During these winter meetings all of the men broke down physically and their letters were filled with complaints of their heads, their backs, their lungs, their throats and their eyes. Garrison wrote at one time: "I hope to be present at the meeting but I can not foresee what will be my spinal condition at that time, and I could not think of appearing as a 'Garrisonian Abolitionist' without a backbone." Miss Anthony never lost a day or missed an engagement, although it may be imagined that she had many hours of weariness when she would have been glad to drop the burden for a while. On March 17 she writes: "How happy I am to lay my head on my own home pillow once more after a long four months, scarcely stopping a second night under one roof." Mr. May wrote in behalf of the committee: "We rejoice with you in the success of your meetings and in all your hopes for the upspringing of the good seed sown by the faithful joint labors of you and your gallant little band.

We have made the following a committee of arrangements for the annual meeting: Garrison, Phillips, Quincy, Johnson and Susan B. Anthony."

So she at once girded on her armor and began to prepare for the May anniversary and, being determined the National Woman's Rights Convention should not be omitted this year, she conducted also an extensive correspondence in regard to that. Referring to all this drudgery Lucy Stone urged: "Don't do it; quit common work such as a common worker could do; and don't mourn over us and our babies. We are growing workers. I know you are tired with your four months' work, but it is not half so hard as taking care of a child night and day. I shall not a.s.sume any responsibility for another convention till I have had my ten daughters." But Miss Anthony knew that this "common work," this hiring halls, raising money and advertising meetings was just what n.o.body else could or would do. She understood also that while the other women were at home "growing workers," somebody must be in the field looking after the harvest.

Abby Hutchinson, the only sister in the famous family of singers, wrote from their Jersey home, Dawnwood: "I want so much to help you; I have longed to do some good with my voice but public life wears me out very fast." Nevertheless she came and sang for them. Mrs. Stanton and Mrs.

Brown Blackwell brought new babies into the world a few weeks before the convention, to Miss Anthony's usual discomfiture. She wrote to the latter: "Mrs. Stanton sends her love to you and says if you are going to have a large family, go right on and finish up as she has done. She has only devoted eighteen years out of the very heart of her existence to this great work. But I say, stop now."

The convention in Mozart Hall followed close upon the Anti-Slavery Anniversary, Miss Anthony presided and there were the usual distinguished speakers, Phillips, Pillsbury, Garrison, Dougla.s.s, Higginson, Lucretia Mott, Mrs. Gage, Mrs. Rose, and, for the first time, George William Curtis spoke on the woman's rights platform.

Notwithstanding this array of talent, the convention through all its six sessions was threatened with a mob, encouraged by the Herald and other New York papers. The disturbance at times was so great the speakers could not be heard, even Curtis was greeted with hisses and groans, but Miss Anthony stood at the helm unterrified through all and did not leave her post until the last feature of the program was completed and the convention adjourned. She was growing accustomed to mobs.

In August, 1858, she attended the teachers' convention at Lockport. The sensational feature of this meeting was the reading by Professor Davies of the first cablegram from England, a message from the Queen to the President. The press reports show that she took a prominent part in the proceedings and possibly merited the name which some one gave her of "the thorn in the side of the convention." These annual gatherings were very largely in the nature of mutual admiration societies among the men, who consumed much of the time in complimenting each other and the rest of it in long-winded orations. During this one Miss Anthony arose and said that, as all members had the same right to speak, she would suggest that speeches should be limited so as to give each a chance.

She made some of the men furious by stating that they spoke so low they could not be heard.

At another time she suggested that, as there were only a few hours left for the business of the convention, they should not be frittered away in trifling discussions, saying, "if she were a man she would be ashamed to consume the time in telling how much she loved women and in fulsome flattery of other men." She moved also that they set aside the proposed discussion on "The Effects of High Intellectual Culture on the Efficiency and Respectability of Manual Labor," and take up pressing questions. When one man was indulging in a lot of the senseless twaddle about his wife which many of them are fond of introducing in their speeches, she called him to order saying that the kind of a wife he had, had nothing to do with the subject. She introduced again the resolution demanding equal pay for equal work without regard to s.e.x. A friend wrote of this occasion: "She arraigned those a.s.sembled teachers for their misdemeanors as she would a cla.s.s of schoolboys, in perfect unconsciousness that she was doing anything unusual. We women never can be sufficiently thankful to her for taking the hard blows and still harder criticisms, while we reaped the benefits."

