Words from a Few of America's Women, 1790-1920

Judith Sargent Murray, "On the Equality of the Sexes", 1790:

Yes, ye lordly, ye haughty sex, our souls are by nature equal to yours; the same breath of God animates, enlivens, and invigorates us; and that we are not fallen lower than yourselves, let those witness who have greatly towered above the various discouragements by which they have been so heavily oppressed; and though I am unacquainted with the list of celebrated characters on either side, yet from the observations I have made in the contracted circle in which I have moved, I dare confidently believe, that from the commencement of time to the present day, there hath been as many females, as males, who, by the mere force of natural powers, have merited the crown of applause; who, thus unassisted, have seized the wreath of fame. I know there are who assert, that as the animal power of the one sex are superiour, of course their mental faculties also must be stronger; thus attributing strength of mind to the transient organization of this earth born tenement. But if this reasoning is just, man must be content to yield the palm to many of the brute creation, since by not a few of his brethren of the field, he is far surpassed in bodily strength. Moreover, was this argument admitted, it would prove too much, for occular demonstration evinceth, that there are many robust masculine ladies, and effeminate gentlemen. Yet I fancy that Mr. Pope, though clogged with an enervated body, and distinguished by a diminutive stature, could nevertheless lay claim to greatness of soul; and perhaps there are many other instances which might be adduced to combat so unphilosophical an opinion. Do we not often see, that when the clay built tabernacle is well nigh dissolved, when it is just ready to mingle with the parent soil, the immortal inhabitant aspires to, and even attaineth heights the most sublime, and which were before wholly unexplored. Besides, were we to grant that animal strength proved any thing, taking into consideration the accustomed impartiality of nature, we should be induced to imagine, that she had invested the female mind with superiour strength as an equivalent for the bodily powers of man. But waving this however palpable advantage, for equality only, we wish to contend.

Maria W. Stewart, "Why Sit Ye Here and Die", 1832:

Do you ask, why are you wretched and miserable? I reply, look at many of the most worthy and interesting of us doomed to spend our lives in gentlemen's kitchens. Look at our young men, smart, active and energetic, with souls filled with ambitious fire; if they look forward, alas! what are their prospects? They can be nothing but the humblest laborers, on account of their dark complexions; hence many of them lose their ambition, and become worthless. Look at our middle-aged men, clad in their rusty plaids and coats; in winter, every cent they earn goes to buy their wood and pay their rents; their poor wives also toil beyond their strength, to help support their families. Look at our aged sires, whose heads are whitened with the front of seventy winters, with their old wood-saws on their backs. Alas, what keeps us so? Prejudice, ignorance and poverty. But ah! methinks our oppression is soon to come to an end; yes, before the Majesty of heaven, our groans and cries have reached the ears of the Lord of Sabaoth [James 5:4]. As the prayers and tears of Christians will avail the finally impenitent nothing; neither will the prayers and tears of the friends of humanity avail us any thing, unless we possess a spirit of virtuous emulation within our breasts. Did the pilgrims, when they first landed on these shores, quietly compose themselves, and say, "the Britons have all the money and all the power, and we must continue their servants forever?" Did they sluggishly sigh and say, "our lot is hard, the Indians own the soil, and we cannot cultivate it?" No; they first made powerful efforts to raise themselves and then God raised up those illustrious patriots WASHINGTON and LAFAYETTE, to assist and defend them. And, my brethren, have you made a powerful effort? Have you prayed the Legislature for mercy's sake to grant you all the rights and privileges of free citizens, that your daughters may raise to that degree of respectability which true merit deserves, and your sons above the servile situations which most of them fill?

Sarah Moore Grimké, letter to Mary S. Parker, 1837:

It will scarcely be denied,I presume, that, as a general rule, men do not desire the improvement of women. There are few instances of men who are magnanimous enough to be entirely willing that women should know more than themselves, on any subjects except dress and cookery; and, indeed, this necessarily flows from their assumption of superiority. As they have determined that Jehovah has placed woman on a lower platform than man, they of course wish to keep her there ; and hence the noble faculties of our minds are crushed, and our reasoning powers are almost wholly uncultivated.

