Letters on the equality of the sexes, and the condition of woman

by Sarah Grimké

LETTERS.

LETTER I.
THE ORIGINAL EQUALITY OF WOMAN.

Amesbury, 7th Mo. 11th, 1837.

My Dear Friend,—In attempting to comply with thy request to give my views on the Province of Woman, I feel that I am venturing on nearly untrodden ground, and that I shall advance arguments in opposition to a corrupt public opinion, and to the perverted interpretation of Holy Writ, which has so universally obtained. But I am in search of truth; and no obstacle shall prevent my prosecuting that search, because I believe the welfare of the world will be materially advanced by every new discovery we make of the designs of Jehovah in the creation of woman. It is impossible that we can answer the purpose of our being, unless we understand that purpose. It is impossible that we should fulfil our duties, unless we comprehend them; or live up to our privileges, unless we know what they are.

In examining this important subject, I shall depend solely on the Bible to designate the sphere of woman, because I believe almost every thing that has been written on this subject, has been the result of a misconception of the simple truths revealed in the Scriptures, in consequence of the false translation of many passages of Holy Writ. My mind is entirely delivered from the superstitious reverence which is attached to the English version of the Bible. King James’s translators certainly were not inspired. I therefore claim the original as my standard, believing that to have been inspired, and I also claim to judge for myself what is the meaning of the inspired writers, because I believe it to be the solemn duty of every individual to search the Scriptures for themselves, with the aid of the Holy Spirit, and not be governed by the views of any man, or set of men.

We must first view woman at the period of her creation. ‘And God said, Let us make man in our own image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him, male and female created he them.’ In all this sublime description of the creation of man, (which is a generic term including man and woman,) there is not one particle of difference intimated as existing between them. They were both made in the image of God; dominion was given to both over every other creature, but not over each other. Created in perfect equality, they were expected to exercise the vicegerence intrusted to them by their Maker, in harmony and love.

Let us pass on now to the recapitulation of the creation of man:—‘The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the Lord God said, it is not good that man should be alone, I will make him an help meet for him.’ All creation swarmed with animated beings capable of natural affection, as we know they still are; it was not, therefore, merely to give man a creature susceptible of loving, obeying, and looking up to him, for all that the animals could do and did do. It was to give him a companion, in all respects his equal; one who was like himself a free agent, gifted with intellect and endowed with immortality; not a partaker merely of his animal gratifications, but able to enter into all his feelings as a moral and responsible being. If this had not been the case, how could she have been an help meet for him? I understand this as applying not only to the parties entering into the marriage contract, but to all men and women, because I believe God designed woman to be an help meet for man in every good and perfect work. She was a part of himself, as if Jehovah designed to make the oneness and identity of man and woman perfect and complete; and when the glorious work of their creation was finished, ‘the morning stars sang together, and all the sons of God shouted for joy.’

This blissful condition was not long enjoyed by our first parents. Eve, it would seem from the history, was wandering alone amid the bowers of Paradise, when the serpent met with her. From her reply to Satan, it is evident that the command not to eat ‘of the tree that is in the midst of the garden,’ was given to both, although the term man was used when the prohibition was issued by God. ‘And the woman said unto the serpent, WE may eat of the fruit of the trees of the garden, but of the fruit of the tree which is in the midst of the garden, God hath said, YE shall not eat of it, neither shall YE touch it, lest YE die.’ Here the woman was exposed to temptation from a being with whom she was unacquainted. She had been accustomed to associate with her beloved partner, and to hold communion with God and with angels; but of satanic intelligence, she was in all probability entirely ignorant. Through the subtlety of the serpent, she was beguiled. And ‘when she saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat.’

We next find Adam involved in the same sin, not through the instrumentality of a supernatural agent, but through that of his equal, a being whom he must have known was liable to transgress the divine command, because he must have felt that he was himself a free agent, and that he was restrained from disobedience only by the exercise of faith and love towards his Creator. Had Adam tenderly reproved his wife, and endeavored to lead her to repentance instead of sharing in her guilt, I should be much more ready to accord to man that superiority which he claims; but as the facts stand disclosed by the sacred historian, it appears to me that to say the least, there was as much weakness exhibited by Adam as by Eve. They both fell from innocence, and consequently from happiness, but not from equality.

Let us next examine the conduct of this fallen pair, when Jehovah interrogated them respecting their fault. They both frankly confessed their guilt. ‘The man said, the woman whom thou gavest to be with me, she gave me of the tree and I did eat. And the woman said, the serpent beguiled me and I did eat.’ And the Lord God said unto the woman, ‘Thou wilt be subject unto thy husband, and he will rule over thee.’ That this did not allude to the subjection of woman to man is manifest, because the same mode of expression is used in speaking to Cain of Abel. The truth is that the curse, as it is termed, which was pronounced by Jehovah upon woman, is a simple prophecy. The Hebrew, like the French language, uses the same word to express shall and will. Our translators having been accustomed to exercise lordship over their wives, and seeing only through the medium of a perverted judgment, very naturally, though I think not very learnedly or very kindly, translated it shall instead of will, and thus converted a prediction to Eve into a command to Adam; for observe, it is addressed to the woman and not to the man. The consequence of the fall was an immediate struggle for dominion, and Jehovah foretold which would gain the ascendency; but as he created them in his image, as that image manifestly was not lost by the fall, because it is urged in Gen. 9: 6, as an argument why the life of man should not be taken by his fellow man, there is no reason to suppose that sin produced any distinction between them as moral, intellectual and responsible beings. Man might just as well have endeavored by hard labor to fulfil the prophecy, thorns and thistles will the earth bring forth to thee, as to pretend to accomplish the other, ‘he will rule over thee,’ by asserting dominion over his wife.

‘Authority usurped from God, not given.
He gave him only over beast, flesh, fowl,
Dominion absolute: that right he holds
By God’s donation: but man o’er woman
He made not Lord, such title to himself
Reserving, human left from human free.’

Here then I plant myself. God created us equal;—he created us free agents;—he is our Lawgiver, our King and our Judge, and to him alone is woman bound to be in subjection, and to him alone is she accountable for the use of those talents with which her Heavenly Father has entrusted her. One is her Master even Christ.

Thine for the oppressed in the bonds of womanhood,

Sarah M. Grimke.