The press reports said: "Miss Anthony has gained in the estimation of the teachers' convention, and is now listened to with great attention."

She gave her lecture on "Co-Education" to a crowded house of Lockport's prominent citizens, introduced by President George L. Farnham, of Syracuse, always her friend in those troublous days. By this time more than a score of the eminent educators of the day had become her steadfast friends, and they welcomed her to these conventions, aiding her efforts in every possible manner. Rev. Samuel J. May, who had delivered an address, upon his return home wrote: "You are a great girl, and I wish there were thousands more in the world like you. Some foolish old conventionalisms would be utterly routed, and the legal and social disabilities of women would not long be what they are." Miss Anthony herself, writing to Antoinette Blackwell, said: "I wish I had time to tell you of my Lockport experience; it was rich. I never felt so cool and self-possessed among the plannings and plottings of the few old fogies, and they never appeared so frantic with rage. They evidently felt that their reign of terror is about ended."

October, 1858, brought another crucial occasion. In Rochester, a young man, Ira Stout, had been condemned to be hung for murder. A number of persons strongly opposed to capital punishment believed this a suitable time to make a demonstration. It was not that they doubted the guilt of Stout, but they were opposed to the principle of what they termed judicial murder. As the Anthonys and many of the leading Quaker families, Frederick Dougla.s.s and a number of Abolitionists shared in this opinion, it was not surprising that Miss Anthony undertook to get up the meeting. In a cold rain she made the round of the orthodox ministers but none would sign the call. The Universalist minister, Rev.

J.H. Tuttle, agreed to be present and speak. She secured thirty or forty signatures, engaged the city hall and advertised extensively. The feeling against Stout was very strong and there was a determination among certain members of the community that this meeting should not be held. Huge placards were posted throughout the city, urging all opposed to the sentiments of the call to be out in force, a virtual invitation to the mob.

When the evening arrived, October 7, the hall was filled with a crowd of nearly 2,000, a large portion of whom only needed the word to break into a riot. Miss Anthony called the a.s.semblage to order and Frederick Dougla.s.s was made chairman, but when he attempted to speak, his voice was drowned with groans and yells. Aaron M. Powell, William C. Bloss and others tried to make themselves heard but the mob had full sway.

Miss Anthony was greeted with a perfect storm of hisses. Finally the demonstrations became so threatening that she and the other speakers were hurried out of the hall by a rear door, the meeting was broken up and the janitor turned out the lights. No attempt was made by the mayor or police to quell the disturbance and mob law reigned supreme.

The brightest ray of sunshine in the closing days of 1858 was the following letter from Mr. Phillips: "I have had given me $5,000 for the woman's rights cause; to procure tracts on that subject, publish and circulate them, pay for lectures and secure such other agitation of the question as we deem fit and best to obtain equal civil and political position for women. The name of the giver of this generous fund I am not allowed to tell you. The only condition of the gift is that it is to remain in my keeping. You, Lucy Stone and myself are a committee of trustees to spend it wisely and efficiently." The donor proved to be Francis Jackson, the staunch friend of the emanc.i.p.ation of woman as well as the negro.

[Autograph:

With much respect and esteem, Francis Jackson"]

[Footnote 24: Now Elizabeth Powell Bond, dean of Swarthmore College for many years.]

[Footnote 25: The Bangor Jeffersonian said: "Miss Anthony is far from being an impracticable enthusiast. Dignity, conscientiousness and regard for the highest welfare of her s.e.x, are the impressions which one receives of her. Doubtless all (if any there were) who went to scoff, remained to pray for the success of the doctrine she advocated.

Personally she is good-looking, of symmetrical figure and modest and ladylike demeanor."

