AN ADDRESS TO THE CHRISTIAN WOMEN OF AMERICA.

My Dear and Honored Countrywomen:

When I wrote the first address in this volume, I had a very imperfect idea of the scope and magnitude of the questions which the women of this nation, who aim to be followers of Jesus Christ, will soon be called to investigate and to decide—questions which are the very foundation principles of both morals and religion—questions which every woman must settle for herself aided by common sense, the Bible, and the Divine aid obtained by prayer.

To us Jesus Christ appears as the only one born into this world who lived to maturity, then died and then returned to life again; first to prove that death does not end our existence, and next to teach what awaits us in the invisible world to which we all are hastening.

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.

"And he said unto them, Moses, because of the hardness of your hearts, suffered you to put away your wives; but from the beginning it was not so. And I say unto you, whosoever shall put away his wife, except it be for fornication, and shall marry another committeth adultery; and whosoever marrieth her that is put away doth commit adultery."

"Have ye not read that He which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother and shall cleave to his wife, and they twain shall be one flesh. What therefore God hath joined together let not man put asunder."

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:

It is much to be deplored that we have no chair devoted to Hygiene in any of our medical colleges. During four courses of Lectures, that I attended, one of them in Paris, I never heard a single lecture upon the Laws of Health; and when on one occasion I asked one of our Professors if he would not devote one or more of his course to this subject, he replied, that he ought to, but feared he would not find time; and then jokingly remarked, that we would find it more to our interests to learn how to cure people than to keep them well; that we would get gratitude and money for healing the sick, but neither the one nor the other for preserving the health of the people, however well we might do it.

I have since found that there was more truth in the remark then I was then willing to admit. Still, I cannot help thinking that we should have such Lectures in every medical school, if for no other purpose but to enable its graduates to heal the sick—confident that more can be gained in this way by a thorough knowledge of Hygiene, than by any other means whatever. No drug or medicine is as powerful for good in disease as a wise advantage of Nature's laws.

We spent in one Session over three weeks in the study of Mercury, its different preparations, effects, etc.; not one hour in learning the value of Light, Air, Sleep, Food, and Clothing. The result was we know much about Calomel, and literally nothing about the Laws of Health; so we sat, something over four hundred students, for five or six hours daily, in a room—an amphitheatre—the seats extending from the floor to the ceiling—so small, that another hundred could not possibly be packed into it—and not a window opened all winter—no ventilation whatever—a regular "black hole of Calcutta"—the air heavy, foul, offensive with bad breaths—the odors of tobacco, liquor, onions—poisonous in the extreme—not a fresh cheek among the four hundred. Many of the students drank; most of them used tobacco, coffee, sausages, pork, in short lived like barbarians. A large proportion of them were ill all the time, and some died before the session closed, others soon after, and many since. The professors themselves were often ailing—not very healthy men. If any of my readers will step into any of the medical lectures in any of the colleges of this city, some winter afternoon, he will be able to verify the truth of this description. Their presiding genius seems to have no respect for fresh air, sunlight—in short for the laws of health. How then shall these schools inspire respect for these laws in others? How can they teach them when they know so little of them?

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:

To the honorable members of the Senate and House of Representatives of the State of ——:

We the undersigned, ladies of the State of —— and gentlemen citizens of the same, respectfully petition that an appropriation be made to endow one department of a Woman's University under charge of the Trustees of —— Seminary; the object of which shall be to train school-teachers and house-keepers in all that relates to health in schools and families, and that this endowment be made equal to what has been or may be given to endow Scientific Schools for young men; and also that this be given on condition that the citizens of the place give an equal sum to promote the scientific and practical training of women for their distinctive professions.

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."

It will be conceded by all, that neither man nor woman has any right to anything which is contrary to the best good of society. The question then is, does the best good of society demand a division of responsibilities, so that man shall take those out of the family, and woman those in it? In other words, shall man take the responsibilities of nursery and kitchen in addition to his outside business, and shall women take charge of government, war, and the work men must do in addition to her home duties? Past laws and customs demand the division, and it is probable that it will be retained.

As to the constitution of the United States, and the 14th and 15th amendments, the question all turns on the use of the terms citizen and people. Both these words, (as the dictionaries show,) have two uses, a wide, and a limited. In the widest sense they include men, women, and children. In the limited sense they include only a portion of society with certain qualifications which the best good of society requires. It is not probable that any court will ever decide that the framers of the constitution, or of the two amendments, used these terms in the widest sense, thus including not only women, but children.