LETTER II.
WOMAN SUBJECT ONLY TO GOD.

Newburyport, 7th mo. 17, 1837.

My dear Sister,—In my last, I traced the creation and the fall of man and woman from that state of purity and happiness which their beneficent Creator designed them to enjoy. As they were one in transgression, their chastisement was the same. ‘So God drove out the man, and he placed at the East of the garden of Eden a cherubim and a flaming sword, which turned every way to keep the way of the tree of life.’ We now behold them expelled from Paradise, fallen from their original loveliness, but still bearing on their foreheads the image and superscription of Jehovah; still invested with high moral responsibilities, intellectual powers, and immortal souls. They had incurred the penalty of sin, they were shorn of their innocence, but they stood on the same platform side by side, acknowledging no superior but their God. Notwithstanding what has been urged, woman I am aware stands charged to the present day with having brought sin into the world. I shall not repel the charge by any counter assertions, although, as was before hinted, Adam’s ready acquiescence with his wife’s proposal, does not savor much of that superiority in strength of mind, which is arrogated by man. Even admitting that Eve was the greater sinner, it seems to me man might be satisfied with the dominion he has claimed and exercised for nearly six thousand years, and that more true nobility would be manifested by endeavoring to raise the fallen and invigorate the weak, than by keeping woman in subjection. But I ask no favors for my sex. I surrender not our claim to equality. All I ask of our brethren is, that they will take their feet from off our necks, and permit us to stand upright on that ground which God designed us to occupy. If he has not given us the rights which have, as I conceive, been wrested from us, we shall soon give evidence of our inferiority, and shrink back into that obscurity, which the high souled magnanimity of man has assigned us as our appropriate sphere.

As I am unable to learn from sacred writ when woman was deprived by God of her equality with man, I shall touch upon a few points in the Scriptures, which demonstrate that no supremacy was granted to man. When God had destroyed the world, except Noah and his family, by the deluge, he renewed the grant formerly made to man, and again gave him dominion over every beast of the earth, every fowl of the air, over all that moveth upon the earth, and over all the fishes of the sea; into his hands they were delivered. But was woman, bearing the image of her God, placed under the dominion of her fellow man? Never! Jehovah could not surrender his authority to govern his own immortal creatures into the hands of a being, whom he knew, and whom his whole history proved, to be unworthy of a trust so sacred and important. God could not do it, because it is a direct contravention of his law, ‘Thou shalt worship the Lord thy God, and him only shalt thou serve.’ If Jehovah had appointed man as the guardian, or teacher of woman, he would certainly have given some intimation of this surrender of his own prerogative. But so far from it, we find the commands of God invariably the same to man and woman; and not the slightest intimation is given in a single passage of the Bible, that God designed to point woman to man as her instructor. The tenor of his language always is, ‘Look unto ME, and be ye saved, all the ends of the earth, for I am God, and there is none else.’

The lust of dominion was probably the first effect of the fall; and as there was no other intelligent being over whom to exercise it, woman was the first victim of this unhallowed passion. We afterwards see it exhibited by Cain in the murder of his brother, by Nimrod in his becoming a mighty hunter of men, and setting up a kingdom over which to reign. Here we see the origin of that Upas of slavery, which sprang up immediately after the fall, and has spread its pestilential branches over the whole face of the known world. All history attests that man has subjected woman to his will, used her as a means to promote his selfish gratification, to minister to his sensual pleasures, to be instrumental in promoting his comfort; but never has he desired to elevate her to that rank she was created to fill. He has done all he could to debase and enslave her mind; and now he looks triumphantly on the ruin he has wrought, and says, the being he has thus deeply injured is his inferior.

Woman has been placed by John Quincy Adams, side by side with the slave, whilst he was contending for the right side of petition. I thank him for ranking us with the oppressed; for I shall not find it difficult to show, that in all ages and countries, not even excepting enlightened republican America, woman has more or less been made a means to promote the welfare of man, without due regard to her own happiness, and the glory of God as the end of her creation.

During the patriarchal ages, we find men and women engaged in the same employments. Abraham and Sarah both assisted in preparing the food which was to be set before the three men, who visited them in the plains of Mamre; but although their occupations were similar, Sarah was not permitted to enjoy the society of the holy visitant; and as we learn from Peter, that she ‘obeyed Abraham, calling him Lord,’ we may presume he exercised dominion over her. We shall pass on now to Rebecca. In her history, we find another striking illustration of the low estimation in which woman was held. Eleazur is sent to seek a wife for Isaac. He finds Rebecca going down to the well to fill her pitcher. He accosts her; and she replies with all humility, ‘Drink, my lord.’ How does he endeavor to gain her favor and confidence? Does he approach her as a dignified creature, whom he was about to invite to fill an important station in his master’s family, as the wife of his only son? No. He offered incense to her vanity, and ‘he took a golden ear-ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,’ and gave them to Rebecca.

The cupidity of man soon led him to regard woman as property, and hence we find them sold to those, who wished to marry them, as far as appears, without any regard to those sacred rights which belong to woman, as well as to man in the choice of a companion. That women were a profitable kind of property, we may gather from the description of a virtuous woman in the last chapter of Proverbs. To work willingly with her hands, to open her hands to the poor, to clothe herself with silk and purple, to look well to her household, to make fine linen and sell it, to deliver girdles to the merchant, and not to eat the bread of idleness, seems to have constituted in the view of Solomon, the perfection of a woman’s character and achievements. ‘The spirit of that age was not favorable to intellectual improvement; but as there were wise men who formed exceptions to the general ignorance, and were destined to guide the world into more advanced states, so there was a corresponding proportion of wise women; and among the Jews, as well as other nations, we find a strong tendency to believe that women were in more immediate connection with heaven than men.’—L. M. Child’s Con. of Woman. If there be any truth in this tradition, I am at a loss to imagine in what the superiority of man consists.

Thine in the bonds of womanhood,

Sarah M. Grimke.

LETTER III.
THE PASTORAL LETTER OF THE GENERAL ASSOCIATION OF CONGREGATIONAL MINISTERS OF MASSACHUSETTS.

Haverhill, 7th Mo. 1837.

