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Elizabeth Cady Stanton

Elizabeth Cady Stanton (November 12, 1815 – October 26, 1902) was an American writer and activist who was a leader of the women's rights movement in the U.S. during the mid- to late-19th century. She was the main force behind the 1848 Seneca Falls Convention, the first convention to be called for the sole purpose of discussing women's rights, and was the primary author of its Declaration of Sentiments. Her demand for women's right to vote generated a controversy at the convention but quickly became a central tenet of the women's movement.[1] She was also active in other social reform activities, especially abolitionism.

Elizabeth Cady Stanton
Elizabeth Cady Stanton, c. 1880, age 65
Born
Elizabeth Cady

(1815-11-12)November 12, 1815
DiedOctober 26, 1902(1902-10-26) (aged 86)
New York City, U.S.
Resting placeWoodlawn Cemetery (Bronx, New York)
Occupations
  • Writer
  • suffragist
  • women's rights activist
  • abolitionist
Spouse
(m. 1840; died 1887)
Children7, including Theodore and Harriot Stanton Blatch
Parent(s)Daniel Cady (father) and Margaret Livingston (mother)
RelativesJames Livingston (grandfather)
Gerrit Smith (cousin)
Elizabeth Smith Miller (cousin)
Nora Stanton Barney (granddaughter)
Signature

In 1851, she met Susan B. Anthony and formed a decades-long partnership that was crucial to the development of the women's rights movement. During the American Civil War, they established the Women's Loyal National League to campaign for the abolition of slavery, and they led it in the largest petition drive in U.S. history up to that time. They started a newspaper called The Revolution in 1868 to work for women's rights.

After the war, Stanton and Anthony were the main organizers of the American Equal Rights Association, which campaigned for equal rights for both African Americans and women, especially the right of suffrage. When the Fifteenth Amendment to the U.S. Constitution was introduced that would provide suffrage for black men only, they opposed it, insisting that suffrage should be extended to all African Americans and all women at the same time. Others in the movement supported the amendment, resulting in a split. During the bitter arguments that led up to the split, Stanton sometimes expressed her ideas in elitist and racially condescending language. In her opposition to the voting rights of African Americans Cady was quoted to have said, "It becomes a serious question whether we had better stand aside and let 'Sambo' walk into the kingdom first." [2] Frederick Douglass, an abolitionist friend who had escaped from slavery, reproached her for such remarks.

Stanton became the president of the National Woman Suffrage Association, which she and Anthony created to represent their wing of the movement. When the split was healed more than twenty years later, Stanton became the first president of the united organization, the National American Woman Suffrage Association. This was largely an honorary position; Stanton continued to work on a wide range of women's rights issues despite the organization's increasingly tight focus on women's right to vote.

Stanton was the primary author of the first three volumes of the History of Woman Suffrage, a massive effort to record the history of the movement, focusing largely on her wing of it. She was also the primary author of The Woman's Bible, a critical examination of the Bible that is based on the premise that its attitude toward women reflects prejudice from a less civilized age.

Childhood and family background

Elizabeth Cady was born into the leading family of Johnstown, New York. Their family mansion on the town's main square was handled by as many as twelve servants. Her conservative father, Daniel Cady, was one of the richest landowners in the state. A member of the Federalist Party, he was an attorney who served one term in the U.S. Congress and became a justice in the New York Supreme Court.[3]

Her mother, Margaret (née Livingston) Cady, was more progressive, supporting the radical Garrisonian wing of the abolitionist movement and signing a petition for women's suffrage in 1867. She was described, at least earlier in her life, as "[n]early six feet tall, strong willed and self-reliant, ... She was the only person in the household not in awe of her husband who was 12 years her senior."[4]

Elizabeth was the seventh of eleven children, six of whom died before reaching full adulthood, including all of the boys. Her mother, exhausted by giving birth to so many children and the anguish of seeing so many of them die, became withdrawn and depressed. Tryphena, the oldest daughter, together with her husband Edward Bayard, assumed much of the responsibility for raising the younger children.[5]

In her memoir, Eighty Years & More, Stanton said there were three African American menservants in her household when she was young. Researchers have determined that one of them, Peter Teabout, was a slave and probably remained so until all enslaved people in New York state were freed on July 4, 1827. Stanton recalled him fondly, saying that she and her sisters attended the Episcopal church with Teabout and sat with him in the back of the church rather than in front with the white families.[6][7]

Education and intellectual development

Stanton received a better education than most women of her era. She attended Johnstown Academy in her hometown until the age of 15. The only girl in its advanced classes in mathematics and languages, she won second prize in the school's Greek competition and became a skilled debater. She enjoyed her years at the school and said she did not encounter any barriers there due to her gender.[8][9]

She was made sharply aware of society's low expectations for women when Eleazar, her last surviving brother, died at the age of 20 just after graduating from Union College in Schenectady, New York. Her father and mother were incapacitated by grief. The ten-year-old Stanton tried to comfort her father, saying she would try to be all her brother had been. Her father said, "Oh my daughter, I wish you were a boy!"[10][9]