If the best good of society requires women to be law-makers, judges and juries, she has a right to these offices; if it does not, she has no right to them. As to taxation, it is probable that the best good of society does require that women holding property shall have the ballot, for this would increase the proportion of responsible and intelligent voters, and not add a mass of irresponsible and ignorant ones, as would universal woman suffrage.

It is owing to this that in Europe the statesmen are aiming to give suffrage, not to all women as demanded here, but only to those who hold property and pay taxes; for this, in reality, is a method of increasing the proportion of intelligent voters. And if this measure were adopted here it probably would add to the safety of our institutions.

It is worthy of notice that a large portion of those who demand woman suffrage are persons who have not been trained to reason, and are chiefly guided by their generous sensibilities. Such do not seem to be aware that all reasoning consists in the presentation of evidence to prove that a given proposition is included in a more general one already believed and granted, and also that in this process there must be definitions of the sense in which terms are used that have several meanings.

Instead of this, they write and talk as if reasoning were any kind of writing or talking which tends to convince people that some doctrine or measure is true and right. And so they deal abundantly in exciting narratives and rhetorical declamations, and employ words in all manner of deceptive senses.

For example, when Mrs. Livermore pleads that women should have equal rights with men before law, everybody grants it in some sense. But the question is in what sense is she to be made equal? All will allow that law should be so framed that woman's highest usefulness and happiness shall be treated as equal in value to that of man's. But this is not relevant to the question whether laws be framed by fathers, husbands, and brothers, or by women. Most women believe that it is for their best good that the responsibility of making and enforcing laws be taken by men and not by women.

But however clearly these distinctions are urged, Mrs. Livermore and her party will keep on saying that women should be made equal with men before the law, without stating in what sense they used these terms. So also they will insist that all "citizens" and all the "people" have a right to vote, without stating what they mean by "a right," or in which sense they use the words "people" and "citizens."

Note B. The author of this volume is preparing a new edition of her works on Domestic Science and Economy with many improvements. Its name is to be The Housekeeper and Healthkeeper, and it is designed for a complete Encyclopædia of Domestic Science and Practice. It will be published this winter by the Harpers.

It will offer these new and peculiar features:

1. The recipes for food and drink will be in two portions. The first portion will embrace a very large collection of simple and economical dishes, which, according to all medical and physiological rules, are perfectly healthful. The second portion will be a collection of more elaborate and expensive articles, which, according to all rules, are of at least doubtful character as to healthfulness. Thus, every housekeeper will have safe and intelligent guidance in her selections.

2. There will be exact directions as to flavors and seasonings, such as in most receipt-books are to be "according to the taste," thus leaving young housekeepers to the mercies of untrained cooks.

3. It will contain exact directions for preserving and restoring health by the scientific use of the natural agencies of water, heat, cold, light, diet, exercise, and pure air, and such only as will be approved by scientific men of all medical schools.

Note C. All the creeds of the large Christian denominations agree in the following, viz.: that God created angels and our first parents with a "holy nature," and also created such a constitution of things, that by a single sin they changed their holy nature to a "depraved nature" and also transmitted to all their posterity not the holy nature but the depraved one. In consequence of this constitution of things made by God, all our race, except those who are "regenerated," go to everlasting misery in Hell.

As intelligence and Christian feeling have increased, multitudes educated in these views deny the doctrine of future punishments and hold that the righteous and the wicked all go to Heaven at death.

Others hold that God creates all infant minds perfect as to nature, being "in his image," yet imperfect in development, and that holy character and action can be secured only by training, knowledge and self-control; that "the deeds done in the body" influence character and happiness through an eternal existence; that some form such a character in this life as secures eternal happiness and that some, by voluntary resistance to the highest possible good influences, form a changeless character of selfishness and consequent misery, so that it were "better never to have been born"; that with others the training to virtue goes on during the intermediate state, in Hades where Christ, at his death, went and preached to those that lived before the flood; (see I Peter, 3: 18, 19, 20,) that the day of judgment is the time when the final separation of the righteous and the wicked will take place; that the punishment of the wicked is only the natural result of perpetuated selfishness in a world from which all the good are removed; and that this separation will not take place until God and all good beings have done all in their power to rescue as many as possible from selfishness and sin.

There are many modifications of these general views in various denominations; but all except a small number agree that Christ teaches that there are awful dangers in the life to come; and that it should be the chief aim of every parent and educator to train all within the reach of their influence so to live and act in view of these dangers as to follow Him in self-denying labors to save as many as possible.

It will be found that in all ages the fear of dangers in the life to come has been the basis of the most earnest labor and self sacrifice to save men from ignorance and sin. "The fear of the Lord is the beginning of wisdom," and those who throw aside this principle loose the most powerful motive in training to safety both for this and the future life. And there are modes of presenting this doctrine so as not to implicate the justice and mercy of our Heavenly Father as do some representations from which humanity more and more revolts.

