Science has demonstrated that men to be manly must be well born, must have noble mothers. How can a mother give birth to a noble soul while herself a slave? How can she impart a free spirit when her own is servile? A stream cannot rise higher than its fountain.
We have thought to bring about a high order of civilization by freeing our sons, while chaining our daughters, by sending sons to college and daughters to menial service for a mere pittance as wages, or selling them in marriage to the highest bidder—by robbing them on the very threshold of life of all noble ambition. By the degradation of our women we take from the inherited qualities of the race as much as is added by culture. We take from the metal before casting as much as we restore by polish afterwards, and thus we curse and stultify both sexes.
The law and religion of man can be no better than man himself. If religion, law, justice and social order are to improve, man must first be improved. Religion and law are effects, not causes. They are fruits, not the tree—the products of the human mind. If these are to be improved, mankind must first be improved. This will be impossible until freedom and culture shall become the inalienable rights of woman. It would be a thousand times better, if either must be a slave to the other, that man should be a slave to woman. The History of Woman Suffrage, on which you are engaged, if the second volume shall prove equal to the first, will be the richest legacy this age will bequeath to the future. It is a revelation from God, in which, if men believe, they shall be saved. Religion itself, without this great salvation, will continue to remain little else than "a wretched record of inspired crime" against woman. Woman must be free! Protection as an underling from man, savage or civilized, she in reality never had and never will have. Protection she does not want. What she needs is equal rights, when she can protect herself—rights of person, rights of labor, rights of property, rights of culture, rights of leisure, rights to participate in the making and administering of the laws. Give her equality in exchange for protection; give her her earnings in exchange for support; give her justice in exchange for charity. Let man trust woman as woman trusts man, with entire liberty of action, and she will show the world that liberty is her highest good.
In conclusion, let me confess that I read your first volume with a feeling of inexpressible shame and mortification for my sex.
Mrs. Boynton Harbert, to whom we are indebted for this chapter, has from girlhood been an enthusiastic advocate of the rights of women. Growing up in Crawfordsville, Indiana, under the very shadow of a collegiate institution into which girls were not permitted to enter, she early learned the humiliation of sex. After vain attempts to slip the bolts riveted with precedent and prejudice that barred the daughters of the State outside, she tried with pen and voice to rouse those whose stronger hands could open wide the doors to the justice of her appeals. Her youthful peäns to liberty in prose and verse early found their way into our Eastern journals, and later in arguments before conventions and legislative assemblies in Illinois, Iowa and other Western States. As editor for seven years of the "Woman's Kingdom" in the Chicago Inter-Ocean—one of the most popular journals in the nation—she has exerted a widespread influence over the lives of women, bringing new hope and ambition