Stanton had many educational opportunities as a young child. Their neighbor, Reverend Simon Hosack, taught her Greek and mathematics. Edward Bayard, her brother-in-law and Eleazar's former classmate at Union College, taught her philosophy and horsemanship. Her father brought her law books to study so she could participate in debates with his law clerks at the dinner table. She wanted to go to college, but no colleges at that time accepted female students. Moreover, her father initially decided she did not need further education. He eventually agreed to enroll her in the Troy Female Seminary in Troy, New York, which was founded and run by Emma Willard.[9]

In her memoirs, Stanton said that during her student days in Troy she was greatly disturbed by a six-week religious revival conducted by Charles Grandison Finney, an evangelical preacher and a central figure in the revivalist movement. His preaching, combined with the Calvinistic Presbyterianism of her childhood, terrified her with the possibility of her own damnation: "Fear of judgment seized my soul. Visions of the lost haunted my dreams. Mental anguish prostrated my health."[11] Stanton credited her father and brother-in-law with convincing her to disregard Finney's warnings. She said they took her on a six-week trip to Niagara Falls during which she read works of rational philosophers who restored her reason and sense of balance. Lori D. Ginzberg, one of Stanton's biographers, says there are problems with this story. For one thing, Finney did not preach for six weeks in Troy while Stanton was there. Ginzberg suspects that Stanton embellished a childhood memory to underline her belief that women harm themselves by falling under the spell of religion.[12]

Marriage and family

 
Elizabeth Cady Stanton and her daughter, Harriot

As a young woman, Stanton traveled often to the home of her cousin, Gerrit Smith, who also lived in upstate New York. His views were very different from those of her conservative father. Smith was an abolitionist and a member of the "Secret Six," a group of men who financed John Brown's raid on Harpers Ferry in an effort to spark an armed uprising of enslaved African Americans.[13] At Smith's home, she met Henry Brewster Stanton, a prominent abolitionist agent. Despite her father's reservations, the couple married in 1840, omitting the word "obey" from the marriage ceremony. Stanton later wrote, "I obstinately refused to obey one with whom I supposed I was entering into an equal relation."[14] While uncommon, this practice was not unheard of; Quakers had been omitting "obey" from the marriage ceremony for some time.[15] Stanton took her husband's surname as part of her own, signing herself Elizabeth Cady Stanton or E. Cady Stanton, but not Mrs. Henry B. Stanton.

Soon after returning from their European honeymoon, the Stantons moved into the Cady household in Johnstown. Henry Stanton studied law under his father-in-law until 1843, when the Stantons moved to Boston (Chelsea), Massachusetts, where Henry joined a law firm. While living in Boston, Elizabeth enjoyed the social, political, and intellectual stimulation that came with a constant round of abolitionist gatherings. Here, she was influenced by such people as Frederick Douglass, William Lloyd Garrison and Ralph Waldo Emerson.[16] In 1847, the Stantons moved to Seneca Falls, New York, in the Finger Lakes region. Their house, which is now a part of the Women's Rights National Historical Park, was purchased for them by Elizabeth's father.[17]

The couple had seven children. At that time, child-bearing was considered to be a subject that should be handled with great delicacy. Stanton took a different approach, raising a flag in front of her house after giving birth, a red flag for a boy and a white one for a girl.[18] One of her daughters, Harriot Stanton Blatch, became, like her mother, a leader of the women's suffrage movement. Because of the spacing of their children's births, one historian has concluded that the Stantons must have used birth control methods. Stanton herself said her children were conceived by what she called "voluntary motherhood." In an era when it was commonly held that a wife must submit to her husband's sexual demands, Stanton believed that women should have command over their sexual relationships and childbearing.[19] She also said, however, that "a healthy woman has as much passion as a man."[20]

Stanton encouraged both her sons and daughters to pursue a broad range of interests, activities, and learning.[21] She was remembered by her daughter Margaret as being "cheerful, sunny and indulgent."[22] She enjoyed motherhood and running a large household, but she found herself unsatisfied and even depressed by the lack of intellectual companionship and stimulation in Seneca Falls.[23]

During the 1850s, Henry's work as a lawyer and politician kept him away from home for nearly 10 months out of every year. This frustrated Elizabeth when the children were small because it made it difficult for her to travel.[24] The pattern continued in later years, with husband and wife living apart more often than together, maintaining separate households for several years. Their marriage, which lasted 47 years, ended with Henry Stanton's death in 1887.[25]

Both Henry and Elizabeth were staunch abolitionists, but Henry, like Elizabeth's father, disagreed with the idea of female suffrage.[26] One biographer described Henry as, "at best a halfhearted 'women's rights man.'"[27]

Early activism

World Anti-Slavery Convention

While on their honeymoon in England in 1840, the Stantons attended the World Anti-Slavery Convention in London. Elizabeth was appalled by the convention's male delegates, who voted to prevent women from participating even if they had been appointed as delegates of their respective abolitionist societies. The men required the women to sit in a separate section, hidden by curtains from the convention's proceedings. William Lloyd Garrison, a prominent American abolitionist and supporter of women's rights who arrived after the vote had been taken, refused to sit with the men and sat with the women instead.[28]

Lucretia Mott, a Quaker minister, abolitionist and women's rights advocate, was one of the women who had been sent as a delegate. Although Mott was much older than Stanton, they quickly bonded in an enduring friendship, with Stanton eagerly learning from the more experienced activist. While in London, Stanton heard Mott preach in a Unitarian chapel, the first time Stanton had heard a woman give a sermon or even speak in public.[29] Stanton later gave credit to this convention for focusing her interests on women's rights.[30]

Seneca Falls Convention

An accumulation of experiences was having an effect on Stanton. The London convention had been a turning point in her life. Her study of law books had convinced her that legal changes were necessary to overcome gender inequities. She had personal experience of the stultifying role of women as wives and housekeepers. She said, "the wearied, anxious look of the majority of women, impressed me with a strong feeling that some active measures should be taken to remedy the wrongs of society in general, and of women in particular."[31] This knowledge, however, did not immediately lead to action. Relatively isolated from other social reformers and fully occupied with household duties, she was at a loss as to how she could engage in social reform.