The fact that sin and suffering exist in a universe created by a perfectly benevolent, wise, and almighty Being, is proof that "almighty power" is not the power to work contradictions, and therefore in this respect is limited. In the words of my venerated father, "God cannot govern the stars by the ten commandments, nor free agents by the attraction of gravity." This limitation of God's power in governing free agents, is expressly taught in the Bible. For our only idea of power is causing anything by willing it, and want of power is inability to cause a thing by willing it. And God repeatedly declares that he is not willing that any should perish; and that he did all for the people of Israel that he could do to make them obedient.

The parents and teachers who hold that all are to come out good and happy at last, however negligent or criminal in this life, or that all have a second probation, never can train the young to the self-denying labors to save men which Jesus Christ has taught by both precept and example, to be the duty of his followers. It is very certain that the whole course of my life would have been changed for the worse had I believed either that there was little or no danger in the life to come or that all had a second probation after death.

Note D. The following chapter is a part of my small work entitled Letters to the People on Health and Happiness, published by the Harpers, who have loaned the stereotype plates here used.

Before reading it, I would ask that my definitions be borne in mind when I class the degrees of health, and also the fact that when I give my own observations I am confined to those persons whom I know well enough to ascertain exactly their state of health, while there may be others in close vicinity not noticed, whom on enquiry I might find to be vigorously healthy women.

Every woman who has any kind of liability to be a mother, or a nurse of the sick, or to meet other exhausting emergencies of the family state needs a reserved force of vital strength which many women who seem to be in perfect health find lacking in such emergencies. This want of this is one cause of the frequent failure of health after marriage, and is one result of a transmitted delicate constitution.

I also ask special attention to the fact that women in the country of the industrial classes have not the robust health of earlier generations. In addition to other causes, for this, is the overworking and anxiety consequent on increased civilization. The fashions and expenditures of cities stimulate the country, and the mothers strain every nerve to secure for sons and daughters a style of dress and furniture in former days unknown. This and the desire to accumulate, wears out many a wife and mother before half her days are accomplished, making her a perpetual invalid or sending her to an early grave.

LETTER EIGHTEENTH. STATISTICS OF FEMALE HEALTH.

During my extensive tours in all portions of the Free States, I was brought into most intimate communion, not only with my widely-diffused circle of relatives, but with very many of my former pupils who had become wives and mothers. From such, I learned the secret domestic history both of those I visited and of many of their intimate friends. And oh! what heartaches were the result of these years of quiet observation of the experience of my sex in domestic life. How many young hearts have revealed the fact, that what they had been trained to imagine the highest earthly felicity, was but the beginning of care, disappointment, and sorrow, and often led to the extremity of mental and physical suffering. Why was it that I was so often told that "young girls little imagined what was before them when they entered married life?" Why did I so often find those united to the most congenial and most devoted husbands expressing the hope that their daughters would never marry? For years these were my quiet, painful conjectures.

But the more I traveled, and the more I resided in health establishments, the more the conviction was pressed on my attention that there was a terrible decay of female health all over the land, and that this evil was bringing with it an incredible extent of individual, domestic, and social suffering, that was increasing in a most alarming ratio. At last, certain developments led me to take decided measures to obtain some reliable statistics on the subject. During my travels the last year I have sought all practicable methods of obtaining information, and finally adopted this course with most of the married ladies whom I met, either on my journeys or at the various health establishments at which I stopped.

I requested each lady first to write the initials of ten of the married ladies with whom she was best acquainted in her place of residence. Then she was requested to write at each name, her impressions as to the health of each lady. In this way, during the past year, I obtained statistics from about two hundred different places in almost all the Free States.

Before giving any of these, I will state some facts to show how far they are reliable: In the first place, the standard of health among American women is so low that few have a correct idea of what a healthy woman is. I have again and again been told by ladies that they were "perfectly healthy," who yet, on close inquiry, would allow that they were subject to frequent attacks of neuralgia, or to periodic nervous headaches, or to local ailments, to which they had become so accustomed, that they were counted as "nothing at all." A woman who has tolerable health finds herself so much above the great mass of her friends in this respect, that she feels herself a prodigy of good health.

In the next place, I have found that women who enjoy universal health are seldom well informed as to the infirmities of their friends. Repeatedly I have taken accounts from such persons, that seemed singularly favorable, when, on more particular inquiry, it was found that the greater part, who were set down as perfectly healthy women, were habitual sufferers from serious ailments. The delicate and infirm go for sympathy, not to the well and buoyant, but to those who have suffered like themselves.