Dear Friend,—When I last addressed thee, I had not seen the Pastoral Letter of the General Association. It has since fallen into my hands, and I must digress from my intention of exhibiting the condition of women in different parts of the world, in order to make some remarks on this extraordinary document. I am persuaded that when the minds of men and women become emancipated from the thraldom of superstition and ‘traditions of men,’ the sentiments contained in the Pastoral Letter will be recurred to with as much astonishment as the opinions of Cotton Mather and other distinguished men of his day, on the subject of witchcraft; nor will it be deemed less wonderful, that a body of divines should gravely assemble and endeavor to prove that woman has no right to ‘open her mouth for the dumb,’ than it now is that judges should have sat on the trials of witches, and solemnly condemned nineteen persons and one dog to death for witchcraft.

But to the letter. It says, ‘We invite your attention to the dangers which at present seem to threaten the FEMALE CHARACTER with wide-spread and permanent injury.’ I rejoice that they have called the attention of my sex to this subject, because I believe if woman investigates it, she will soon discover that danger is impending, though from a totally different source from that which the Association apprehends,—danger from those who, having long held the reins of usurped authority, are unwilling to permit us to fill that sphere which God created us to move in, and who have entered into league to crush the immortal mind of woman. I rejoice, because I am persuaded that the rights of woman, like the rights of slaves, need only be examined to be understood and asserted, even by some of those, who are now endeavoring to smother the irrepressible desire for mental and spiritual freedom which glows in the breast of many, who hardly dare to speak their sentiments.

‘The appropriate duties and influence of women are clearly stated in the New Testament. Those duties are unobtrusive and private, but the sources of mighty power. When the mild, dependent, softening influence of woman upon the sternness of man’s opinions is fully exercised, society feels the effects of it in a thousand ways.’ No one can desire more earnestly than I do, that woman may move exactly in the sphere which her Creator has assigned her; and I believe her having been displaced from that sphere has introduced confusion into the world. It is, therefore, of vast importance to herself and to all the rational creation, that she should ascertain what are her duties and her privileges as a responsible and immortal being. The New Testament has been referred to, and I am willing to abide by its decisions, but must enter my protest against the false translation of some passages by the MEN who did that work, and against the perverted interpretation by the MEN who undertook to write commentaries thereon. I am inclined to think, when we are admitted to the honor of studying Greek and Hebrew, we shall produce some various readings of the Bible a little different from those we now have.

The Lord Jesus defines the duties of his followers in his Sermon on the Mount. He lays down grand principles by which they should be governed, without any reference to sex or condition:—‘Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.’ I follow him through all his precepts, and find him giving the same directions to women as to men, never even referring to the distinction now so strenuously insisted upon between masculine and feminine virtues: this is one of the anti-christian ‘traditions of men’ which are taught instead of the ‘commandments of God.’ Men and women were CREATED EQUAL; they are both moral and accountable beings, and whatever is right for man to do, is right for woman.

But the influence of woman, says the Association, is to be private and unobtrusive; her light is not to shine before man like that of her brethren; but she is passively to let the lords of the creation, as they call themselves, put the bushel over it, lest peradventure it might appear that the world has been benefitted by the rays of her candle. So that her quenched light, according to their judgment, will be of more use than if it were set on the candlestick. ‘Her influence is the source of mighty power.’ This has ever been the flattering language of man since he laid aside the whip as a means to keep woman in subjection. He spares her body; but the war he has waged against her mind, her heart, and her soul, has been no less destructive to her as a moral being. How monstrous, how anti-christian, is the doctrine that woman is to be dependent on man! Where, in all the sacred Scriptures, is this taught? Alas! she has too well learned the lesson which MAN has labored to teach her. She has surrendered her dearest RIGHTS, and been satisfied with the privileges which man has assumed to grant her; she has been amused with the show of power, whilst man has absorbed all the reality into himself. He has adorned the creature whom God gave him as a companion, with baubles and gewgaws, turned her attention to personal attractions, offered incense to her vanity, and made her the instrument of his selfish gratification, a play-thing to please his eye and amuse his hours of leisure. ‘Rule by obedience and by submission sway,’ or in other words, study to be a hypocrite, pretend to submit, but gain your point, has been the code of household morality which woman has been taught. The poet has sung, in sickly strains, the loveliness of woman’s dependence upon man, and now we find it re-echoed by those who profess to teach the religion of the Bible. God says, ‘Cease ye from man whose breath is in his nostrils, for wherein is he to be accounted of?’ Man says, depend upon me. God says, ‘HE will teach us of his ways.’ Man says, believe it not, I am to be your teacher. This doctrine of dependence upon man is utterly at variance with the doctrine of the Bible. In that book I find nothing like the softness of woman, nor the sternness of man: both are equally commanded to bring forth the fruits of the Spirit, love, meekness, gentleness, &c.

But we are told, ‘the power of woman is in her dependence, flowing from a consciousness of that weakness which God has given her for her protection.’ If physical weakness is alluded to, I cheerfully concede the superiority; if brute force is what my brethren are claiming, I am willing to let them have all the honor they desire; but if they mean to intimate, that mental or moral weakness belongs to woman, more than to man, I utterly disclaim the charge. Our powers of mind have been crushed, as far as man could do it, our sense of morality has been impaired by his interpretation of our duties; but no where does God say that he made any distinction between us, as moral and intelligent beings.

‘We appreciate,’ say the Association, ‘the unostentatious prayers and efforts of woman in advancing the cause of religion at home and abroad, in leading religious inquirers TO THE PASTOR for instruction.’ Several points here demand attention. If public prayers and public efforts are necessarily ostentatious, then ‘Anna the prophetess, (or preacher,) who departed not from the temple, but served God with fastings and prayers night and day,’ ‘and spake of Christ to all them that looked for redemption in Israel,’ was ostentatious in her efforts. Then, the apostle Paul encourages women to be ostentatious in their efforts to spread the gospel, when he gives them directions how they should appear, when engaged in praying, or preaching in the public assemblies. Then, the whole association of Congregational ministers are ostentatious, in the efforts they are making in preaching and praying to convert souls.

