The Complete History of the Suffragette Movement - All 6 Books in One Edition). Elizabeth Cady Stanton

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СКАЧАТЬ of embarrassment as well as advantage. Those who fight the battle can best give what all readers like to know—the impelling motives to action; the struggle in the face of opposition; the vexation under ridicule; and the despair in success too long deferred. Moreover, there is an interest in history written from a subjective point of view, that may compensate the reader in this case for any seeming egotism or partiality he may discover. As an autobiography is more interesting than a sketch by another, so is a history written by its actors, as in both cases we get nearer the soul of the subject.

      We have finished our task, and we hope the contribution we have made may enable some other hand in the future to write a more complete history of "the most momentous reform that has yet been launched on the world—the first organized protest against the injustice which has brooded over the character and destiny of one-half the human race."

      Introduction.

       Table of Contents

      The prolonged slavery of woman is the darkest page in human history. A survey of the condition of the race through those barbarous periods, when physical force governed the world, when the motto, "might makes right," was the law, enables one to account, for the origin of woman's subjection to man without referring the fact to the general inferiority of the sex, or Nature's law.

      Writers on this question differ as to the cause of the universal degradation of woman in all periods and nations.

      One of the greatest minds of the century has thrown a ray of light on this gloomy picture by tracing the origin of woman's slavery to the same principle of selfishness and love of power in man that has thus far dominated all weaker nations and classes. This brings hope of final emancipation, for as all nations and classes are gradually, one after another, asserting and maintaining their independence, the path is clear for woman to follow. The slavish instinct of an oppressed class has led her to toil patiently through the ages, giving all and asking little, cheerfully sharing with man all perils and privations by land and sea, that husband and sons might attain honor and success. Justice and freedom for herself is her latest and highest demand.

      Another writer asserts that the tyranny of man over woman has its roots, after all, in his nobler feelings; his love, his chivalry, and his desire to protect woman in the barbarous periods of pillage, lust, and war. But wherever the roots may be traced, the results at this hour are equally disastrous to woman. Her best interests and happiness do not seem to have been consulted in the arrangements made for her protection. She has been bought and sold, caressed and crucified at the will and pleasure of her master. But if a chivalrous desire to protect woman has always been the mainspring of man's dominion over her, it should have prompted him to place in her hands the same weapons of defense he has found to be most effective against wrong and oppression.

      It is often asserted that as woman has always been man's slave—subject—inferior—dependent, under all forms of government and religion, slavery must be her normal condition. This might have some weight had not the vast majority of men also been enslaved for centuries to kings and popes, and orders of nobility, who, in the progress of civilization, have reached complete equality. And did we not also see the great changes in woman's condition, the marvelous transformation in her character, from a toy in the Turkish harem, or a drudge in the German fields, to a leader of thought in the literary circles of France, England, and America!

      In an age when the wrongs of society are adjusted in the courts and at the ballot-box, material force yields to reason and majorities.

      Woman's steady march onward, and her growing desire for a broader outlook, prove that she has not reached her normal condition, and that society has not yet conceded all that is necessary for its attainment.

      Moreover, woman's discontent increases in exact proportion to her development. Instead of a feeling of gratitude for rights accorded, the wisest are indignant at the assumption of any legal disability based on sex, and their feelings in this matter are a surer test of what her nature demands, than the feelings and prejudices of the sex claiming to be superior. American men may quiet their consciences with the delusion that no such injustice exists in this country as in Eastern nations, though with the general improvement in our institutions, woman's condition must inevitably have improved also, yet the same principle that degrades her in Turkey, insults her in this republic. Custom forbids a woman there to enter a mosque, or call the hour for prayers; here it forbids her a voice in Church Councils or State Legislatures. The same taint of her primitive state of slavery affects both latitudes.

      The condition of married women, under the laws of all countries, has been essentially that of slaves, until modified, in some respects, within the last quarter of a century in the United States. The change from the old Common Law of England, in regard to the civil rights of women, from 1848 to the advance legislation in most of the Northern States in 1880, marks an era both in the status of woman as a citizen and in our American system of jurisprudence. When the State of New York gave married women certain rights of property, the individual existence of the wife was recognized, and the old idea that "husband and wife are one, and that one the husband," received its death-blow. From that hour the statutes of the several States have been steadily diverging from the old English codes. Most of the Western States copied the advance legislation of New York, and some are now even more liberal.

      The broader demand for political rights has not commanded the thought its merits and dignity should have secured. While complaining of many wrongs and oppressions, women themselves did not see that the political disability of sex was the cause of all their special grievances, and that to secure equality anywhere, it must be recognized everywhere. Like all disfranchised classes, they begun by asking to have certain wrongs redressed, and not by asserting their own right to make laws for themselves.

      Overburdened with cares in the isolated home, women had not the time, education, opportunity, and pecuniary independence to put their thoughts clearly and concisely into propositions, nor the courage to compare their opinions with one another, nor to publish them, to any great extent, to the world.

      It requires philosophy and heroism to rise above the opinion of the wise men of all nations and races, that to be unknown, is the highest testimonial woman can have to her virtue, delicacy and refinement.

      A certain odium has ever rested on those who have risen above the conventional level and sought new spheres for thought and action, and especially on the few who demand complete equality in political rights. The leaders in this movement have been women of superior mental and physical organization, of good social standing and education, remarkable alike for their domestic virtues, knowledge of public affairs, and rare executive ability; good speakers and writers, inspiring and conducting the genuine reforms of the day; everywhere exerting themselves to promote the best interests of society; yet they have been uniformly ridiculed, misrepresented, and denounced in public and private by all classes of society.

      Woman's political equality with man is the legitimate outgrowth of the fundamental principles of our Government, clearly set forth in the Declaration of Independence in 1776, in the United States Constitution adopted in 1784, in the prolonged debates on the origin of human rights in the anti-slavery conflict in 1840, and in the more recent discussions of the party in power since 1865, on the 13th, 14th, and 15th Amendments to the National Constitution; and the majority of our leading statesmen have taken the ground that suffrage is a natural right that may be regulated, but can not be abolished by State law.

      Under the influence of these liberal principles of republicanism that pervades all classes of American minds, however vaguely, if suddenly called out, they might be stated, woman readily perceives the anomalous position she occupies in a republic, where the government and religion alike are based on individual conscience and judgment—where the natural rights of all citizens have been exhaustively discussed, and repeatedly declared equal.

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