This will account for some very favorable statements, given by certain ladies, that have not been inserted, because more accurate information showed their impressions to be false. As a general fact, it has been found that the more minute the inquiry, the greater the relative increase of ill health in all these investigations.

Again, I have found that ladies were predisposed usually to give the most favorable view of the case; for all persons like to feel that they are living in "a healthy place" rather than the reverse.

Again, I have found that almost every person in the result obtained, found that the case was worse than had been supposed, the proportion of sick or delicate to the strong and healthy being so small.

It must be remembered, that in regard to those marked as "sickly," "delicate," or "feeble," there can be no mistake, the knowledge being in all cases positive, while those marked as "well" may have ailments that are not known. For multitudes of American women, with their strict notions of propriety, and their patient and energetic spirit, often are performing every duty entirely silent as to any suffering or infirmities they may be enduring.

As to the terms used in these statements, in all cases there was a previous statement made as to the sense in which they were to be employed.

A "perfectly healthy" or "a vigorous and healthy woman" is one of whom there are specimens remaining in almost every place; such as used to abound when all worked, and worked in pure air.

Such a woman is one who can through the whole day be actively employed on her feet in all kinds of domestic duties without injury, and constantly and habitually has a feeling of perfect health and perfect freedom from pain. Not that she never has a fit of sickness, or takes a cold that interrupts the feeling of health, but that these are out of her ordinary experience.

A woman is marked "well" who usually has good health, but can not bear exposures, or long and great fatigue, without consequent illness.

A woman is marked "delicate" who, though she may be about and attend to most of her domestic employments, has a frail constitution that either has been undermined by ill health, or which easily and frequently yields to fatigue, or exposure, or excitement.

In the statements that follow, I shall place first those which are most reliable, inasmuch as in each case personal inquiries were made and the specific ailments were noted, to show that nothing was stated without full knowledge. As a matter of delicacy, the initials are changed, so that no individual can thus be identified.

MOST RELIABLE STATISTICS.

Milwaukee, Wis. Mrs. A. frequent sick headaches. Mrs. B. very feeble. Mrs. S. well, except chills. Mrs. L. poor health constantly. Mrs. D. subject to frequent headaches. Mrs. B. very poor health. Mrs. C. consumption. Mrs. A. pelvic displacements and weakness. Mrs. H. pelvic disorders and a cough. Mrs. B. always sick. Do not know one perfectly healthy woman in the place.

Essex, Vt. Mrs. S. very feeble. Mrs. D. slender and delicate. Mrs. S. feeble. Mrs. S. not well. Mrs. G. quite feeble. Mrs. C. quite feeble. Mrs. B. quite feeble. Mrs. S. quite slender. Mrs. B. quite feeble. Mrs. F. very feeble. Knows but one perfectly healthy woman in town.

Peru, N. Y. Mrs. C. not healthy. Mrs. H. not healthy. Mrs. E. healthy. Mrs. B. pretty well. Mrs. K. delicate. Mrs. B. not strong and healthy. Mrs. S. healthy and vigorous. Mrs. L. pretty well. Mrs. L. pretty well.

Canton, Penn. Mrs. R. feeble. Mrs. B. bad headaches. Mrs. D. bad headaches. Mrs. V. feeble. Mrs. S. erysipelas. Mrs. K. headaches, but tolerably well. Mrs. R. miserably sick and nervous. Mrs. G. poor health. Mrs. L. invalid. Mrs. C. invalid.

Oberlin, Ohio. Mrs. A. usually well, but subject to neuralgia. Mrs. D. poor health. Mrs. K. well, but subject to nervous headaches. Mrs. M. poor health. Mrs. C. not in good health. Mrs. P. not in good health. Mrs. P. delicate. Mrs. F. not in good health. Mrs. F. not in good health.

Wilmington, Del. Mrs. ——, scrofula. Mrs. B. in good health. Mrs. D. delicate. Mrs. H. delicate. Mrs. S. healthy. Mrs. P. healthy. Mrs. G. delicate. Mrs. O. delicate. Mrs. T. very delicate. Mrs. S. headaches.

New Bedford, Mass. Mrs. B. pelvic diseases, and every way out of order. Mrs. J. W. pelvic disorders. Mrs. W. B. well, except in one respect. Mrs. C. sickly. Mrs. C. rather delicate. Mrs. P. not healthy. Mrs. C. unwell at times. Mrs. L. delicate. Mrs. B. subject to spasms. Mrs. H. very feeble. Can not think of but one perfectly healthy woman in the place.