In the summer of 1848, Lucretia Mott traveled from Pennsylvania to attend a Quaker meeting near the Stanton's home. Stanton was invited to visit with Mott and three other progressive Quaker women. Finding herself in sympathetic company, Stanton said she poured out her "long-accumulating discontent, with such vehemence and indignation that I stirred myself, as well as the rest of the party, to do and dare anything."[31] The gathered women agreed to organize a women's rights convention in Seneca Falls a few days later, while Mott was still in the area.[32]

The history of mankind is a history of repeated injuries and usurpation on the part of man toward woman, having in direct object the establishment of an absolute tyranny over her… He has not ever permitted her to exercise her inalienable right to the elective franchise. He has compelled her to submit to laws, in the formation of which she had no voice.

Elizabeth Cady Stanton, the Declaration of Sentiments of the Seneca Falls Convention

Stanton was the primary author of the convention's Declaration of Rights and Sentiments,[33] which was modeled on the U.S. Declaration of Independence. Its list of grievances included the wrongful denial of women's right to vote, signaling Stanton's intent to generate a discussion of women's suffrage at the convention. This was a highly controversial idea at the time but not an entirely new one. Her cousin Gerrit Smith, no stranger to radical ideas himself, had called for women's suffrage shortly before at the Liberty League convention in Buffalo. When Henry Stanton saw the inclusion of woman suffrage in the document, he told his wife that she was acting in a way that would turn the proceedings into a farce. Lucretia Mott, the main speaker, was also disturbed by the proposal.[34]

An estimated 300 women and men attended the two-day Seneca Falls Convention.[35] In her first address to a large audience, Stanton explained the purpose of the gathering and the importance of women's rights. Following a speech by Mott, Stanton read the Declaration of Sentiments, which the attendees were invited to sign.[36] Next came the resolutions, all of which the convention adopted unanimously except for the ninth, which read, "it is the duty of the women of this country to secure to themselves the sacred right of the elective franchise."[37] Following a vigorous debate, this resolution was adopted only after Frederick Douglass, an abolitionist leader who had formerly been enslaved, gave it his strong support.[38]

 
Frederick Douglass

Stanton's sister Harriet attended the convention and signed its Declaration of Sentiments. Her husband, however, made her remove her signature.[39]

Although this was a local convention organized on short notice, its controversial nature ensured that it was widely noted in the press, with articles appearing in newspapers in New York City, Philadelphia and many other places.[40] The Seneca Falls Convention is now recognized as an historic event, the first convention to be called for the purpose of discussing women's rights. The convention's Declaration of Sentiments became "the single most important factor in spreading news of the women's rights movement around the country in 1848 and into the future," according to Judith Wellman, a historian of the convention.[41] The convention initiated the use of women's rights conventions as organizing tools for the early women's movement. By the time of the second National Women's Rights Convention in 1851, the demand for women's right to vote had become a central tenet of the United States women's rights movement.[42]

A Rochester Women's Rights Convention was held in Rochester, New York two weeks later, organized by local women who had attended the one in Seneca Falls. Both Stanton and Mott spoke at this convention. The convention in Seneca Falls had been chaired by James Mott, the husband of Lucretia Mott. The Rochester convention was chaired by a woman, Abigail Bush, another historic first. Many people were disturbed by the idea of a woman chairing a convention of both men and women. How, for example, might people react if a woman ruled a man out of order? Stanton herself spoke in opposition to the election of a woman as the chair of this convention, although she later acknowledged her mistake and apologized for her action.[43]

When the first National Women's Rights Convention was organized in 1850, Stanton was unable to attend because she was pregnant. Instead, she sent a letter to the convention entitled "Should women hold office" that outlined the movement's goals.[44] The letter emphatically endorsed women's right to hold office, stating that "women might have a 'purifying, elevating, softening influence' on the 'political experiment of our Republic.'”[44] Thereafter it became a tradition to open national women's rights conventions with a letter by Stanton, who did not participate in person in a national convention until 1860.[45]

Partnership with Susan B. Anthony

While visiting Seneca Falls in 1851, Susan B. Anthony was introduced to Stanton by Amelia Bloomer, a mutual friend and a supporter of women's rights. Anthony, who was five years younger than Stanton, came from a Quaker family that was active in reform movements. Anthony and Stanton soon became close friends and co-workers, forming a relationship that was a turning point in their lives and of great importance to the women's movement.[46]

