# History of Woman Suffrage/Volume 1/Chapter 5

Contents
CHAPTER V.
REMINISCENCES.
EMILY COLLINS.
I was born and lived almost forty years in South Bristol, Ontario County-one of the most secluded spots in Western New York; but from the earliest dawn of reason I pined for that freedom of thought and action that was then denied to all womankind. I revolted in spirit against the customs of society and the laws of the State that crushed my aspirations and debarred me from the pursuit of almost every object worthy of an intelligent, rational mind. But not until that meeting at Seneca Falls in 1848, of the pioneers in the cause, gave this feeling of unrest form and voice, did I take action. Then I summoned a few women in our neighborhood together and formed an Equal Suffrage Society, and sent petitions to our Legislature; but our efforts were little known beyond our circle, as we were in communication with no person or newspaper. Yet there was enough of wrong in our narrow horizon to rouse some thought in the minds of all. In those early days a husband's supremacy was often enforced in the rural districts by corporeal chastisement, and it was considered by most people as quite right and proper-as much so as the correction of refractory children in like manner. I remember in my own neighborhood a man who was a Methodist class-leader and exhorter, and one who was esteemed a worthy citizen, who, every few weeks, gave his wife a beating with his horsewhip. He said it was necessary, in order to keep her in subjection, and because she scolded so much. Now this wife, surrounded by six or seven little children, whom she must wash, dress, feed, and attend to day and night, was obliged to spin and weave cloth for all the garments of the family. She had to milk the cows, make butter and cheese, do all the ​cooking, washing, making, and mending for the family, and, with the pains of maternity forced upon her every eighteen months, was whipped by her pious husband, "because she scolded." And pray, why should he not have chastised her? The laws made it his privilege — and the Bible, as interpreted, made it his duty. It is true, women repined at their hard lot; but it was thought to be fixed by a divine decree, for "The man shall rule over thee," and "Wives, be subject to your husbands," and "Wives, submit yourselves unto your husbands as unto the Lord," caused them to consider their fate inevitable, and to feel that it would be contravening God's law to resist it. It is ever thus; where Theology enchains the soul, the Tyrant enslaves the body. But can any one, who has any knowledge of the laws that govern our being — of heredity and pre-natal influences — be astonished that our jails and prisons are filled with criminals, and our hospitals with sickly specimens of humanity? As long as the mothers of the race are subject to such unhappy conditions, it can never be materially improved. Men exhibit some common sense in breeding all animals except those of their own species.
All through the Anti-Slavery struggle, every word of denunciation of the wrongs of the Southern slave, was, I felt, equally applicable to the wrongs of my own sex. Every argument for the emancipation of the colored man, was equally one for that of woman; and I was surprised that all Abolitionists did not see the similarity in the condition of the two classes. I read, with intense interest, everything that indicated an awakening of public or private thought to the idea that woman did not occupy her rightful position in the organization of society; and, when I read the lectures of Ernestine L. Rose and the writings of Margaret Fuller, and found that other women entertained the same thoughts that had been seething in my own brain, and realized that I stood not alone, how my heart bounded with joy! The arguments of that distinguished jurist, Judge Hurlburt, encouraged me to hope that men would ultimately see the justice of our cause, and concede to women their natural rights.
I hailed with gladness any aspiration of women toward an enlargement of their sphere of action; and when, in the early part of 1848, I learned that Miss Elizabeth Blackwell had been admitted as a student to the medical college at Geneva, N. Y., being the first lady in the United States that had attained that privilege, and knowing the tide of public sentiment she had to stem, I could not refrain ​from writing her a letter of approval and encouragement. In return I received the following:
Philadelphia, August 12, 1848.
