Margaret puller: prom Woman in the Nineteenth Century (1845) 336 CHAPTER 12 RELIGION, ROMANTICISM, AND REFORM, 1800-1860 337 Bible; and, in receiving the Bible, it allows it to do what it is allowed to do in no other system,-to speak for itself. But here it stops, not because it claims to have compassed all truth, but because dentalist journal The Dial in the early 1840s and then when she was a writer for the New York Daily-Tribune. The revolutionary sentiments in her book, Woman in the Nineteenth Century, shocked many Americans at the time, but she was not the first or the last woman of her generation to argue against inequities based on gender. From Woman in the Nineteenth Century (New York: Greeley & McGrath, 1845), pp. 13, 15, umpire between hostile it disclaims to act as an religious opinions. 17-19, 26-27, 82-84, 107. * * Review QUESTIONS advocates of our school-system may be, still the character of the system is not to be determined by the number nor by the sincerity of its defenders, but by its own inherent attributes; and that, if judged by these attributes, it is, in fact and in truth, an irreli- gious, an un-Christian, and an anti-Christian sys- tem. Having devoted the best part of my life to the promotion of this system, and believing it to be the only system which ought to prevail, or can perma- nently prevail, in any free country, I am not content to see it suffer, unrelieved, beneath the weight of imputations so grievous; nor is it right that any hostile system should be built up by so gross a misrepresentation of ours. That our public schools are not theological seminaries, is admitted. That they are debarred by law from inculcating the peculiar and distinctive doctrines of any one reli- gious denomination amongst us, is claimed; and that they are also prohibited from ever teaching that what they do teach is the whole of religion, or all that is essential to religion or to salvation, is equally certain. But our system earnestly inculcates all Christian morals; it founds its morals on the basis of religion; it welcomes the religion of the It should be remarked that, as the principle of lib- is better understood, and more nobly inter- a broader protest is made in behalf of Woman. As men become aware that few men have had a fair chance, they are inclined to say that no women have had a fair chance.... erty preted, * * 1. Did Mann believe that education was the ulti- mate way to reform humanity? If so, why? 2. Did he deem religious education essential to the development of morality? 3. What problems did he see in the teaching of religion in the common schools? 4. How did he correct, or intend to correct, such problems? 5. Did he have a strong rebuttal to critics who accused him and the board of education of hay- ing created an irreligious and anti-Christian school system? Though the national independence be blurred by the servility of individuals; though freedom and keeping; though the free American so often feels himself free, like the Roman, only to pamper his appetites and his indolence through the misery of MARGARET FULLER national union, and thus destroy the prosperity of our country, but now you must be trying to break up family union, to take my cradle and the kitchen-hearth to vote at polls, and wife away from the preach from a pulpit? Of course, if she does such things, she cannot attend to those of her own sphere. She is happy enough as she is. She has more leisure than I have, - every means of improvement, every indulgence. "Have you asked her whether she was satisfied with these indulgences?" equality have been proclaimed only to leave room "No, but I know she is. She is too amiable to for a monstrous display of slave-dealing and slave- desire what would make me unhappy, and too judi- cious to wish to step beyond the sphere of her sex. I will never consent to have our peace disturbed by any such discussions." his fellow-beings; still it is not in vain that the verbal "Consent-you?' it is not consent from you statement has been made, “All men are born free that is in question-it is assent from your wife." and equal.” There it stands, a golden certainty where- "Am not I the head of my house?" with to encourage the good, to shame the bad.... “You are not the head of your wife. God has given her a mind of her own." "I am the head, and she the heart." Of all its banners, none has been more steadily "God grant you play true to one another, then! upheld, and under none have more valor and will- I suppose I am to be grateful that you did not say ingness for real sacrifices been shown, than that of she was only the hand. ... But our doubt is whether the champions of the enslaved African. And this the heart does consent with the head, or only obeys band it is, which, partly from a natural following its decrees with a passiveness that precludes the out of principles, partly because many women have exercise of its natural powers, or a repugnance that been prominent in that cause, makes, just now, the turns sweet qualities to bitter, or a doubt that lays waste the fair occasions of life. It is to ascertain the warmest appeal in behalf of Woman. truth that we propose some liberating measures." Though there has been a growing liberality on Thus vaguely are these questions proposed and this subject , yet society at large is not so prepared discussed at present. But their being proposed at for the demands of this party, but that its members all implies much thought, and suggests more. are, and will be for some time, coldly regarded as Many women are considering within themselves the Jacobins of their day. what they need that they have not, and what they "Is