The Complete History of the Women's Suffrage Movement in U.S.. Jane Addams
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the trellis-work, and half conceal its clusters, thinks to assume the independence and the overshadowing nature of the elm, it will not only cease to bear fruit, but fall in shame and dishonor into the dust. We can not, therefore, but regret the mistaken conduct of those who encourage females to bear an obtrusive and ostentatious part in measures of reform, and countenance any of that sex who so far forget themselves as to itinerate in the character of public lecturers and teachers. We especially deplore the intimate acquaintance and promiscuous conversation of females with regard to things which ought not to be named; by which that modesty and delicacy which is the charm of domestic life, and which constitutes the true influence of woman in society, is consumed, and the way opened, as we apprehend, for degeneracy and ruin.
We say these things not to discourage proper influences against sin, but to secure such reformation (!) as we believe is Scriptural, and will be permanent.
William Lloyd Garrison, in a cordial letter, accompanying the above extract, which he had copied for us with his own hand from the files of The Liberator, said: "This 'Clerical Bull' was fulminated with special reference to those two noble South Carolina women, Sarah M. and Angelina E. Grimke, who were at that time publicly pleading for those in bonds as bound with them, while on a visit to Massachusetts. It was written by the Rev. Dr. Nehemiah Adams, of Boston, author of 'A South-side View of Slavery.'"
Maria Weston Chapman's amusing answer in rhyme, shows that the days for ecclesiastical bulls were fast passing away, when women, even, could thus make light of them.
Mrs. CHAPMAN'S POEM.
"THE TIMES THAT TRY MEN'S SOULS."
Confusion has seized us, and all things go wrong,
The women have leaped from "their spheres,"
And, instead of fixed stars, shoot as comets along,
And are setting the world by the ears!
In courses erratic they're wheeling through space,
In brainless confusion and meaningless chase.
In vain do our knowing ones try to compute
Their return to the orbit designed;
They're glanced at a moment, then onward they shoot,
And are neither "to hold nor to bind;"
So freely they move in their chosen ellipse,
The "Lords of Creation" do fear an eclipse.
They've taken a notion to speak for themselves,
And are wielding the tongue and the pen;
They've mounted the rostrum; the termagant elves,
And—oh horrid!—are talking to men!
With faces unblanched in our presence they come
To harangue us, they say, in behalf of the dumb.
They insist on their right to petition and pray,
That St. Paul, in Corinthians, has given them rules
For appearing in public; despite what those say
Whom we've trained to instruct them in schools;
But vain such instructions, if women may scan
And quote texts of Scripture to favor their plan.
Our grandmothers' learning consisted of yore
In spreading their generous boards;
In twisting the distaff, or mopping the floor,
And obeying the will of their lords. Now, misses may reason, and think, and debate, Till unquestioned submission is quite out of date.
Our clergy have preached on the sin and the shame
Of woman, when out of "her sphere,"
And labored divinely to ruin her fame, And shorten this horrid career; But for spiritual guidance no longer they look To Fulsom, or Winslow, or learned Parson Cook.
Our wise men have tried to exorcise in vain
The turbulent spirits abroad;
As well might we deal with the fetterless main,
Or conquer ethereal essence with sword;
Like the devils of Milton, they rise from each blow,
With spirit unbroken, insulting the foe.
Our patriot fathers, of eloquent fame,
Waged war against tangible forms;
Aye, their foes were men—and if ours were the same, We might speedily quiet their storms; But, ah! their descendants enjoy not such bliss— The assumptions of Britain were nothing to this.
Could we but array all our force in the field,
We'd teach these usurpers of power
That their bodily safety demands they should yield,
And in the presence of manhood should cower;
But, alas! for our tethered and impotent state,
Chained by notions of knighthood—we can but debate.
Oh! shade of the prophet Mahomet, arise!
Place woman again in "her sphere,"
And teach that her soul was not born for the skies,
But to flutter a brief moment here.
This doctrine of Jesus, as preached up by Paul,
If embraced in its spirit, will ruin us all.
—Lords of Creation.
On reading the "Pastoral Letter," our Quaker poet, John Greenleaf Whittier, poured out his indignation on the New England clergy in thrilling denunciations. Mr. Whittier early saw that woman's only protection against religious and social tyranny, could be found in political equality. In the midst of the fierce conflicts in the Anti-Slavery Conventions of 1839 and '40, on the woman question per se, Mr. Whittier remarked to Lucretia Mott, "Give woman the right to vote, and you end all these persecutions by reform and church organizations."
THE PASTORAL LETTER.
So, this is all—the utmost reach
Of priestly power the mind to fetter!
When laymen think—when women preach—
A war of words—a "Pastoral Letter!"
Now, shame upon ye, parish Popes!
Was it thus with those, your predecessors,
Who sealed with racks, and fire, and ropes
Their loving-kindness to transgressors?
A "Pastoral Letter," grave and dull—
Alas! in hoof and horns and features,
How different is your Brookfield bull,
From him who bellows from St. Peter's!
Your pastoral rights and powers from harm,
Think ye, can words alone preserve them?
Your wiser fathers taught the arm
And sword of temporal power to serve them.
Oh, glorious days—when Church and State
Were wedded by your spiritual fathers!
And on submissive shoulders sat
Yours Wilsons and your Cotton Mathers.
No vile "itinerant" then could mar
The beauty of your tranquil Zion,
But at his peril of the scar
Of hangman's whip and branding-iron.
Then, wholesome laws relieved the Church
Of heretic and mischief-maker.
And priest and bailiff joined in search,