Our Petitions will be sent to every county in the State, and we hope that they will find at least ten righteous Women to circulate them. But should there be any county so benighted that a petition can not be circulated throughout its length and breadth, giving to every man and woman an opportunity to sign their names, then we pray, not that "God will send down fire and brimstone" upon it, but that the "Napoleon" of this movement will flood it with Woman's Rights Tracts and Missionaries.
Elizabeth Cady Stanton,
Chairman N. Y. State Woman's Rights Committee.
Seneca Falls, Dec. 11, 1854.
N. B.—All orders for forms of Petitions and Woman's Rights Tracts, and all communications relating to the movement in this State, should be addressed to our General Agent, Susan B. Anthony, Rochester, N. Y. Let the Petitions be returned, as soon as possible, to Lydia Mott, Albany, N. Y., as we wish to present them early in the session, and thereby give our Legislature due time for the consideration of this important question.
NATIONAL WOMAN'S RIGHTS CONVENTION, COOPER INSTITUTE, 1856.
Letter from Mrs. Stanton.
Seneca Falls, November 24, 1856.
Dear Lucy Stone:—We may continue to hold our Conventions, we may talk of our right to vote, to legislate, to hold property, but until we can arouse in woman a proper self-respect, she will hold in contempt the demands we now make for our sex. We shall never get what we ask for until the majority of women are openly with us; and they will never claim their civil rights until they know their social wrongs. From time to time I put these questions to myself: How is it that woman can longer silently consent to her present false position? How can she calmly contemplate the barbarous code of laws which govern her civil and political existence? How can she devoutly subscribe to a theology which makes her the conscientious victim of another's will, forever subject to the triple bondage of the man, the priest, and the law? How can she tolerate our social customs, by which womankind is stripped of all true virtue, dignity, and nobility? How can she endure our present marriage relations, by which woman's life, health, and happiness are held so cheap, that she herself feels that God has given her no charter of rights, no individuality of her own. I answer, she patiently bears all this because in her blindness she sees no way of escape. Her bondage, though it differs from that of the negro slave, frets and chafes her just the same. She too sighs and groans in her chains; and lives but in the hope of better things to come. She looks to heaven; whilst the more philosophical slave sets out for Canada. Let it be the object of this Convention to show that there is hope for woman this side of heaven, and that there is a work for her to do before she leaves for the celestial city.
Marriage is a divine institution, intended by God for the greater freedom and happiness of both parties—whatever therefore conflicts with woman's happiness is not legitimate to that relation. Woman has yet to learn that she has a right to be happy in and of herself; that she has a right to the free use, improvement, and development of all her faculties, for her own benefit and pleasure. The woman is greater than the wife or the mother; and in consenting to take upon herself these relations, she should never sacrifice one iota of her individuality to any senseless conventionalisms, or false codes of feminine delicacy and refinement.