Sophia Ripley, "Woman", 1841:

Woman is educated with the tacit understanding, that she is only half a being, and an appendage. First, she is so to her parents, whose opinions, perhaps prejudices, are engrafted into her before she knows what an opinion is. Thus provided she enters life, and society seizes her; her faculties of observations are sharpened, often become fearfully acute, though in some sort discriminating, and are ever after so occupied with observing that she never penetrates. In the common course of events she is selected as the life-companion of some one of the other sex; because selected, she fixes her affections upon him, and hardly ventures to exercise upon him even her powers of observation. Then he creates for her a home, which should be constructed by their mutual taste and efforts. She finds him not what she expected; she is disappointed and becomes captious, complaining of woman's lot, or discouraged and crushed by it. She thinks him perfect, adopts his prejudices, adds them to her early stock, and ever defends them with his arguments; where she differs from him in taste and habits, she believes herself in the wrong and him in the right, and spends life in conforming to him, instead of moulding herself to her own ideal. Thus she loses her individuality, and never gains his respect. Her life is usually bustle and hurry, or barren order, dreary decorum and method, without vitality. Her children perhaps love her, but she is only the upper nurse; the father, the oracle. His wish is law, hers only the unavailing sigh uttered in secret. She looks out into life, finds nothing there but confusion, and congratulates herself that it is man's business, not hers, to look through it all, and find stern principle seated tranquilly at the centre of things. Is this woman's destiny? Is she to be the only adventurer, who pursues her course through life aimless, tossed upon the waves of circumstance, intoxicated by joy, panic-struck by misfortune, or stupidly receptive of it? Is she neither to soar to heaven like the lark, nor bend her way, led by an unerring guide, to climes congenial to her nature? Is she always to flutter and flutter, and at last drop into the wave? Man would not have it so, for he reveres the gently firm. Man does not ridicule nor expose to suffering the woman who aspires, he wishes not for blind reverence, but intelligent affection; not for supremacy, but to be understood; not for obedience, but companionship; it is the weak and ignorant of her own sex who brand her, but the enigma still remains unsolved, why are so many of the sex allowed to remain weak and frivolous?

Margaret Fuller, Woman in the 19th Century, 1845:

Knowing that there exists in the minds of men a tone of feeling toward women as toward slaves, such as is expressed in the common phrase, "Tell that to women and children;" that the infinite soul can only work through them in already ascertained limits; that the gift of reason, Man's highest prerogative, is allotted to them in much lower degree; that they must be kept from mischief and melancholy by being constantly engaged in active labor, which is to be furnished and directed by those better able to think, &c., &c.,-- we need not multiply instances, for who can review the experience of last week without recalling words which imply, whether in jest or earnest, these views, or views like these,--knowing this, can we wonder that many reformers think that measures are not likely to be taken in behalf of women, unless their wishes could be publicly represented by women?

Declaration of Rights and Sentiments, Seneca Falls Convention, 1848:

We hold these truths to be self-evident: that all men and women are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness; that to secure these rights governments are instituted, deriving their just powers from the consent of the governed. Whenever any form of government becomes destructive of these ends, it is the right of those who suffer from it to refuse allegiance to it, and to insist upon the institution of a new government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness. Prudence, indeed, will dictate that governments long established should not be changed for light and transient causes; and accordingly all experience hath shown that mankind are more disposed to suffer. while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their duty to throw off such government, and to provide new guards for their future security. Such has been the patient sufferance of the women under this government, and such is now the necessity which constrains them to demand the equal station to which they are entitled. The history of mankind is a history of repeated injuries and usurpations on the part of man toward woman, having in direct object the establishment of an absolute tyranny over her.

Sojourner Truth, 1851, as reported by Marcus Robinson:

I am a woman's rights. I have as much muscle as any man, and can do as much work as any man. I have plowed and reaped and husked and chopped and mowed, and can any man do more than that? I have heard much about the sexes being equal. I can carry as much as any man, and can eat as much too, if I can get it. I am as strong as any man that is now. As for intellect, all I can say is, if a woman have a pint, and a man a quart -- why can't she have her little pint full? You need not be afraid to give us our rights for fear we will take too much, -- for we can't take more than our pint'll hold. The poor men seems to be all in confusion, and don't know what to do. Why children, if you have woman's rights, give it to her and you will feel better. You will have your own rights, and they won't be so much trouble.

Account by Matilda Joslyn Gage of Susan B. Anthony's trial for the federal crime of voting without the right to vote, 1873:

As a matter of outward form the defendant was asked if she had anything to say why the sentence of the court should not be pronounced upon her.

"Yes, your honor," replied Miss Anthony, "I have many things to say. My every right, constitutional, civil, political and judicial has been tramped upon. I have not only had no jury of my peers, but I have had no jury at all."

Court—"Sit down Miss Anthony. I cannot allow you to argue the question."

Miss Anthony—"I shall not sit down. I will not lose my only chance to speak."

Court—"You have been tried, Miss Anthony, by the forms of law, and my decision has been rendered by law."