The two women had complementary skills. Anthony excelled at organizing, while Stanton had an aptitude for intellectual matters and writing. Stanton later said, "In writing we did better work together than either could alone. While she is slow and analytical in composition, I am rapid and synthetic. I am the better writer, she the better critic."[47] Anthony deferred to Stanton in many ways throughout their years of work together, not accepting an office in any organization that would place her above Stanton.[48] In their letters, they referred to one another as "Susan" and "Mrs. Stanton."[49]

 
Susan B. Anthony

Because Stanton was homebound with seven children while Anthony was unmarried and free to travel, Anthony assisted Stanton by supervising her children while Stanton wrote. Among other things, this allowed Stanton to write speeches for Anthony to give.[50] One of Anthony's biographers said, "Susan became one of the family and was almost another mother to Mrs. Stanton's children."[51] One of Stanton's biographers said, "Stanton provided the ideas, rhetoric, and strategy; Anthony delivered the speeches, circulated petitions, and rented the halls. Anthony prodded and Stanton produced."[50] Stanton's husband said, "Susan stirred the puddings, Elizabeth stirred up Susan, and then Susan stirs up the world!"[50] Stanton herself said, "I forged the thunderbolts, she fired them."[52] By 1854, Anthony and Stanton "had perfected a collaboration that made the New York State movement the most sophisticated in the country," according to Ann D. Gordon, a professor of women's history.[53]

After the Stantons moved from Seneca Falls to New York City in 1861, a room was set aside for Anthony in every house they lived in. One of Stanton's biographers estimated that, over her lifetime, Stanton spent more time with Anthony than with any other adult, including her own husband.[54]

In December 1865, Stanton and Anthony submitted the first women's suffrage petition directed to Congress during the drafting of the Fourteenth Amendment.[44] The women challenged the use of the word "male" in the version submitted to the States for ratification.[44] When Congress failed to remove the language, Stanton announced her candidacy as the first woman to run for Congress in October 1866.[44] She ran as an independent and secured only 24 votes, but her candidacy sparked conversations surrounding women's officeholding separate from suffrage.[44]

In December 1872, Stanton and Anthony each wrote New Departure memorials to Congress and were invited to read their memorials to the Senate Judiciary Committee.[44] This further brought women's suffrage and officeholding to the forefront of Congress's agenda, even though the New Departure agenda was ultimately rejected.[44]

The relationship was not without its strains, especially as Anthony could not match Stanton's charm and charisma. In 1871, Anthony said, "whoever goes into a parlor or before an audience with that woman does it at the cost of a fearful overshadowing, a price which I have paid for the last ten years, and that cheerfully, because I felt that our cause was most profited by her being seen and heard, and my best work was making the way clear for her."[55]

Temperance activity

Excessive consumption of alcohol was a severe social problem during this period, one that began to diminish only in the 1850s.[56] Many activists considered temperance to be a women's rights issue because of laws that gave husbands complete control of the family and its finances. The law provided almost no recourse to a woman with a drunken husband, even if his condition left the family destitute and he was abusive to her and their children. If she managed to obtain a divorce, which was difficult to do, he could easily end up with sole guardianship of their children.[57]

In 1852, Anthony was elected as a delegate to the New York state temperance convention. When she tried to participate in the discussion, the chairman stopped her, saying that women delegates were there only to listen and learn. Years later, Anthony observed, "No advanced step taken by women has been so bitterly contested as that of speaking in public. For nothing which they have attempted, not even to secure the suffrage, have they been so abused, condemned and antagonized."[58] Anthony and other women walked out and announced their intention to organize a women's temperance convention. Later that year, about five hundred women met in Rochester and created the Women's State Temperance Society, with Stanton as president and Anthony as state agent.[59] This leadership arrangement, with Stanton in the public role as president and Anthony as the energetic force behind the scenes, was characteristic of the organizations they founded in later years.[60]

In her first public speech since 1848, Stanton delivered the convention's keynote address, one that antagonized religious conservatives. She called for drunkenness to be legal grounds for divorce at a time when many conservatives opposed divorce for any reason. She appealed for wives of drunkard husbands to take control of their marital relations, saying, "Let no woman remain in relation of wife with the confirmed drunkard. Let no drunkard be the father of her children."[61] She attacked the religious establishment, calling for women to donate their money to the poor instead of to the "education of young men for the ministry, for the building up a theological aristocracy and gorgeous temples to the unknown God."[62]

At the organization's convention the following year, conservatives voted Stanton out as president, whereupon she and Anthony resigned from the organization.[63] Temperance was not a significant reform activity for Stanton afterwards, although she continued to use local temperance societies in the early 1850s as conduits for advocating women's rights.[64] She regularly wrote articles for The Lily, a monthly temperance newspaper that she helped transform into one that reported news of the women's rights movement.[65] She also wrote for The Una, a women's rights periodical edited by Paulina Wright Davis, and for the New York Tribune, a daily newspaper edited by Horace Greeley.[66]

Married Women's Property Act

The status of married women at that time was in part set by English common law which for centuries had set the doctrine of coverture in local courts. It held wives were under the protection and control of their husbands.[67] In the words of William Blackstone's 1769 book Commentaries on the Laws of England : "By marriage, the husband and wife are one person in law: that is, the very being or legal existence of the woman is suspended during the marriage."[68] The husband of a married woman became the owner of any property she brought into a marriage. She could not sign contracts, operate a business in her own name, or retain custody of their children in the event of a divorce.[69][67] In practice some American courts followed the common law. Some Southern states like Texas and Florida provided more equality for women. Across the country state legislatures were taking control away from common law traditions by passing legislation.[70]

