"Let the woman seize and bear about the prophetic word of the hour, and that word becomes flesh, and dwells among men. This rapturous task of hope, this perpetual evangel of good news, is the woman"s special business, if she only knew it.
"Patience and pa.s.sivity are sometimes in place for women--not always. I think of this when I go to women, intelligent and charming, who warn me off with white hands, unaccustomed to any graver labor than that of gesticulation. "Don"t ask me to work," they say; "I cannot do it. G.o.d always raises up a set of people to do these things, like the Anti-Slavery people, and they set to work to do them." And then I want to say to these friends: "G.o.d can raise you up too, and I hope He will."
"As for what one can or cannot do, remember that, active or pa.s.sive, we must work to live. If we have not real labor, we must have simulated exercise. If we have not real objects, we must have fanciful caprices, little less exertion than keeps us in the padded chair would take us out of it, and send us to try whether nature has made any special exemption in our cases, and whether the paralysis of our life need be traced further outward than our self-centred heart....
"Would that I were still young, as are many of you; would at least that I had followed the angel of my youth as gravely and steadfastly as he invited me; but the world taught, applauded in another direction, and I was at fault. But from this a.s.sembly a will might go forth, an earnest will, quick with love, and heavy with meaning. And this will might say to our sisters all over the world, "Trifle no more." If women did not waste life in frivolity, men would not waste it in murder. For the tenderness of the one cla.s.s is set by G.o.d to restrain the violence of the other."
The New York meeting was followed by one in Boston. In the spring of 1871 the friends of peace met in the rooms of the New England Woman"s Club, and formed an American Branch of the Women"s International Peace a.s.sociation: Julia Ward Howe, president. It took five meetings to accomplish this; the minutes of these meetings are curious and interesting.
Mr. Moncure D. Conway wrote objecting strongly to the movement being announced as Christian: his objections were courteously considered.
"Mrs. Howe gave her reasons for making her Appeal in the name of Christianity. She found the doctrine of peace and forgiveness of injuries the most fundamental of the Christian doctrines. She thought it proper to say so, but did not by this prevent the believers in other religions from a.s.serting the same doctrine, if considered as existing in those religions."
Mr. Conway"s objection was overruled.
The object of the a.s.sociation was "to promote peace, by the study and culture of its conditions." A "notice" appended to the const.i.tution announced, "This a.s.sociation proposes to hold a World"s Congress of Women, in London, in the summer of 1872, in which undertaking the cooperation of all persons is earnestly invited."
Before continuing the story of this peace crusade, we return to the Journal. The volume for 1871 is fragmentary, the entries mostly brief and far apart. Written and blank pages are alike significant of the movement going on in her mind, the steadily growing desire and resolve to dedicate her life, as her husband had dedicated his, to the highest needs of humanity.
"_January 20._ Have been ill all these days. Had a divine glimpse this day, between daylight and dusk, of something like this--a beautiful person splendidly dressed entering a theatre as I have often done with entire delight and forgetfulness of everything else, and the restraining hand of Christ holding me back in the outer darkness--the want and woe of the world, and saying, "The true drama of life is _here_." Oh! that restraining hand had in it the true touch, communicating knowledge of human sorrow and zeal for human service. Never may I escape it to my grave!"[2]
"I confess that I value more those processes of thought which explain history than those which arraign it. I would not therefore in my advocacy of peace strip one laurel leaf from the graves so dear and tender in our recollection. Our brave men did and dared the best which the time allowed. The sorrow for their loss was none the less brought upon us by those who believed in the military method. It is not in injustice to them that I listen while the Angel of Charity says: "Behold, I show you a more excellent way." Again, "Come now, let us reason together, saith the Lord. Though your sins be as scarlet, they shall be as wool." This treating of injuries from the high ground of magnanimity is the action that shall save the world."
"The special faults of women are those incidental to a cla.s.s that has never been allowed to work out its ideal."
"Must work to earn some money, but will not sacrifice greater ends to this one."
"Hear that the Greek mission is given to an editor in Troy, New York.
Sad for Greece and for Chev, who longs so to help her."
"Civil liberty is that which the one cannot have without the many, or the many without the one. The liberty of the State, like its solvency, concerns and affects all its citizens. Equal sacredness of rights is its political side, equal stringency of duties its moral side. The virtue of single individuals will not give them civil liberty in a despotic state, but the only safeguard of civil liberty to all is the virtue of each individual."
"You men by your vice and selfishness have created for women a hideous profession, whose ranks you recruit from the unprotected, the innocent, the ignorant. This is the only profession, so far as I know, that man has created for women.
"We will create professions for ourselves if you will allow us opportunity and deal as fairly with the female infant as with the male.
Where, even in this respect, do we find your grat.i.tude? We instruct your early years. You keep instruction from our later ones.
"French popular authors have satirized American women freely. Let them remember that French literature has done much to corrupt American women.
Unhappy Paris has corrupted the world. She is now swept from the face of the earth."
France was constantly in her thoughts.
