Woman's Profession as Mother and Educator, with Views in Opposition to Woman Suffrage

Let those who have mused in lonely sorrow by the grave of the dearest friends and asked with infinite longings—where are they? is this the end? are we too to lie down in utter annihilation?—say how we could have these questions answered so as to best secure a comforting belief? Should we not say let our well-known, well-beloved friends, come forth from the tomb and live with us again—walk, talk, eat, sleep, and act, as in past times—and this for days and weeks and not alone with us, but with many others who had known them through life? Can we imagine anything to ask more satisfactory than this, to prove that death does not end our existence?

Suppose that Abraham Lincoln, after his body had lain in state for three days, had risen from his coffin and for thirty days had been surrounded by his family, his cabinet, his personal friends, and by as many as three hundred persons who knew him well; can we conceive of anything more satisfactory to prove that death does not destroy the soul? And would not his honest teachings of what is to be experienced after death, be sought as the most reliable evidence possible of what awaits us all when we pass to the invisible world?

This is exactly what the believers in the Christian religion claim was done for us when Jesus Christ came and dwelt on earth for thirty-three years, then was slain by enemies determined to prevent his predicted resurrection, and then arose from the dead, bringing life and immortality to light. And why did this good Being come and dwell on earth, then die, and then arise from the dead? It was to teach us not only that an immortal existence stretches before us after death, but that the happiness of that immortality depends on the character which is formed by education here.

What then is the character which we are to seek in order to attain immortal blessedness? The first sermon of our Lord has this very topic as its burden:

"Blessed are the poor in spirit,"—those who feel the need of knowledge, guidance, and help.

"Blessed are the meek,"—those that receive rebuke and instruction without anger.

"Blessed are they that do hunger and thirst after righteousness,"—those that long to know what is the right way, and to walk in it.

"Blessed are the happiness makers,"[173:A]—those who make happiness the right way, as taught by the Master—"for they are the children of God,"—having His nature as the child has the father's nature, and they are to dwell with Him forever.

It is such who are to "rejoice and be exceeding glad" even when persecuted, hated, and reviled, for right words and actions. It is such who are to enter the kingdom of Heaven.

And what is this kingdom? It is one made up of the righteous, those who long to know what is right and to do it, who hunger and thirst after righteousness, and so are forever to be satisfied. And then the Master teaches that His kingdom is not of this world, but exactly the opposite. For the children of this world do not feel poor in spirit, but rather seek to be called Rabbi, and to teach others. They do not wish to be told of their ignorance, mistakes and sins, and are angry when it is done. They do not hunger and thirst to find the lowly way of righteousness, but rather the way of riches, honor, and power.

They do not seek to become true "happiness makers" as taught by the words and example of the Master, taking a humble place, going about and doing good, and working for others more than for self. Instead of this they work and plan for self, first, and then for those belonging to self, and care little for the world that the Master came to save. They seek to be at the top and to have all below look up to them.

Now the family state is instituted to educate our race to the Christian character,—to train the young to be followers of Christ. Woman is its chief minister, and the work to be done is the most difficult of all, requiring not only intellectual power but a moral training nowhere else so attainable as in the humble, laborious, daily duties of the family state.

Woman's great mission is to train immature, weak, and ignorant creatures, to obey the laws of God; the physical, the intellectual, the social, and the moral—first in the family, then in the school, then in the neighborhood, then in the nation, then in the world—that great family of God whom the Master came to teach and to save. And His most comprehensive rule is, "Thou shall love the Lord thy God with all thy heart," and "this is the love of God that ye keep His commandments." And next, "Thou shalt love thy neighbor as thyself." These two the Master teaches are the chief end of man and includes all taught by Moses and the prophets. This then is woman's work, to train the young in the family and the school to obey God's laws as learned partly by experience, partly by human teaching and example, and partly by revelations from God.