Paxton, Vt. Mrs. T. diseased in liver and back. Mrs. H. stomach and back diseased. Mrs. W. sickly. Mrs. S. very delicate. Mrs. C. sick headaches, sickly. Mrs. W. bilious complaints. Mrs. T. very delicate. Mrs. T. liver complaint. Mrs. C. bilious sometimes, well most of the time. Do not know a perfectly healthy woman in the place. Many of these are the wives of wealthy farmers, who overwork when there is no need of it.

Crown Point, N. Y. Mrs. H. bronchitis. Mrs. K. very delicate. Mrs. A. very delicate. Mrs. A. diseased in back and stomach. Mrs. S. consumption. Mrs. A. dropsy. Mrs. M. delicate. Mrs. M. G. delicate. Mrs. P. delicate. Mrs. C. consumption. Do not know one perfectly healthy woman in the place.

Batavia, Illinois. Mrs. H. an invalid. Mrs. G. scrofula. Mrs. W. liver complaint. Mrs. K. pelvic disorders. Mrs. S. pelvic diseases. Mrs. B. pelvic diseases very badly. Mrs. B. not healthy. Mrs. T. very feeble. Mrs. G. cancer. Mrs. N. liver complaint. Do not know one healthy woman in the place.

Oneida, N. Y. Mrs. C. delicate. Mrs. P. scrofula. Mrs. S. not well. Mrs. L. very delicate and nervous. Mrs. L. invalid. Mrs. L. tolerably well. Mrs. A. invalid. Mrs. W. broken down. Mrs. D. feeble. Mrs. W. pale but pretty well.

North Adams, Mass. Mrs. R. scrofula and liver complaint. Mrs. R. consumption. Mrs. C. consumption. Mrs. B. liver complaint. Mrs. B. consumption. Mrs. B. general debility. Mrs. F. consumption. Mrs. W. paralytic. Mrs. W. confined always to her bed. Mrs. R. scrofula.

Charlotte, Vt. Mrs. W. spinal complaint. Mrs. D. spinal complaint. Mrs. N. spinal complaint. Mrs. R. bilious and paralytic. Mrs. R. pelvic disorders. Mrs. H. heart disease and dropsy. Mrs. B. dropsical. Mrs. H. pelvic disease and palsy. Mrs. H. scrofula and consumption. Mrs. S. quite delicate. Knows but one perfectly healthy woman in the place.

Maria, N. Y. Mrs. H. consumption. Mrs. E. dyspepsia. Mrs. T. dyspepsia. Mrs. D. consumption. Mrs. P. dyspepsia. Mrs. R. sickly. Mrs. M. sickly. Mrs. R. delicate. Mrs. S. sickly. Mrs. R. consumption. Knows not one perfectly healthy woman in the place.

Vergennes, Vt. Mrs. L. delicate. Mrs. H. consumption. Mrs. H. consumption. Mrs. C. sickly. Mrs. S. liver complaint. Mrs. S. asthma. Mrs. S. sickly. Mrs. B. bronchitis. Mrs. S. consumptive. Mrs. B. delicate. Does not know a perfectly healthy woman in the place.

Brooklyn, N. Y. Mrs. B. very delicate. Mrs. G. scrofulous. Mrs. R. pelvic displacements. Mrs. I. nervous headaches. Mrs. A. pelvic diseases. Mrs. W. heart disease. Mrs. S. organic disease. Mrs. B. well but delicate. Mrs. L. well but delicate. Mrs. C. delicate.

Berlin, Conn. Mrs. A. dyspepsia. Mrs. B. quite delicate. Mrs. C. nervous headaches. Mrs. G. pelvic disorders. Mrs. M. weak lungs. Mrs. F. not sound. Mrs. C. delicate. Mrs. N. vigorous and healthy. Mrs. C. well. Mrs. A. delicate.

Whitestown, N. Y. Mrs. A. consumptive. Mrs. P. well but delicate. Mrs. M. well but delicate. Mrs. S. pelvic disorders. Mrs. R. dropsy. Mrs. B. pelvic disorders. Mrs. H. sick headaches. Mrs. K. organic disorder. Mrs. B. well but delicate. Mrs. T. bronchitis.

Proctorville, Vt. Mrs. B. well. Mrs. H. well. Mrs. S. pelvic and stomach disorders. Mrs. S. not healthy. Mrs. F. not healthy. Mrs. B. sickly. Mrs. C. not healthy. Mrs. W. not healthy. Mrs. A. vigorous and usually well. Knows no other strong and healthy woman.