In 1836, the New York legislature began considering a Married Women's Property Act, with women's rights advocate Ernestine Rose an early supporter who circulated petitions in its favor.[71] Stanton's father supported this reform. Having no sons to pass his considerable wealth to, he was faced with the prospect of having it eventually pass to the control of his daughters' husbands. Stanton circulated petitions and lobbied legislators in favor of the proposed law as early as 1843.[72]

The law eventually passed in 1848. It allowed a married woman to retain the property that she possessed before the marriage or acquired during the marriage, and it protected her property from her husband's creditors.[73] Enacted shortly before the Seneca Falls Convention, it strengthened the women's rights movement by increasing the ability of women to act independently.[74] By weakening the traditional belief that husbands spoke for their wives, it assisted many of the reforms that Stanton championed, such as the right of women to speak in public and to vote.

In 1853, Susan B. Anthony organized a petition campaign in New York state for an improved property rights law for married women.[75] As part of the presentation of these petitions to the legislature, Stanton spoke in 1854 to a joint session of the Judiciary Committee, arguing that voting rights were needed to enable women to protect their newly won property rights.[76] In 1860, Stanton spoke again to the Judiciary Committee, this time before a large audience in the assembly chamber, arguing that women's suffrage was the only real protection for married women, their children and their material assets.[74] She pointed to similarities in the legal status of woman and slaves, saying, "The prejudice against color, of which we hear so much, is no stronger than that against sex. It is produced by the same cause, and manifested very much in the same way. The negro's skin and the woman's sex are both prima facie evidence that they were intended to be in subjection to the white Saxon man."[77] The legislature passed the improved law in 1860.

Dress reform

 
The Bloomer dress

In 1851, Elizabeth Smith Miller, Stanton's cousin, brought a new style of dress to the upstate New York area. Unlike traditional floor-length dresses, it consisted of pantaloons worn under a knee-length dress. Amelia Bloomer, Stanton's friend and neighbor, publicized the attire in The Lily, a monthly magazine that she published. Thereafter it was popularly known as the "Bloomer" dress, or just "Bloomers." It was soon adopted by many female reform activists despite harsh ridicule from traditionalists, who considered the idea of women wearing any sort of trousers as a threat to the social order. To Stanton, it solved the problem of climbing stairs with a baby in one hand, a candle in the other, and somehow also lifting the skirt of a long dress to avoid tripping. Stanton wore "Bloomers" for two years, abandoning the attire only after it became clear that the controversy it created was distracting people from the campaign for women's rights. Other women's rights activists eventually did the same.[78]

Divorce reform

Stanton had already antagonized traditionalists in 1852 at the women's temperance convention by advocating a woman's right to divorce a drunken husband. In an hour-long speech at the Tenth National Women's Rights Convention in 1860, she went further, generating a heated debate that took up an entire session.[79] She cited tragic examples of unhealthy marriages, suggesting that some marriages amounted to "legalized prostitution."[80] She challenged both the sentimental and the religious views of marriage, defining marriage as a civil contract subject to the same restrictions of any other contract. If a marriage did not produce the expected happiness, she said, then it would be a duty to end it.[81] Strong opposition to her speech was voiced in the ensuing discussion. Abolitionist leader Wendell Phillips, arguing that divorce was not a women's rights issue because it affected both women and men equally, said the subject was out of order and tried unsuccessfully to have it removed from the record.[79]

In later years on the lecture circuit, Stanton's speech on divorce was one of her most popular, drawing audiences of up to 1200 people.[82] In an 1890 essay entitled "Divorce versus Domestic Warfare," Stanton opposed calls by some women activists for stricter divorce laws, saying, "The rapidly increasing number of divorces, far from showing a lower state of morals, proves exactly the reverse. Woman is in a transition period from slavery to freedom, and she will not accept the conditions and married life that she has heretofore meekly endured."[83]

Abolitionist activity

In 1860 Stanton published a pamphlet called The Slaves Appeal written from what she imagined to be the viewpoint of a female slave.[84] The fictional speaker uses vivid religious language ("Men and women of New York, the God of thunder speaks through you")[85] that expresses religious views very different from those that Stanton herself held. The speaker describes the horrors of slavery, saying, "The trembling girl for whom thou didst pay a price but yesterday in a New Orleans market, is not thy lawful wife. Foul and damning, both to the master and the slave, is this wholesale violation of the immutable laws of God."[85] The pamphlet called for defiance of the Federal Fugitive Slave Act, and it included petitions to be used for opposing the practice of hunting escaped slaves.[84]

In 1861, Anthony organized a tour of abolitionist lecturers in upstate New York that included Stanton and several other speakers. The tour began in January just after South Carolina had seceded from the union but before other states had seceded and before the outbreak of war. In her speech, Stanton said that South Carolina was like a willful son whose behavior jeopardized the whole family and that the best course of action was to let it secede. The lecture meetings were repeatedly disrupted by mobs operating under the belief that abolitionist activity was causing southern states to secede. Stanton was not able to participate in some of the lectures because she had to return home to her children.[86] At her husband's urging, she left the lecture tour because of the persistent threat of violence.[87]

