Woman's Position in the World

Is a subject before us, as persons desirous of breaking every yoke of custom or superstition that holds any human being in bondage. Good sense, it seems to me, would say that the test of capacity, and none other should be applied whenever a place is to be filled, be it by man or woman. Fitness should everywhere be studied, that means may be adapted to ends. The fitness of a person for a post is orginally determined, I think, by the individual taste or desire; for what a person loves to do is well done. Secondly, by the ability to command the necessary means to perform well its duties and assume its responsibilities. How is it that we find woman to-day outside of nearly all places of emolument, honour, or profit, living without great and unselfish aims—thoughtless of her individual responsibility to God, and of her glorious destiny as a being but little lower than the angels—the height of her ambition being to appear well in society and not live an old maid? The chief cause of this lies, I believe, in her want of a true education. The limit of education should be fixed, not by some arbitrary idea of how much a woman ought to know, or how much it is safe to teach without spoiling her as a good housekeeper and a faithful drudge—the principle on which the education or no education of the slave is conducted; but the limits of female education should be fixed as of man's—by the capacity of the individual scholar and the external means within reach. We say to the boy or young man, "Make the best of yourself; there is no danger of your learning too much; read, study, think for the sake of gaining maturity of judgment and a well-disciplined mind. Lose no opportunity of attaining knowledge, whether it promises to be of immediate use or not. It is good for its own sake. Its acquisition will strengthen the mind as exercise strengthens the body." We advise him to educate himself by all the means within his reach, not only, nor chiefly, that he may become a more successful merchant or eminent lawyer, but because education is in itself good. It takes him out from the littlenesses of mind and nature, and interests him in the great things of life, virtue, truth, honour, beauty, religion. It makes him independent to a page 23 great degree of external circumstances, and frees him from the necessity of riches, which the uneducated feel, by giving him inward and inexhaustible wealth. But why is this not as true of woman as of man? If she is a rational being, why not treat her as such? Why should she not be made to feel from the clays of girlhood that it is her duty and high privilege to develope her whole mind in the proper use of all her faculties? Why should she feel, as she often does, that the whole uses of education are attained if she appears well in society and avoids those mistakes which betray ignorance of fashionable rules? Why should manners be regarded so highly, and the substance of a cultivated mind of so little worth?—thus reducing everything to outside appearances—making the cultivation of the mind wait on the prettiness of the body—her education less important than the appearance of it—preventing her from seeing the real excellence of knowledge, the essential value of intellectual improvement—taught to respect herself not for what she is, but for what she can appear to be. Is it possible to conceive a system more degrading to everything that constitutes true womanhood? One can hardly credit the fact that what I have said is true, and yet attention given the matter will show any one that female education is often conducted, both in school and afterwards, as if the chief end in woman was to be married, and the chief object of education to secure a good establishment. Whatever will conduce to that end by rendering her attractive, by making her an object of admiration is valued; but the education needed to make her think, to teach her self-respect and self-reliance, to despise the gloss or covering that conceals untruth; in short, the education needed to make a woman of her is comparatively neglected. This is the great error by which, more than by anything else, woman is prevented from taking her right position in society, and from exerting her full influence. She is not educated for her own individual sake, but with reference to a certain effect to be produced on those around her and a certain result to be attained. She is not taught to enjoy study—is not supplied with those intellectual resources which would make her independent of praise or blame. Her ideas of usefulness and happiness are associated with her establishment in life as a married woman, and she does not prepare herself by self-education and self-discipline to be useful and happy through the force of her own character and a cultivated mind in whatever position she may be placed. I admit that marriage is honourable, and that both man and woman should look forward to it with hope and joyful expectation. It is unquestionably, to my mind, needed to our highest usefulness and best happiness. Without it our nature is but half developed, and we are in great danger of becoming selfish and page 25 narrow-minded. It is the appointment of Providence, the gift of divine love, and if evaded or refused no complete compensation for the loss can be found. Under ordinary circumstances, therefore, I believe it is a serious misfortune to either sex to remain in what is called single, in opposition, I suppose, to the two-fold blessedness. If anything, however, I believe this is more true of man; for his nature being more rough and harsh, stands in greater need of the softening, purifying influences of the family circle.

How often do we see amongst the gentlest and loveliest of women, everywhere welcome and honoured, those who have accounted the prize of matrimony not great enough for their acceptance! They are often the most important members of the family, the consolers of grief, the unwearied attendants in the chamber of sickness, the visitors of the poor; finding in the exercise of all beautiful charities and kindly affections, if not the full happiness of which they are capable, yet enough to make their lives a continual expression of gratitude to God, and themselves a blessing to all around. We may know many such, and in the excellent disinterestedness of their lives, they are numbered among the saints of the earth. But do we often find parallel instances among men? Notwithstanding all the flippant jests upon the subject, my observation leads me to think that a single life is much more fatal to man's happiness and usefulness than to woman's. But for all this, one would not think of making the boy's education turn chiefly upon this consideration, knowing that the way to make him a good husband is by developing his manhood, calling out every God-given faculty into healthy exercise. So woman's education should be conducted primarily with a view to make her a thoughtful, intelligent, well-educated person. However much a good establishment in life may increase her happiness, she should have resources of mind and character such as to secure her happiness at all events. Until this is done, man is cheated of his just rights—an intelligent wife, a true counsellor, a loving companion—one fit to mould the character of his children in those early stages, when every feeling, thought, and aspiration even make impressions that a lifetime cannot efface; and woman is robbed of her birthright—the development of her mind. No man nor woman can afford to be so short-sighted as to longer deny to woman her right to an education for her own individual sake. What, then, is the duty of all who love justice and prize progress, but to use every effort to open to woman the schools and colleges, whereby her mind may be quickened into greater activity, and strengthened for all labours which in the wisdom of God she may desire or be called to engage in.

