In 1845, Margaret Fuller published the groundbreaking work Woman in the Nineteenth Century, an expanded version of an essay1 she had written for The Dial in 1843, called "The Great Lawsuit—Man versus Men; Woman versus Women." The book, part of which is excerpted here, had a profound impact on the women's rights movement in the United States.From Voices of A People's History, edited by Zinn and Arnove
Though the national independence be blurred by the servility of individuals; though freedom and equality have been proclaimed only to leave room for a monstrous display of slave-dealing and slave-keeping; though the free American so often feels himself free, like the Roman, only to pamper his appetites and his indolence through the misery of his fellow-beings; still it is not in vain that the verbal statement has been made, "All men are born free and equal." There it stands, a golden certainty wherewith to encourage the good, to shame the bad. The New World may be called clearly to perceive that it incurs the utmost penalty if it reject or oppress the sorrowful brother. And, if men are deaf, the angels hear. But men cannot be deaf. It is inevitable that an external freedom, an independence of the encroachments of other men, such as has been achieved for the nation, should be so also for every member of it. That which has once been clearly conceived in the intelligence cannot fail, sooner or later, to be acted out....
We sicken no less at the pomp than the strife of words. We feel that never were lungs so puffed with the wind of declamation, on moral and religious subjects, as now. We are tempted to implore these "word-heroes," these word-Catos, word-Christs, to beware of cant above all things; to remember that hypocrisy is the most hopeless as well as the meanest of crimes, and that those must surely be polluted by it, who do not reserve a part of their morality and religion for private use. [Walter Savage] Landor says that he cannot have a great deal of mind who cannot afford to let the larger part of it lie fallow, and what is true of genius is not less so of virtue. The tongue is a valuable member, but should appropriate but a small part of the vital juices that are needful all over the body. We feel that the mind may "grow black and rancid in the smoke" even "of altars." We start up from the harangue to go into our closet and shut the door. There inquires the spirit, "Is this rhetoric the bloom of healthy blood, or a false pigment artfully laid on?" And yet again we know where is so much smoke, must be some fire; with so much talk about virtue and freedom, must be mingled some desire for them; that it cannot be in vain that such have become the common topics of conversation among men, rather than schemes for tyranny and plunder, that the very newspapers see it best to proclaim themselves "Pilgrims," "Puritans," "Heralds of Holiness." The king that maintains so costly a retinue cannot be a mere boast, or Carabbas fiction. We have waited here long in the dust; we are tired and hungry; but the triumphal procession must appear at last.
Of all its banners, none has been more steadily up-held, and Under none have more valor and willingness for real sacrifices been shown, than that of the champions of the enslaved African. And this band it is, which, partly from a natural following out of principles, partly because many women have been prominent in that cause, makes, just now, the warmest appeal in behalf of Woman.
Though there has been a growing liberality on this subject, yet society at large is not so prepared for the demands of this party, but that its members are, and will be for some rime, coldly regarded as the Jacobins of their day.
"Is it not enough," cries the irritated trader, "that you have done all you could to break up the national union, and thus destroy the prosperity of our country, but now you must be trying to break up family union, to take my wife away from the cradle and the kitchen-hearth to vote at polls, and preach from a pulpit? Of course, if she does such things, she cannot attend to those of her own sphere. She is happy enough as she is. She has more leisure than I have—every means of improvement, every indulgence."
"Have you asked her whether she was satisfied with these indulgences?'' "No, but I know she is. She is too amiable to desire what would make me unhappy, and too judicious to wish to step beyond the sphere of her sex. I will never consent to have our peace disturbed by any such discussions."
"'Consent—you?' it is not consent from you that is in question—it is assent from your wife."
"Am not I the head of my house?"
"You are not the head of your wife. God has given her a mind of her own." "I am the head, and she the heart."
"God grant you play true to one another, then! I suppose I am to be grateful that you did not say she was only the hand. If the head represses no natural pulse of the heart, there can be no question as to your giving your consent. Both will be of one accord, and there needs but to present any question to get a full and true answer. There is no need of precaution, of indulgence, nor consent. But our doubt is whether the heart does consent with the head, or only obeys its decrees with a passiveness that precludes the exercise of its natural powers, or a repugnance that turns sweet qualities to bitter, or a doubt that Jays waste the fair occasions of life. It is to ascertain the truth that we propose some liberating measures."
4 S. Margaret Fuller Ossoli, Woman in the Nineteenth Century (1845). In S. Margaret Fuller Ossoli. Woman in the Nineteenth Century: And, Kindred Papers Relating to the Sphere, Condition and Duties. of Woman, Arthur B. Fuller ed. (New York: Greeley and McElrath, 1845), pp. 25-30.