it not enough,” cries the irritated trader, can have if they find they need it. Many men are you have done all you could to break up the FROM Woman in the Nineteenth Century (1845) Rebellion and nonconformity were not found solely among American men. While some reformers, such as Catharine Beecher, sought increased educational opportuni- ties for women so that they could better serve their families and society within the domestic sphere, others, echoing American revolutionary and egalitarian senti- ments, disputed such segregation and limitation. Some of these reformers concen- trated on the passage of legislation that would protect a woman's rights in various situations, as in property settlements and divorce proceedings. Other reformers preferred to focus on the struggle for suffrage so as to have a public voice and power. Among the most radical of these reformers was Margaret Fuller (1810-1850). Edu- cated by a father who believed that girls and boys were intellectually equal, Fuller (who later became an associate of the Transcendentalists) advocated the simple but disturbing doctrine of equal rights for women. She promoted this cause, along with her other artistic, literary, and social ideas, while she was the editor of the transcen- "that WOMAN'S RIGHTS CONVENTION, SENECA FALLS: FROM Declaration of Sentiments (1848) 338 CHAPTER 12 RELIGION, ROMANTICISM, AND REFORM, 1800-1860 339 considering whether women are capable of being and having more than they are and have, and whether, if so, it will be best to consent to improve- ment in their condition. taken possession of so many provinces for which men had pronounced them unfit, that, though these still declare there are some inaccessible to them, it is difficult to say just where they must stop. mise, from complaisance, from helplessness, because I would have her good enough and strong enough to love one and all beings, from the fulness, not the poverty of being. * the highest attainments. But a being of infinite scope must not be treated with an exclusive view to organization, both of body and mind, be freely any one relation. Give the soul free course, let the developed, and the being will be fit for any and relation to which it may be called. The intel- lect, no more than the sense of hearing, is to be cul- tivated merely that Woman may be a more valuable companion to Man, but because the Power who gave a power, by its mere existence signifies that it must be brought out toward perfection. every The influence has been such, that the aim certainly is, now, in arranging school instruction for girls, to give them as fair a field as boys. As yet, indeed, these arrangements are made with little judgment or reflection.... Women are, often, at the head of these institutions; but they have, as yet, seldom * Review QUESTIONS 1. Why did Fuller believe that the phrase "All men are born free and equal” was not made in vain? 2. Why were some people afraid of giving women equal rights? whole for the wants of the time, and choosing per- It is therefore that I would have Woman lay aside all thought, such as she habitually cherishes, of being taught and led by men. I would have her, like the 3. Did Fuller believe that society had made some Indian girl, dedicate herself to the Sun, the Sun of Truth, and go nowhere if his beams did not make clear the path. I would have her free from compro- progress in gender issues? 4. How did her advocacy of woman's rights fit within the transcendentalist school? WOMAN'S RIGHTS CONVENTION, SENECA FALLS FROM Declaration of Sentiments and Resolutions (1848) We would have every arbitrary barrier thrown down. We would have every path laid open to Woman as freely as to Man. Were this done, and a slight temporary fermentation allowed to subside, we should see crystallizations more pure and of more various beauty. We believe the divine energy would pervade nature to a degree unknown in the been thinking women, capable of organizing a new history of former ages, and that no discordant col- lision, but a ravishing harmony of the spheres, sons to officiate in the departments. And when would ensue. some portion of instruction of a good sort is got Yet, then and only then will mankind be ripe from the school, the far greater proportion which for this, when inward and outward freedom for is infused from the general atmosphere of society Woman as much as for Man shall be acknowledged contradicts its purport. Yet books and a little ele as a right, not yielded as a concession. As the friend mentary instruction are not furnished in vain. of the negro assumes that one man cannot by right Women are better aware how great and rich the hold another in bondage, so should the friend of universe is, not so easily blinded by narrowness or Woman assume that Man cannot by right lay even partial views of a home circle. “Her mother did so well-meant restrictions on Woman. ... before her” is no longer a sufficient excuse. Indeed, Were thought and feeling once so far ele- it was never received as an excuse to mitigate the vated that Man should esteem himself the brother severity of censure, but was adduced as a reason, and friend, but nowise the lord and tutor, of rather, why there should be no effort made for Woman,—were he really bound with her in equal reformation. worship,-arrangements as to function and employ- Whether much or little has been done, or will ment would be of no consequence. What Woman be done, whether women will add to the talent of needs is not as a woman to act or rule, but as a narration the power of systematizing, -whether nature to grow, as an intellect to discern, as a soul they will carve marble, as