Saratoga, N. Y. Mrs. M. pelvic disorders. Mrs. H. pelvic disorders. Mrs. A. pelvic disorders. Mrs. C. well. Mrs. C. neuralgia. Mrs. P. well. Mrs. T. consumptive. Mrs. J. tolerably well. Mrs. B. consumptive. Mrs. B. not well. Knows only one more well one among her acquaintance.

Saratoga, N. Y. (by another resident). Mrs. T. pelvic disorder. Mrs. C. pelvic disease. Mrs. H. not well. Mrs. S. well and strong. Mrs. B. tolerably well. Mrs. M. usually well. Mrs. O. headaches. Mrs. H. O. well. Mrs. S. delicate. Mrs. P. not well.

Canandaigua, N. Y. Mrs. A. well. Mrs. B. an invalid. Mrs. C. delicate. Mrs. H. delicate. Mrs. H. an invalid. Mrs. J. well. Mrs. P. delicate. Mrs. A. well. Mrs. C. an invalid. Mrs. W. well.

Livonia, N. Y. Mrs. H. rheumatic. Mrs. R. healthy and vigorous. Mrs. S. well. Mrs. R. good health. Mrs. P. very poor health. Mrs. B. well. Mrs. G. an invalid. Mrs. S. delicate. Mrs. T. poor health. Mrs. ——, pelvic disorders.

Turkhannock, Penn. Mrs. P. delicate and sickly. Mrs. L. delicate and well. Mrs. R. well and vigorous. Mrs. S. tolerably well. Mrs. C. well. Mrs. S. healthy. Mrs. T. consumption. Mrs. M. healthy. Mrs. R. well. Mrs. ——, pelvic disorders.

Bath, N. Y. Mrs. H. an invalid. Mrs. H. rheumatic. Mrs. H. healthy and vigorous. Mrs. S. vigorous. Mrs. K. delicate. Mrs. K. very healthy. Mrs. W. broken down. Mrs. W. tolerably well. Mrs. W. an invalid. Mrs. H. poor health.

Castleton, N. Y. Mrs. S. sickly. Mrs. W. healthy. Mrs. S. very delicate. Mrs. H. delicate. Mrs. H. delicate. Mrs. B. delicate. Mrs. W. not healthy. Mrs. H. not healthy. Mrs. D. not healthy.

The following were furnished by ladies who simply arranged the names of the ten married ladies best known to them in the place of their residence, in three classes, as marked over the several columns:

Residence. Strong and perfectly Healthy. Delicate or Diseased. Habitual Invalids.

Hudson, Michigan 2 4 4

Castleton, Vermont Not one. 9 1

Bridgeport, Vermont 4 4 2

Dorset, Vermont Not one. 1 9

South Royalston, Mass. 4 2 4

Townsend, Vermont 4 3 3

Greenbush, New York 2 5 3

Southington, Connecticut 3 5 2

Newark, New Jersey 2 3 5

New York City 2 4 4

Oneida, New York 3 2 5

Milwaukee, Wisconsin 1 3 6

Rochester, New York 2 6 2

Plainfield, New Jersey 2 4 4

New York City 3 6 1

Lennox, Massachusetts 4 3 3

Union Vale, New York 2 5 3

Albany, New York 2 3 5

Hartford, Conn. 1 5 4

Cincinnati, Ohio 1 4 5

Andover, Mass. 2 5 3

Brunswick, Maine 2 5 3

Southington, Connecticut 3 5 2

Rochester, New York 2 6 2

Albany, New York 2 4 4

Milwaukee, Wisconsin 1 3 6

Plainfield, New Jersey 2 4 4

New York City 3 6 1

New York City 2 4 4

Worcester, Massachusetts 1 6 2

Newark, New Jersey 2 3 5

Bonhomme, Missouri 3 5 2

Painted Post, New York 1 3 6

Wilkins, New York 2 3 5

Johnsburg, New York 3 6 1

Burdett, New York 4 3 3

Horse Heads, New York 3 2 5

Pompey, New York 4 4 2

Tioga, Pennsylvania 3 4 3

Lodi, New York 2 5 3

Seymour, Connecticut 3 7 0

Williamsville, New York 4 2 4

Herkimer, New York 3 2 5

Hudson, Michigan 2 4 4

Kalamazoo, Michigan 3 6 1

The following are those not so reliable as the preceding, as the papers were some of them not clear, and some uncertainty about others for want of personal inquiry:

Cattskill, N. Y. Three vigorous, two well, three delicate, two sickly.

Batavia, N. Y. One vigorous, two well, three delicate, one sickly.

Ogden, N. Y. Three well, five well but delicate, two sickly.