The Bangor Whig was equally favorable. The Ellsworth American said: "Her enunciation is very clear and remarkably distinct, yet there is nothing in it of the unfeminine character and tone which people had been led to expect from the usual criticisms of the press. The lecture itself, as an intellectual effort, was satisfactory as well to those who dissented as to those who sympathized with its positions and arguments. It was fruitful in ideas and suggestions and we doubt not many a woman, and man too, went home that night, with the germ of more active ideas in their heads than had gathered there for a twelvemonth before."]

CHAPTER XI.

CONDITIONS PRIOR TO THE WAR.

1859.

Among Miss Anthony's many schemes for regenerating the world was one to have a Free church in Rochester, after the manner of Theodore Parker's in Boston, similar to an ethical society, where no doctrines should be preached and all should be welcome, contributing what they chose. This was in her mind for years, and at the beginning of 1859 she engaged Corinthian Hall for Sunday evenings, her good friend, William A.

Reynolds, as usual making her a reduced rate; and here Antoinette Brown Blackwell and Parker Pillsbury each preached for a month. She tried to engage Mrs. Stanton for a year and also Aaron M. Powell, but the financial support was too uncertain and the project had to be abandoned. All her life, however, Miss Anthony cherished the hope of seeing this Free church established and sustained. She arranged a series of lectures for this winter. George William Curtis accepted her invitation in this characteristic letter:

I think of no t.i.tle for your course, but why have any? Why not say simply, "A Course of Independent Lectures?" To call them woman's rights would d.a.m.n them in advance, so strong is prejudice. The only one I have at all suited to your purpose is "Fair Play for Women."[26] I hate the words "woman's rights," nor do they properly describe my treatment of the question which, in my mind, is not one of s.e.x but of humanity. My lecture is a plea for the recognition of the equal humanity of women and an a.s.sertion that they have rights not as women but as human beings. In respect to terms, I leave it with you. I usually receive $50, but you will understand that I should prefer to pay the expenses myself rather than that you or any one interested should expend a penny; so if you can not justly give me anything, I shall be content.

[Autograph:

Yours very faithfully George William Curtis]

Miss Anthony always came out of these lecture courses in debt, but she would call upon her friends or borrow from sister or father enough to make up the deficit, and replace the loan out of her scanty earnings.

She persisted in having them to educate the public on the progressive questions of the day. At this time the long, severe mental and physical strain of years began to be felt in her one weak spot, and the old trouble with her back a.s.serted itself. From every quarter came urgent appeals for her a.s.sistance. At first she answered: "If New York calls a const.i.tutional convention for next spring, this will be a capital winter to strike heavy blows for freedom and equality such as we shall not have for a long time to come. I am ready just as soon as the armies can be marshaled and equipped." But later she wrote:

It is being forced upon me that nature orders me to stay quietly at home this winter and it may be that it is to enable me to get a greater literary culture than I possibly could, amidst the hurry and bustle of continual meetings. Somehow I can not philosophize away a shrinking from going into active work. I can not get up a particle of enthusiasm or faith in the success, either financial or spiritual, of another series of conventions. For the past five years I have gone through this routine and something within me keeps praying to be spared from more of it. There has been such a surfeit of lecturing, the people are tired of it. Then I never was so poor in purse and I fear to end another campaign with a heavy debt to still further encroach upon my small savings. I can not bear to make myself dependent upon relatives for the food I eat and the clothes I wear; I never have done it and hope I may never have to. Perhaps I may feel a renewed faith in myself and my work but the past years have brought me so much isolation and spiritual loneliness, although in the midst of crowds, that I confess to a longing to stay for awhile among my own people.