But woman may be permitted to lead religious inquirers to the PASTORS for instruction. Now this is assuming that all pastors are better qualified to give instruction than woman. This I utterly deny. I have suffered too keenly from the teaching of man, to lead any one to him for instruction. The Lord Jesus says,—‘Come unto me and learn of me.’ He points his followers to no man; and when woman is made the favored instrument of rousing a sinner to his lost and helpless condition, she has no right to substitute any teacher for Christ; all she has to do is, to turn the contrite inquirer to the ‘Lamb of God which taketh away the sins of the world.’ More souls have probably been lost by going down to Egypt for help, and by trusting in man in the early stages of religious experience, than by any other error. Instead of the petition being offered to God,—‘Lead me in thy truth, and TEACH me, for thou art the God of my salvation,’—instead of relying on the precious promises—‘What man is he that feareth the Lord? him shall HE TEACH in the way that he shall choose’—‘I will instruct thee and TEACH thee in the way which thou shalt go—I will guide thee with mine eye’—the young convert is directed to go to man, as if he were in the place of God, and his instructions essential to an advancement in the path of righteousness. That woman can have but a poor conception of the privilege of being taught of God, what he alone can teach, who would turn the ‘religious inquirer aside’ from the fountain of living waters, where he might slake his thirst for spiritual instruction, to those broken cisterns which can hold no water, and therefore cannot satisfy the panting spirit. The business of men and women, who are ordained of God to preach the unsearchable riches of Christ to a lost and perishing world, is to lead souls to Christ, and not to Pastors for instruction.

The General Association say, that ‘when woman assumes the place and tone of man as a public reformer, our care and protection of her seem unnecessary; we put ourselves in self-defence against her, and her character becomes unnatural.’ Here again the unscriptural notion is held up, that there is a distinction between the duties of men and women as moral beings; that what is virtue in man, is vice in woman; and women who dare to obey the command of Jehovah, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression,’ are threatened with having the protection of the brethren withdrawn. If this is all they do, we shall not even know the time when our chastisement is inflicted; our trust is in the Lord Jehovah, and in him is ever-lasting strength. The motto of woman, when she is engaged in the great work of public reformation should be,—‘The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?’ She must feel, if she feels rightly, that she is fulfilling one of the important duties laid upon her as an accountable being, and that her character, instead of being ‘unnatural,’ is in exact accordance with the will of Him to whom, and to no other, she is responsible for the talents and the gifts confided to her. As to the pretty simile, introduced into the ‘Pastoral Letter,’ ‘If the vine whose strength and beauty is to lean upon the trellis work, and half conceal its clusters, thinks to assume the independence and the overshadowing nature of the elm,’ &c. I shall only remark that it might well suit the poet’s fancy, who sings of sparkling eyes and coral lips, and knights in armor clad; but it seems to me utterly inconsistent with the dignity of a Christian body, to endeavor to draw such an anti-scriptural distinction between men and women. Ah! how many of my sex feel in the dominion, thus unrighteously exercised over them, under the gentle appellation of protection, that what they have leaned upon has proved a broken reed at best, and oft a spear.

Thine in the bonds of womanhood,

Sarah M. Grimke.

LETTER IV.
SOCIAL INTERCOURSE OF THE SEXES.

Andover, 7th Mo. 27th, 1837.

My Dear Friend,—Before I proceed with the account of that oppression which woman has suffered in every age and country from her protector, man, permit me to offer for your consideration, some views relative to the social intercourse of the sexes. Nearly the whole of this intercourse is, in my apprehension, derogatory to man and woman, as moral and intellectual beings. We approach each other, and mingle with each other, under the constant pressure of a feeling that we are of different sexes; and, instead of regarding each other only in the light of immortal creatures, the mind is fettered by the idea which is early and industriously infused into it, that we must never forget the distinction between male and female. Hence our intercourse, instead of being elevated and refined, is generally calculated to excite and keep alive the lowest propensities of our nature. Nothing, I believe, has tended more to destroy the true dignity of woman, than the fact that she is approached by man in the character of a female. The idea that she is sought as an intelligent and heaven-born creature, whose society will cheer, refine and elevate her companion, and that she will receive the same blessings she confers, is rarely held up to her view. On the contrary, man almost always addresses himself to the weakness of woman. By flattery, by an appeal to her passions, he seeks access to her heart; and when he has gained her affections, he uses her as the instrument of his pleasure—the minister of his temporal comfort. He furnishes himself with a housekeeper, whose chief business is in the kitchen, or the nursery. And whilst he goes abroad and enjoys the means of improvement afforded by collision of intellect with cultivated minds, his wife is condemned to draw nearly all her instruction from books, if she has time to peruse them; and if not, from her meditations, whilst engaged in those domestic duties, which are necessary for the comfort of her lord and master.

Surely no one who contemplates, with the eye of a Christian philosopher, the design of God in the creation of woman, can believe that she is now fulfilling that design. The literal translation of the word ‘help-meet’ is a helper like unto himself; it is so rendered in the Septuagint, and manifestly signifies a companion. Now I believe it will be impossible for woman to fill the station assigned her by God, until her brethren mingle with her as an equal, as a moral being; and lose, in the dignity of her immortal nature, and in the fact of her bearing like himself the image and superscription of her God, the idea of her being a female. The apostle beautifully remarks, ‘As many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.’ Until our intercourse is purified by the forgetfulness of sex,—until we rise above the present low and sordid views which entwine themselves around our social and domestic interchange of sentiment and feelings, we never can derive that benefit from each other’s society which it is the design of our Creator that we should. Man has inflicted an unspeakable injury upon woman, by holding up to her view her animal nature, and placing in the back ground her moral and intellectual being. Woman has inflicted an injury upon herself by submitting to be thus regarded; and she is now called upon to rise from the station where man, not God, has placed her, and claim those sacred and inalienable rights, as a moral and responsible being, with which her Creator has invested her.

What but these views, so derogatory to the character of woman, could have called forth the remark contained in the Pastoral Letter? ‘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, is consumed.’ How wonderful that the conceptions of man relative to woman are so low, that he cannot perceive that she may converse on any subject connected with the improvement of her species, without swerving in the least from that modesty which is one of her greatest virtues! Is it designed to insinuate that woman should possess a greater degree of modesty than man? This idea I utterly reprobate. Or is it supposed that woman cannot go into scenes of misery, the necessary result of those very things, which the Pastoral Letter says ought not to be named, for the purpose of moral reform, without becoming contaminated by those with whom she thus mingles?