My whole life is devoted unreservedly to the service of my sex. The study and practice of medicine is in my thought but one means to a great end, for which my very soul yearns with intensest passionate emotion, of which I have dreamed day and night, from my earliest childhood, for which I would offer up my life with triumphant thanksgiving, if martyrdom could secure that glorious end: the true ennoblement of woman, the full harmonious development of her unknown nature, and the consequent redemption of the whole human race. "Earth waits for her queen." Every noble movement of the age, every prophecy of future glory, every throb of that great heart which is laboring throughout Christendom, call on woman with a voice of thunder, with the authority of a God, to listen to the mighty summons to awake from her guilty sleep, and rouse to glorious action to play her part in the great drama of the ages, and finish the work that man has begun.
Most fully do I respond to all the noble aspirations that fill your letter. Women are feeble, narrow, frivolous at present: ignorant of their own capacities, and undeveloped in thought and feeling; and while they remain so, the great work of human regeneration must remain incomplete; humanity will continue to suffer, and cry in vain for deliverance, for woman has her work to do, and no one can accomplish it for her. She is bound to rise, to try her strength, to break her bonds; not with noisy outcry, not with fighting or complaint; but with quiet strength, with gentle dignity, firmly, irresistibly, with a cool determination that never wavers, with a clear insight into her own capacities, let her do her duty, pursue her highest conviction of right, and firmly grasp whatever she is able to carry.
Much is said of the oppression woman suffers; man is reproached with being unjust, tyrannical, jealous. I do not so read human life. The exclusion and constraint woman suffers, is not the result of purposed injury or premeditated insult. It has arisen naturally, without violence, simply because woman has desired nothing more, has not felt the soul too large for the body. But when woman, with matured strength, with steady purpose, presents her lofty claim, all barriers will give way, and man will welcome, with a thrill of joy, the new birth of his sister spirit, the advent of his partner, his co-worker, in the great universe of being.
​If the present arrangements of society will not admit of woman's free development, then society must be remodeled, and adapted to the great wants of all humanity. Our race is one, the interests of all are inseparably united, and harmonic freedom for the perfect growth of every human soul is the great want of our time. It has given me heartfelt satisfaction, dear madam, that you sympathize in my effort to advance the great interests of humanity. I feel the responsibility of my position. and I shall endeavor, by wisdom of action, purity of motive, and unwavering steadiness of purpose, to justify the noble hope I have excited. To me the future is full of glorious promise, humanity is arousing to accomplish its grand destiny, and in the fellowship of this great hope, I would greet you, and recognize in your noble spirit a fellow-laborer for the true and the good. Elizabeth Blackwell.
But, it was the proceedings of the Convention, in 1848, at Seneca Falls, that first gave a direction to the efforts of the many women, who began to feel the degradation of their subject condition, and its baneful effects upon the human race. They then saw the necessity for associated action, in order to obtain the elective franchise, the only key that would unlock the doors of their prison. . I wrote to Miss Sarah C. Owen, Secretary of the Women's Protective Union, at Rochester, as to the line of procedure that had been proposed there. In reply, under date of October 1, 1848, she says:
Your letter has just reached me, and with much pleasure I reply to the echo of inquiry, beyond the bounds of those personally associated with us in this enterprise. It is indeed encouraging to hear a voice from South Bristol in such perfect unison with our own.
Possibly, extracts from my next letter to Miss Owen, dated Oct. 28, 1848, will give you the best idea of the movement:
​A lecturer in the field would be most desirable; but how to raise funds to sustain one is the question. I never really wished for Aladdin's lamp till now. Would to Heaven that women could be persuaded to use the funds they acquire by their sewing-circles and fairs, in trying to raise their own condition above that of "infants, idiots, and lunatics," with whom our statutes class them, instead of spending the money in decorating their churches, or sustaining a clergy, the most of whom are striving to rivet the chains still closer that bind, not only our own sex, but the oppressed of every class and color.
