Part 9

I should not mention this subject again, if it were not to point out to my sisters what seems to me an irresistible conclusion from the literal interpretation of St. Paul, without reference to the context, and the peculiar circumstances and abuses which drew forth the expressions, ‘I suffer not a woman to teach’--‘Let your women keep silence in the church,’ i. e. congregation. It is manifest, that if the apostle meant what his words imply, when taken in the strictest sense, then women have no right to _teach_ Sabbath or day schools, or to open their lips to sing in the assemblies of the people; yet young and delicate women are engaged in all these offices; they are expressly trained to exhibit themselves, and raise their voices to a high pitch in the choirs of our places of worship. I do not intend to sit in judgment on my sisters for doing these things; I only want them to see, that they are as really infringing a _supposed_ divine command, by instructing their pupils in the Sabbath or day schools, and by singing in the congregation, as if they were engaged in preaching the unsearchable riches of Christ to a lost and perishing world. Why, then, are we permitted to break this injunction in some points, and so sedulously warned not to overstep the bounds set for us by our _brethren_ in another? Simply, as I believe, because in the one case we subserve _their_ views and _their_ interests, and act _in subordination to them_; whilst in the other, we come in contact with their interests, and claim to be on an equality with them in the highest and most important trust ever committed to man, namely, the ministry of the word. It is manifest, that if women were permitted to be ministers of the gospel, as they unquestionably were in the primitive ages of the Christian church, it would interfere materially with the present organized system of spiritual power and ecclesiastical authority, which is now vested solely in the hands of men. It would either show that all the paraphernalia of theological seminaries, &c. &c. to prepare men to become evangelists, is wholly unnecessary, or it would create a necessity for similar institutions in order to prepare women for the same office; and this would be an encroachment on that learning, which our hind brethren have so ungenerously monopolized. I do not ask any one to believe my statements, or adopt my conclusions, because they are mine; but I do earnestly entreat my sisters to lay aside their prejudices, and examine these subjects _for themselves_, regardless of the ‘traditions of men,’ because they are intimately connected with their duty and their usefulness in the present important crisis.

All who know any thing of the present system of benevolent and religious operations, know that women are performing an important

## part in them, in _subserviency to men_, who guide our labors, and are

often the recipients of those benefits of education we toil to confer, and which we rejoice they can enjoy, although it is their mandate which deprives us of the same advantages. Now, whether our brethren have defrauded us intentionally, or unintentionally, the wrong we suffer is equally the same. For years, they have been spurring us up to the performance of our duties. The immense usefulness and the vast influence of woman have been eulogized and called into exercise, and many a blessing has been lavished upon us, and many a prayer put up for us, because we have labored by day and by night to clothe and feed and educate young men, whilst our own bodies sometimes suffer for want of comfortable garments, and our minds are left in almost utter destitution of that improvement which we are toiling to bestow upon the brethren.

‘Full many a gem of purest ray serene, The dark unfathomed caves of ocean bear; Full many a flower is born to blush unseen And waste its sweetness on the desert air.’

If the sewing societies, the avails of whose industry are now expended in supporting and educating young men for the ministry, were to withdraw their contributions to these objects, and give them where they are _more needed_, to the advancement of their _own sex_ in useful learning, the next generation might furnish sufficient proof, that in intelligence and ability to master the whole circle of sciences, woman is not inferior to man; and instead of a sensible woman being regarded as she now is, is a lusus naturæ, they would be quite as common as sensible men. I confess, considering the high claim men in this country make to great politeness and deference to women, it does seem a little extraordinary that we should be urged to work for the brethren. I should suppose it would be more in character with ‘the generous promptings of chivalry, and the poetry of romantic gallantry,’ for which Catherine E. Beecher gives them credit, for them to form societies to educate their sisters, seeing our inferior capacities require more cultivation to bring them into use, and qualify us to be helps meet for them. However, though I think this would be but a just return for all our past kindnesses in this way, I should be willing to balance our accounts, and begin a new course. Henceforth, let the benefit be reciprocated, or else let each sex provide for the education of their own poor, whose talents ought to be rescued from the oblivion of ignorance. Sure I am, the young men who are now benefitted by the handy work of their sisters, will not be less honorable if they occupy half their time in earning enough to pay for their own education, instead of depending on the industry of women, who not unfrequently deprive themselves of the means of purchasing valuable books which might enlarge their stock of useful knowledge, and perhaps prove a blessing to the family by furnishing them with instructive reading. If the minds of women were enlightened and improved, the domestic circle would be more frequently refreshed by intelligent conversation, a means of edification now deplorably neglected, for want of that cultivation which these intellectual advantages would confer.

DUTIES OF WOMEN.

