to those two noble South Carolina women, Sarah M. and Angelina E. Grimke, who were at that time publicly pleading for those in bonds as bound with them, while on a visit to Massachusetts. It was written by the Rev. Dr. Nehemiah Adams, of Boston, author of 'A South-side View of Slavery.'"
Maria Weston Chapman's amusing answer in rhyme, shows that the days for ecclesiastical bulls were fast passing away, when women, even, could thus make light of them.
Mrs. CHAPMAN'S POEM.
"THE TIMES THAT TRY MEN'S SOULS."
Confusion has seized us, and all things go wrong,
The women have leaped from "their spheres,"
And, instead of fixed stars, shoot as comets along,
And are setting the world by the ears!
In courses erratic they're wheeling through space,
In brainless confusion and meaningless chase.
In vain do our knowing ones try to compute
Their return to the orbit designed;
They're glanced at a moment, then onward they shoot,
And are neither "to hold nor to bind;"
So freely they move in their chosen ellipse,
The "Lords of Creation" do fear an eclipse.
They've taken a notion to speak for themselves,
And are wielding the tongue and the pen;
They've mounted the rostrum; the termagant elves,
And—oh horrid!—are talking to men!
With faces unblanched in our presence they