Women's Loyal National League

 
One of the petitions collected by the League in opposition to slavery

In 1863, Anthony moved into the Stantons' house in New York City and the two women began organizing the Women's Loyal National League to campaign for an amendment to the U.S. Constitution that would abolish slavery. Stanton became president of the new organization and Anthony was secretary.[88] It was the first national women's political organization in the United States.[89] In the largest petition drive in the nation's history up to that time, the League collected nearly 400,000 signatures to abolish slavery, representing approximately one out of every twenty-four adults in the Northern states.[90] The petition drive significantly assisted the passage of the Thirteenth Amendment, which ended slavery.[91] The League disbanded in 1864 after it became clear that the amendment would be approved.[92]

Although its purpose was the abolition of slavery, the League made it clear that it also stood for political equality for women, approving a resolution at its founding convention that called for equal rights for all citizens regardless of race or sex.[93] The League indirectly advanced the cause of women's rights in several ways. Stanton pointedly reminded the public that petitioning was the only political tool available to women at a time when only men were allowed to vote.[94] The success of the League's petition drive demonstrated the value of formal organization to the women's movement, which had traditionally resisted being anything other than loosely organized up to that point.[95] Its 5000 members constituted a widespread network of women activists who gained experience that helped create a pool of talent for future forms of social activism, including suffrage.[96] Stanton and Anthony emerged from this endeavor with significant national reputations.[88]

American Equal Rights Association

After the Civil War, Stanton and Anthony became alarmed at reports that the proposed Fourteenth Amendment to the U.S. Constitution, which would provide citizenship for African Americans, would also for the first time introduce the word "male" into the constitution. Stanton said, "if that word 'male' be inserted, it will take us a century at least to get it out."[97]

 
A petition to Congress for a women's suffrage amendment signed by Stanton, Anthony, Lucy Stone, Antoinette Brown Blackwell, Ernestine Rose, and other leading women's rights activists

Organizing opposition to this development required preparation because the women's movement had become largely inactive during the Civil War. In January 1866, Stanton and Anthony sent out petitions calling for a constitutional amendment providing for women's suffrage, with Stanton's name at the top of the list of signatures.[98][99] Stanton and Anthony organized the Eleventh National Women's Rights Convention in May 1866, the first since the Civil War began.[100] The convention voted to transform itself into the American Equal Rights Association (AERA), whose purpose was to campaign for the equal rights of all citizens regardless of race or sex, especially the right of suffrage.[101] Stanton was offered the post of president but declined in a favor of Lucretia Mott. Other officers included Stanton as first vice president, Anthony as a corresponding secretary, Frederick Douglass as a vice president, and Lucy Stone as a member of the executive committee.[102] Stanton provided hospitality for some of the attendees at this convention. Sojourner Truth, an abolitionist and women's rights activist who had formerly been enslaved, stayed at Stanton's house[103] as, of course, did Anthony.

Leading abolitionists opposed the AERA's drive for universal suffrage. Horace Greeley, a prominent newspaper editor, told Anthony and Stanton, "This is a critical period for the Republican Party and the life of our Nation... I conjure you to remember that this is 'the negro's hour.'"[104] Abolitionist leaders Wendell Phillips and Theodore Tilton arranged a meeting with Stanton and Anthony, trying to convince them that the time had not yet come for women's suffrage, that they should campaign for voting rights for black men only, not for all African Americans and all women. The two women rejected this guidance and continued to work for universal suffrage.[105]

In 1866, Stanton declared herself a candidate for Congress, the first woman to do so. She said that although she could not vote, there was nothing in the Constitution to prevent her from running for Congress. Running as an independent against both the Democrat and Republican candidates, she received only 24 votes. Her campaign was noted by newspapers as far away as New Orleans.[106]

In 1867, the AERA campaigned in Kansas for referendums that would enfranchise both African Americans and women. Wendell Phillips, who opposed mixing those two causes, blocked the funding that the AERA had expected for their campaign.[107] By the end of summer, the AERA campaign had almost collapsed, and its finances were exhausted. Anthony and Stanton created a storm of controversy by accepting help during the last days of the campaign from George Francis Train, a wealthy businessman who supported women's rights. Train antagonized many activists by attacking the Republican Party and openly disparaging the integrity and intelligence of African Americans.[108] There is reason to believe that Stanton and Anthony hoped to draw the volatile Train away from his cruder forms of racism, and that he had actually begun to do so.[109] In any case, Stanton said she would accept support from the devil himself if he supported women's suffrage.[110]

After the ratification of the Fourteenth Amendment in 1868, a sharp dispute erupted within the AERA over the proposed Fifteenth Amendment to the U.S. Constitution, which would prohibit the denial of suffrage because of race. Stanton and Anthony opposed the amendment, which would have the effect of enfranchising black men, insisting that all women and all African Americans should be enfranchised at the same time. Stanton argued in the pages of The Revolution that by effectively enfranchising all men while excluding all women, the amendment would create an "aristocracy of sex," giving constitutional authority to the idea that men were superior to women.[111] Lucy Stone, who was emerging as a leader of those who were opposed to Stanton and Anthony, argued that suffrage for women would be more beneficial to the country than suffrage for black men but supported the amendment, saying, "I will be thankful in my soul if any body can get out of the terrible pit."[112]

