This was the last convention ever attended by Lucretia Mott. Her family had specially requested that she should not be urged to go; but on seeing the call, she quietly announced her intention to be at the meeting, and, with the ever faithful Sarah Pugh as her companion, she made the journey from Philadelphia in the intense heat of those July days. Mrs. Mott was the guest of her husband's nephew, Dr. E.M. Moore, who, fearing that his aunt would be utterly exhausted, called for her while she was in the midst of her closing remarks. As she descended the platform, she continued speaking while she slowly moved down the aisle, shaking hands upon either side. The audience simultaneously rose, and on behalf of all, Frederick Douglass ejaculated, "Good-by, dear Lucretia!"
The last three resolutions called out a prolonged discussion[42] not only in the convention but from the pulpit and press of the State.
One amusing encounter in the course of the debate is worthy of note. Perhaps it was due to the intense heat that Mr. Douglass, usually clear on questions of principle, was misled into opposing the resolutions. He spoke with great feeling and religious sentiment of the beautiful Christian doctrine of self-sacrifice. When he finished, Mrs. Lucy Coleman, always keen in pricking bubbles, arose and said: "Well, Mr. Douglass, all you say may be true; but allow me to ask you why you did not remain a slave in Maryland, and sacrifice yourself, like a Christian, to your master, instead of running off to Canada to secure your liberty, like a man? We shall judge your faith, Frederick, by your deeds."
An immense audience assembled at Corinthian Hall in the evening to listen to the closing speeches[43] of the convention. Mrs. Robinson of Boston gave an exhaustive review of the work in Massachusetts, and her daughter, Mrs. Shattuck, gave many amusing experiences as her father's[44] clerk in the legislature of that State.
The resolutions provoked many attacks from the clergy throughout the State, led by Rev. A.H. Strong, D.D., president of the Baptist Theological Seminary in Rochester, Of his sermon the National Citizen said:
None too soon have we issued our resolutions, proclaiming woman's right to self-development—to interpret Scripture for herself, to use her own faculties. In speaking of what Christianity has done for woman, Dr. Strong stultifies his own assertions by referring to Switzerland and Germany "where you may see any day hundreds of women wheeling earth for railroad embankments." Does he not remember that Switzerland and Germany are Christian countries and that it is part of their civilization that while women do this work, some man takes the pay and puts it in his own pocket quite in heathen fashion? The reverend doctor in the usual style of opposition to woman—which is to quote something or other having no bearing upon the question—refers to Cornelia's "jewels," forgetting to say that Cornelia delivered public lectures upon philosophy in Rome, and that Cicero paid the very highest tribute to her learning and genius.
Dr. Strong advocates the old theory that woman and man are not two classes standing upon the same level, but that the two are one—that one on the time-worn theory of common law, the husband; and talks of the "dignity and delicacy of woman" being due to the fact of her not having been in public life, and that this "dignity and delicacy" would all evaporate if once she were allowed to vote, which reminds one of the story of Baron Munchausen's horn, into which a certain coach-driver blew all manner of wicked tunes. The weather being very cold, these tunes remained frozen in the horn. When hung by the fire, the horn began to thaw out, and these wicked tunes came pealing forth to the great amazement of the by-standers. The reverend gentlemen seems to think women are full of frozen wickedness, which if they enter public life will be thawed out to the utter demolition of their "dignity and delicacy" and the disgust of society. He deems it "too hazardous" to allow women to vote. "Bad women would vote." Well, what of it? Have they not equal right with bad men, to self-government? Bad is a relative term. It strikes us that the very reverend Dr. Strong is a "bad" man—a man who does not understand true Christianity—who is not just—who would strike those who are down—who would keep woman in slavery—who quotes the Bible as his authority: thus fettering woman's conscience, binding her will, and playing upon her hopes and fears to keep her in subjection.
From Augustine, down, theologians have tried to compel people to accept their special interpretation of the Scripture, and the tortures of the inquisition, the rack, the thumb-screw, the stake, the persecutions of witchcraft, the whipping of naked women through the streets of Boston, banishment, trials for heresy, the halter about Garrison's neck, Lovejoy's death, the branding of Captain Walker, shouts of infidel and atheist, have all been for this purpose.
We know the ignorance that exists upon these points. Few have yet begun to comprehend the influence that ecclesiasticism has had upon law. Wharton, a recognized authority upon criminal law, issued his seventh edition before he ascertained the vast bearing canon law had had upon the civil code, and we advise readers to consult the array of authorities, English, Latin, German, to which he, in his preface, refers. We hope to arouse attention and compel investigation of this subject by lawyers and theologians as well as by women themselves.
Francis E. Abbot, editor of The Index, the organ of the Free Religious Association, spoke grandly in favor of the resolutions. He said:
These resolutions we have read with astonishment, admiration and delight. We should not have believed it possible that the convention could have been induced to adopt them. They will make forever memorable in the history of the organized woman movement, this thirtieth anniversary of its birth. They put the National Woman Suffrage Association in an inconceivably higher and nobler position than that occupied by any similar society. They go to the very root of the matter. They are a bold, dignified, and magnificent utterance. We congratulate the convention on a record so splendid in the eyes of all true liberals. From this day forth the whole woman movement must obey the inspiration of a higher courage and a grander spirit than have been known to its past. Opposition must be encountered, tenfold more bitter than was ever yet experienced. But truth is on the side of these brave women; the ringing words they have spoken at Rochester will thrill many a doubting heart and be echoed far down the long avenue of the years.
During the same week of the Rochester convention, the Paris International Congress opened it sessions, sending us a telegram of greeting to which we responded with two hundred and fifty francs as a tangible evidence of our best wishes. The two remarkable features of that congress were the promise of so distinguished a man as Victor Hugo to preside over its deliberations, though at last prevented by illness; and the fact that the Italian government sent Mlle. Mozzoni as an official delegate to the congress to study the civil position of woman in various countries, in order that an ameliorating change of its code, in respect to woman, could be wisely made.
The newspapers of the French capital in general treated the congress with respect. The Rappel, Victor Hugo's organ, spoke of it in a most complimentary manner. Theodore Stanton, in a letter to the National Citizen, said: