restricted access Pennsylvania Anti-Slavery Society, Horticultural Hall, West Chester, Pennsylvania, October 25–26, 1852
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100 Pennsylvania Anti-Slavery Society, 1852 6. Brigham stated that “woman had less voice than men” (Proceedings, 36). Queen Victoria (1819–1901) had ascended to the throne in 1837. 7. The convention formed a central committee with representation from each state, including Wendell Phillips and LM, to plan another national convention. Phillips continued as treasurer (Proceedings, 92). 8. Ernestine Sismondi Potowski Rose (1810–92), a Polish-born women’s rights lecturer , condemned the unscrupulous tactics of Louis Napoleon in securing his re-election in 1852 (Proceedings, 72). Following the February 1848 revolution in France, which created the Second Republic, two organizations, the Society for the Emancipation of Women and the Committee for the Rights of Women, demanded women’s political and social equality, arguing, “There cannot be two liberties, two equalities, two fraternities” (quoted in Bonnie Anderson, Joyous Greetings: The First International Women’s Movement, 1830–1860 [New York: Oxford University Press, 2000], 157–58). 9. Jane Elizabeth Jones (1813–96), former editor of the Anti-Slavery Bugle in Salem, Ohio, stated that “she was one of those who, instead of talking about rights, took them, without saying anything about it” (Proceedings, 46). 10. Founded in Philadelphia in 1848, Girard College offered free education to white male orphans. From the beginning, the college employed a matron and female teachers (“Opening of the Girard College,” Friends’ Review, January 8, 1848; “Girard College,” Family Visitor, April 17, 1851). 11. Junius L. Hatch, a Congregational minister from Massachusetts, inquired if the present convention considered the Bible as “paramount authority” (Proceedings, 88). 12. Hatch then described “female loveliness” as consisting of “ that shrinking delicacy which, like the modest violet, hid itself until sought” (Proceedings, 90). 13. On September 9 Antoinette Brown had introduced the resolution: “Resolved, That the Bible recognizes the rights, duties and privileges of Woman as a public teacher, as every way equal with those of man” (Proceedings, 66). 14. In 1853 Davis founded the Una, the first newspaper dedicated to women’s rights. On the convention, see Faulkner, 153; Palmer, 219–21; Gordon, 1:212–14. Pennsylvania Anti-Slavery Society, Horticultural Hall, West Chester, Pennsylvania, October 25–26, 18521 [October 25 Session] Lucretia Mott remarked, that, on coming together after a year’s separation, it is natural that our religious feelings should be excited. While objections are felt to a formal service of prayer at the opening of our meeting, it is well that we all cultivate a prayerful spirit. Last year some of us came to our anniversary with saddened and anxious hearts, almost desponding in view of the persecutions we were witnessing and enduring for righteousness’ sake.2 But our resolutions were as unyielding in principle, and as bold in spirit as ever, a fact remarked by spectators. Now, those who have observed the fulfillment of our hopes and predictions , come together rejoicing, and with songs of melody and thanksgiving in our hearts. It is meet that this feeling should awaken devotional aspirations, and find expression. She therefore proposed a brief period of silence. * * * * Lucretia Mott wished that we should not come together to glorify each other. Our platform is free for all, but let us call no one upon it to show himself merely Pennsylvania Anti-Slavery Society, 1852 101 as a spectacle to the meeting. Theodore Weld3 once replied to a proposal of a vote of honor to himself, “Let us strike a level above which no abolitionist shall raise his head; let us drop a curtain behind which every abolitionist shall work, and there dig his grave.” * * * * Lucretia Mott did not like the sentiment in the Report under discussion, and regretted its introduction.4 We should attribute all good to the Infinite Source of good. The evils of the Fugitive Slave Law are infinite. Ask the colored people, whom it has scattered like sheep upon the mountains, what can compensate them for their sufferingsandterrorsandlosses.SeehowithascorruptedtheNorthernpeople,and how easily men, at first shocked at it, have become reconciled to it. This speculation is incapable of demonstration. It opens a controversy without end. Is it not better to speak evil as evil, not deducing from it any consequences which do not strictly belong to it? Does it not tend to weaken our abhorrence of wrong? There is nothing easier than to quote texts of Scripture in favor of any theory, as every sect supports its faith by such texts. I am not willing to admit that Harriet Beecher Stowe was moved to write Uncle Tom’s Cabin by...


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