One of the duties which devolve upon women in the present interesting crisis, is to prepare themselves for more extensive usefulness, by making use of those religious and literary privileges and advantages that are within their reach, if they will only stretch out their hands and possess them. By doing this, they will become better acquainted with their rights as moral beings, and with their responsibilities growing out of those rights: they will regard themselves, as they really are, FREE AGENTS, immortal beings, amenable to no tribunal but that of Jehovah, and bound not to submit to any restriction imposed for selfish purposes, or to gratify that love of power which has reigned in the heart of man from Adam down to the present time. In contemplating the great moral reformations of the day, and the part which they are bound to take in them, instead of puzzling themselves with the harassing, because unnecessary inquiry, how far they may go without overstepping the bounds of propriety, which separate male and female duties, they will only inquire, ‘Lord, what wilt thou have us to do?’ They will be enabled to see the simple truth, that God has made no distinction between men and women as moral beings; that the distinction now so much insisted upon between male and female virtues is as absurd as it is unscriptural, and has been the fruitful source of much mischief--granting to man a license for the exhibition of brute force and conflict on the battle field; for sternness, selfishness, and the exercise of irresponsible power in the circle of home--and to woman a permit to rest on an arm of flesh, and to regard modesty and delicacy, and all the kindred virtues, as peculiarly appropriate to her. Now to me it is perfectly clear, that WHATSOEVER IT IS MORALLY RIGHT FOR A MAN TO DO, IT IS MORALLY RIGHT FOR A WOMAN TO DO; and that confusion must exist in the moral world, until women takes her stand on the same platform with man, and feels that she is clothed by her Maker with the _same rights_, and, of course, that upon her devolve the _same duties_.

It is not my intention, nor indeed do I think it is in my power, to point out the precise duties of women. To him who still teacheth by his Holy Spirit as never man taught, I refer my beloved sisters. There is a vast field of usefulness before them. The signs of the times give portentous evidence, that a day of deep trial is approaching; and I urge them, by every consideration of a Savior’s dying love, by the millions of heathen in our midst, by the sufferings of woman in almost every portion of the world, by the fearful ravages which slavery, intemperance, licentiousness and other iniquities are making of the happiness of our fellow creatures, to come to the rescue of a ruined world, and to be found co-workers with Jesus Christ.

‘Ho! to the rescue, ho! Up every one that feels-- ’Tis a sad and fearful cry of woe From a guilty world that steals. Hark! hark! how the horror rolls, Whence can this anguish be? ’Tis the groan of a trammel’d people’s souls, _Now bursting_ to be free.’

And here, with all due deference for the office of the ministry, which I believe was established by Jehovah himself, and designed by Him to be the means of spreading light and salvation through a crucified Savior to the ends of the earth, I would entreat my sisters not to _compel_ the ministers of the present day to give their names to great moral reformations. The practice of making ministers life members, or officers of societies, when their hearts have not been touched with a live coal from the altar, and animated with love for the work we are engaged in, is highly injurious to them, as well as to the cause. They often satisfy their consciences in this way, without doing anything to promote the anti-slavery, or temperance, or other reformations; and we please ourselves with the idea, that we have done something to forward the cause of Christ, when, in effect, we have been sewing pillows like the false prophetesses of old under the arm-holes of our clerical brethren. Let us treat the ministers with all tenderness and respect, but let us be careful how we cherish in their hearts the idea that they are of more importance to a cause than other men. I rejoice when they take hold heartily. I love and honor some ministers with whom I have been associated in the anti-slavery ranks, but I do deeply deplore, for the sake of the cause, the prevalent notion, that the clergy must be had, either by persuasion or by bribery. They will not need persuasion or bribery, if their hearts are with us; if they are not, we are better without them. It is idle to suppose that the kingdom of heaven cannot come on earth, without their co-operation. It is the Lord’s work, and it must go forward with or without their aid. As well might the converted Jews have despaired of the spread of Christianity, without the co-operation of Scribes and Pharisees.

Let us keep in mind, that no abolitionism is of any value, which is not accompanied with deep, heartfelt repentance; and that, whenever a minister sincerely repents of having, either by his apathy or his efforts, countenanced the fearful sin of slavery, he will need no inducement to come into our ranks; so far from it, he will abhor himself in dust and ashes, for his past blindness and indifference to the cause of God’s poor and oppressed: and he will regard it as a privilege to be enabled to do something in the cause of human rights. I know the ministry exercise vast power; but I rejoice in the belief, that the spell is broken which encircled them, and rendered it all but blasphemy to expose their errors and their sins. We are beginning to understand that they are but men, and that their station should not shield them from merited reproof.