Utica, N. Y. Nine well but not vigorous, one invalid.

Rhinebeck, N. Y. One vigorous, six well but not vigorous, one delicate, one invalid.

Cooperstown, N. Y. Two vigorous, five well, two delicate, two sickly.

Lima, N. Y. Five well, three delicate, two sickly.

Rockaway, N. Y. Two vigorous, five well, one delicate, two sickly.

Brockport, N. Y. Three vigorous, six well, one delicate, one sickly.

Buffalo, N. Y. Five well, five delicate.

Potsdam, N. Y. Eight tolerably well, two sickly.

Rome, N. Y. Two well, seven tolerably well, one sickly.

Rochester, N. Y. Four well, three delicate, three sickly.

Princeton, N. J. Four well, five well but delicate, three sickly.

Muncy, Penn. Two vigorous, six well but delicate, two sickly.

The remainder of accounts furnished being less reliable, for want of opportunities of definite inquiry on my part, and will therefore be omitted. But they do not essentially differ from these presented.

I will now add my own personal observation. First, in my own family connection: I have nine married sisters and sisters-in-law, all of them either delicate or invalids, except two. I have fourteen married female cousins, and not one of them but is either delicate, often ailing, or an invalid. In my wide circle of friends and acquaintance all over the land out of my family circle, the same impression is made. In Boston I can not remember but one married female friend who is perfectly healthy. In Hartford, Conn., I can think of only one. In New Haven, but one. In Brooklyn, N. Y., but one. In New York city, but one. In Cincinnati, but one. In Buffalo, Cleveland, Chicago, Milwaukee, Detroit, those whom I have visited are either delicate or invalids. I am not able to recall, in my immense circle of friends and acquaintance all over the Union, so many as ten married ladies born in this century and country, who are perfectly sound, healthy, and vigorous. Not that I believe there are not more than this among the friends with whom I have associated, but among all whom I can bring to mind of whose health I have any accurate knowledge, I can not find this number of entirely sound and healthy women.

Another thing has greatly added to the impression of my own observations, and that is the manner in which my inquiries have been met. In a majority of cases, when I have asked for the number of perfectly healthy women in a given place, the first impulsive answer has been "not one." In other cases, when the reply has been more favorable, and I have asked for specifics, the result has always been such as to diminish the number calculated, rather than to increase it. With a few exceptions the persons I have asked, who had not directed their thoughts to the subject, and took a favorable view of it, have expressed surprise at the painful result obtained in their own immediate circle.

But the thing which has pained and surprised me the most is the result of inquiries among the country-towns and industrial classes in our country. I had supposed that there would be a great contrast between the statements gained from persons from such places, and those furnished from the wealthy circles, and especially from cities. But such has not been the case. It will be seen that the larger portion of the accounts inserted in the preceding pages are from country-towns, while a large portion of the worst accounts were taken from the industrial classes.

As another index of the state of health among the industrial classes may be mentioned these facts: During the past year I made my usual inquiry of the wife of a Methodist clergyman, who resided in a small country-town in New York. Her reply was, "There are no healthy women where I live, and my husband says he would travel a great many miles for the pleasure of finding one."

In another case I conversed with a Baptist clergyman and his wife, in Ohio, and their united testimony gave this result in three places where his parishioners were chiefly of the industrial class. They selected at random ten families best known in each place:

Worcester, Ohio. Women in perfect health, two. In medium health, one. Invalids, seven.

Norwalk, Ohio. Women perfectly healthy, one, but doubtfully so. Medium, none. Invalids, nine.

Cleveland, Ohio. Women in perfect health, one. Medium health, two. Invalids, seven.

In traveling at the West the past winter, I repeatedly conversed with drivers and others among the laboring class on this subject, and always heard such remarks as these: "Well! it is strange how sickly the women are getting!" "Our women-folks don't have such health as they used to do!"

One case was very striking. An old lady from New England told me her mother had twelve children; eleven grew up healthy, and raised families. Her father's mother had fifteen children, and raised them all; and all but one, who was drowned, lived to a good old age. This lady stated that she could not remember that there was a single "weakly woman" in the town where she lived when she was young.

This lady had two daughters with her, both either delicate or diseased, and a sick niece from that same town, once so healthy when the old lady was young. This niece told me she could not think of even one really robust, strong, and perfectly healthy woman in that place! The husband of this old lady told me that in his youth he also did not know of any sickly women in the place where he was reared.

A similar account was given me by two ladies, residents of Goshen, Litchfield Co., Connecticut.