Our Society was composed of some fifteen or twenty ladies, and we met once in two weeks, in each other's parlors, alternately, for discussion and interchange of ideas. I was chosen President; Mrs. Sophia Allen, Vice-President; Mrs. Horace Pennell, Treasurer; and one of several young ladies who were members was Secretary. Horace Pennell, Esq.,and his wife were two of our most earnest helpers. We drafted a petition to the Legislature to grant women the right of suffrage, and obtained the names of sixty-two of the most intelligent people, male and female, in our own and adjoining towns, and sent it to our Representative in Albany. It was received by the Legislature as something absurdly ridiculous, and laid upon the table. We introduced the question into the Debating Clubs, that were in those days such popular institutions in the rural districts, and in every way sought to agitate the subject. I found a great many men, especially those of the better class, disposed to accord equal rights to our sex. And, now, as the highest tribute that I can pay to the memory of a husband, I may say that during our companionship of thirty-five years, I was most cordially sustained by mine, in my advocacy of equal rights to women. Amongst my own sex, I found too many on whom ages of repression had wrought their natural effect, and whose ideas and aspirations were narrowed down to the confines of "woman's sphere," beyond whose limits it ​was not only impious, but infamous to tread. "Woman's sphere" then, was to discharge the duties of a housekeeper, ply the needle, and teach a primary or ladies' school. From press, and pulpit, and platform, she was taught that "to be unknown was her highest praise," that "dependence was her best protection," and "her weakness her sweetest charm." She needed only sufficient intelligence to comprehend her husband's superiority, and to obey him in all-things. It is not surprising, then, that I as often heard the terms "strong-minded" and "masculine" as opprobrious epithets used against progressive women, by their own sex as by the other; another example only of the stultifying effect of subjection, upon the mind, exactly paralleled by the Southern slaves, amongst many of whom the strongest term of contempt that could be used was "Free Nigger." Our Equal Rights Association continued to hold its meetings for somewhat over a year, and they were at last suspended on account of bad weather and the difficulty of coming together in the country districts. We, however, continued to send petitions to the Legislature for the removal of woman's disabilities.
From 1858 to 1869 my home was in Rochester, N. Y. There, by brief newspaper articles and in other ways, I sought to influence public sentiment in favor of this fundamental reform. In 1868 a Society was organized there for the reformation of abandoned women. At one of its meetings I endeavored to show how futile all their efforts would be, while women, by the Jaws of the land, were made a subject class; that only by enfranchising woman and permitting her a more free and lucrative range of employments, could they hope to suppress the "social evil" My remarks produced some agitation in the meeting and some newspaper criticisms. In Rochester, I found many pioneers in the cause of Woman Suffrage, and from year to year we petitioned our Legislature for it.
Since 1869 I have been a citizen of Louisiana. Here, till recently, political troubles engrossed the minds of men to the exclusion of every other consideration. They glowed with fiery indignation at being, themselves, deprived of the right of suffrage, or at having their votes annulled, and regarded it as an intolerable outrage; yet, at the same time, they denied it to all women, many of whom valued the elective franchise as highly, and felt as intensely, as did men, the injustice that withheld it from them. In 1879, when the Convention met to frame a new Constitution for the State, we strongly petitioned it for an enlargement of our civil rights and for the ballot. Mrs. Elizabeth L. Saxon was indefatigable in her efforts, and went before the Convention in person ​and plead our cause. But the majority of the members thought there were cogent reasons for not granting our petitions; but they made women eligible to all school offices — an indication that Louisiana will not be the last State in the Union to deny women their inalienable rights. Emily Collins.
The newspaper comments on Elizabeth Blackwell as a physician, both in the French and American papers, seem very ridiculous to us at this distance of time. The American, Rochester, N. Y., July, 1848:
After graduating with high honors in this country, Dr. Elizabeth Blackwell went to France to secure still higher advantages of education than could be found here. What was thought of her there will be seen by the following letter of a Paris correspondent in the New York Journal of Commerce:
ERNESTINE L. ROSE.
BY L. E. BARNARD.
Ernestine L. Rose — maiden name Sigismund Potoski — was born January 13, 1810, at Pyeterkow, in Poland. Her father, a very pious and learned rabbi, was so conscientious that he would take no pay for discharging the functions of his office, saying he would not convert his duty into a means of gain. Asa child she was of a reflective habit, and though very active and cheerful, she scarcely ever engaged with her young companions in their sports, but took great delight in the company of her father, for whom she entertained a remarkable affection.