In the exact ratio that man becomes morally, religiously, and page break socially developed, well educated, does he become a respecter of the rights of all of every sex, complexion, and clime. One does not need to study books to know that woman has the same God-given right as man to follow any profession, fill any station, engage in any work that concerns human welfare, that her ability will allow. The fear that she will become coarse and unwomanly in the exercise of her faculties, is entirely swept away by a moment's thought of what it is that distinguishes the strong and healthful from the weak and dissipated, the refined from the debased, the civilized from the savage or barbarian, the well bred from the ill bred—what but wide culture, varied thought, and experience? This fear betrays, too, a total lack of faith in the wisdom of God in creation, and wholly fails to recognize the positiveness or reality of the feminine element in life, the apprehension and appreciation of which marks the degree of civilization of any people. The election reports of the last few days show how sadly and greatly woman is needed in the politics of the land. Wherever she is debarred entrance, there is indecency, brutality, and the exercise of the lowest in man. The appalling sight of the gallows, in lands calling themselves Christian, is owing, I believe, to the exclusion of woman from its political councils. A state of society wherein the gratification of revenge rather than the reformation of the guilty is the inspiring spirit, is again owing to the lack of her influence in that department of life.

And who better naturally endowed to fill the place of physician than woman? Her matchless endurance, her self-denial, her natural love for nursing and care-taking, peculiarly fit her for that profession. But I would not point out nor have you decide what profession or employment any individual woman should follow. Every place should be open to free and honourable competition. Her taste and capacity exercised will in no wise outrun God's designs, and will only tend to greater eminence in every department. Much courage may we take when we look over the list of persons who are alive to the wrongs of woman. The best and most enlightened of every land rank there; and it only needs the general demand of woman herself to free her from every shackle imposed by the ignorance of man. Spiritualism in America has proved by actual demonstration that woman has rights and capacities other than those which man or society has accorded to her. Custom, conventionalism, has stood aside for the living spirit of to-day, which has taken woman out of her retirement, where she has served only as ornament or drudge, and placed her where she has filled the function of lecturer upon science, literature, and art, of physician, and of religious teacher. This it has accomplished without asking consent of father, brother, or husband, and through this has awaked them to the contemplation page break of their great folly and guilt in perpetuating a system of life which robs one half of the entire human race of the enjoyment coming from the direct exercise of their higher powers of mind and skill, and the whole race of that completeness of thought and action which will ever enable it to solve the great problems of life and human destiny. I may say here that I believe there is a sphere of life in which woman naturally moves and reigns, and the same of man; and that between them is no conflict, but on the contrary, beautiful interaction—the sweet and healthful influences of each pervading the other, to the production of concord and pure harmony. But only in freedom, entire equality of freedom, can these glorious orbits be discovered. They are not of man's invention, and depend not upon his will; but exist in the nature and constitution of things, and are by him to be discovered. They are not lines of antagonism, division, and contention, but of true union, co-operation, and harmony—where distinctness, individuality is preserved in its purity—constituting a state of perfect bliss, of which prophets have always foretold and poets sung, and for which every breast of every man and woman has and will ever heave a longing sigh until its consummation.

Mr Burns expressed the great pleasure which he experienced in hearing Mrs Spear's admirable paper. He did not consider that this question was one of mere polemical debate, but one of vital importance for the welfare and advancement of the human race. He referred to the condition of woman in the various states of society and degrees of civilisation throughout the world, and showed that woman was not yet exerting that influence in society which it was her innate capacity and ultimate mission to assume. Look at woman's position in the universe! She is the favoured instrument whereby the Divine Architect fashions the image of Himself in each succeeding birth. How important, then, that her functions be healthy and that her faculties be elevated and expanded to the highest acme of cultivation! The mental and physical condition of the mother is photographed—is reproduced in each of her offspring. If we wish to regenerate society and make substantial progress, we must begin at the beginning; and that is in the education and preparation of women to be mothers. This is the ultimate object to be attained. But to be practical we must not look too far before us, neither need we wait a day nor an hour to begin this work. To gain the advantages arising from woman's existence in the world, she must assume a position from which she can exercise her powers. Supposing she was taught to practice and inculcate the laws of health, disease would at once vanish from the world, and the foundations of a new physical humanity would be laid. No portion of the community suffers more from ill health than women. Therefore, page 28 let us pledge ourselves to spreading information in families on physiology and the laws of life. Woman is also the natural teacher, especially in social ethics, moral and spiritual laws; hence her education in matters relating to the constitution of society and man's moral and spiritual nature should be profound. When physical health and mental harmony exist in woman, disease and ignorance will then be banished from the unborn generations. This must yet be the great preventive work of reformers, and one which will make the cure of disease, ignorance, and moral obliquity unnecessary. Woman is also the great instrument through which our intercourse with the angel world is effected. Mr Spear's earnest desire to have institutions to educate and develope good mediums contains more wisdom than at first sight appears. Educate woman; that is, let her be possessor of her own mind and body, to carry out the deep longings and high ambitions of her nature, and we would have a world full of mediums for health, progress, and spiritual enlightenment. No one can know the enthusiasm that pervades the soul in contemplation of this theme, unless he has experienced the invaluable co-operation and companionship of woman when she is an honoured associate, and not a circumscribed drudge. The speaker recommended that woman should count as an individual and have an independent action in all social questions on all committees and in legislation. We regret that our defective notes prevent us from giving all this speech, and the excellent remarks of Mr Spear which followed.