This is a false position; and I presume has grown out of the never-forgotten distinction of male and female. The woman who goes forth, clad in the panoply of God, to stem the tide of iniquity and misery, which she beholds rolling through our land, goes not forth to her labor of love as a female. She goes as the dignified messenger of Jehovah, and all she does and says must be done and said irrespective of sex. She is in duty bound to communicate with all, who are able and willing to aid her in saving her fellow creatures, both men and women, from that destruction which awaits them.

So far from woman losing any thing of the purity of her mind, by visiting the wretched victims of vice in their miserable abodes, by talking with them, or of them, she becomes more and more elevated and refined in her feelings and views. While laboring to cleanse the minds of others from the malaria of moral pollution, her own heart becomes purified, and her soul rises to nearer communion with her God. Such a woman is infinitely better qualified to fulfil the duties of a wife and a mother, than the woman whose false delicacy leads her to shun her fallen sister and brother, and shrink from naming those sins which she knows exist, but which she is too fastidious to labor by deed and by word to exterminate. Such a woman feels when she enters upon the marriage relation, that God designed that relation not to debase her to a level with the animal creation, but to increase the happiness and dignity of his creatures. Such a woman comes to the important task of training her children in the nurture and admonition of the Lord, with a soul filled with the greatness of the beings committed to her charge. She sees in her children, creatures bearing the image of God; and she approaches them with reverence, and treats them at all times as moral and accountable beings. Her own mind being purified and elevated, she instils into her children that genuine religion which induces them to keep the commandments of God. Instead of ministering with ceaseless care to their sensual appetites, she teaches them to be temperate in all things. She can converse with her children on any subject relating to their duty to God, can point their attention to those vices which degrade and brutify human nature, without in the least defiling her own mind or theirs. She views herself, and teaches her children to regard themselves as moral beings; and in all their intercourse with their fellow men, to lose the animal nature of man and woman, in the recognition of that immortal mind wherewith Jehovah has blessed and enriched them.

Thine in the bonds of womanhood,

Sarah M. Grimke.

LETTER V.
CONDITION IN ASIA AND AFRICA.

Groton, 8th Mo. 4th, 1837.

My Dear Sister,—I design to devote this letter to a brief examination of the condition of women in Asia and Africa. I believe it will be found that men, in the exercise of their usurped dominion over woman, have almost invariably done one of two things. They have either made slaves of the creatures whom God designed to be their companions and their coadjutors in every moral and intellectual improvement, or they have dressed them like dolls, and used them as toys to amuse their hours of recreation.

I shall commence by stating the degrading practice of SELLING WOMEN, which we find prevalent in almost all the Eastern nations.

Among the Jews,—

‘Whoever wished for a wife must pay the parents for her, or perform a stipulated period of service; sometimes the parties were solemnly betrothed in childhood, and the price of the bride stipulated.’

In Babylon, they had a yearly custom of a peculiar kind.

‘In every district, three men, respectable for their virtue, were chosen to conduct all the marriageable girls to the public assembly. Here they were put up at auction by the public crier, while the magistrate presided over the sales. The most beautiful were sold first, and the rich contended eagerly for a choice. The most ugly, or deformed girl was sold next in succession to the handsomest, and assigned to any person who would take her with the least sum of money. The price given for the beautiful was divided into dowries for the homely.’

Two things may here be noticed; first, the value set upon personal charms, just as a handsome horse commands a high price; and second, the utter disregard which is manifested towards the feelings of woman.

‘In no part of the world does the condition of women appear more dreary than in Hindostan. The arbitrary power of a father disposes of them in childhood. When they are married, their husbands have despotic control over them; if unable to support them, they can lend or sell them to a neighbor, and in the Hindoo rage for gambling, wives and children are frequently staked and lost. If they survive their husbands, they must pay implicit obedience to the oldest son; if they have no sons, the nearest male relation holds them in subjection; and if there happen to be no kinsmen, they must be dependent on the chief of the tribe.’

Even the English, who are numerous in Hindostan, have traded in women.

‘India has been a great marriage market, on account of the emigration of young enterprising Englishmen, without a corresponding number of women. Some persons actually imported women to the British settlements, in order to sell them to rich Europeans, or nabobs, who would give a good price for them. How the importers acquired a right thus to dispose of them is not mentioned; it is probable that the women themselves, from extreme poverty, or some other cause, consented to become articles of speculation, upon consideration of receiving a certain remuneration. In September, 1818, the following advertisement appeared in the Calcutta Advertiser:

FEMALES RAFFLED FOR.

Be it known, that six fair pretty young ladies, with two sweet engaging children, lately imported from Europe, having the roses of health blooming on their cheeks, and joy sparkling in their eyes, possessing amiable tempers and highly accomplished, whom the most indifferent cannot behold without rapture, are to be raffled for next door to the British gallery.’

The enemy of all good could not have devised a better means of debasing an immortal creature, than by turning her into a saleable commodity; and hence we find that wherever this custom prevails, woman is regarded as a mere machine to answer the purposes of domestic combat or sensual indulgence, or to gratify the taste of her oppressor by a display of personal attractions.

‘Weighed in the balance with a tyrant’s gold,
Though nature cast her in a heavenly mould.’

I shall now take a brief survey of the EMPLOYMENTS of women in Asia and Africa. In doing this, I have two objects in view; first to show, that women are capable of acquiring as great physical power as men, and secondly to show, that they have been more or less the victims of oppression and contempt.

‘The occupations of the ancient Jewish women were laborious. They spent their time in spinning and weaving cloth for garments, and for the covering of the tents, in cooking the food, tending the flocks, grinding the corn, and drawing water from the wells.’

Of Trojan women we know little, but we find that—

‘Andromache, though a princess and well beloved by her husband, fed and took care of the horses of Hector.’

So in Persia, women of the middling class see that proper care is taken of the horses. They likewise do all the laborious part of the house work.

‘The Hindoo women are engaged in every variety of occupation, according to the caste of their husbands. They cultivate the land, make baskets and mats, bring water in jars, carry manure and various other articles to market in baskets on their heads, cook food, tend children, weave cloth, reel thread and wind cocoons.’

‘The Thibetian women of the laboring classes are inured to a great deal of toil. They plant, weed, reap, and thresh grain, and are exposed to the roughest weather, while their indolent husbands are perhaps living at their ease.’