At a very early age she commenced reading the Hebrew Scriptures, but soon became involved in serious difficulties respecting the formation of the world, the origin of evil, and other obscure points suggested by the sacred history and cosmogony of her people. The reproofs which met her at every step of her biblical investigations, and being constantly told that "little girls must not ask questions," made her at that early day an advocate of religious freedom and woman's rights; as she could not see, on the one hand, why subjects of vital interest should be held too sacred for investigation, nor, on the other, why a "little girl" should not have the same right to ask questions as a little boy. Despite her early investigation of the Bible, she was noted for her strict observance of all the rites and ceremonies of the Jewish faith, though some of them, on account of her tender age, were not demanded of her. She was, however, often painfully disturbed by her "carnal reason" questioning the utility of these multifarious observances. As an illustration, she one day asked her father, with much anxiety, why he fasted so much more than others, a habit which was seriously impairing his health and spirits; and being told that it was to please God, who required this sacrifice at his hands, she, in a serious and most emphatic tone, replied, "If God is pleased in making you sick and unhappy, I hate God." This idea of the cruelty of God toward her father had a remarkable influence upon her; and at the age of ​fourteen she renounced her belief in the Bible and the religion of her father, which brought down upon her great trouble and persecution alike from her own Jewish friends and from Christians.
At the age of sixteen she had the misfortune to lose her mother. A year afterward her father married again, and through misdirected kindness involved her in a lawsuit, in which she plead her own case and won it; but she left the property with her father, declaring that she cared nothing for it, but only for justice, and that her inheritance might not fall into mercenary hands. She subsequently traveled in Poland, Russia, the Germanic States, Holland, Belgium, France, and England; during which time she witnessed and took part in some interesting and important affairs. While in Berlin she had an interview with the King of Prussia concerning the right of Polish Jews to remain in that city. The Jews of Russian Poland were not permitted to continue in Prussia, unless they could bring forward as security Prussian citizens who were holders of real estate. But even then they could get a permit to tarry only on a visit, and not to transact any business for themselves. Mlle. Potoski, being from Poland and a Jewess, was subject to this disability. Though she could have obtained the requisite security by applying for it, she preferred to stand upon her natural rights as a human being. She remonstrated against the gross injustice of the law, and obtained the right to remain as long as she wished, and to do what she pleased.
In Hague, she became acquainted with a very distressing case of a poor sailor, the father of four children, whose wife had been imprisoned for an alleged crime of which he insisted she was innocent. Inquiring into the case, Mlle. Potoski drew up a petition which she personally presented to the King of Holland, and had the satisfaction of seeing the poor woman restored to her family. She was in Paris during the Revolution of July, 1830, and witnessed most of its exciting scenes. On seeing Louis Phillipe presented by Lafayette to the people of Paris from the balcony of the Tuilleries, she remarked to a friend, "That man, as well as Charles X., will one day have good reason to wish himself safely off the throne of France."
In England she became acquainted with Lord Grosvenor and family, with Frances Farrar, sister of Oliver Farrar, M.P., the Miss Leeds, and others of the nobility; also with many prominent members of the Society of Friends, among them Joseph Gurney and his sister Elizabeth Fry, the eminent philanthropist, in whose company she visited Newgate Prison. In 1832 she made the acquaintance of Robert Owen, and warmly espoused his principles. In 1834 she presided at the formation of a society called "The Association of all ​
At a great public meeting in the Broadway Tabernacle to consider the necessity of an improved system of Free Schools, J. S. Buckingham, M.P., of England and Rev. Robert Breckenridge, of Kentucky, were among the speakers. Mrs. Rose, sitting in the gallery, called the reverend gentleman to order for violating the sense of the audience, in entirely overlooking the important object which had called the people together, and indulging in a violent clerical harangue against a class whom he stigmatized as infidels. This bold innovation of a woman upon the hitherto unquestioned prerogatives of the clergy, at once caused a tremendous excitement. Loud cries of "Throw her down!" Drag her out!" "She's an infidel!" resounded in all parts of the building. She, however, held her ground, calm and collected while the tumult lasted, and after quiet was restored, continued her remarks in a most dignified manner, making a deep impression upon all present. Certain religious papers declared it a forewarning of some terrible calamity, that a woman should call a minister to account, and that, too, in a church.