During the debate over the Fifteenth Amendment, Stanton wrote articles for The Revolution with language that was elitist and racially condescending.[113] She believed that a long process of education would be needed before many of the former slaves and immigrant workers would be able to participate meaningfully as voters.[114] Stanton wrote, "American women of wealth, education, virtue and refinement, if you do not wish the lower orders of Chinese, Africans, Germans and Irish, with their low ideas of womanhood to make laws for you and your daughters ... demand that women too shall be represented in government."[115] In another article, Stanton objected to laws being made for women by "Patrick and Sambo and Hans and Yung Tung who do not know the difference between a Monarchy and a Republic."[116] She also used the term "Sambo" on other occasions, drawing a rebuke from her old friend Frederick Douglass.[117]

 
Elizabeth Cady Stanton

Douglass strongly supported women's suffrage but said that suffrage for African Americans was a more urgent issue, literally a matter of life and death.[118] He said that white women already exerted a positive influence on government through the voting power of their husbands, fathers and brothers, and that it "does not seem generous" for Anthony and Stanton to insist that black men should not achieve suffrage unless women achieved it at the same time.[119] Sojourner Truth, on the other hand, supported Stanton's position, saying, "if colored men get their rights, and not colored women theirs, you see the colored men will be masters over the women, and it will be just as bad as it was before."[120]

Early in 1869, Stanton called for a Sixteenth Amendment that would provide suffrage for women, saying, "The male element is a destructive force, stern, selfish, aggrandizing, loving war, violence, conquest, acquisition … in the dethronement of woman we have let loose the elements of violence and ruin that she only has the power to curb."[121]

The AERA increasingly divided into two wings, each advocating universal suffrage but with different approaches. One wing, whose leading figure was Lucy Stone, was willing for black men to achieve suffrage first and wanted to maintain close ties with the Republican Party and the abolitionist movement. The other, whose leading figures were Stanton and Anthony, insisted that all women and all African Americans should be enfranchised at the same time and worked toward a women's movement that would no longer be tied to the Republican Party or be financially dependent on abolitionists. The AERA effectively dissolved after an acrimonious meeting in May 1869, and two competing woman suffrage organizations were created in its aftermath.[122] In the words of one of Stanton's biographers, one consequence of the split for Stanton was that, "Old friends became either enemies, like Lucy Stone, or wary associates, as in the case of Frederick Douglass."[123]

The Revolution

The establishing of woman on her rightful throne is the greatest revolution the world has ever known or ever will know"[124]

Elizabeth Cady Stanton

In 1868, Anthony and Stanton began publishing a sixteen-page weekly newspaper called The Revolution in New York City. Stanton was co-editor along with Parker Pillsbury, an experienced editor who was an abolitionist and a supporter of women's rights. Anthony, the owner, managed the business aspects of the paper. Initial funding was provided by George Francis Train, the controversial businessman who supported women's rights but who alienated many activists with his political and racial views. The newspaper focused primarily on women's rights, especially suffrage for women, but it also covered topics such as politics, the labor movement and finance. One of its stated goals was to provide a forum in which women could exchange opinions on key issues.[125] Its motto was "Men, their rights and nothing more: women, their rights and nothing less."[126]

 
Printing House Square in Manhattan in 1868, showing the sign for The Revolution's office at the far right below The World and above Scientific American.

Sisters Harriet Beecher Stowe and Isabella Beecher Hooker offered to provide funding for the newspaper if its name was changed to something less inflammatory, but Stanton declined their offer, strongly favoring its existing name.[127]

Their goal was to grow The Revolution into a daily paper with its own printing press, all owned and operated by women.[128] The funding that Train had arranged for the newspaper, however, was less than expected. Moreover, Train sailed for England after The Revolution published its first issue and was soon jailed for supporting Irish independence.[129] Train's financial support eventually disappeared entirely. After twenty-nine months, mounting debts forced the transfer of the paper to a wealthy women's rights activist who gave it a less radical tone.[125] Despite the relatively short time it was in their hands, The Revolution gave Stanton and Anthony a means for expressing their views during the developing split within the women's movement. It also helped them promote their wing of the movement, which eventually became a separate organization.[130]

Stanton refused to take responsibility for the $10,000 debt the newspaper had accumulated, saying she had children to support. Anthony, who had less money than Stanton, took responsibility for the debt, repaying it over a six-year period through paid speaking tours.[131]

National Woman Suffrage Association

 
Elizabeth Cady Stanton, [ca. 1859–1870]. Carte de Visite Collection, Boston Public Library.