Miss Anthony—"Yes, but laws made by men, under a government of men, interpreted by men and for the benefit of men. The only chance women have for justice in this country is to violate the law, as I have done, and as I shall continue to do," and she struck her hand heavily on the table in emphasis of what she said. "Does your honor suppose that we obeyed the infamous fugitive slave law which forbade to give a cup of cold water to a slave fleeing from his master? I tell you we did not obey it; we fed him and clothed him, and sent him on his way to Canada. So shall we trample all unjust laws under foot. I do not ask the clemency of the court. I came into it to get justice, having failed in this, I demand the full rigors of the law."

Court—"The sentence of the court is $100 fine and the costs of the prosecution."

Miss Anthony—"I have no money to pay with, but am $10,000 in debt."

Court—"You are not ordered to stand committed till it is paid."

Voltarine de Cleyr, "Sex Slavery", 1890:

Yes, for that is adultery where woman submits herself sexually to man, without desire on her part, for the sake of "keeping him virtuous," "keeping him at home," the women say. (Well, if a man did not love me and respect himself enough to be "virtuous" without prostituting me, - he might go, and welcome. He has no virtue to keep.) And that is rape, where a man forces himself sexually upon a woman whether he is licensed by the marriage law to do it or not. And that is the vilest of all tyranny where a man compels the woman he says he loves, to endure the agony of bearing children that she does not want, and for whom, as is the rule rather than the exception, they cannot properly provide. It is worse than any other human oppression; it is fairly God-like! To the sexual tyrant there is no parallel upon earth; one must go to the skies to find a fiend who thrusts life upon his children only to starve and curse and outcast and damn them! And only through the marriage law is such tyranny possible. The man who deceives a woman outside of marriage (and mind you, such a man will deceive in marriage too) may deny his own child, if he is mean enough. He cannot tear it from her arms -he cannot touch it! The girl he wronged, thanks to your very pure and tender morality standard, may die in the street for want of food. He cannot force his hated presence upon her again. But his wife, gentlemen, his wife, the woman he respects so much that he consents to let her merge her individuality into his, lose her identity and become his chattel, his wife he may not only force unwelcome children upon, outrage at his own good pleasure, and keep as a general cheap and convenient piece of furniture, but if she does not get a divorce (and she cannot for such cause) he can follow her wherever she goes, come into her house, eat her food, force her into the cell, kill her by virtue of his sexual authority! And she has no redress unless he is indiscreet enough to abuse her in some less brutal but unlicensed manner. I know a case in your city where a woman was followed so for ten years by her husband. I believe he finally developed grace enough to die: please applaud him for the only decent thing he ever did.

Lucy Stone, in a letter to Susan B. Anthony, 1891:

It is not quite the same when we are seventy-two as when we are twenty-seven; still I am glad of what is left, and wish we might both hold out till the victory we have sought is won, but all the same the victory is coming. In the aftertime the world will be the better for it.

Elizabeth Cady Stanton, "Solitude of Self", 1892:

Is it, then, consistent to hold the developed woman of this day within the same narrow political limits as the dame with the spinning wheel and knitting needle occupied in the past? No! no! Machinery has taken the labors of woman as well as man on its tireless shoulders; the loom and the spinning wheel are but dreams of the past; the pen, the brush, the easel, the chisel, have taken their places, while the hopes and ambitions of women are essentially changed. We see reason sufficient in the outer conditions of human being for individual liberty and development, but when we consider the self dependence of every human soul we see the need of courage, judgment, and the exercise of every faculty of mind and body, strengthened and developed by use, in woman as well as man.

Whatever may be said of man’s protecting power in ordinary conditions, mid all the terrible disasters by land and sea, in the supreme moments of danger, alone, woman must ever meet the horrors of the situation; the Angel of Death even makes no royal pathway for her. Man’s love and sympathy enter only into the sunshine of our lives. In that solemn solitude of self, that links us with the immeasurable and the eternal, each soul lives alone forever.

Emma Goldman, "Woman Suffrage", c.1911:

Needless to say, I am not opposed to woman suffrage on the conventional ground that she is not equal to it. I see neither physical, psychological, nor mental reasons why woman should not have the equal right to vote with man. But that can not possibly blind me to the absurd notion that woman will accomplish that wherein man has failed. If she would not make things worse, she certainly could not make them better. To assume, therefore, that she would succeed in purifying something which is not susceptible of purification, is to credit her with supernatural powers. Since woman's greatest misfortune has been that she was looked upon as either angel or devil, her true salvation lies in being placed on earth; namely, in being considered human, and therefore subject to all human follies and mistakes. Are we, then, to believe that two errors will make a right? Are we to assume that the poison already inherent in politics will be decreased, if women were to enter the political arena?

19th Amendment of the U.S. Constitution, passed by Congress June 4, 1919, ratified August 18, 1920, with ratification certified by Secretary of State Bainbridge Colby on August 26, 1920:

Section 1: The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any State on account of sex.

Section 2: Congress shall have power to enforce this article by appropriate legislation.