evening they were introduced by Bishop Orson Pratt. From here Miss Anthony writes to The Revolution:
If I were a believer in special providences, I should say that our being in Salt Lake City at the dedication of the New Liberal Institute was one. On Sunday morning, July 2, this beautiful hall of the Liberal party—Apostate party, the Saints call it—was well filled. The services consisted of invocations, hymns and brief addresses. Messrs. Godbe, Harrison, Lyman and Lawrence seem to be the advance-guard—the high priests of the new order—and as they sang their songs of freedom, poured out their rejoicings over their emancipation from the Theocracy of Brigham, and told of the beatitudes of soul-to-soul communion with the All-Father, my heart was steeped in deepest sympathy with the women around me and, rising at an opportune pause, I asked if a woman and a stranger might be permitted to say a word. At once the entire circle of men on the platform arose and beckoned me forward; and, with a Quaker inspiration not to be repeated, much less put on paper, I asked those men, bubbling over with the divine spirit of freedom for themselves, if they had thought whether the women of their households were today rejoicing in like manner? I can not tell what I said—only this I know, that young and beautiful, old and wrinkled women alike wept, and men said, "I wanted to get out of doors where I could shout."
The transition of this people into the new life is complicated—is heartrending. Remember that when these men began their rebellion against Brigham, it was simply a protest against his tyranny—his exorbitant tithing system—a mere refusal to render tribute unto him; not at all a disavowal of the Morman religion or of polygamy. But as bond after bond has burst, this last, strongest and tightest one of plurality of wives is beginning to snap asunder. To illustrate: One man, a noble, loving, beautiful spirit—nothing of the tyrant, nothing of the sensualist—with four lovely wives, three of whom I have seen, and in the homes of two of whom I have broken bread, with thirteen loved and loving children—wakes up to the new idea. Four women's hearts breaking, three sets of children who must leave their father that the one-wife system may be realized! I can assure you my heart aches for the man, the women and the children, and cries, "God help them, one and all."
Where the man is a brutal tyrant, the problem is comparatively easy. What we have tried to do is to show them that the principle of the subjection of woman to man is the point of attack; and that woman's work in monogamy and polygamy is one and the same—that of planting her feet on the ground of self-support. The saddest feature here is that there really is nothing by which these women can earn an independent livelihood for themselves and their children, no manufacturing establishments, no free schools to teach. Women here, as everywhere, must be able to live honestly and honorably without the aid of men, before it can be possible to save the masses of them from entering into polygamy or prostitution, legal or illegal. Whichever way I turn, whatever phase of social life presents itself, the same conclusion comes: "Independent bread alone can redeem woman from her curse of subjection to man."
I attended the Liberals' Fourth of July celebration. Their beautiful hall was packed; their souls were on fire with their new freedom. Never since the first reading of the Declaration of Independence in 1776, were its great truths responded to with such real and deep feeling as on this occasion. I did not intrude myself on them again—but my soul, too, was on fire for freedom for my sex, as was that of every wife and daughter in that assembly. But these men have yet to learn to loose the bonds of power over the women by their side, precisely as have the men in the States and the world over.
Here is missionary work—not for any "thus saith the Lord" canting priests or echoing priestesses by divine right, but for great, Godlike, humanitarian men and women, who "feel for those in bonds as bound with them." No Phariseeism, no shudders of Puritanic horror, no standing afar off; but a simple, loving, fraternal clasp of hands with these struggling women, and an earnest work with them—not to ameliorate but to abolish the whole system of woman's subjection to man in both polygamy and monogamy.
In a letter home she says:
Our afternoon meeting of women alone was a sad spectacle. There was scarcely a sunny, joyous countenance in the whole 300, but a vast number of deep-lined, careworn, long-suffering faces—more so, even, than those of our own pioneer farmers' and settlers' wives, as I have many times looked into them. Their life of dependence on men is even more dreadful than that of monogamy, for here it is two, six, a dozen women and their great broods of children each and all dependent on the one man. Think of fifteen, twenty, thirty pairs of shoes at one strike, or as many hats and dresses!...
But when I look back into the States, what sorrow, what broken hearts are there because of husbands taking to themselves new friendships, just as really wives as are these, and the legal wife feeling even more wronged and neglected. I have not the least doubt but the suffering there equals that here—the difference is that here it is a religious duty for the man to commit the crime against the first wife, and for her to accept the new-comer into the family with a cheerful face; while there the wrong is done against law and public sentiment. But even the most devoted Mormon women say it takes a great deal of grace to accept the other wives, and be just as happy when the husband devotes himself to any of them as to herself, yet the faithful Saint attains to such angelic heights and finds her glory and the Lord's in so doing. The system of the subjection of woman here finds its limit, and she touches the lowest depths of her degradation.
The empire totters and Brigham feels the ground sliding from under his feet. These men will be very likely to try the "variety" plan of Stephen Pearl Andrews, but the women will hate that even worse than polygamy. One man came to me relating a new vision, direct from Christ himself, to that effect, and I said: "Away with your man-visions! Women propose to reject them all, and begin to dream dreams for themselves."
While at Salt Lake they received complimentary passes to California and throughout that State, from Governor Leland Stanford, always a helpful friend to woman suffrage. They reached San Francisco July 9, and took rooms at the Grand Hotel, at that time the best in the city. Their coming had been heralded by the press and they experienced the royal California welcome, receiving flowers, fruit, calls and invitations in abundance. Mrs. Stanton made her first speech in Platt's Hall to an audience of 1,200; all seemed delighted and the papers were very complimentary. At that time the whole coast was much excited over the murder of A.P. Crittenden by Laura D. Fair, and the entire weight of opinion was against her. Miss Anthony and Mrs. Stanton, always ready to defend their sex, determined to hear the story from her own lips, hoping for the sake of womanhood to learn some mitigating circumstances. The afternoon papers came out with an attack upon them for making this visit to the jail, and in the evening at Miss Anthony's first lecture there was an immense audience, including many friends of Crittenden, determined that there should be no justification of the woman who killed him.
Miss Anthony made a strong speech on "The Power of the Ballot," which was well received until she came to the peroration. Her purpose had been to prove false the theory that all women are supported and protected by men. She had demonstrated clearly the fact that in the life of nearly every woman there came a time when she must rely on herself alone. She asserted that while she might grant, for the sake of the argument, that every man protected his own wife and daughter, his own mother and sister, the columns of the daily papers gave ample evidence that man did not protect woman as woman. She gave sundry facts to illustrate this point, among them the experience of Sister Irene, who had established a foundling hospital in New York two years before, and at the close of the first year reported 1,300 little waifs laid in the basket at the door. These figures, she said, proved that there were at least 1,300 women in that city who had not been protected by men. She continued impressively: "If all men had protected all women as they would have their own wives and daughters protected, you would have no Laura Fair in your jail tonight."
Then burst forth a tremendous hissing, seemingly from every part of the house! She had heard that sound in the old anti-slavery days and quietly stood until there came a lull, when she repeated the sentence. Again came a storm of hisses, but this time they were mingled with cheers. Again she waited for a pause, and then made the same assertion for the third time. Her courage challenged