‘Females of the lower classes among the Chinese endure as much labor and fatigue as the men. A wife sometimes drags the plough in rice fields with an infant tied upon her back, while her husband performs the less arduous task of holding the plough.’

‘The Tartar women in general perform a greater share of labor than the men; for it is a prevalent opinion that they were sent into the world for no other purpose, but to be useful and convenient SLAVES to the stronger sex.’ ‘Among some of the Tartar tribes of the present day, females manage a horse, hurl a javelin, hunt wild animals, and fight an enemy as well as the men.’

‘In the island of Sumatra, the women do all the work, while their husbands lounge in idleness, playing on the flute, with wreaths of globe amaranth on their heads, or racing with each other, without saddle or stirrup, or hunting deer, or gambling away their wives, their children, or themselves. The Battas consider their wives and children as slaves, and sell them whenever they choose.’

‘The Moors are indolent to excess. They lie whole days upon their mats, sleeping and smoking, while the women and slaves perform all the labor. Owing to their uncleanly habits, they are much infested with vermin; and as they consider it beneath their dignity to remove this annoyance, the task is imposed on the women. They are very impatient and tyrannical, and for the slightest offence beat their wives most cruelly.’

In looking over the condition of woman as delineated in this letter, how amply do we find the prophecy of Jehovah to Eve fulfilled, ‘Thy husband will rule over thee.’ And yet we perceive that where the physical strength of woman is called into exercise, there is no inferiority even in this respect; she performs the labor, while man enjoys what are termed the pleasures of life.

I have thought it necessary to adduce various proofs of my assertion, that men have always in some way regarded women as mere instruments of selfish gratification; and hope this sorrowful detail of the wrongs of woman will not be tedious to thee.

Thine in the bonds of womanhood,

Sarah M. Grimke.

LETTER VI.
WOMEN IN ASIA AND AFRICA.

Groton, 8th Mo. 15th, 1837.

Dear Friend,—In pursuing the history of woman in different ages and countries, it will be necessary to exhibit her in all the various situations in which she has been placed.

We find her sometimes filling the throne, and exercising the functions of royalty. The name of Semiramis is familiar to every reader of ancient history. She succeeded Ninus in the government of the Assyrian empire; and to render her name immortal, built the city of Babylon. Two millions of men were constantly employed upon it. Certain dykes built by order of this queen, to defend the city from inundations, are spoken of as admirable.

Nicotris, wife of Nabonadius, the Evil-Merodach of Scripture, was a woman of great endowments. While her husband indulged in a life of ease and pleasure, she managed the affairs of state with wisdom and prudence.

‘Zenobia queen of Palmyra and the East, is the most remarkable among Asiatic women. Her genius struggled with and overcame all the obstacles presented by oriental laws and customs. She knew the Latin, Greek, Syriac, and Egyptian languages; and had drawn up for her own use an abridgement of oriental history. She was the companion and friend of her husband, and accompanied him on his hunting excursions with eagerness and courage equal to his own. She despised the effeminacy of a covered carriage, and often appeared on horseback in military costume. Sometimes she marched several miles on foot, at the head of the troops. Having revenged the murder of her husband, she ascended the throne, and for five years governed Palmyra, Syria, and the East, with wonderful steadiness and wisdom.’

‘Previous to the introduction of Mohammedism into Java, women often held the highest offices of government; and when the chief of a district dies, it is even now not uncommon for the widow to retain the authority that belonged to her deceased husband.’

Other instances might be adduced to prove that there is no natural inferiority in woman. Not that I approve of woman’s holding the reins of government over man. I maintain that they are equal, and that God never invested fallen man with unlimited power over his fellow man; and I rejoice that circumstances have prevented woman from being more deeply involved in the guilt which appears to be inseparable from political affairs. The few instances which I have mentioned prove that intellect is not sexed; and doubtless if woman had not almost universally been depressed and degraded, the page of history would have exhibited as many eminent statesmen and politicians among women as men. We are much in the situation of the slave. Man has asserted and assumed authority over us. He has, by virtue of his power, deprived us of the advantages of improvement which he has lavishly bestowed upon himself, and then, after having done all he can to take from us the means of proving our equality, and our capability of mental cultivation, he throws upon us the burden of proof that God created man and woman equal, and endowed them, without any reference to sex, with intelligence and responsibilities, as rational and accountable beings. Hence in Hindostan, even women of the higher classes are forbidden to read or write; because the Hindoos think it would inevitably spoil them for domestic life, and assuredly bring some great misfortune upon them. May we not trace to the same feeling, the disadvantages under which women labor even in this country, for want of an education, which would call into exercise the powers of her mind, and fortify her soul with those great moral principles by which she would be qualified to fill every department in social, domestic and religious life with dignity?

In Hindostan, the evidence of women is not received in a court of justice.

In Burmah, their testimony is not deemed equal to that of a man, and they are not allowed to ascend the steps of a court of justice, but are obliged to give their testimony outside of the building.

In Siberia, women are not allowed to step across the foot-prints of men, or reindeer; they are not allowed to eat with men, or to partake of particular dainties. Among many tribes, they seem to be regarded as impure, unholy beings.

‘The Mohammedan law forbids pigs, dogs, women and other impure animals to enter a mosque; and the hour of prayers must not be proclaimed by a female, a madman, a drunkard, or a decrepit person.’

Here I am reminded of the resemblance between the situation of women in heathen and Mohammedan countries, and our brethren and sisters of color in this Christian land, where they are despised and cast out as though they were unclean. And on precisely the same ground, because they are said to be inferior.

The treatment of women as wives is almost uniformly the same in all heathen countries.

The ancient Lydians are the only exception that I have met with, and the origin of their peculiar customs is so much obscured by fable, that it is difficult to ascertain the truth. Probably they arose from some great benefit conferred on the state by women.

Among the Druses who reside in the mountains of the Anti Libanus, a wife is often divorced on the slightest pretext. If she ask her husband’s permission to go out, and he says,—‘Go,’ without adding ‘but come back again,’ she is divorced.

In Siberia, it is considered a wife’s duty to obey the most capricious and unreasonable demands of her husband, without one word of expostulation or inquiry. If her master be dissatisfied with the most trifling particular in her conduct, he tears the cap or veil from her head, and this constitutes a divorce.

