The Complete History of the Women's Suffrage Movement in U.S.. Jane Addams
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were really bold, indeed they are daring women—presented a spectacle the like of which we never before witnessed. A glance at the "good old lady" who presided with so much dignity and propriety, and through the list to the youngest engaged in the cause, was enough to impress the unprejudiced beholder with the idea that there must be something in the movement.... The audience was large and more impressive than has marked any convention ever held here.... We feel in a mood to dip lightly into a discussion of the Woman's Rights question.... Our sober second thought dictates that a three days' enlightenment at the intellectual feast spread by Beauty and Genius, may have turned our brains, and consequently we desist.
The discussions of this Convention did not end with its adjournment; its sine die had effect only upon the assembled body; for months afterward controversies and discussions, both public and private, took place. Clergymen of Syracuse and adjoining cities kept the interest glowing by their efforts to destroy the influence of the Convention by the cry of "infidel." A clergyman of Auburn not only preached against the Convention as "infidel," but as one holding authority over the consciences of his flock, boldly asserted that "no member of his congregation was tainted with the unholy doctrine of woman's rights."
Rev. Byron Sunderland, pastor of the Plymouth Congregational Church of Syracuse (since Chaplain of the United States Senate), characterized it in his sermon116 as a "Bloomer Convention," taking for his text Deut. xxii. 5:
The woman shall not wear that which pertaineth unto man; neither shall a man put on a woman's garment; for all that do so are an abomination to the Lord thy God.
Mrs. Gage's reply, in the absence of the editor, appeared in The Star, in whose columns Rev. Mr. Sunderland's sermon had been given the public, calling forth the following letter:
Washington, Nov. 20, 1852.
The readers of The Star are aware that the editor does not sanction the ridiculous stuff which appeared in the issues of the 17th and 18th insts. over the signature of "M" upon the subject of "Woman's Rights," nor does he approve of its admission in the columns of the paper, and hereby disclaims having authorized the publication of any such emanations from the pit during his absence from home. When at his post he sometimes gives publicity to such communications for the purpose of showing up the fallacy of the positions taken, but never does he intend, so long as he has control of its columns, to allow The Star to become the medium of disseminating corrupt and unwholesome doctrines. Such doctrines have found and will continue to find means enough with which to do their duty in Syracuse without the aid of a reputable newspaper in their behalf; and the editor indeed is greatly surprised that those who temporarily fill his place, should lend The Star to so base purposes. We trust that these words (if discretion does not) will prevent further encroachment upon our good nature.
The Carson League, quoting the above editorial, says:
It is the first paragraph of the above letter that is noticeable. The Star is the organ of a certain class of ministers. Messrs. Sunderland and Ashley and The Star nestle in a common sympathy. It is significant of the character of their published sermons, that The Star stands alone in their defence. More significant still that The Star negates all replies to them, even by a lady. "Put out the light," says the thief. "Put out the light," says the assassin. "Put out the light," says The Star; and verily if these gentlemen had their way, the light would go out in Egyptian darkness. It is wholesome doctrine, in the opinion of The Star, to deny woman's rights and negro's rights and the right of free discussion, to maintain them is to countenance "corrupt and unwholesome doctrines."
The subject of woman's rights somehow is attracting general attention. Rev. Mr. Sunderland, of this city, in a published sermon, sought to bring the whole matter into contempt under cover of the ridicule of the Bloomer dress. His position is, that if God made man a little lower than the angels, He made woman a little lower still. His sermon we gave last week. This week we give a woman's reply to it. Nobly has she shown him up. We like her review. She treats his argument gravely, and answers it logically. She has touched the tender in him. He will begin to think women are somebody after all. We think he should have measured his calibre before making such a tilt.... Regarding his condition as rather awkward, and finding it difficult to be quiet, he appears in the Friday Star with the following equivocal communication:
The Woman's Rights Question.—Mr. Editor: The last two numbers of The Star contain an article purporting to review my Sermon from Deut. xxii. 5, but the author does not appear. The article in question contains inaccuracies which should be noticed for the author's future benefit. If the author should turn out to be a man, I should have no objection to point out those inaccuracies through your columns. But if the writer is a lady, why, I really don't know yet what I shall do. If I thought she would consent to a personal interview, I should like to see her.
Very truly,
B. Sunderland.
Syracuse, Nov. 18.
Some other person, under the head of "A Reader," addressed the following to The Star, which, in the editor's absence, was published:
How is this, Mr. Editor? A few days since I read in your papers a sermon, on woman's rights by Rev. Byron Sunderland. In your numbers of Wednesday and Thursday I found an able and respectful Review of that discourse—a Review which, in some points, is unanswerable, especially in the matter of Scripture and female dress. The dominie appealed to Scripture, and the reviewer "has him fast." I have heard it more than once intimated that the writer of this able, and in some instances most eloquent, review, is a lady of this city. Are we to understand that it is an article in the code of anti-progressive ethics, that the same article written by a man, will be answered by Mr. Sunderland, but if written by a woman, will not be answered? I may have misunderstood Mr. Sunderland's note in this morning's Star, but I so understood it. If correctly understood no comment is necessary.
A Reader.
November 19, 1852.
Upon the expression of Mr. Sunderland's desire to meet the reviewer of his sermon, if a lady, and his willingness to continue the controversy, The Star finally opened its columns to Mrs. Gage, although delaying the publication of her articles, sometimes for weeks, to suit the dominie's convenience, and allowing his reply to appear in the same issue of the paper with her answer to his preceding article. Mr. Sunderland's reply to "A Reader" was characteristic of the spirit of the clergy, not only of their intolerance, but of their patronizing and insulting manner toward all persons who presumed to question either their authority or learning.
The impertinence of "A Reader" is quite characteristic. That individual probably knows as much about the Bible as a wild ass' colt, and is requested at this time to keep a proper distance. When a body is trying to find out and pay attention to a lady, it is not good manners for "A Reader" to be thrust in between us.
Rev. Mr. Ashley, rector of St. Paul's, the first Episcopal Church of Syracuse, also preached a sermon against woman, which was published in pamphlet form, and scattered over the State. This sermon was reviewed by a committee of ladies appointed by the Ladies' Lyceum. It was an able and lengthy document from the pen of the chairman of the committee, a member of the Episcopal Church, and was a significant sign of woman's growing independence of clerical authority. This sermon and its reply was also published by the city press; the Church, the press, and the fireside all aiding in the continued dissemination of the woman's rights discussion.
The publication of the proceedings of the Convention in pamphlet form gave The Star occasion for a new fulmination which not only farther showed the base character of this sheet, but which shocked all devout minds by its patronizing tone toward the Deity. Both in the Convention and its following debate, Syracuse well maintained its character for radicalism.
MOB CONVENTION IN NEW YORK.
Broadway Tabernacle, Sept. 6 and 7, 1853.
This week as already stated was one of unusual excitement in the city of New York, as representatives of all the unpopular reforms were holding their several conventions. The fact that the Anti-Slavery Society held a meeting on Sunday morning,