"The _morale_ of the _Commune_, that which has commended it to good people, has undoubtedly been a supposed resistance to the return of absolutism, which the Versailles Government was supposed covertly to represent.... No matter what advantage of reason the _Commune_ may have had over the Versailles Government, the _Commune_ committed a civil crime in attempting military enforcement of its political opinions. Such was the crime which our South committed and which we resisted as one defends one"s own life. No overt military act of ours gave them the advantage of a _casus belli_. They differed from us and determined to coerce us forcibly. In that weltering ma.s.s of ruin and corruption which was Paris, what lessons lie of the utter folly and futility of mutual murder! What hearts of brothers estranged which time would have harmonized! What hecatombs of weltering corpses poisoning the earth which industry should make wholesome! What women demonized by pa.s.sion, forgetting all their woman"s lore and skill, the appointed givers of life speeding death and reaping the bitter fruit themselves! With this terrible picture before us, let no civilized nation from henceforth and forever admit or recognize the instrumentality of war as worthy of Christian society. Let the fact of human brotherhood be taught to the babe in his cradle, let it be taught to the despot on his throne. Let it be the basis and foundation of education and legislation, the bond of high and low, of rich and poor...."
"_May 27._ I am fifty-two years old this day and must regard this year as in some sense the best of my life. The great joy of the Peace Idea has unfolded itself to me.... I have got at better methods of working in the practical matters at which I do work, and believe more than ever in patience, labor, and sticking to one"s own idea of work. Study, book-work, and solitary thinking and writing show us only one side of what we study. Practical life and intercourse with others supply the other side. If I may sit at work on this day next year, I hope that my peace matter will have a.s.sumed a practical and useful form, and that I may have worked out my conception worthily.... I pray that neither Louis Napoleon nor the Bourbons may return to feed upon France, but that merciful measures, surely of G.o.d"s appointing, may heal her deadly wounds and uplift her prostrate heart. She must learn that the doctrine of self is irreligious. The _Commune_ surely knew this just as little as did Louis Napoleon. I want to keep eyesight enough to read Greek and German, and my teeth for clear speaking and good digestion."
"Paul says: "Ye that are strong ought to bear the infirmities of the weak," but now we that are weak bear the infirmities of the strong."
"Peace meeting at the Club. Read in Greek first part of the eighth chapter of Matthew; the account given of the centurion seems very striking in the Greek. The contrast of his Western mind with the Eastern subtleties of Jew and Greek seems to have struck Christ. He supposed Christ"s power over unseen things to be like his own control over things committed to his authority. Then Christ began, perhaps, to see that the other nations of the world would profit by his work and doctrine before his Jewish brethren."
"My first presidency at the New England Woman"s Club.... I do not shine in presiding over a business meeting and some others can do much better than I. Still I think it best to fulfil all expected functions of ordinary occasions, living and learning."
"... Negro Christianity. It is something of a very definite and touching character--all forgiving, all believing, making a decided religious impression of its own--the heart so ripe, the intellectual part so little made out, like a fruit which might be all pulp and no fibre."
"On Sunday we bring back the worn and dim currency of our active life to be redeemed by the pure gold of the Supreme Wisdom. I bring to church my coppers and small pieces and take away a shining gold piece. Self is the talent buried in the napkin no matter with how much of culture and natural capacity. Till we get out of self we are in the napkin.
Hospitable entertainment of other people"s opinions, brotherly promotions of their interests--these acts make our five talents ten in use to others and in enjoyment and profit to ourselves...."
"Christ"s teaching about marriage. Its tender and sacred reciprocity.
Adultery among the Jews was only recognized as crime when committed by a woman. The right of concubinage was too extensive to bring condemnation for unchast.i.ty. The man might not steal another man"s wife, but any woman"s husband might have intercourse with other women. Christ showed how men did offend against this same law which worked so absolutely and partially against women. An unchaste thought in the breast of the man infringed the high law of purity. This teaching of the tender mutual obligations of married life was probably new to many of his hearers.
"The present style of woman has really been fashioned by man, and is only _quasi_ feminine.
"Peace meeting at Mystic, Connecticut. Spoke morning and afternoon, best in the morning. The natural unfolding of reform. "His purposes will ripen fast"--Watts"s verse. Providence does not plant so as to gather all its crops in one day. First the flowers, then the fruits, then the golden grain.
"John Fiske"s lecture, first in the course on the theory of Evolution.... Did not think the lecture a very profitable one, yet we must be willing that our opposites should think and speak out their belief."
In the spring of 1872 she went to England, hoping to hold a Woman"s Peace Congress in London. She also hoped to found and foster "a Woman"s Apostolate of Peace." These hopes were not then to be fulfilled: yet she always felt that this visit, with all its labors and its disappointments, was well worth while, and that much solid good came of it, to herself and to others.
We have seen her in London as a bride, enjoying to the full its gayeties and hospitality, as bright a vision as any that met her eyes, with a companion to whom all doors opened eagerly. This was the picture of 1843; that of 1872 is different, indeed.
A woman of middle age, quiet in dress and manner, with a serene and constant dignity; a face in which the lines of thought and study were deepening year by year; eyes now flashing with mirth, now tender with sympathy, always bright with the "high resolve and hardihood" for which, but a few years before, she had been sighing: this was the woman who came to London in 1872, alone and unaided; who, standing before the Dark Tower of established Order and Precedent, might say with Childe Roland,--
"Dauntless the slug horn to my lips I set, And blew."