The commands of the physician were imperative that she should avoid all fatigue and nervous excitement, but her pen was not idle, and the time which she hoped to devote to the reading of many books was occupied in sending out letters, pet.i.tions, appeals and the various doc.u.ments necessary to keep the work going. In answer to an invitation from the Friends of Human Progress she wrote:

To be esteemed worthy to speak for woman, for the slave, for humanity, is ever grateful to me, and I regret that I can not be with you at your annual gathering to get for myself a fresh baptism, a new and deeper faith. I would exhort all women to be discontented with their present condition and to a.s.sert their individuality of thought, word and action by the energetic doing of n.o.ble deeds. Idle wishes, vain repinings, loud-sounding declamations never can bring freedom to any human soul. What woman most needs is a true appreciation of her womanhood, a self-respect which shall scorn to eat the bread of dependence. Whoever consents to live by "the sweat of the brow" of another human being inevitably humiliates and degrades herself.... No genuine equality, no real freedom, no true manhood or womanhood can exist on any foundation save that of pecuniary independence. As a right over a man's subsistence is a power over his moral being, so a right over a woman's subsistence enslaves her will, degrades her pride and vitiates her whole moral nature.

To her brother Daniel R., in Kansas, who was somewhat skeptical on the woman question, she sent this strong letter:

Even the smallest human right denied, is large. The fact that the ruling cla.s.s withhold this right is prima facie evidence that they deem it of importance for good or for evil. In either case, therefore, the human being is outraged. It, perchance, may matter but little whether Kansas be governed by a const.i.tution made by her bona fide settlers or by people of another State or by Congress; but for Kansas to be denied the right to make her own const.i.tution and laws is an outrage not to be tolerated. So the const.i.tution and laws of a State and nation may be just as considerate of woman's needs and wants as if framed by herself, yet for man to deny her the right to a voice in making and administering them, is paralleled only by the Lecompton usurpation. For any human being or cla.s.s of human beings, whether black, white, male or female, tamely to submit to the denial of their right to self-government shows that the instinct of liberty has been blotted out.

You blunder on this question of woman's rights just where thousands of others do. You believe woman unlike man in her nature; that conditions of life which any man of spirit would sooner die than accept are not only endurable to woman but are needful to her fullest enjoyment. Make her position in church, State, marriage, your own; everywhere your equality ignored, everywhere made to feel another empowered by law and time-honored custom to prescribe the privileges to be enjoyed and the duties to be discharged by you; and then if you can imagine yourself to be content and happy, judge your mother and sisters and all women to be.

It was not because the three-penny tax on tea was so exorbitant that our Revolutionary fathers fought and died, but to establish the principle that such taxation was unjust. It is the same with this woman's revolution; though every law were as just to woman as to man, the principle that one cla.s.s may usurp the power to legislate for another is unjust, and all who are now in the struggle from love of principle would still work on until the establishment of the grand and immutable truth, "All governments derive their just powers from the consent of the governed."

She wrote Lydia Mott: "The new encyclopedia is just out and I notice in regard to Antoinette Brown Blackwell that it gives a full description of her work up to the time of her marriage, then says: 'She married Samuel Blackwell and lives near New York.' Not a word of the splendid work she has done on the platform and in the pulpit since. Thus does every married woman sink her individuality." This brought from Lydia a spirited answer:

For my part, when you speak of the individuality of one who is truly married being inevitably lost, I think you mistake. If there ever was any individuality it will remain. I don't believe it is necessary for development that the individual must always force itself upon us. We naturally fall into the habits and frequently the train of thought of those we love and I like the expression "we" rather than "I." I never feel that my interests and actions can be independent of the dear ones with whom I am surrounded. Even the one who seems to be most absorbed may, in reality, possess the strongest soul. This standing alone is not natural and therefore can not be right. I am sure one of these days you will view this matter from a different standpoint.

Miss Anthony so far yielded as to reply: "Inst.i.tutions, among them marriage, are justly chargeable with many social and individual ills but, after all, the whole man or woman will rise above them. I am sure my 'true woman' never will be crushed or dwarfed by them. Woman must take to her soul a purpose and then make circ.u.mstances conform to this purpose, instead of forever singing the refrain, 'if and if and if!'"

But later when one woman failed to keep a lecture engagement because her husband wanted her to go somewhere with him, and another because her husband was not willing she should leave home, she again poured out her sorrows to her friend:

There is not one woman left who may be relied on, all have "first to please their husband," after which there is but little time or energy left to spend in any other direction. I am not complaining or despairing, but facts are stern realities. The twain become one flesh, the woman, "we"; henceforth she has no separate work, and how soon the last standing monuments (yourself and myself, Lydia), will lay down the individual "shovel and de hoe" and with proper zeal and spirit grasp those of some masculine hand, the mercies and the spirits only know. I declare to you that I distrust the power of any woman, even of myself, to withstand the mighty matrimonial maelstrom!

