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FEMALE SUFFRAGE
FEMALE SUFFRAGE SUSAN FENIMORE COOPER {At the same time "Female Suffrage" demonstrates that no social
argument--however popular or politically correct today--can be
considered as self-evident. Those who favor full legal and social
equality of the sexes at the ballot box and elsewhere (as I believe I
do) should be prepared to examine and answer Susan Fenimore
Cooper's arguments to the contrary. Many of those arguments are
still heard daily in the press and on TV talk shows--not indeed to end
women's right to vote but as arguments against further steps
towards gender equality. Unlike many modern commentators Susan
Fenimore Cooper examines these arguments in detail both as to
their roots and their possible effects rather than expressing them as
simplistic sound-bites. She asks her readers to examine whether
gender equality is compatible with Christian teachings; whether
universal suffrage can ever resolve social problems; whether the
"political" sphere is as significant to human life as politicians
believe. One need not agree with her answers but one can only be
grateful that she forces us to ask questions.
{Hugh C. MacDougall Secretary James Fenimore Cooper Society--
August 1999}
FEMALE SUFFRAGE.
A LETTER TO THE CHRISTIAN WOMEN OF AMERICA.
Part I.
{Publisher's Note} [NOTE.--We have printed this Letter which will
be continued in our next Number not as an expression of our own
views but simply as the plea of an earnest and thoughtful Christian
woman addressed to her fellow-countrywomen.--EDITOR OF
HARPER.]
The natural position of woman is clearly to a limited degree a
subordinate one. Such it has always been throughout the world in all
ages and in many widely different conditions of society. There are
three conclusive reasons why we should expect it to continue so for
the future.
FIRST. Woman in natural physical strength is so greatly inferior to
man that she is entirely in his power quite incapable of self-
defense trusting to his generosity for protection. In savage life this
great superiority of physical strength makes man the absolute
master woman the abject slave. And although every successive
step in civilisation lessens the distance between the sexes and
renders the situation of woman safer and easier still in no state of
society however highly cultivated has perfect equality yet existed.
This difference in physical strength must in itself always prevent
such perfect equality since woman is compelled every day of her life
to appeal to man for protection and for support.
SECONDLY. Woman is also though in a very much less degree
inferior to man in intellect. The difference in this particular may very
probably be only a consequence of greater physical strength giving
greater power of endurance and increase of force to the intellectual
faculty connected with it. In many cases as between the best
individual minds of both sexes the difference is no doubt very slight.
There have been women of a very high order of genius; there have
been very many women of great talent; and as regards what is
commonly called cleverness a general quickness and clearness of
mind within limited bounds the number of clever women may
possibly have been even larger than that of clever men. But taking
the one infallible rule for our guide judging of the tree by its fruits
we are met by the fact that the greatest achievements of the race in
every field of intellectual culture have been the work of
man. It is true that the advantages of intellectual education have
been until recently very generally on the side of man; had those
advantages been always equal women would no doubt have had
much more of success to record. But this same fact of inferiority of
education becomes in itself one proof of the existence of a certain
degree of mental inequality. What has been the cause of this
inferiority of education? Why has not woman educated herself in past
ages as man has done? Is it the opposition of man and the power
which physical strength gives him which have been the
impediments? Had these been the only obstacles and had that
general and entire equality of intellect existed between the sexes
which we find proclaimed to-day by some writers and by many
talkers the genius of women would have opened a road through
these and all other difficulties much more frequently than it has yet
done. At this very hour instead of defending the intellect of women
just half our writing and talking would be required to defend the
intellect of men. But so long as woman as a sex has not provided
for herself the same advanced intellectual education to the same
extent as men and so long as inferiority of intellect in man has
never yet in thousands of years been gravely discussed while the
inferiority of intellect in woman has been during the same period
generally admitted we are compelled to believe there is some
foundation for this last opinion. The extent of this difference the
interval that exists between the sexes the precise degree of
inferiority on the part of women will probably never be satisfactorily
proved.
Believing then in the greater physical powers of man and in his
superiority to a limited extent in intellect also as two sufficient
reasons for the natural subordination of woman as a sex we have
yet a third reason for this subordination. Christianity can be proved
to be the safest and highest ally of man's nature physical moral
and intellectual that the world has yet known. It protects his
physical nature at every point by plain stringent rules of general
temperance and moderation. To his moral nature it gives the
pervading strength of healthful purity. To his intellectual nature
while on one hand it enjoins full development and vigorous action
holding out to the spirit the highest conceivable aspirations on the
other it teaches the invaluable lessons of a wise humility. This grand
and holy religion whose whole action is healthful whose restraints
are all blessings--this gracious religion whose chief precepts are the
love of God and the love of man--this same Christianity confirms the
subordinate position of woman by allotting to man the headship in
plain language and by positive precept. No system of philosophy has
ever yet worked out in behalf of woman the practical results for good
which Christianity has conferred on her. Christianity has raised
woman from slavery and made her the thoughtful companion of man;
finds her the mere toy or the victim of his passions and it places
her by his side his truest friend his most faithful counselor his
helpmeet in every worthy and honorable task. It protects her far
more effectually than any other system. It cultivates strengthens
elevates purifies all her highest endowments and holds out to her
aspirations the most sublime for that future state of existence
where precious rewards are promised to every faithful discharge of
duty even the most humble. But while conferring on her these
priceless blessings it also enjoins the submission of the wife to the
husband and allots a subordinate position to the whole sex while
here on earth. No woman calling herself a Christian acknowledging
her duties as such can therefore consistently deny the obligation
of a limited subordination laid upon her by her Lord and His Church.
>From these three chief considerations--the great inferiority of
physical strength a very much less and undefined degree of
inferiority in intellect and the salutary teachings of the Christian
faith--it follows that to a limited degree varying with
circumstances and always to be marked out by sound reason and
good feeling the subordination of woman as a sex is inevitable.
This subordination once established a difference of position and a
consequent difference of duties follow as a matter of course. There
must of necessity in such a state of things be certain duties
inalienably connected with the position of man others inalienably
connected with the position of woman. For the one to assume the
duties of the other becomes first an act of desertion next an act
of usurpation. For the man to discharge worthily the duties of his
own position becomes his highest merit. For the woman to discharge
worthily the duties of her own position becomes her highest merit.
To be noble the man must be manly. To be noble the woman must
be womanly. Independently of the virtues required equally of both
sexes such as truth uprightness candor fidelity honor we look in
man for somewhat more of wisdom of vigor of courage from natural
endowment combined with enlarged action and experience. In
woman we look more especially for greater purity modesty
patience grace sweetness tenderness refinement as the
consequences of a finer organization in a protected and sheltered
position. That state of society will always be the most rational the
soundest the happiest where each sex conscientiously discharges
its own duties without intruding on those of the other.
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