Julia Ward Howe Part 40

Looking back over her long life, we see her in three aspects, those of the student, the artist, the reformer. First came youth, with its ardent study; then maturity, with its output of poems, plays, essays. So far she had followed the natural course of creative minds, which must absorb and a.s.similate in order that they may give out. It is in the third phase that we find the aspect of her later life, a clear vision of the needs of humanity, and a profound hospitality which made it imperative for her to give with both hands not only what she had inherited, but what she had earned. Having enjoyed unusual advantages herself, the moment she saw the way to give other women these advantages, she was eager to "help the woman-standard new unfurled."

In the first number of the "Woman's Journal," of which she was one of the founders and first editors, she writes (January 8, 1870):--

"We who stand beside the cradle of this enterprise are not young in years. Our children are speedily preparing to take our place in the ranks of society. Some of us have been looking thoughtfully toward the final summons, not because of ill health or infirmity, but because, after the establishment of our families, no great object intervened between ourselves and that last consummation. But these young undertakings detain us in life. While they need so much care and counsel, we cannot consent to death. And this first year, at least, of our Journal, we are determined to live through."

Again she writes of this new departure:--

"In an unexpected hour a new light came to me, showing me a world of thought and character. The new domain was that of true womanhood, woman no longer in her ancillary relation to man, but in direct relation to the divine plan and purpose, as a free agent fully sharing with man every human right and every human responsibility. This discovery was like the addition of a new continent to the map of the world. It did not come all at once. In my philosophizing I at length reached the conclusion that woman must be the moral and spiritual equivalent of man.

How otherwise could she be entrusted with the awful and inevitable responsibilities of maternity? The Civil War came to an end, leaving the slave not only emanc.i.p.ated but endowed with the full dignity of citizenship. The women of the North had greatly helped to open the door which admitted him to freedom and its safeguard, the ballot. Was the door to be shut in their face?"

When this new world of thought, this new continent of sympathy was opened to her, she was nearly fifty years old. "Oh! had I earlier known," she exclaims, "the power, the n.o.bility, the intelligence which lie within the range of true womanhood, I had surely lived more wisely and to better purpose."

Speaking of this new interest in her life, her old friend Tom Appleton (who had not the least sympathy with it) once said, "Your mother's great importance to this cause is that she forms a bridge between the world of society and the world of reform."

She soon found that she was not alone in her questioning; similar thoughts to hers were germinating in the minds of many women. In our own and other countries a host of earnest souls were awake, pressing eagerly forward. In quick succession came the women's clubs and colleges, the renewed demand for woman suffrage, the a.s.sociation for the Advancement of Women, the banding together of women ministers. The hour had come, and the women. In all these varying manifestations of one great forward and upward movement in America, Julia Ward Howe was _pars magna_. Indeed, the story of the latter half of her life is the story of the Advance of Woman and the part she played in it.

The various phases may be taken in order. Oberlin, the first coeducational college, was chartered in 1834. Va.s.sar, the first college for women only, was chartered in 1861, opened in 1865. Smith and Wellesley followed in 1875. Considering this brave showing, it is strange to recall the great fight before the barred doors of the great universities. The women knocked, gently at first, then strongly: our mother, Mrs. Aga.s.siz, and the rest. They were greeted by a storm of protest. Learned books were written, brilliant lectures delivered, to prove that a college education was ruinous to the health of women, perilous to that of future generations. The friends of Higher Education replied in words no less ardent. Blast and counterblast rang forth.

Still the patient hands knocked, the earnest voices called: till at length--there being friends as well as foes inside--slowly, with much creaking and many forebodings, the great doors opened; a crack, then a s.p.a.ce, till to-day they swing wide, and the Higher Education of Women now stands firm as the Pyramids.

The idea of woman suffrage had long been repugnant to our mother. The demand for it seemed unreasonable; she was inclined to laugh both at the cause and its advocates; yet when, in November, 1868, Colonel Thomas Wentworth Higginson asked her to give her name to a call for a meeting in behalf of woman suffrage she did not refuse. It would be "a liberal and friendly meeting," the Colonel said, "without bitterness or extravagance."

On the day of the meeting she "strayed into Horticultural Hall" in her "rainy-day suit, with no idea of taking any active part in the proceedings." Indeed, she had hoped to remain unnoticed, until summoned by an urgent message to join those who sat upon the platform; reluctantly she obeyed the summons. With this simple action the old order changed for her. On the platform were gathered the woman suffrage leaders, some of whom she already knew: William Lloyd Garrison, Wendell Phillips, Thomas Wentworth Higginson, James Freeman Clarke; veteran captains of Reform, her husband's old companions-in-arms. Looking in their steadfast faces, she felt that she belonged with them; that she must help to draw the car of progress, not drag like a brake on its wheel.