The elder lady gave the following account of her married acquaintance some forty years ago in that place:

Mrs. L. strong and perfectly healthy. Mrs. A. healthy and strong as a horse. Mrs. N. perfectly well always. Mrs. H. strong and well. Mrs. B. strong and generally healthy, but sometimes ailing a little. Mrs. R. always well. Mrs. W. strong and well. Mrs. G. strong and hearty. Mrs. H. strong and healthy. Mrs. L. strong and healthy.

All the above persons performed their own family work.

The following account was given by the daughter of the lady mentioned above, and the list is chiefly made up of daughters of the above healthy women living at this time in the same town:

Mrs. C. constitution broken by pelvic disorders. Mrs. P. very delicate. Mrs. L. delicate and feeble. Mrs. R. feeble and nervous. Mrs. S. bad scrofulous humors. Mrs. D. very feeble, head disordered. Mrs. R. delicate and sickly. Mrs. G. healthy. Mrs. D. healthy. Mrs. W. well.

These last three were the only healthy married women she knew in the place.

I have received statements from more than a hundred other places besides those recorded here. The larger portion of these were taken by others, or else by myself in such circumstances that I could not make the inquiries needed to render them reliable, and some I have lost. The general impression made, even by these alone, would bring out very nearly the same result. The proportion of the sick and delicate to those who were strong and well was, in the majority of cases, a melancholy story. But among them were a few cases in which a very favorable statement was verified by close examination. In several such cases, however, most of the healthy women proved to be either English, Irish, or Scotch. In one case, a lady from a country-town, not far from Philadelphia, gave an account, showing eight out of ten perfectly healthy, and the other two were not very much out of health. On inquiry, I found that this was a Quaker settlement, and most of the healthy ones were Quakers.

In one town of Massachusetts, the lady giving the information said all the ten she gave were healthy, but two. Her associates were all women who were in easy circumstances, and did their own family work. These two places, however, are the only instances I have found, where, on close inquiry, the majority was on the side of good health.

There is no doubt that there are many places like these two, of which some resident would report that a majority of their acquaintance were healthy women; but out of about two hundred towns and cities, located in most of the Free States, only two have as yet presented so favorable a case in the line of my inquiries during the year in which they have been prosecuted.

Let these considerations now be taken into account. The generation represented in these statistics, by universal consent, is a feebler one than that which immediately preceded. Knowing the changes in habits of living, in habits of activity, and in respect to pure air, we properly infer that it must be so, while universal testimony corroborates the inference.

The present generation of parents, then, have given their children, so far as the mother has hereditary influence, feebler constitutions than the former generation received, so that most of our young girls have started in life with a more delicate organization than their mothers. Add to this the sad picture given in a former letter of all the abuses of health suffered by the young during their early education, and what are the present prospects of the young women who are now entering married life?

This view of the case, in connection with some dreadful developments which will soon be indicated, proved so oppressive and exciting that it has been too painful and exhausting to attempt any investigation as to the state of health among young girls. But every where I go, mothers are constantly saying, "What shall I do? As soon as my little girl begins school she has the headache." Or this—"I sent my daughter to such a boarding-school, but had to take her away on account of her health."

The public schools of our towns and cities, where the great mass of the people are to be educated, are the special subject of remark and complaint in this respect.

Consider also that "man that is born of a woman" depends on her not only for the constitutional stamina with which he starts in life, but for all he receives during the developments of infancy and the training of childhood, and what are we to infer of the condition and prospects of the other sex now in the period of education?

TRANSCRIBER'S NOTES:

Grammatical errors remain as in the original. Variations in spelling and hyphenation remain as in the original.

The following typographical errors have been corrected:

Page 3: of civil government on woman.[period missing in original]

Page 104: The Kindergarten[original has "Kindergarden"], the primary school

Page 111: excess of marriageable[original has "marriagable"] women

Page 121: "[quotation mark missing in original]These resolutions contain sound sense

Page 121: "[quotation mark missing in original]There is no doubt that the present arrangement of society bears more hardly upon women than upon men; and all wise efforts to make them more independent of the mischances of life deserve encouragement.[quotation mark missing in original]"

Page 155: far better[original has "bettter"] than that obtained

Page 193: mantua-maker[original has "mantau-maker"] are imperfectly supplied

Page 196: power to give or withhold[original has "withold"]

Page 208: form a changeless[original has "changless"] character

Page 216: Mrs. L. delicate[original has "deliicate"] and well.

Page 218: Horse Heads,[comma missing in original] New York

Page 218: Pompey,[comma missing in original] New York

[173:A] Blessed[original has "Blesssd"] are the peace-makers

[178:A] Note C.[period missing in original]