The History of the Women's Suffrage: The Origin of the Movement (Illustrated Edition). Elizabeth Cady Stanton

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СКАЧАТЬ unwelcomed, he crosses the trackless ocean, rolls off the mountain of superstition that oppresses the human mind, proclaims the immortality of the soul, the dignity of manhood, the right of all to be free and happy.

      No, gentlemen, if there is but one woman in this State who feels the injustice of her position, she should not be denied her inalienable rights, because the common household drudge and the silly butterfly of fashion are ignorant of all laws, both human and Divine. Because they know nothing of governments, or rights, and therefore ask nothing, shall my petitions be unheard? I stand before you the rightful representative of woman, claiming a share in the halo of glory that has gathered round her in the ages, and by the wisdom of her past words and works, her peerless heroism and self-sacrifice, I challenge your admiration; and, moreover, claiming, as I do, a share in all her outrages and sufferings, in the cruel injustice, contempt, and ridicule now heaped upon her, in her deep degradation, hopeless wretchedness, by all that is helpless in her present condition, that is false in law and public sentiment, I urge your generous consideration; for as my heart swells with pride to behold woman in the highest walks of literature and art, it grows big enough to take in those who are bleeding in the dust.

      Now do not think, gentlemen, we wish you to do a great many troublesome things for us. We do not ask our legislators to spend a whole session in fixing up a code of laws to satisfy a class of most unreasonable women. We ask no more than the poor devils in the Scripture asked, "Let us alone." In mercy, let us take care of ourselves, our property, our children, and our homes. True, we are not so strong, so wise, so crafty as you are, but if any kind friend leaves us a little money, or we can by great industry earn fifty cents a day, we would rather buy bread and clothes for our children than cigars and champagne for our legal protectors. There has been a great deal written and said about protection. We, as a class, are tired of one kind of protection, that which leaves us everything to do, to dare, and to suffer, and strips us of all means for its accomplishment. We would not tax man to take care of us. No, the Great Father has endowed all his creatures with the necessary powers for self-support, self-defense, and protection. We do not ask man to represent us; it is hard enough in times like these for man to carry backbone enough to represent himself. So long as the mass of men spend most of their time on the fence, not knowing which way to jump, they are surely in no condition to tell us where we had better stand. In pity for man, we would no longer hang like a millstone round his neck. Undo what man did for us in the dark ages, and strike out all special legislation for us; strike the words "white male" from all your constitutions, and then, with fair sailing, let us sink or swim, live or die, survive or perish together.

      At Athens, an ancient apologue tells us, on the completion of the temple of Minerva, a statue of the goddess was wanted to occupy the crowning point of the edifice. Two of the greatest artists produced what each deemed his masterpiece. One of these figures was the size of life, admirably designed, exquisitely finished, softly rounded, and beautifully refined. The other was of Amazonian stature, and so boldly chiselled that it looked more like masonry than sculpture. The eyes of all were attracted by the first, and turned away in contempt from the second. That, therefore, was adopted, and the other rejected, almost with resentment, as though an insult had been offered to a discerning public. The favored statue was accordingly borne in triumph to the place for which it was designed, in the presence of applauding thousands, but as it receded from their upturned eyes, all, all at once agaze upon it, the thunders of applause unaccountably died away—a general misgiving ran through every bosom—the mob themselves stood like statues, as silent and as petrified, for as it slowly went up, and up the soft expression of those chiselled features, the delicate curves and outlines of the limbs and figure, became gradually fainter and fainter, and when at last it readied the place for which it was intended, it was a shapeless ball, enveloped in mist. Of course, the idol of the hour was now clamored down as rationally as it had been cried up, and its dishonored rival, with no good will and no good looks on the part of the chagrined populace, was reared in its stead. As it ascended, the sharp angles faded away, the rough points became smooth, the features full of expression, the whole figure radiant with majesty and beauty. The rude hewn mass, that before had scarcely appeared to bear even the human form, assumed at once the divinity which it represented, being so perfectly proportioned to the dimensions of the building, and to the elevation on which it stood, that it seemed as though Pallas herself had alighted upon the pinnacle of the temple in person, to receive the homage of her worshippers.

      The woman of the nineteenth century is the shapeless ball in the lofty position which she was designed fully and nobly to fill. The place is not too high, too large, too sacred for woman, but the type that you have chosen is far too small for it. The woman we declare unto you is the rude, misshapen, unpolished object of the successful artist. From your stand-point, you are absorbed with the defects alone. The true artist sees the harmony between the object and its destination. Man, the sculptor, has carved out his ideal, and applauding thousands welcome his success. He has made a woman that from his low stand-point looks fair and beautiful, a being without rights, or hopes, or fears but in him—neither noble, virtuous, nor independent. Where do we see, in Church or State, in school-house or at the fireside, the much talked-of moral power of woman? Like those Athenians, we have bowed down and worshiped in woman, beauty, grace, the exquisite proportions, the soft and beautifully rounded outline, her delicacy, refinement, and silent helplessness—all well when she is viewed simply as an object of sight, never to rise one foot above the dust from which she sprung. But if she is to be raised up to adorn a temple, or represent a divinity—if she is to fill the niche of wife and counsellor to true and noble men, if she is to be the mother, the educator of a race of heroes or martyrs, of a Napoleon, or a Jesus—then must the type of womanhood be on a larger scale than that yet carved by man.

      In vain would the rejected artist have reasoned with the Athenians as to the superiority of his production; nothing short of the experiment they made could have satisfied them. And what of your experiment, what of your wives, your homes? Alas! for the folly and vacancy that meet you there! But for your club-houses and newspapers, what would social life be to you? Where are your beautiful women? your frail ones, taught to lean lovingly and confidingly on man? Where are the crowds of educated dependents—where the long line of pensioners on man's bounty? Where all the young girls, taught to believe that marriage is the only legitimate object of a woman's pursuit—they who stand listlessly on life's shores, waiting, year after year, like the sick man at the pool of Bethesda, for some one to come and put them in? These are they who by their ignorance and folly curse almost every fireside with some human specimen of deformity or imbecility. These are they who fill the gloomy abodes of poverty and vice in our vast metropolis. These are they who patrol the streets of our cities, to give our sons their first lessons in infamy. These are they who fill our asylums, and make night hideous with their cries and groans.

      The women who are called masculine, who are brave, courageous, self-reliant and independent, are they who in the face of adverse winds have kept one steady course upward and onward in the paths of virtue and peace—they who have taken their gauge of womanhood from their own native strength and dignity—they who have learned for themselves the will of God concerning them. This is our type of womanhood. Will you help us raise it up, that you too may see its beautiful proportions—that you may behold the outline of the goddess who is yet to adorn your temple of Freedom? We are building a model republic; our edifice will one day need a crowning glory. Let the artists be wisely chosen. Let them begin their work. Here is a temple to Liberty, to human rights, on whose portals behold the glorious declaration, "All men are created equal." The sun has never yet shone upon any of man's creations that can compare with this. The artist who can mold a statue worthy to crown magnificence like this, must be godlike in his conceptions, grand in his comprehensions, sublimely beautiful in his power of execution. The woman—the crowning glory of the model republic among the nations of the earth—what must she not be? (Loud applause).160

      AN ACT CONCERNING THE RIGHTS AND LIABILITIES OF HUSBAND AND WIFE.

      The Act of 1860161 was offered by Andrew J. Colvin in the Senate as a substitute for a bill from the Assembly, which was simply an amendment of the law of 1848. Senators Hammond, Ramsey, and Colvin constituted СКАЧАТЬ