A Persian woman, under the dominion of the kindest master, is treated much in the same manner as a favorite animal. To vary her personal graces for his pleasure, is the sole end and aim of her existence. As moral or intellectual beings, it would be better for them to be among the dead than the living. The mother instructs her daughter in all the voluptuous coquetry, by which she herself acquired precarious ascendency over her absolute master; but all that is truly estimable in female character is utterly neglected.

Hence we find women extravagantly fond of adorning their persons. Regarded as instruments of pleasure, they have been degraded into mere animals, and have found their own gratification principally in the indulgence of personal vanity, because their external charms procured for them, at least a temporary ascendency over those, who held in their hands the reins of government. A few instances must suffice, or I shall exceed the limits I have prescribed to myself in this letter.

During the magnificent prosperity of Israel, marriages were conducted with great pomp; and with the progress of luxury and refinement, women became expensive, rather than profitable in a pecuniary point of view. Hence probably arose the custom of wealthy parents giving a handsome dowry with their daughters. On the day of the nuptials, the bride was conducted by her female relations to the bath, where she was anointed with the choicest perfumes, her hair perfumed and braided, her eyebrows deepened with black powder, and the tips of her fingers tinged with rose color. She was then arrayed in a marriage robe of brilliant color; the girdle and bracelets were more or less costly.

Notwithstanding the Chinese women have no opportunity to rival each other in the conquest of hearts, they are nevertheless very fond of ornaments. Bunches of silver or gilt flowers are always interspersed among their ringlets, and sometimes they wear the Chinese phœnix made of silver gilt. It moves with the slightest motion of the wearer, and the spreading tail forms a glittering aigrette on the middle of the head, and the wings wave over the front. Yet a Chinese ballad says,—The pearls and precious stones, the silk and gold with which a coquette so studiously bedecks herself, are a transparent varnish which makes all her defects the more apparent.

The Moorish women have generally a great passion for ornament. They decorate their persons with heavy gold ear-rings, necklaces of amber, coral and gold; gold bracelets; gold chains and silver bells for the ankles; rings on the fingers, &c. &c. The poorer class wear glass beads around the head, and curl the hair in large ringlets. Men are proud of having their wives handsomely dressed.

The Moors are not peculiar in this fancy. Christian men still admire women who adorn their persons to gratify the lust of the eye and the pride of life. Women, says a Brahminical expositor, are characterized by an inordinate love of jewels, fine clothes, &c. &c. I cannot deny this charge, but it is only one among many instances, wherein men have reproached us with those very faults and vices which their own treatment has engendered. Is it any matter of surprise that women, when unnaturally deprived of the means of cultivating their minds, of objects which would elevate and refine their passions and affections, should seek gratification in the toys and the trifles which now too generally engage their attention?

I cannot close this, without acknowledging the assistance and information I have derived, and shall continue to derive on this part of my subject, from a valuable work entitled ‘Condition of Women, by Lydia M. Child.’ It is worth the perusal of every one who is interested in the subject.

Thine in the bonds of womanhood,

Sarah M. Grimke.

LETTER VII.
CONDITION IN SOME PARTS OF EUROPE AND AMERICA.

Brookline, 8th Mo., 22d, 1837.

Dear Sister,—I now come to the consideration of the condition of woman in Europe.—In this portion of the world, she does not appear to have been as uniformly or as deeply debased, as in Eastern countries; yet we shall find little in her history which can yield us satisfaction, when we regard the high station she was designed to occupy as a moral and intellectual being.

In Greece, if we may judge from what Eustathius says, ‘women should keep within doors, and there talk,’—we may conclude, that in general their occupations were chiefly domestic. Thucydides also declares, that ‘she was the best woman, of whom the least was said, either of good or of harm.’ The heathen philosophers doubtless wished to keep woman in her ‘appropriate sphere;’ and we find our clerical brethren of the present day re-echoing these pagan sentiments, and endeavoring to drive woman from the field of moral labor and intellectual culture, to occupy her talents in the pursuit of those employments which will enable her to regale the palate of her lord with the delicacies of the table, and in every possible way minister to his animal comfort and gratification. In my humble opinion, woman has long enough subserved the interests of man; and in the spirit of self-sacrifice, submitted almost without remonstrance to his oppression; and now that her attention is solicited to the subject of her rights, her privileges and her duties, I would entreat her to double her diligence in the performance of all her obligations as a wife, a mother, a sister, and a daughter. Let us remember that our claim to stand on perfect equality with our brethren, can only be substantiated by a scrupulous attention to our domestic duties, as well as by aiding in the great work of moral reformation—a work which is now calling for the energies and consecrated powers of every man and woman who desires to see the Redeemer’s kingdom established on earth. That man must indeed be narrow minded, and can have but a poor conception of the power of moral truth on the female heart, who supposes that a correct view of her own rights can make woman less solicitous to fill up every department of duty. If it should have this effect, it must be because she has not taken a comprehensive view of the whole subject.

In the history of Rome, we find a little spot of sunshine in the valley where woman has been destined to live, unable from her lowly situation to take an expansive view of that field of moral and mental improvement, which she should have been busy in cultivating.

‘In the earliest and best days of Rome, the first magistrates and generals of armies ploughed their own fields, and threshed their own grain. Integrity, industry and simplicity, were the prevailing virtues of the times; and the character of woman was, as it always must be, graduated in a degree by that of man. Columella says, Roman husbands, having completed the labors of the day, entered their houses free from all care, and there enjoyed perfect repose. There reigned union and concord and industry, supported by mutual affections. The most beautiful woman depended for distinction on her economy and endeavors to assist in crowning her husband’s diligence with prosperity. All was in common between them; nothing was thought to belong more to one than another. The wife by her assiduity and activity within doors, equalled and seconded the industry and labor of her husband.’