well as draw and to live freely and unimpeded, to unfold such pow- paint,-is not important. But that it should be ers as were given her when we left our common acknowledged that they have intellect which needs home. If fewer talents were given her, yet if allowed developing—that they should not be considered the free and full employment of these, so that she complete, if beings of affection and habit alone-is may render back to the giver his own with usury, important. she will not complain; nay, I dare to say she will Yet even this acknowledgment, rather con- bless and rejoice in her earthly birth-place, her quered by Woman than proferred by Man, has earthly lot. Let us consider what obstructions been sullied by the usual selfishness. Too much is impede this good era, and what signs give reason said of women being better educated, that they may to hope that it draws near. become better companions and mothers for men. They should be fit for such companionship, and we have mentioned, with satisfaction, instances where Another sign of the times is furnished by the tri- it has been established. Earth knows no fairer, umphs of Female Authorship. These have been holier relation than that of a mother. It is one which, great, and are constantly increasing. Women have rightly understood, must both promote and require Margaret Fuller's voice was but one among many, thus when she left America for Europe in 1846 the call for woman's rights was far from extinguished. Elizabeth Cady Stanton (1815-1902) became active in woman's rights issues, as did many other women, by way of her involvement in the antislavery movement. After living in Bos- ton in the mid-1840s and there enjoying the stimulating company of other reform- ers, the Stantons moved to Seneca Falls, New York, where husband, Henry, practiced law and Elizabeth continued her activism. Stanton wanted full legal equality as well as educational, political, and economic opportunities for women. In July 1848, Elizabeth Cady Stanton, Lucretia Mott, Jane Hunt, Mary McClintock, and Mar- tha C. Wright organized a woman's rights convention that was held at the Wesleyan Methodist Church in Seneca Falls. On the agenda was a Declaration of Sentiments and various resolutions calling for change. Stanton, who drafted the Declaration of Sentiments using an earlier revered American document as her model, also submit- ted a resolution calling for suffrage—the vote-for women. The fight for suffrage and equal rights would continue beyond her lifetime. From Elizabeth Cady Stanton, Susan B. Anthony, and Matilda Joslyn Gage, eds., History of Woman Suffrage, vol. I (1881; New York: Arno Press and The New York Times, 1969), pp. 70-72. HI D.ALLINO Chats 1) ALLIN Fanny We USED BOOK This book was originally distributed as a sample copy by the publisher for academic review. ਸਰ All chapters RECYCLE and pages are included. FOR THE RECORD A DOCUMENTARY HISTORY OF AMERICA 6 E FROM FIRST CONTACT THROUGH RECONSTRUCTION VOL 1 DAVID E. SHI • HOLLY A. MAYER Margaret puller: rrom Woman in the Nineteenth Century (1845) 336 CHAPTER 12 RELIGION, ROMANTICISM, AND REFORM, 1800-1860 337 Bible; and, in receiving the Bible, it allows it to do what it is allowed to do in no other system,-to speak for itself. But here it stops, not because it claims to have compassed all truth, but because umpire between hostile dentalist journal The Dial in the early 1840s and then when she was a writer for the New York Daily-Tribune. The revolutionary sentiments in her book, Woman in the Nineteenth Century, shocked many Americans at the time, but she was not the first or the last woman of her generation to argue against inequities based on gender. From Woman in the Nineteenth Century (New York: Greeley & McGrath, 1845), pp. 13, 15, 17-19, 26-27, 82-84, 107. it disclaims to act as an religious opinions. * * * * Review QUESTIONS advocates of our school-system may be, still the character of the system is not to be determined by the number nor by the sincerity of its defenders, but by its own inherent attributes; and that, if judged by these attributes, it is, in fact and in truth, an irreli- gious, an un-Christian, and an anti-Christian sys- tem. Having devoted the best part of my life to the promotion of this system, and believing it to be the only system which ought to prevail, or can perma- nently prevail, in any free country, I am not content to see it suffer, unrelieved, beneath the weight of imputations so grievous; nor is it right that any hostile system should be built up by so gross a misrepresentation of ours. That our public schools are not theological seminaries, is admitted. That they are debarred by law from inculcating the peculiar and distinctive doctrines of any one reli- gious denomination amongst us, is claimed; and that they are also prohibited from ever teaching that what they do teach is the whole of religion, or all that is essential to religion or to salvation, is equally certain. But our system earnestly inculcates all Christian morals; it founds its morals on the basis of religion; it welcomes the religion of the our country, but now up family union, to take erty preted, * 1. Did Mann believe that education was the ulti- mate way to reform humanity? If so, why? 2. Did he deem religious education essential to the development of morality? 3. What problems did he see in the teaching of religion in the common schools? 4. How did he correct, or intend to correct, such problems? 