Mrs. Rose has lectured in not less than twenty-three different States of the Union. Some of them she has visited often, and on several occasions she has addressed legislative bodies with marked effect, advocating the necessity of legal redress for the wrongs and disabilities to which her sex are subject. As an advocate of woman's rights, anti-slavery and religious liberty, she has earned a worldwide celebrity. For fifty years a public speaker, during which period she has associated with the influential classes in Europe and America, and borne an active part in the great progressive movements which mark the present as the most glorious of historical epochs, Ernestine L. Rose has accomplished for the elevation of her sex and the amelioration of social conditions, a work which can be ascribed to few women of our time. In the spring of 1854, Mrs. Rose and Miss Anthony took a trip together to Washington, Alexandria, Baltimore, Philadelphia, speaking two or three times in each place. This was after the introduction of the Kansas-Nebraska Bill in Congress, and the excitement of the country upon the slavery question was intense. Mrs. Rose's ​third lecture in Washington was on the "Nebraska Question." This lecture was scarcely noticed, the only paper giving it the least report, being The Washington Globe, which, though it spoke most highly of her as a lecturer, misrepresented her by ascribing to her the arguments of the South. The National Era, the only anti-slavery paper in Washington, was entirely silent, taking no notice of the fact that Mrs. Rose had spoken in that city against the further spread of slavery. Whether this was due to editorial prejudice against sex, or against freedom of religious belief, is unknown.
In the winter of 1855, Mrs. Rose spoke in thirteen of the fifty-four County Conventions upon woman suffrage held in the State of New York, and each winter took part in the Albany Conventions and hearings before the Legislature, which in 1860 resulted in the passage of the bill securing to women the right to their wages and the equal guardianship of their children.
Mrs. Rose was sustained in her work by the earnest sympathy of her husband, who gladly furnished her the means of making her extensive tours, so that through his sense of justice she was enabled to preach the Gospel of Woman's Rights, Anti-Slavery, and Free Religion without money and without price.
The Boston Investigator of January 15, 1881, speaking of a letter just received from her, says: "Thirty years ago Mrs. Rose was in her prime — an excellent lecturer, liberal, eloquent, witty, and we must add, decidedly handsome — 'the Rose that all were praising.' Her portrait, life-size and very natural, hangs in Investigator Hall, and her intelligent-looking and expressive countenance, and black glossy curls, denote intellect and beauty. As an anti-slavery lecturer, a pioneer in the cause of woman's rights, and an advocate of Liberalism, she did good service, and is worthy to be classed with such devoted friends of humanity and freedom as Frances Wright, Harriet Martineau, Lucretia Mott, and Lydia Maria Child, who will long be pleasantly remembered for their 'works' sake.'"
London, January 9, 1877.
My Dear Miss Anthony: — Sincerely do I thank you for your kind letter. Believe me it would give me great pleasure to comply with your request, to tell you all about myself and my past labors; but I suffer so much from neuralgia in my head and general debility, that I could not undertake the task, especially as I have nothing to refer to. I have never spoken from notes; and as I did not intend to publish anything about myself, for I had no other ambition except to work for the cause of humanity, irrespective of sex, sect, country, or color, and did not expect that a Susan B. Anthony would wish to do it for me, I made no memorandum of places, dates, or names; and thirty or forty years ago ​the press was not sufficiently educated in the rights of woman, even to notice, much less to report speeches as it does now; and therefore I have not anything to assist me or you.