But the most solemn duty of the Christian woman is the motives she is to employ in training to this obedience. The motives used by the worldly educator are the gain or loss of earthly pleasures, honors, and comforts. But the truly Christian woman feels and presents as the grand motive, the dangers of the future life from which our Lord came to save us, and these so dreadful that all we most value in this life are to be made secondary and subordinate, while the chief concern is, not mainly to save self, but rather to save ourselves by laboring to save others from ignorance of God's laws and to secure the obedience indispensable to future eternal safety.

And this is to be done at a period when this great motive of Christ's religion is more and more passing out of regard, even in the Christian church. So much is this the case, that the world has good reason to say that while most creeds and preachers teach it in words, few really believe it. For "it is actions that speak louder than words," as to what is believed.

For example, if a company of amiable persons were told that a shipwreck was close at hand and help needed to save the struggling passengers, and yet, after a few enquiries, all went on as before, it would justly be said that these persons do not believe in the messenger and his message. But suppose another company, on hearing the news, rush out amid the darkness and danger, to help; this would prove their faith in the messenger and his story.

Now no earthly danger can compare with those revealed by our Lord as threatening every child born into this life; and He also teaches that the number saved depends on the self-denying labors of His followers. With small exceptions, all the Christian churches profess to believe this, and that the first concern of Christian life is to save as many as possible. And yet where is the practical evidence that this is believed?

If these teachings of Christ were fully and practically believed, would it not so divide the church from the world that there could be no mistake as to who are Christians and who are not? And is there any such marked divisions in most of our churches?

It may be urged that this doctrine has been set forth with such hideous detail and additions entirely unwarranted by the Bible and so abhorrent to the best feelings of humanity, that the more men become humane and Christ-like the more they revolt from it.[178:A]

Yet if this be so, the fact remains that Jesus Christ, the only reliable messenger from the invisible world, has in the strongest language both literal and figurative, set forth these dangers and enjoined on his followers as their first concern, to save as many as possible, by training them to a knowledge of God's laws and to habitual obedience to them. And is there not a want of belief in this—that is, a want that practical faith in Christ and his message, which it is the great and chief mission of woman to secure by her ministry in the family and school? She it is who daily is to train all under her care to become righteous, that is, to feel and act right according to the rules of right revealed by Jesus Christ. She is to teach that "repentance" which consists in such sorrow for wrong doing as involves turning from it, and such love as secures obedience to the Lord and Savior.

Now the Christian woman in the family and in the school is the most complete autocrat that is known, as the care of the helpless little ones, the guidance of their intellect, and the formation of all their habits, are given to her supreme control. Scarcely less is she mistress and autocrat over a husband, whose character, comfort, peace, and prosperity, are all in her power. In this responsible position is she to teach, by word and example, as did Jesus Christ? Is she to set an example to children and servants not only of that of a ruler, but also of obedience as a subordinate? In the civil state her sons will be subjects to rulers who are weak and wicked, just as she may be subject to a husband and father every way her inferior in ability and moral worth. Shall she teach her children and servants by her own example to be humble, obedient, meek, patient, forgiving, gentle, and loving, even to the evil and unthankful, or shall she form rebellious parties and carry her points by contest and discord? God has given man the physical power, the power of the purse, and the civil power, and woman must submit with Christian equanimity or contend. What is the answer of common sense, and what are the teachings of Christ and His Apostles?

Let every woman who is musing on these questions, take a reference Bible and examine all the New Testament directions on the duties of the family state, and she will have no difficulty in deciding what was the view of Christ and His Apostles as to woman's position and duties. She is a subordinate in the family state, just as her father, husband, brother, and sons are subordinates in the civil state. And the same rules that are to guide them are to guide her. She and they are to be obedient to "the higher powers"—those that can force obedience—except when their demands are contrary to the higher law of God, and in such a conflict they are "to obey God rather than man," and take the consequences whatever they may be. And a woman has no more difficulty in deciding when to obey God rather than man in the family state than her husband, father, and sons have, in the civil state. And obedience in the family to "the higher power" held by man, is no more a humiliation than is man's obedience to a civil ruler.

If this be so, then the doctrine of woman's subjugation is established and the opposing doctrine of Stuart Mills and his followers is in direct opposition to the teachings both of common sense and Christianity.