5. Did he have a strong rebuttal to critics who accused him and the board of education of hay- ing created an irreligious and anti-Christian school system? MARGARET FULLER It should be remarked that, as the principle of lib- national union, and thus destroy the prosperity of is better understood, and more nobly inter- you must be trying to break a broader protest is made in behalf of my wife cradle and the kitchen-hearth to vote at polls, and away Woman. As men become aware that few men have from the had a fair chance, they are inclined to say that no preach from a pulpit? Of course, if she does such things, she cannot attend to those of her own women have had a fair chance. ... sphere. She is happy enough as she is. She has more leisure than I have every means of improvement, every indulgence." Though the national independence be blurred by "Have you asked her whether she was satisfied the servility of individuals; though freedom and with these indulgences?" equality have been proclaimed only to leave room "No, but I know she is. She is too amiable to for a monstrous display of slave-dealing and slave- desire what would make me unhappy, and too judi- keeping; though the free American so often feels cious to wish to step beyond the sphere of her sex. I himself free, like the Roman, only to will never consent to have our peace disturbed by appetites and his indolence through the misery of any such discussions." his fellow-beings; still it is not in vain that the verbal "Consent-you?' it is not consent from you statement has been made, “All men are born free that is in question-it is assent from your wife." and equal." There it stands, a golden certainty where- "Am not I the head of my house?" with to encourage the good, to shame the bad.... "You are not the head of your wife. God has given her a mind of her own." "I am the head, and she the heart." Of all its banners, none has been more steadily "God grant you play true to one another, then! upheld, and under none have more valor and will- I suppose I am to be grateful that you did not say ingness for real sacrifices been shown, than that of she was only the hand.... But our doubt is whether the champions of the enslaved African. And this the heart does consent with the head, or only obeys band it is, which, partly from a natural following its decrees with a passiveness that precludes the out of principles, partly because many women have exercise of its natural powers, or a repugnance that been prominent in that cause, makes, just now, the turns sweet qualities to bitter, or a doubt that lays waste the fair occasions of life. It is to ascertain the warmest appeal in behalf of Woman. truth that we propose some liberating measures." Though there has been a growing liberality on Thus vaguely are these questions proposed and this subject , yet society at large is not so prepared discussed at present. But their being proposed at for the demands of this party, but that its members all implies much thought, and suggests more. are, and will be for some time, coldly regarded as the Jacobins of their day. Many women are considering within themselves what they need that they have not, and what they "Is it not enough,” cries the irritated trader, up the can have if they find they need it. Many men are have done all you could to break * FROM Woman in the Nineteenth Century (1845) Rebellion and nonconformity were not found solely among American men. While some reformers, such as Catharine Beecher, sought increased educational opportuni- ties for women so that they could better serve their families and society within the domestic sphere, others, echoing American revolutionary and egalitarian senti- ments, disputed such segregation and limitation. Some of these reformers concen- trated on the passage of legislation that would protect a woman's rights in various situations, as in property settlements and divorce proceedings. Other reformers preferred to focus on the struggle for suffrage so as to have a public voice and power. Among the most radical of these reformers was Margaret Fuller (1810-1850). Edu- cated by a father who believed that girls and boys were intellectually equal, Fuller (who later became an associate of the Transcendentalists) advocated the simple but disturbing doctrine of equal rights for women. She promoted this cause, along with her other artistic, literary, and social ideas, while she was the editor of the transcen- "that you WOMAN'S RIGHTS CONVENTION, SENECA FALLS: FROM Declaration of Sentiments (1848) 338 CHAPTER 12 RELIGION, ROMANTICISM, AND REFORM, 1800-1860 339 considering whether women are capable of being and having more than they are and have, and whether, if so, it will be best to consent to improve- ment in their condition. taken possession of so many provinces for which men had pronounced them unfit, that, though these still declare there are some inaccessible to them, it is difficult to say just where they must stop. because I would have her good enough and strong mise, from complaisance, from helplessness, enough to love one and all beings, from the fulness, not the poverty of being. * * the highest attainments. But a being of infinite scope must not be treated with an exclusive view to any one relation. Give the soul free course, let the organization, both of body and mind, be freely relation to which it may be called. The intel- tivated merely that Woman may be a more valuable companion to Man, but because the Power who gave a power, by its mere existence signifies that it must be brought out toward perfection. every * * * Review QUESTIONS 1. Why did Fuller believe that the phrase "All men are born free and equal” was not made in vain? 2. Why were some people afraid of giving women equal rights? It is therefore that I would have Woman lay aside all thought, such as she habitually