But how did I get into this dissertation? If to you it seems morbid, pardon the pen-wandering. In the depths of my soul there is a continual denial of the self-annihilating spiritual or legal union of two human beings. Such union, in the very nature of things, must bring an end to the free action of one or the other, and it matters not to the individual whose freedom has thus departed whether it be the gentle rule of love or the iron hand of law which blotted out from the immortal being the individual soul-stamp of the Good Father. How I do wish those who know something of the real social needs of our age would rescue this greatest, deepest, highest question from the present unphilosophical, unspiritual discussers.

As might be expected, the legacy of $5,000 brought not only a flood of requests from all parts of the country, but some division of opinion among those who had it in control. Miss Anthony would use all of it in the work of propaganda, lectures, conventions, tracts and newspaper articles. Lucy Stone wished to use part in suits to prove the unconst.i.tutionality of the law which taxes women and refuses them representation. Antoinette Blackwell wanted a portion to establish a church where she could spread the doctrine of woman's rights along with the gospel. Most of the women lecturers and some of the men wished to be engaged immediately at a fixed salary. Miss Anthony writes for advice to Phillips, who replies: "Go ahead with your New York plan as sketched to me. I am willing to risk spending $1,000 on it. Never apologize as if you troubled me; it is my business as much as yours, and I am only sorry to be of so little help." Brief records in the little diary say:

Sister Mary and I pa.s.sed New Year's Day, 1859, most quietly and happily in the dear farm-home. Mother is in the East with sister Hannah, and father dined in the city with sister Guelma, who sent us a plate of her excellent turkey.... In the afternoon Mary and I drove to Frederick Dougla.s.s' and had a nice visit; stayed to tea and listened to a part of his new lecture on "Self-Made Men."...

Father and Mary gone to their work in the city, and I am writing on my lecture "The True Woman." Ground out four commercial-note pages in five mortal hours, but they are strong.... Ten degrees below zero. Mother home; no writing today; all talk about the eastern folks.... Antoinette Blackwell preached here yesterday, and we have had a good visit together today. Just helped two fugitive slaves, perhaps genuine and perhaps not.... Went to the city to hear A.A.

Willit's lecture on "A Plea for Home." Gives woman a place only in domestic life--sad failure.... Twenty letters written and mailed today. Took tea with the Hallowells. Am glad to learn that the money forwarded to the Anti-Slavery Bazar and lost was sent by a man instead of a woman.... Heard Bayard Taylor on "Life in Lapland." Hundreds could not gain admittance. Curtis lectured on "Fair Play for Women"; great success, but I feel that he has not yet been tried by fire. Afterwards visited with Curtis and Taylor, and Mr. Curtis said: "Rather than have a radical thinker like Mrs.

Rose at your suffrage conventions, you would better give them up.

With such speakers as Beecher, Phillips, Theodore Parker, Chapin, Tilton and myself advocating woman's cause, it can not fail."

[Autograph:

Respectfully yours, E.H. Chapin"]

Miss Anthony did not hesitate to criticise even Mr. Curtis, writing him in reference to his great lecture, "Democracy and Education": "When all the different cla.s.ses of industrial claimants for a voice in the government were enumerated, there was not one which could be interpreted to represent womanhood. Hence only the few who know that with George William Curtis, the words 'man,' 'people,' 'citizens,' are not, as with the vast majority of lecturers, mere glittering generalities, can understand that his grand principles of democracy are intended to be applied to woman equally with man. I listen for the unthinking ma.s.ses and pray that every earnest, manly spirit shall help make women free." In reply Mr. Curtis closed a long and cordial letter by saying: "Believe me that I have thought of the point you make but the greater statement must inevitably include the less." She scribbled a comment on the back of this for her own satisfaction: "Men still the greater, women the less."