There is a moral power given to woman in the family state much more controlling and abiding than the inferior, physical power conferred on man. And the more men are trained to refinement, honor, and benevolence, the more this moral power of woman is increased. This is painfully illustrated in cases where an amiable and Christian man is bound for life to an unreasonable, selfish, and obstinate woman. With such a woman reasoning is useless, and physical force alone can conquer, and this such a man cannot employ. The only alternatives are ceaseless conflicts, at the sacrifice of conscience and self-respect, or hopeless submission to a daily and grinding tyranny.

The general principles to guide both men and women as to the duties of those in a subordinate station, have been made clear by discussions relating to civil government. But the corresponding duties of those invested with power and authority have not been so clearly set forth, especially those of the family state. While the duties of subordination, subjection, and obedience, have been abundantly enforced on woman, the corresponding duties of man as head and ruler of the family state have not received equal attention either from the pulpit or the press. And this is not because they are not as difficult, as important and as clearly taught by the Master and the Apostles of Christianity.

St. Paul, who, while he dwelt in retirement in Arabia, received the direct instructions of Jesus Christ, claims to have full authority from the Master to instruct on this important and fundamental topic, and in his Epistle to the Ephesians we have his express and full teachings. In this most interesting passage we find that the family state is the emblem to represent Jesus Christ and the Church—the Church "which is the great company of faithful people" in all ages and all lands—those who are appointed to guide and save the world—the true educators of our race, who, by self-denying labors are to train men for Heaven. Of this body the Apostles teaches that Jesus Christ is the head—those whom He has redeemed by His labor and sacrifice, and who are to train as His children all whom they can rescue from ignorance and sin, by similar labor and sacrifice.

It is in this connection that he sets forth the duties of the family state, Ephesians v: 22 to 33, "Wives submit yourselves unto your own husbands as unto the Lord. For the husband is head of the wife, even as Christ is head of the Church: Therefore, as the Church is subject to Christ so let the wives be to their own husbands in everything."

"Husbands love your wives even as Christ also loved the Church and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself, a glorious Church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh, but nourisheth and cherisheth it even as the Lord the Church. For we are members of His body, of His flesh, and of His bones. For this cause shall a man leave his father and mother and shall be joined unto his wife, and they two shall be one flesh."

No wonder these directions close with "this is a great mystery"; for the most advanced followers of Christ have but just begun to understand the solemn relations and duties of the family state—man the head, protector, and provider—woman the chief educator of immortal minds—man to labor and suffer to train and elevate woman for her high calling, woman to set an example of meekness, gentleness, obedience, and self-denying love, as she guides her children and servants heavenward.

It is this comprehensive view of the family state as organized to train immortal minds for the eternal world that indicates the reason for the stringency of the teachings of our Lord as to the indissoluble union of man and wife in marriage.

This then is "the higher law" which abrogates all contrary human statutes and forbids to marry more than once, except when death or adultery breaks the bond. This statute brings all the advocates of free divorce in direct antagonism with the teachings of Jesus Christ. And it is a striking fact that the great body of those who advocate free divorce and free love, deny the authority of Jesus Christ as the authorized teacher of faith and morals.

In the discussions as to woman's rights and wrongs, it is assumed on one side that she is not to take a subordinate position either in the family or the State. And the apparent plausibility of the claim is owing to a want of logical clearness in the use of words. When it is said that "all men are created free and equal and equally entitled to life, liberty, and the pursuit of happiness," and that women as much as men are included, it is true in one use of terms and false in another. It is true in this sense, that woman's happiness and usefulness are equal in value to man's, and ought to be so treated. But it is not true that women are and should be treated as the equals of men in every respect. They certainly are not his equals in physical power, which is the final resort in government of both the family and the State. And it is owing to this fact that she is placed as a subordinate both in the family and the State. At the same time it is required of man who is holding "the higher powers" so to administer that woman shall have equal advantages with man for usefulness and happiness.