In the then state of the world, we may conclude from this description, that woman enjoyed as much happiness as was consistent with that comparatively unimproved condition of our species; but now a new and vast sphere of usefulness is opened to her, and she is pressed by surrounding circumstances to come up to the help of the Lord against the giant sins which desolate our beloved country. Shall woman shrink from duty in this exigency, and retiring within her own domestic circle, delight herself in the abundance of her own selfish enjoyments? Shall she rejoice in her home, her husband, her children, and forget her brethren and sisters in bondage, who know not what it is to call a spot of earth their own, whose husbands and wives are torn from them by relentless tyrants, and whose children are snatched from their arms by their unfeeling task-masters, whenever interest, or convenience, tempts them to this sacrilegious act? Shall woman disregard the situation of thousands of her fellow creatures, who are the victims of intemperance and licentiousness, and retreating to the privacy of her own comfortable home, be satisfied that her whole duty is performed, when she can exhibit ‘her children well clad and smiling, and her table neatly spread with wholesome provisions?’ Shall she, because ‘her house is her home,’ refuse her aid and her sympathy to the down trodden slave, to the poor unhappy outcasts who are deprived of those blessings which she so highly prizes? Did God give her those blessings to steel her heart to the sufferings of her fellow creatures? Did he grant her the possession of husband and children, to dry up the fountains of feeling for those who know not the consolations of tenderness and reciprocal affection? Ah no! for every such blessing, God demands a grateful heart; and woman must be recreant to her duty, if she can quietly sit down in the enjoyments of her own domestic circle, and not exert herself to procure the same happiness for others.

But it is said woman has a mighty weapon in secret prayer. She has, I acknowledge, in common with man; but the woman who prays in sincerity for the regeneration of this guilty world, will accompany her prayers by her labors. A friend of mine remarked—‘I was sitting in my chamber, weeping over the miseries of the slave, and putting up my petitions for his deliverance from bondage; when in the midst of my meditations, it occurred to me that my tears, unaided by effort, could never melt the chain of the slave. I must be up and doing.’ She is now an active abolitionist—her prayers and her works go hand in hand.

I am here reminded of what a slave once said to his master, a Methodist minister. The slaveholder inquired, ‘How did you like my sermon to-day?’ ‘Very good, master, but it did not preach me free.’

Oh, my sisters, suffer me to entreat you to assert your privileges, and to perform your duties as moral beings. Be not dismayed at the ridicule of man; it is a weapon worthy only of little minds, and is employed by those who feel that they cannot convince our judgment. Be not alarmed at contumely, or scorn; we must expect this. I pray that we may meet it with forbearance and love; and that nothing may drive us from the performance of our high and holy duties. Let us ‘cease from man, whose breath is in his nostrils, for wherein is he to be accounted of?’ and press forward in all the great moral enterprises of the age, leaning only on the arm of our Beloved.

But I must return to the subject I commenced with, viz. the condition of woman in Europe.

‘The northern nations bore a general resemblance to each other. War and hunting were considered the only honorable occupations for men, and all other employments were left to women and slaves. Even the Visigoths, on the coasts of Spain, left their fields and flocks to the care of women. The people who inhabit the vast extent of country between the Black sea and the North sea, are divided into various distinct races. The women are generally very industrious; even in their walks, they carry a portable distaff, and spin every step of the way. Both Croatian and Walachian women perform all the agricultural operations in addition to their own domestic concerns.’

Speaking of the Morlachian women, M. Fortis says, ‘Being treated like beasts of burden, and expected to endure submissively every species of hardship, they naturally become very dirty and careless in their habits.’

The Cossack women afford a contrast to this disgusting picture. They are very cleanly and industrious, and in the absence of their husbands, supply their places by taking charge of all their usual occupations, in addition to their own. It is rare for a Cossack woman not to know some trade, such as dyeing cloth, tanning leather, &c.

The condition of Polish and Russian serfs in modern times is about the same. The Polish women have scarcely clothing enough for decency, and they are subjected to great hardships and privations. ‘In Russia, women have been seen paving the streets, and performing other similar drudgery. In Finland, they work like beasts of burden, and may be seen for hours in snow water, up to the middle, tugging at boats and sledges.’

In Flanders and in France, women are engaged in performing laborious tasks; and even in England, it is not unusual to see them scraping up manure from the streets with their hands, and gathering it into baskets.

In Greece, even now the women plough and carry heavy burdens, while the lordly master of the family may be seen walking before them without any incumbrance.[1]

Generally speaking, however, there is much more comparative equality of labor between the sexes in Europe than among the Orientals.

I shall close this letter with a brief survey of the condition of women among the Aborigines of America.

‘Before America was settled by Europeans, it was inhabited by Indian tribes, which greatly resembled each other in the treatment of their women. Every thing, except war and hunting, was considered beneath the dignity of man.—During long and wearisome marches, women were obliged to carry children, provisions and hammocks on their shoulders; they had the sole care of the horses and dogs, cut wood, pitched the tents, raised the corn, and made the clothing. When the husband killed game, he left it by a tree in the forest, returned home, and sent his wife several miles in search of it. In most of the tribes, women were not allowed to eat and drink with men, but stood and served them, and then ate what they left.’

The following affecting anecdote may give some idea of the sufferings of these women:

‘Father Joseph reproved a female savage for destroying her infant daughter. She replied, “I wish my mother had thus prevented the manifold sufferings I have endured. Consider, father, our deplorable situation. Our husbands go out to hunt; we are dragged along with one infant at our breast, and another in a basket. Though tired with long walking, we are not allowed to sleep when we return, but must labor all night in grinding maize and making chica for them.—They get drunk and beat us, draw us by the hair of the head, and tread us under foot. Would to God my mother had put me under ground the moment I was born.”’

In Greenland, the situation of woman is equally deplorable. The men hunt bears and catch seals; but when they have towed their booty to land, they would consider it a disgrace to help the women drag it home, or skin and dress it. They often stand and look idly on, while their wives are staggering beneath the load that almost bends them to the earth. The women are cooks, butchers, masons, curriers, shoemakers and tailors. They will manage a boat in the roughest seas, and will often push off from the shore in the midst of a storm, that would make the hardiest European sailor tremble.

The page of history teems with woman’s wrongs, and it is wet with woman’s tears.—For the sake of my degraded sex every where, and for the sake of my brethren, who suffer just in proportion as they place woman lower in the scale of creation than man, lower than her Creator placed her, I entreat my sisters to arise in all the majesty of moral power, in all the dignity of immortal beings, and plant themselves, side by side, on the platform of human rights, with man, to whom they were designed to be companions, equals and helpers in every good word and work.

Thine in the bonds of womanhood

Sarah M. Grimke.