The discussion on the "woman question" was necessarily brief. The newness of the subject left the minds of most present unprepared for the issue. The impression made on the Convention by this portion of the proceedings was deep and hearty, and there seemed to be a conviction that the "woman question" was a more important and fruitful theme than was at first anticipated. For those who would investigate this subject further, one of the speakers referred to the works of Henry C. Wright, "The Empire of the Mother over the Destiny of the Race," &c., and the works of Mrs Farnham, "Woman and her Era," and "The Ideal Attained."

After some conversation as to how business should shape itself,

Mr Gardner, at the request of the Convention, read a paper on Theology—the Arch-Enemy of True Religious Freedom," in which he combated the popularised Jewish system of theological speculation, and the evil attending the supervention of external authority of books or ecclesiasticisms in matters of theological investigation or belief. He could not fall in with the views of God and his government as handed down in Scriptural traditions, and very warmly denounced the system taught in British churches by its priestly upholders.

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Dr M'Leod said that man had from the beginning tried to find out a God worthy of his worship. The present theology had been constructed at a time when there was little light on the subject. It was now undergoing revision, and he hoped the time would come when all sections of the people would have the plain truth taught to them, and when spiritual progress could be unrestrictedly effected. It was lamentable to see men persecuted for an honest opinion, but it was a position which all reformers had to encounter. He however thought that theological reform should be effected as mildly as possible. If we respected Spiritualism, and wished it success, we should exercise all the charity at our command, and be as practical as possible.

Mr Spear suggested some affirmative modes of reasoning with theologians and members of Christian churches, so as to carry conviction in harmony with their own teaching's. The more he read the Bible, the more he found in it; and the wider the range of his knowledge and experience, the more profound were the teachings he obtained from the Bible. When Spiritualism came up, he looked in the Bible for it, and there he found a corroboration of the modern phenomena, and the same divine principles at work. By the demonstrations of modern Spiritualism he was in truth and with knowledge enabled to believe that the sick were healed and other wonders wrought, that Stephen and Paul could see into the heavens, that Cornelius could be enabled to send for Peter, that Peter in a trance could see the animals descend from heaven, and discover the coin in the fish's mouth, with many otherwise incomprehensible things narrated in the Scriptures. He instanced the case of an old man who was deaf, who described the spot where a coin with a hole in it was to be found by digging in the earth. According to the old man's instructions, the digging was done, and the coin discovered as foretold. The speaker counselled that these coincidences should be pressed on the attention of church people, who, if they believed the former, would find it very inconvenient to reject the latter; and the presentation of the subject might impel them to look deeper and search for the cause of such phenomena. He thought there was great power in this mode of action. Mr Spear gave many instances of guidance from the spirit world, especially of three mediums being impressed to meet simultaneously for a certain purpose, analagous to the case of Cornelius. He also referred to Ann Lee, who was being mobbed, when a gentleman was impressed to ride to her rescue, without any previous knowledge of her, or of the circumstances under which she suffered. Aided by spirits, Ann Lee also saw the future prosperity of her followers in America, and directed them in the accomplishment of their present position, where they are now located, page 30 supporting nineteen social institutions. Mr Spear had himself been sent from place to place for many years by the direction of spirits, and to this country. On his arrival, he did not know a sold, nor had he any introductions; yet a power which he could not resist impelled him to cross the ocean. He said he was as confident in the truth and reality of these instances of spiritual guidance, as he was in the Scripture records of similar cases; and what we wanted was qualified teachers to go and speak these truths in pulpits and halls; and the result would be, that many in the Church would eagerly embrace Spiritualism, and see in it a continuation of the same influences that are recorded in the New Testament. Even many clergymen would join the movement. It wanted some few to take the initiative, as many feared to ruin their worldly interests by espousing unpopular doctrines. Other classes of the community might be got at by negative arguments, but his advice was "to affirm."

The meeting then went into committee, to arrange next day's business, after which a cordial vote of thanks to Miss Vasey, for her conduct in the chair, terminated the day's proceedings.