Beside these were some unknown to her. She saw now for the first time the sweet face of Lucy Stone, heard the silver voice which was to be dear to her through many years. "Here stood the true woman, pure, n.o.ble, great-hearted, with the light of her good life shining in every feature of her face." These men and women had been the champions of the slave.

They now asked for wives and mothers those civil rights which had been given to the negro; "that impartial justice for which, if for anything, a Republican Government should stand." Their speech was earnest; she listened as to a new gospel. When she was asked to speak, she could only say, "I am with you."

With the new vision came the call of a new duty. "What can I do?" she asked. The answer was ready. The New England Woman Suffrage a.s.sociation was formed, and she was elected its first president. This office she held, with some interruptions, through life. It is well to recall the patient, faithful work of the pioneer suffragists, who, without money or prestige, spent _themselves_ for the cause. Their efforts, compared to the well-organized and well-financed campaigns of to-day, are as a "certain upper chamber" compared with the basilica of St. Peter, yet it was in that quiet room that the tongues of Pentecost spoke.

"I am glad," she often said, "to have joined the suffrage movement, because it has brought me into such high company."

The convert buckled to her new task with all her might, working for it early and late with an ardor that counted no cost.

"Oh! dear Mrs. Howe, you are so _full_ of inspiration!" cried a foolish woman. "It enables you to do _so much_!"

"Inspiration!" said "dear Mrs. Howe," shortly. "Inspiration means _perspiration_!"

She says of her early work for suffrage:--

"One of the comforts which I found in the new a.s.sociation was the relief which it afforded me from a sense of isolation and eccentricity. For years past I had felt strongly impelled to lend my voice to the convictions of my heart. I had done this in a way, from time to time, always with the feeling that my course in doing so was held to call for apology and explanation by the men and women with whose opinions I had hitherto been familiar. I now found a sphere of action in which this mode of expression no longer appeared singular or eccentric, but simple, natural, and, under the circ.u.mstances, inevitable."

It was no small thing for her to take up this burden. The Doctor, although a believer in equal suffrage, was strongly opposed to her taking any active part in public life. He felt as Grandfather Howe had felt forty years before when his son Sam spoke in public for the sake of Greece; it jarred on his traditions. Others of the family also deplored the new departure, and her personal friends almost with one accord held up hands of horror or deprecation. These things were inexpressibly painful to her; she loved approbation; the society and sympathy of "kent folk," whose traditions corresponded with her own; but her hand was on the plough; there was no turning back.

Suffrage worked her hard. The following year the New England Woman Suffrage a.s.sociation issued a call for the formation of a national body; the names signed were Lucy Stone, Caroline M. Severance, Julia Ward Howe, T. W. Higginson, and G. H. Vibbert. Representatives from twenty-one States a.s.sembled in Cleveland, November 24, 1869, and formed the American Woman Suffrage a.s.sociation. There was already a "National Woman Suffrage a.s.sociation," formed a few months earlier; the new organization differed from the other in some points of policy, notably in the fact that men as well as women were recognized among the leaders.

Colonel Higginson was its president at one time, Henry Ward Beecher, Bishop Gilbert Haven, and Dudley Foulke at others. The New England Woman's Club also admitted men to membership: it was a point our mother had much at heart. She held that the Quaker organization was the best, with its separate meetings of men and women, supplemented by a joint session of both. She always insisted upon the salutary influence that men and women exercise upon one another.

"The two s.e.xes police each other," she often said. She always maintained the importance of their united action in matters of public as of private interest. She was essentially a humanist in contradistinction to a feminist.

She worked for the American a.s.sociation during the twenty-one years of its separate existence, first as foreign corresponding secretary, afterward as president, and in various other capacities. When, in 1890, the two societies united to form the National American Woman Suffrage a.s.sociation, she became and continued through life one of the vice-presidents of that body. From the first, she was recognized as an invaluable leader. The years of philosophical study had made her mind supple, alert, quick to grasp and to respond, even as the study of languages brought her the gift of ready speech and pure diction. Her long practice in singing had given her voice strength, sweetness, and carrying power; above all, she was a natural orator, and speaking was a joy to her. The first time she ever made a speech in public was to a group of soldiers of the Army of the Potomac on the occasion of a visit to Washington during the war. She had driven out to visit the camp outside the Capital. Colonel William B. Greene disconcerted her very much by saying, "Mrs. Howe, you must speak to my men."

She refused, and ran away to hide in an adjacent tent. The Colonel insisted, and finally she managed to make a very creditable little speech to the soldiers.

Now, she no longer ran away when called upon to speak. Wherever the work called her, she went gladly; like St. Paul, she was "in journeyings often, ... in weariness and painfulness, in watchings often"; the journals are full of incidents picturesque to read, uncomfortable to live through. Occasionally, after some tremendous exertion, we read, "Maud must not know of this!" or, "No one must ever know that I took the wrong train!"