I have blushed for my sex when I have heard of their entreating ministers to attend their associations, and open them with prayer. The idea is inconceivable to me, that Christian women can be engaged in doing God’s work, and yet cannot ask his blessing on their efforts, except through the lips of a man. I have known a whole town scoured to obtain a minister to open a female meeting, and their refusal to do so spoken of as quite a misfortune. Now, I am not glad that the ministers do wrong; but I am glad that my sisters have been sometimes compelled to act for themselves: it is exactly what they need to strengthen them, and prepare them to act independently. And to say the truth, there is something really ludicrous in seeing a minister enter the meeting, open it with prayer, and then take his departure. However, I only throw out these hints for the consideration of women. I believe there are solemn responsibilities resting upon us, and that in this day of light and knowledge, we cannot plead ignorance of duty. The great moral reformations now on the wheel are only practical Christianity; and if the ministry is not prepared to labor with us in these righteous causes, let us press forward, and they will follow on to know the Lord.

CONCLUSION.

I have now, my dear sister, completed my series of letters. I am aware, they contain some new views; but I believe they are based on the immutable truths of the Bible. All I ask for them is, the candid and prayerful consideration of Christians. If they strike at some of our bosom sins, our deep-rooted prejudices, our long cherished opinions, let us not condemn them on that account, but investigate them fearlessly and prayerfully, and not shrink from the examination; because, if they are true, they place heavy responsibilities upon women. In throwing them before the public, I have been actuated solely by the belief, that if they are acted upon, they will exalt the character and enlarge the usefulness of my own sex, and contribute greatly to the happiness and virtue of the other. That there is a root of bitterness continually springing up in families and troubling the repose of both men and women, must be manifest to even a superficial observer; and I believe it is the mistaken notion of the inequality of the sexes. As there is an assumption of superiority on the one part, which is not sanctioned by Jehovah, there is an incessant struggle on the other to rise to that degree of dignity, which God designed women to possess in common with men, and to maintain those rights and exercise those privileges which every woman’s common sense, apart from the prejudices of education, tells her are inalienable; they are a part of her moral nature, and can only cease when her immortal mind is extinguished.

One word more. I feel that I am calling upon my sex to sacrifice what has been, what is still dear to their hearts, the adulation, the flattery, the attentions of trifling men. I am asking them to repel these insidious enemies whenever they approach them; to manifest by their conduct, that, although they value highly the society of pious and intelligent men, they have no taste for idle conversation, and for that silly preference which is manifested for their personal accommodation, often at the expense of great inconvenience to their male companions. As an illustration of what I mean, I will state a fact.

I was traveling lately in a stage coach. A gentleman, who was also a passenger, was made sick by riding with his back to the horses. I offered to exchange seats, assuring him it did not affect me at all unpleasantly; but he was too polite to permit a lady to run the risk of being discommoded. I am sure he meant to be very civil, but I really thought it was a foolish piece of civility. This kind of attention encourages selfishness in woman, and is only accorded as a sort of quietus, in exchange for those _rights_ of which we are deprived. Men and women are equally bound to cultivate a spirit of accommodation; but I exceedingly deprecate her being treated like a spoiled child, and sacrifices made to her selfishness and vanity. In lieu of these flattering but injurious attentions, yielded to her as an inferior, as a mark of benevolence and courtesy, I want my sex to claim nothing from their brethren but what their brethren may justly claim from them, in their intercourse as Christians. I am persuaded woman can do much in this way to elevate her own character. And that we may become duly sensible of the dignity of our nature, only a little lower than the angels, and bring forth fruit to the glory and honor of Emanuel’s name, is the fervent prayer of

Thine in the bonds of womanhood,

SARAH M. GRIMKE.

Transcriber’s Notes

Errors in punctuation have been fixed.

Page 7: “Thy both” changed to “They both”

Page 8: “flesh, flowl” changed to “flesh, fowl”

Page 9: “moral responsibilites” changed to “moral responsibilities”

Page 21: “Pastoral Lerter” changed to “Pastoral Letter”

Page 25: “messenger of Jehevah” changed to “messenger of Jehovah”

Page 36: “and someties” changed to “and sometimes”

Page 43: In the footnote, “de famille on de” changed to “de famille ou de” and “Paris and Loudon” changed to “Paris and London”

Page 48: “os well as” changed to “as well as”

Page 50: “making a waistcoast” changed to “making a waistcoat”

Page 57: “he mean time” changed to “the mean time”

Page 61: “INTELLLECT OF WOMAN” changed to “INTELLECT OF WOMAN”

Page 67: “Christian countres” changed to “Christian countries”

Page 70: “glorions reformations” changed to “glorious reformations”

Page 79: “der husband’s” changed to “her husband’s”

Page 89: “the same gound” changed to “the same ground”

Page 101: “but hardende” changed to “but hardened”

Page 118: “so seduously” changed to “so sedulously”

Page 120: “lusses naturæ” changed to “lusus naturæ”

Page 122: “forst ernness” changed to “for sternness”

Page 128: “woman can can do much” changed to “woman can do much”