All that I can tell you is, that I used my humble powers to the uttermost, and raised my voice in behalf of Human Rights in general, and the elevation and Rights of Woman in particular, nearly all my life. And so little have I spared myself, or studied my comfort in summer or winter, rain or shine, day or night, when I had an opportunity to work for the cause to which I had devoted myself, that I can hardly wonder at my present state of health.
Yet in spite of hardships, for it was not as easy to travel at that time as now, and the expense, as I never made a charge or took up a collection, I look back to that time, when a stranger and alone, I went from place to place, in high-ways and by-ways, did the work and paid my bills with great pleasure and satisfaction; for the cause gained ground, and in spite of my heresies I had always good audiences, attentive listeners, and was well received wherever I went.
But I can mention from memory the principal places where I have spoken. In the winter of 1836 and '37, I spoke in New York, and for some years after I lectured in almost every city in the State; Hudson, Poughkeepsie, Albany, Schenectady, Saratoga, Utica, Syracuse, Rochester, Buffalo, Elmira, and other places; in New Jersey, in Newark and Burlington; in 1837, in Philadelphia, Bristol, Chester, Pittsburg, and other places in Pennsylvania, and at Wilmington in Delaware; in 1842, in Boston, Charlestown, Beverly, Florence, Springfield, and other points in Massachusetts, and in Hartford, Connecticut; in 1844, in Cincinnati, Dayton, Zanesville, Springfield, Cleveland, Toledo, and several settlements in the backwoods of Ohio, and also in Richmond, Indiana; in 1845 and '46, I lectured three times in the Legislative Hall in Detroit, and at Ann Arbor and other places in Michigan; and in 1847 and '48, I spoke in Charleston and Columbia, in South Carolina.
In 1850, I attended the first National Woman's Rights Convention in Worcester, and nearly all the National and State Conventions since, until I went to Europe in 1869. Returning to New York in 1874, I was present at the Convention in Irving Hall, the only one held during my visit to America.
I sent the first petition to the New York Legislature to give a married woman the right to hold real estate in her own name, in the winter of 1836 and '37, to which after a good deal of trouble I obtained five signatures. Some of the ladies said the gentlemen would laugh at them; others, that they had rights enough; and the men said the women had too many rights already. Woman at that time had not learned to know that she had any rights except those that man in his generosity allowed her; both have learned something since that time which they -will never forget. I continued sending petitions with increased numbers of signatures until 1848 and '49, when the Legislature enacted the law which granted to woman the right to keep what was her own. But no sooner did it become legal than all the women said, "Oh! that is right! We ought always to have had that."
​During the eleven years from 1837 to 1848, I addressed the New York Legislature five times, and since 1848 I can not say positively, but a good many times; you know all that better than any one else.
Your affectionate friend,Ernestine L. Rose.
In collecting the reminiscences of those who took the initiative steps in this movement, Mrs. Rose was urged to send us some of her experiences, but in writing that it was impossible for her to do so, and yet giving us the above summary of all she has accomplished, multum in parvo, she has in a good measure complied with our request.
All through these eventful years Mrs. Rose has fought a double battle; not only for the political rights of her sex as women, but for their religious rights as individual souls; to do their own thinking and believing. How much of the freedom they now enjoy, the women of America owe to this noble Polish woman, can not be estimated, for moral influences are too subtle for measurement.
Those who sat with her on the platform in bygone days, well remember her matchless powers as a speaker; and how safe we all felt while she had the floor, that neither in manner, sentiment, argument, nor repartee, would she in any way compromise the dignity of the occasion.
She had a rich musical voice, with just enough of foreign accent and idiom to add to the charm of her oratory. As a speaker she was pointed, logical, and impassioned. She not only dealt in abstract principles clearly, but in their application touched the deepest emotions of the human soul.
* ↑ Published by Frederick Douglass, the first colored man that edited a paper in this country. His press was presented to him by the women of England, who sympathized with the anti-slavery movement.
* ↑ Fasting with Jews meant abstaining from food and drink from before sunset one evening, until after the stars were out the next evening.