Much of her most important work for woman suffrage was done at the State House, Boston. In Ma.s.sachusetts, the custom of bringing this subject before the legislature every year long prevailed. She always went to these hearings. She considered it a privilege to take part in them; counted them "among her most valued recollections." They extended over forty years or more.

These occasions were often exasperating as well as fatiguing. She never wearied of presenting the arguments for suffrage; she often suffered vexation of spirit in refuting those brought against it, but she never refused the battle. "If I were mad enough," she said once, "I could speak in Hebrew!"

She was "mad enough" when at a certain hearing woman suffrage was condemned as a "minority cause." Her words, if not in Hebrew, show the fighting spirit of ancient Israel.

We quote from memory:--

The Reverend ----: "The fact that most women are indifferent or opposed is a sufficient proof that woman suffrage is wrong."

Mrs. Howe: "May I ask one question? Were the Twelve Apostles wrong in trying to bring about a better social condition when almost the whole community was opposed to them?"

Dr. ----: "I suppose that question was asked merely for rhetorical effect."

Mrs. Howe (having asked for two minutes to reply, with the whispered comment, "_I shall die_ if I am not allowed to speak!"): "I do not know how it is with Dr. ----, but I was not brought up to use the Bible for rhetorical effect. To my mind, the suffragists and their opponents are like the wise and the foolish virgins of the parable, equal in number but not in wisdom. When the Bridegroom cometh, may Dr. ---- have his wedding garment ready!"

She thus recalls some of the scenes in the State House where she was so long a familiar figure:--

"I have again and again been one of a deputation charged with laying before a legislature the injustice of the law which forbids the husband a business contract with his wife, and of that which denies to a married woman the right to be appointed guardian of her children. We reasoned also against what in legal language is termed 'the widow's quarantine,'

the ordinance which forbids a widow to remain in her husband's house more than forty days without paying rent, the widower in such case possessing an unlimited right to abide under the roof of his deceased wife. Finally, we dared ask that night-walkers of the male s.e.x should be made liable to the same penalties as women for the same offence. Our bill pa.s.sed the legislature, and became part of the laws of Ma.s.sachusetts."

Elsewhere she writes: "In Ma.s.sachusetts the suffragists worked for fifty-five years before they succeeded in getting a law making mothers equal guardians of their minor children with the fathers. In Colorado, when the women were enfranchised, the next legislature pa.s.sed such a bill." Of the movement by which women won a right to have a voice in the education of their children, she says: "The proposal to render women eligible for service on the School Board was met at first with derision and with serious disapproval. The late Abby W. May had much to do with the early consideration of this measure, and the work which finally resulted in its adoption had its first beginning in the parlors of the New England Woman's Club, where special meetings were held in its behalf. The extension of the school suffrage to women followed, after much work on the part of men and of women."

"These meetings," she said once, speaking before the Ma.s.sachusetts Woman Suffrage a.s.sociation, "show, among other things, the character of those who believe in suffrage with their whole heart. We who are gathered here are not a frantic, shrieking mob. We are not contemners of marriage, nor neglecters of home and offspring. We are individually allowed to be men and women of sound intellect, of reputable life, having the same stake and interest in the well-being of the community that others have. Most of us are persons of moderate competence, earned or inherited. We have had, or hope to have, our holy fireside, our joyful cradle, our decent bank account. Why should any consider us as the enemies of society, we who have everything to gain by its good government?"

It seems fitting to add a few more of her words in behalf of the cause which she served so long,--words spoken at Club meetings, at Conventions before Legislatures.

"But besides the philosophy of woman suffrage, we want its religion.

Human questions are not glorified until they are brought into touch with the Divine...."

"The weapon of Christian warfare is the ballot, which represents the peaceable a.s.sertion of conviction and will. Adopt it, O you women, with clean hands and a pure heart!"

"The religion which makes me a moral agent equally with my father and brother, gives me my right and t.i.tle to the citizenship which I am here to a.s.sert. I ought to share equally with them its privileges and its duties. No man can have more at stake in the community than I have.

Imposition of taxes, laws concerning public health, order, and morality, affect me precisely as they affect the male members of my family, and I am bound equally with them to look to the maintenance of a worthy and proper standard and status in all of these departments."

"G.o.d forbid that in this country chivalry and legislation should be set one against the other. I ask you, gentlemen, to put your chivalry into your legislation. Let the true Christian knighthood find its stronghold in your ranks. Arm yourselves with the best reasons, with the highest resolve, and deliver us poor women from the injustice which oppresses and defrauds us."

"Revere the religion of home. Keep its altar flame bright in your heart.... The vestals of ancient Rome were at once guardians of the hearth and custodians of the archives of the Roman State. So, in every time, the home conserves the sacred flame of life, and the destiny of the nation rests with those who keep it."