Hitherto the laws relating to women in the civil state have been formed on the assumption that society is a combination of families, in each of which the husband and father is the representative head, and the one who, it is supposed, will secure all that is just and proper for the protection and well being of wife and daughters. And if the teachings of Christianity were dominant, and every man loved his wife as himself, and was ready to sacrifice himself and suffer for her elevation and improvement, even as Christ suffered to redeem and purify the Church, there would be no trouble.

But both men and women have been selfish and sinful, neither party having attained the high ideal of Christianity, and very many have not even understood it so as to aim at it. But it is woman's mission as the educator of the race to remedy the evil, not by giving up the ideal but by striving more and more to conform herself and all under her care to its blessed outlines. And in past times those families have been the most peaceful and prosperous where the wife and mother has most faithfully aimed to obey the teachings of Christ and His Apostles, in this as in every other direction.

The principle of subordination is the great bond of union and harmony through the universe. At the head is the loving Father and Lord whom all are to obey with perfect faith and submission. Then revelations teaches that in the invisible world are superior and subordinate ranks, each owing obedience to superiors in station and described as "thrones, dominions, principalities, and powers." Again, in this world are also superiors and subordinates, not only in the family state but in all kinds of business where heads of establishments and master workmen demand implicit faith and obedience.

This being so, one of the most important responsibilities of a woman in the family state is to train the young in this duty, not only by precept but also by example. And a woman who clearly understands the importance of this, will pride herself on her implicit obedience to the official head of the family state, as much so as the citizen or soldier does to his superior officer, or the subordinate operator to his master-workman.

But at the same time, such a woman will demand and expect a return for this submission, that the husband and father fulfil his corresponding and more difficult duties; to love his wife as himself; to honor her as physically the weaker vessel needing more tender care and less exposure and labor; to suffer for her in order to increase her improvement, usefulness, and happiness, even as the Lord suffered to elevate and purify his followers.

The duty of subordination, though so fundamental and important, is one to which all minds are naturally averse. For every mind seeks to follow its own judgment and wishes rather than those of another. Especially is this the case with persons of great sensibilities and strong will. It is owing to this that so many women of this class are followers of Stuart Mills' doctrine that a wife is not a subordinate in the family state. And it is for want of clear instruction on this subject from the pulpit and the press that this doctrine spreads so fast and so widely.

The agitation at the present time in regard to woman's right and wrongs is greatly owing to the fact that, from various causes, large multitudes of women are without the love and protection secured by marriage. And yet the laws and customs of society are framed on the general rule that every man is to be head of a family and every woman a wife. But war, emigration, vicious indulgencies, and many other causes have rendered marriage impossible to multitudes of women; counting by tens of thousands in the older States, and by hundreds of thousands in our nation. A large portion of these women must earn their own independence, while those who are provided with a support are embarrassed by false customs or unjust laws. In regard to the multitudes of women who flock to our cities and to such direful temptations it is often said, why "do they not become servants in families?" Let any woman who has a young daughter ponder this question as one that may reach her own family. Does not almost every woman feel, more or less, the bondage of caste and shrink from taking the lowest place even though the Lord of Glory set the example?

And is it not the chief attraction toward our pitying Saviour that He loves and tenderly cares for the weak, the wandering and the lost? And are we not walking in His steps when we try to help the weak and foolish who will not take care of themselves?

That there is an emergency which demands changes in our customs and laws, all well informed and benevolent persons will concede. But the main question is, what should be the nature of these changes and how shall they be secured?

There are certain customs of society which are based on the assumption that all women are to marry and be supported by husbands, and that all men are to provide for the support of a family. It is on this assumption that, in cases where men and women do the same work and do it equally well, men receive much larger wages than women.

But as emigration, war, and the vices of unrestrained civilization have interfered with this normal condition of society, the laws and customs should be modified to meet the emergency. For there are many wrongs, both to married and unmarried women, consequent on the present false and unchristian state of things.

As one example of injustice, it is granted by all who superintend public schools, that women are as good and often better teachers than men, and yet they are unjustly denied equal compensation. In many other directions the same unjust custom prevails. Still more unjust is the custom which gives superior advantages to men for the scientific and practical training for a profession by which an honorable independence may be secured and almost none at all are provided for women. So also in the distribution of public offices of trust and emolument which secure an income from the civil state, there are several in which woman can perform the duties as well or better then men, especially in the care of schools, hospitals, jails, and all public institutions of benevolence.

