open to him, ignored her in the Church and State as feeble and inferior, rejected her counsels, and derided her authority in the creation of those institutions of society to which not only she, but her children are to be subject; although, if there be any induction more striking than another it is this, that a child, who is the offspring of the physical union of man and woman, can only be truly educated and nurtured by institutions springing from the unity of mental and moral elements in the father and mother.
This universal ignoring of the feminine element pervades not only the politics, but the religion of every country on earth. Men worship, as their supreme God, only an embodiment of the masculine element—"Power," whether in Jove or Jehovah; and ever in the Christian Trinity or Unity, the same masculine ideal is maintained. Jesus did, indeed, recognize the feminine element in His emphatic declaration that "God is Love," but His professed followers have "not so learned Him," for they not only declare God to be a triune masculinity, but they have driven woman from the pulpit, and would dispute with her the place at the cross and the sepulchre.
The religions of antiquity permitted woman to be a priestess at the expense of wifehood and maternity, but our Christian Protestantism denies to her the mission of minister, even with that penalty. It is true the Catholic Church does recognize women among its divinities, and it might be a curious and instructive inquiry, how far that Church owes its perpetuity, despite its gigantic crimes and crushing despotism, to the recognition of "Mary the mother of God." In its effort to perpetuate the servitude of woman, as in other attempts to defend oppression and falsehood, society has suborned the handmaids of progress, Religion and Science, to justify its wickedness; the one to prove inferiority from her organism, the other to add the weight of its anathema against any effort at equality.
But Nature vindicates herself against the first, by presenting De Staël, Margaret Fuller, and others; and to the cavilling bigot it may be said that whoever declared that "man is the head of the woman," if he designed to justify the present interpretation of that expression, has forfeited all claim to the apostleship of a religion whose highest merit it is to equalize the people by elevating the oppressed. But Paul taught no such doctrine.
The result of all this circumscription of woman has been to enfeeble and misdirect her faculties, to weaken the influence of her nature upon society and especially upon her offspring. Driven from the thousand avenues to wealth and position open to man, denied access to the best institutions of learning, permitted to acquire only superficial accomplishments, she is ushered into society at an age when her brothers are preparing to enter colleges and halls of learning from which she is excluded, and thus undeveloped and comparatively helpless, her instincts vitiated and no freedom for her affinities, she is turned adrift to encounter obstacles for which she is unprepared, and in the severe conflict to barter her honor for subsistence; or if she escape that horrible contingency, to exchange her beauty or her services for a matrimonial establishment, and thus prepare to perpetuate human degeneracy.
There are many exceptions to this statement, but the statement is the rule. From these unequal and discordant relations, and the feeble and restricted influence of the mother, spring generations of children who are born constitutionally defective in the feminine qualities of gentleness, purity, and love; and the utter rejection of that element in the societary arrangements under which they grow to manhood, aggravates their inherited tendencies, until whole nations of warriors founding governments of blood have filled the earth, and war and rapine have not only become the occupation and the pastime of man, but have grown into his religion and become incarnate in the Deities he worships.
It is thus that the seeds of violence and vice are sown with the germs of the generations, and they spring to a frightful harvest in each succeeding growth of the race. Millions of human beings issue into life, pre-ordained—not in the theological, but in the physiological sense—to violence and crime, and they go forth to make their calling and election sure. From these the world recruits its armies, renews its tyrants, refills its slave-pens and its brothels, populates its prisons, alms-houses, and asylums. It is in vain to hope for other results while woman, upon whom, as "mother of the living," depends the progress of man, is denied any other than a limited and indirect influence in the fabric of society.
We may abolish slavery, remove intemperance, banish war and licentiousness, but they will have frightful reproduction in the elemental discord of our natures; for that which is "in us will be revealed." Man indicates his condition by the institutions he creates; they are the issues of the life he lives at the time, the outward sign of his inward state.
To improve that inward condition, and arrest at their origin these causes of human degeneracy, is the object of this reform. It proposes, as before stated, not only to cure, but to prevent the diseases of the body politic; to place man and woman in such natural and true relations of equal and mutual development, and to so sanctify marriage that from their union under the highest auspices, a regenerate humanity shall not only cease to be violent and vicious, but shall outgrow the dispositions to violence and vice.
We know that this is a work for whole generations, but as we believe it to be radical and effectual, it should be at once begun. We think the first great step is to clear away the rubbish of ages from the pathway of woman, to abolish the onerous restrictions which environ her in every direction, to open to her the temples of religion, the halls of science and of art, and the marts of commerce, affording her the same opportunity for education and occupation now enjoyed by man; no longer, by corrupt public sentiment and partial legislation, to limit her to a few and poorly paid pursuits to obtain subsistence and thus increase her dependence upon the charity of man, nor to deny her admission to any institution of learning, whose richly endowed professorships and vast advantages she by her labor has contributed to create, only to see them monopolized by man. I know that in answer to this it is urged that she has organic limits intellectually which deny to her such attainments. It is sufficient to reply, that under all the disabilities to which she is subject, her sex has produced De Staël and Margaret Fuller.
Letters were read from Mary Mott, of Auburn, De Kalb County, Indiana; Paulina Wright Davis, Dr. Elizabeth Blackwell, William and Mary Johnson, and a series of resolutions passed.69 Oliver Johnson took an active part in the discussions, and at the close of the Convention, moved a resolution of thanks to the friends who had come from a distance, and contributed so much to the success of the meeting. The Convention then adjourned sine die.
In 1849, Richard H. Dana, of Boston, well known as a man of rare literary culture, delivered a lecture on womanhood throughout the country. He ridiculed the new demand of American women for civil and political rights, and for a larger sphere of action, and eulogized Shakespeare's women, especially Desdemona, Ophelia, and Juliet, and recommended them to his dissatisfied countrywomen as models of innocence, tenderness, and confiding love in man, for their study and imitation.
He gave this lecture in Philadelphia, and Lucretia Mott was in the audience. At the close she asked an introduction, and told him that while she had been much interested in his lecture, and profited by the information it contained, she could not respond to his idea of woman's true character and destiny. "I am very sorry," he replied quickly, at the first word of criticism, 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
