faculties—the higher and more essential attributes which make up the accepted definition of humanity in our day, are identical in both—are no more confined or unduly allotted to one sex than to one nation.
On the broad basis of this philosophy, on the ground of woman's undeniable and equal humanity, proven by the possession of identical human faculties, and equal human needs, we claim for her the recognition of that humanity and its rights—for the freedom, protection, development, and use of those faculties, and the supply of those needs. And we maintain that no accident of sex, no prejudged or proven dissimilarity in degree of physical, mental, or moral endowment, or development, can at all stand in the way of the admission of such just claim; and no denial of such claim but must necessarily be fraught with evil, as subversive of the Creator's economy and design. [Shouts and laughter.]
Rev. John Pierpont, who, for the first time, took part in a Woman's Rights Convention, said: Ladies and gentlemen, a woman, at this hour, occupies the throne of the mightiest kingdom of the globe. Under her sway there are some hundred and fifty millions of the human race. Has she a right to sit there? [Several voices, "No!"] The vote here is—no; but a hundred and fifty millions vote the contrary. If a woman can thus have the highest right conceded to her, why should not woman have a lower? Therefore, some women have some rights. Is not the question a fair one,—how many women have any rights? And, also, how many rights has any woman? Are not these fair subjects for discussion? I do not come here to advocate any specific right for women; I come merely for the consideration of the question, what right she has. What are the rights which can not rightfully be denied her? Surely, some belong to the sex at large, as part of the great family of man. We lay it, down as the foundation of our civil theory, that man, as man, has, and by nature is endowed with certain natural, inviolable, indefeasible rights; not that men who have attained the age of majority alone possess those rights; not that the older, the young, the fair, or the dark, are alone endowed with them; but that they belong to all. The rights are not of man's giving; God gave them; and if you deny or withhold them, you place yourself in antagonism with your Creator. The more humble and despised is the human being claiming those rights, the more prompt should be the feeling of every manly bosom to stand by that humble creature of God, and see that its right is not withheld from it! Is it a new thing in this country to allow civil rights to a woman?
Susan B. Anthony, who had been a teacher for fifteen years, gave an amusing description of her recent experience in attempting to speak at a teachers' convention. Paulina Wright Davis offered the following resolution:
Resolved, That inasmuch as this great movement is intended to meet the wants, not of America only, but of the whole world, a committee be appointed to prepare an address from this Convention to the women of Great Britain and the continent of Europe, setting forth our objects, and inviting their co-operation in the same.121
Wm. Lloyd Garrison: I second the resolution, because it shows the universality of our enterprise. I second it heartily, for it manifests the grandeur of the object we are pursuing. There never yet was a struggle for liberty which was not universal, though, for the time, it might have appeared to be no more than local. If the women of this country have to obtain rights which have been denied them, the women of England, of France, of the world, have to obtain the same; and I regard this as a struggle for the race, sublime as the world itself. It is right that this Convention should address the women of the whole world, in order that they should announce precisely how they regard their own position in the universe of God. What rights they claim are God-given; what rights they possess, and what rights they have still to achieve. It is time that the women of America should ask the women beyond the Atlantic to consider their own condition, and to co-operate with them in the same glorious struggle. There is not an argument that God ever permitted a human being to frame, that can be brought against this cause. This is a free Convention, and we are willing that any man or woman who has aught against its principles, should come here and freely urge it. And yet, with a free platform, where is the human being who cares to argue the question? Where is the man who presents himself decently, and proffers a word of reasonable argument against our cause? I have yet to see that man. Instead, we have blackguardism, defamation, rowdyism, profanity; we have all the indications that hell from beneath is stirred up against this divine Convention, for it is divine—it takes hold of heaven and the throne of God! (Hisses). Hiss, ye serpents! ye have nothing else to offer. There is not one of you to whom God has given a brain to fashion an argument. But it goes on record, and all the journals of this city will themselves bear testimony, that no one takes the platform, like an honest and honorable man, to argue this cause down. Therefore, the whole ground is won, and we stand, as we have stood from the beginning, on the rock of victory.
It was rather singular that in this Convention, so entirely under the control of a mob, that there should be found one man who dared to stand upon the platform and announce that he had been an opponent for ten years, and was connected with a journal which had initiated this mob; and now he desired to give in his adhesion, and to confess his conversion. This was one of the remarkable incidents of the occasion.
Isaac C. Pray said: Until within two years I have been an incessant opponent of the persons on this platform, in a leading journal in this city, which gives the cue to the hisses in that gallery. I have myself given—(applause). Pray spare your plaudits; I do not wish for them. In November, 1851, I retired from that journal, and I have since applied myself to study. This movement, among others, has come under my notice, and I have given it much attention. The result is, that I have entirely changed my opinion with regard to it. I know, not only that my former opinion was wrong, but that this movement is one which you can not stop; it emanates from the Deity himself, whose influence urges man forward on the path of progress. I say to the clergy, if they ignore this movement, they ignore that accountability to the Almighty which they preach. I do not mean to enter into any argument on this subject, but merely wish to say, as each one is accountable for his energies to God, you must go on in this good and holy cause; also, I wish to show that there is such a thing as a man's changing his opinion. This cause has been the butt of all the ridicule I could command. I scoffed at it, in season and out of season. There is not a lady on this platform whom my pen has not assailed; and now I come to make all the reparation in my power, by thus raising my voice on behalf of them and the cause committed to their hands. (Cheers and stamping).
As it was inconsistent with Mrs. Mott's Quaker principles to call upon the police for the forcible suppression of the mob, she vacated the chair, inviting Ernestine L. Rose to take her place. The last evening session opened with a song by G. W. Clark; but the music did not soothe the mob soul; he was greeted with screeches, which his voice only at brief intervals could drown.
The President then introduced a German lady, Madame Mathilde Francesca Anneké, editor of a liberal woman's rights newspaper which had been suppressed in Germany. She had but recently landed in our country, and hastened to the Convention to enjoy the blessings of free speech in a republic. She had heard so much of freedom in America, that she could hardly express her astonishment at what she witnessed. After many attempts, and with great difficulty, owing to the tumult and interruption by impertinent noises, she spoke as follows, in German, Mrs. Rose translating her remarks into English:
I wish to say only a few words. On the other side of the Atlantic there is no freedom of any kind, and we have not even the right to claim freedom of speech. But can it be that here, too, there are tyrants who violate the individual right to express opinions on any subject? And do you call yourselves republicans? No; there is no republic without freedom of speech. (The tumult showing no signs of abatement),
Wendell Phillips came forward, and said: Allow me to say one word, purely as a matter of the self-respect which you owe to yourselves. We are citizens of a great country, which, from Maine to Georgia, has ex tended a welcome to Kossuth, and this New York audience is now looking upon a noble woman who stood by his side in the battle-fields of Hungary; one who has faced the cannon of Francis Joseph of Austria, for the rights of the people. Is this the welcome you give her to the shores of republican America? A woman who has proved her gallantry and attachment to principles, wishes to say five words