Almost all persons of intelligence will concede that justice and mercy call for changes and improvement in these particulars. The main question is, what is the best method for securing such improvement?

The party of men and women who are demanding woman suffrage claim that this is the only sure and effective remedy for these and all other wrongs that oppress women both in the family and in the civil state. The party is organized and led by intelligent, energetic, and benevolent women; they have well-conducted periodicals to urge their views and to excite sympathy by details of the various ways in which women suffer from unjust customs and laws; and they are sustained by the approval and co-operation of many gentlemen of talents and benevolence.

But the great majority of intelligent and benevolent men and women are opposed to this measure, first, on account of the probable evils involved and next because the good aimed at may be secured by a safer, more speedy, and more appropriate method.

In enumerating the evils that would result from introducing woman to the responsibilities and excitements of political life, the most prominent is her increased withdrawal from the more humble, but more important offices of the family state. At the present time, the services of the seamstress and the mantua-maker are imperfectly supplied, and when obtained it is often from those who are poorly trained. An economical, trustworthy, and competent cook, is a treasure growing more and more rare, which often the highest wages cannot procure. A kind, intelligent, and affectionate woman, to aid a mother in the cares of the nursery, is still more rare.

If the good mothers and grandmothers, who have trained their own offspring, would take pity on the young mothers all over the land who are suffering for want of just such sympathy and help as only such women can bestow, they would soon find, especially in the poorer classes, a field of usefulness far more in keeping with the tender spirit of Christian love and humility than any offices that political action would provide.

Again, the demand for well trained governesses and family teachers is unsupplied, while multitudes of children all over the nation have no teachers and no schools of any kind. To open avenues to political place and power for all classes of women would cause these humble labors of the family and school to be still more undervalued and shunned.

Another evil to be apprehended from introducing women into political life is increasing the temptations to draw them from the humble, self-sacrificing Christian labor among the ignorant and neglected, which now is so imperfectly supplied. To be a member of the Legislature, a member of Congress, a Judge, a Governor, or a President, are temptations heretofore unknown to women. Who shall say what would be the result should every woman of every class in society be stimulated by such temptations?

Another danger to be feared, is the introducing into political strifes the distinctive power of sex, an element as yet untried in our form of government. In some short experiments that have been made we have seen how pure and intelligent women can be deceived and misled by the baser sort, their very innocence and inexperience making them credulous and the helpless tools of the guilty and bold.

Another danger from universal woman suffrage would result from the course that would be taken by many of the most virtuous and intelligent women. Of those who would regard this measure as an act of injustice and oppression, forcing duties on their sex unsuited to their character and circumstances, many would refuse to assume any such responsibilities. Thus a large number of the most intelligent and conscientious women would be withdrawn from the polls, increasing the relative proportion of the ignorant and incompetent voters, a class that already bring doubt on the success of republican institutions. On the other hand, another portion would be forced to the polls by conscientious motives, and there meet the lowest and vilest of their sex as those who are to appoint their rulers and decide their laws. How would it be possible for such women to honor the rulers and respect the laws instituted by such agencies?

The final objection to universal woman suffrage is that there is another safer, surer, and more speedy method at command which would secure all the benefits aimed at without any of these dangers.

This method is based on the general principle that in seeking either favors or rights it is a wise policy to assume the good character and good intentions of those who have the power to give or withhold. The law-making power is now in the hands of men, and the advocates of women suffrage practically are saying, "you men are so selfish and unjust that you cannot be trusted with the interests of your wives, daughters, and sisters; therefore give them the law-making power that they may take care of themselves."

As a mere matter of policy, to say nothing of justice, how much wiser it would be to assume that men are ready and willing to change unjust laws and customs whenever the better way is made clear and then to ask to have all evils that laws can remedy removed. Whenever this course has been practiced it has always been successful and therefore should first be tried. For any men who would give up the law-making power to women in order to remedy existing evils, would surely be those most ready to enact the needful laws themselves.