cherishes, of being taught and led by men. I would have her, like the 3. Did Fuller believe that society had made some Indian girl, dedicate herself to the Sun, the Sun of progress in gender issues? Truth, and go nowhere if his beams did not make 4. How did her advocacy of woman's rights fit clear the path. I would have her free from compro- within the transcendentalist school? WOMAN'S RIGHTS CONVENTION, SENECA FALLS FROM Declaration of Sentiments and Resolutions (1848) We would have every arbitrary barrier thrown The influence has been such, that the aim certainly down. We would have every path laid open to is, now, in arranging school instruction for girls, to Woman as freely as to Man. Were this done, and a give them as fair a field as boys. As yet, indeed, slight temporary fermentation allowed to subside, these arrangements are made with little judgment we should see crystallizations more pure and of or reflection.... Women are, often, at the head of more various beauty. We believe the divine energy these institutions; but they have, as yet, seldom would pervade nature to a degree unknown in the been thinking women, capable of organizing a new history of former ages, and that no discordant col- whole for the wants of the time, and choosing per- lision, but a ravishing harmony of the spheres, sons to officiate in the departments. And when would ensue. some portion of instruction of a good sort is got Yet, then and only then will mankind be ripe from the school, the far greater proportion which for this, when inward and outward freedom for is infused from the general atmosphere of society Woman as much as for Man shall be acknowledged contradicts its purport. Yet books and a little ele- as a right, not yielded as a concession. As the friend mentary instruction are not furnished in vain. of the negro assumes that one man cannot by right Women are better aware how great and rich the hold another in bondage, so should the friend of universe is, not so easily blinded by narrowness or Woman assume that Man cannot by right lay even partial views of a home circle. “Her mother did so well-meant restrictions on Woman. ... before her” is no longer a sufficient excuse. Indeed, Were thought and feeling once so far ele- it was never received as an excuse to mitigate the vated that Man should esteem himself the brother severity of censure, but was adduced as a reason, and friend, but nowise the lord and tutor, of rather, why there should be no effort made for Woman,—were he really bound with her in equal reformation. worship-arrangements as to function and employ- Whether much or little has been done, or will ment would be of no consequence. What Woman be done, whether women will add to the talent of needs is not as a woman to act or rule, but as a narration the power of systematizing, -whether nature to grow, as an intellect to discern, as a soul they will carve marble, as well as draw and to live freely and unimpeded, to unfold such pow- paint,-is not important. But that it should be ers as were given her when we left our common acknowledged that they have intellect which needs home. If fewer talents were given her, yet if allowed developing—that they should not be considered the free and full employment of these, so that she complete, if beings of affection and habit alone—is may render back to the giver his own with usury, , important. she will not complain; nay, I dare to say she will Yet even this acknowledgment, rather con- bless and rejoice in her earthly birth-place, her quered by Woman than proferred by Man, has earthly lot. Let us consider what obstructions been sullied by the usual selfishness. Too much is impede this good era, and what signs give reason said of women being better educated, that they may to hope that it draws near. become better companions and mothers for men. They should be fit for such companionship, and we have mentioned, with satisfaction, instances where Another sign of the times is furnished by the tri- it has been established. Earth knows no fairer, umphs of Female Authorship. These have been holier relation than that of a mother. It is one which, great, and are constantly increasing. Women have rightly understood, must both promote and require Margaret Fuller's voice was but one among many, thus when she left America for Europe in 1846 the call for woman's rights was far from extinguished. Elizabeth Cady Stanton (1815-1902) became active in woman's rights issues, as did many other women, by way of her involvement in the antislavery movement. After living in Bos- ton in the mid-1840s and there enjoying the stimulating company of other reform- ers, the Stantons moved to Seneca Falls, New York, where husband, Henry, practiced law and Elizabeth continued her activism. Stanton wanted full legal equality as well as educational, political, and economic opportunities for women. In July 1848, Elizabeth Cady Stanton, Lucretia Mott, Jane Hunt, Mary McClintock, and Mar- tha C. Wright organized a woman's rights convention that was held at the Wesleyan Methodist Church in Seneca Falls. On the agenda was a Declaration of Sentiments and various resolutions calling for change. Stanton, who drafted the Declaration of Sentiments using an earlier revered American document as her model, also submit- ted a resolution calling for suffrage-the vote-for women. The fight for suffrage and equal rights would continue beyond her lifetime. From Elizabeth Cady Stanton, Susan B. Anthony, and Matilda Joslyn Gage, eds., History of Woman Suffrage, vol. I(1881; New York: Arno Press and The New York Times, 1969), pp. 70-72.
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