The woman suffrage party is so extensively organized, with such energetic and persistent leaders and such ably conducted papers and tracts, that those of our sex who are opposed to this measure begin to feel disturbed and anxious lest it should finally be consummated. Instead of meeting this danger by ridicule and obloquy I would suggest that practical methods be instituted in which conservative men and women can unite, and which the most radical will approve and aid.

There are many ways in which great influence can be exerted without any regular organization or establishing newspapers or circulating tracts as is now so vigorously carried on by those favoring woman suffrage. One method might be enlisting editors of newspapers and magazines to promote the circulation of this little volume and also to insert extracts of some of the most effective portions in their columns. Another might be to present this work to the clergymen and seek their influence and counsel in promoting its aims.[198:A]

Still another might be, efforts to promote the establishment of such a University for Women as the one here indicated, commencing with seeking endowments for the Health and Domestic departments in connection with some flourishing literary institution, for the purpose of restoring women teachers to health, and also for training pupils to become health-keepers in families, schools, and communities.

The importance of this last measure will appear in the following extract from a public address of a regularly educated American physician:

Dr. Willard Parker, of New York, in a recent public address also has lamented the fact that a Woman's Medical College should be the first one sustaining a Chair for instructing in Hygiene, as if it were a conceded fact that it is not the business of physicians to prevent disease in a community, but only to cure their patients with medicines.

Is it not a proper time and measure for the women of our country to ask for benefactions, both private and legislative, to secure equal advantage for their professional duty as health-keepers, such as have so long and so liberally been bestowed on men to train them for their professions?

Believing that such a measure would meet wide approval, the following form of petition is drawn up, which might be used in every State:

It is believed that there is not a single state in the Union where such a petition signed by a large portion of the intelligent women of the state, would fail. The difficulty is not that the fathers, husbands, and brothers are not ready to bestow all that such women would unite in asking, but rather that women do not so feel the importance of such measures as to unite in such a petition.

It appears in the preceding pages that the daughters of the more wealthy classes who are educated in boarding schools and most academies and female colleges cannot enjoy advantages equal to what are given gratuitously in our best public High Schools to the children of the poor. Instead of following in the rear of public schools, those who have wealth should aim to elevate the public schools by the example of institutions of the highest order for their own daughters. And they also would be doubly blest if they would set an example that should both dignify labor and protect their daughters from helpless poverty should reverses come, by having them trained to some profession by which they could earn an honorable independence.

When the precepts and example of Jesus Christ fully interpermeate society, to labor with the hands will be regarded not only as a duty but a privilege.

TO THE FORMER PUPILS AND PERSONAL FRIENDS OF THE WRITER.

If this enterprise succeeds in Connecticut its example will be followed in other States, and this volume is sent to many former pupils and personal friends that they may co-operate in the several ways suggested.

As the writer in former times has received such aid and co-operation, with funds also to employ at her discretion, and for several years has had no official organs to report results, it is proper to state that her personal expenditures for many years have been in a style of economy which she has seen practised to such a degree nowhere else, and that all her income not thus employed has been devoted to plans from aiding her own sex to prepare for and perform their sacred ministry.

The question as to how much of our income it is our duty to give for the cause for which our Lord came and suffered is a difficult one to settle. But He instructed the rich young man, "Sell all that thou hast and give to the poor and come and follow us," and he also approved the poor widow who gave her last mite to the service of God.

In following out the spirit of these teachings, even in this life, to the writer has been fulfilled His gracious promise, "Give and it shall be given, good measure, pressed down, shaken together, running over." And the added rewards will increase through eternal ages, as immortal spirits, rescued from ignorance and sin, will carry forward the same noble work of training immortal minds to virtue and happiness.

Those who spend their money and time for earthly enjoyments that perish in the using "have their reward" in the short lived pleasures. Those who most literally follow the Divine Master lay up treasures that fail not, but draw interest through everlasting ages. This is written for the comfort and encouragement of those who by the writer were trained to "seek first the kingdom of God and His righteousness."