In May 1869, two days after the final AERA convention, Stanton, Anthony and others formed the National Woman Suffrage Association (NWSA), with Stanton as president. Six months later, Lucy Stone, Julia Ward Howe and others formed the rival American Woman Suffrage Association (AWSA), which was larger and better funded.[132] The immediate cause for the split in the women's suffrage movement was the proposed Fifteenth Amendment, but the two organizations had other differences as well. The NWSA was politically independent while the AWSA aimed for close ties with the Republican Party, hoping that ratification of the Fifteenth Amendment would lead to Republican support for women's suffrage. The NWSA focused primarily on winning suffrage at the national level while the AWSA pursued a state-by-state strategy. The NWSA initially worked on a wider range of women's issues than the AWSA, including divorce reform and equal pay for women.[133]

As the new organization was being formed, Stanton proposed to limit its membership to women, but her proposal was not accepted. In practice, however, the overwhelming majority of its members and officers were women.[134]

Stanton disliked many aspects of organizational work because it interfered with her ability to study, think, and write. She begged Anthony, without success, to arrange the NWSA's first convention so that she herself would not need to attend. For the rest of her life, Stanton attended conventions only reluctantly if at all, wanting to maintain the freedom to express her opinions without worrying about who in the organization might be offended.[135][136] Of the fifteen NWSA meetings between 1870 and 1879, Stanton presided at four and was present at only one other, leaving Anthony effectively in charge of the organization.[137]

In 1869 Francis and Virginia Minor, husband and wife suffragists from Missouri, developed a strategy based on the idea that the U.S. Constitution implicitly enfranchised women.[138] It relied heavily on the Fourteenth Amendment, which says, "No State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States … nor deny to any person within its jurisdiction the equal protection of the laws." In 1871 the NWSA officially adopted what had become known as the New Departure strategy, encouraging women to attempt to vote and to file lawsuits if denied that right. Soon hundreds of women tried to vote in dozens of localities.[139] Susan B. Anthony actually succeeded in voting in 1872, for which she was arrested and found guilty in a widely publicized trial.[140] In 1880, Stanton also tried to vote. When the election officials refused to let her place her ballot in the box, she threw it at them.[141] When the Supreme Court ruled in 1875 in Minor v. Happersett that "the Constitution of the United States does not confer the right of suffrage upon anyone,"[140] the NWSA decided to pursue the far more difficult strategy of campaigning for a constitutional amendment that would guarantee voting rights for women.

In 1878, Stanton and Anthony convinced Senator Aaron A. Sargent to introduce into Congress a women's suffrage amendment that, more than forty years later, would be ratified as the Nineteenth Amendment to the United States Constitution. Its text is identical to that of the Fifteenth Amendment except that it prohibits the denial of suffrage because of sex rather than "race, color, or previous condition of servitude."[142]

Stanton traveled with her daughter Harriet to Europe in May 1882 and did not return for a year and a half. Already a public figure of some prominence in Europe, she gave several speeches there and wrote reports for American newspapers. She visited her son Theodore in France, where she met her first grandchild, and traveled to England for Harriet's marriage to an Englishman. After Anthony joined her in England in March 1883, they traveled together to meet with leaders of European women's movements, laying the groundwork for an international women's organization. Stanton and Anthony returned to the U.S. together in November 1883.[143] Hosted by the NWSA, delegates from fifty-three women's organizations in nine countries met in Washington in 1888 to form the organization that Stanton and Anthony had been working toward, the International Council of Women (ICW), which is still active.[144]

 
Elizabeth Cady Stanton in 1889

Stanton traveled again to Europe in October 1886, visiting her children in France and England. She returned to the U.S. in March 1888 barely in time to deliver a major speech at the founding meeting of the ICW.[145] When Anthony discovered that Stanton had not yet written her speech, she insisted that Stanton stay in her hotel room until she had written it, and she placed a younger colleague outside her door to make sure she did so.[146] Stanton later teased Anthony, saying, "Well, as all women are supposed to be under the thumb of some man, I prefer a tyrant of my own sex, so I shall not deny the patent fact of my subjection."[147] The convention succeeded in bringing increased publicity and respectability to the women's movement, especially when President Grover Cleveland honored the delegates by inviting them to a reception at the White House.[148]

Despite her record of racially insensitive remarks and occasional appeals to the racial prejudices of white people, Stanton applauded the marriage in 1884 of her friend Frederick Douglass to Helen Pitts, a white woman, a marriage that enraged racists. Stanton wrote Douglass a warm letter of congratulation, to which Douglass responded that he had been sure that she would be happy for him. When Anthony realized that Stanton was planning to publish her letter, she convinced her not to do so, wanting to avoid associating women's suffrage with an unrelated and divisive issue.[149]

History of Woman Suffrage

In 1876, Anthony moved into Stanton's house in New Jersey to begin working with Stanton on the History of Woman Suffrage. She brought with her several trunks and boxes of letters, newspaper clippings, and other documents.[150] Originally envisioned as a modest publication that could be produced quickly, the history evolved into a six-volume work of more than 5700 pages written over a period of 41 years.

 
Harriot Stanton Blatch, daughter of Elizabeth Cady Stanton

The first three volumes, which cover the movement up to 1885, were produced by Stanton, Anthony and Matilda Joslyn Gage. Anthony handled the production details and the correspondence with contributors. Stanton wrote most of the first three volumes, with Gage writing three chapters of the first volume and Stanton writing the rest.[151] Gage was forced to abandon the project afterwards because of the illness of her husband.[152] After Stanton's death, Anthony published Volume 4 with the help of Ida Husted Harper. After Anthony's death, Harper completed the last two volumes, which brought the history up to 1920.

Stanton and Anthony encouraged their rival Lucy Stone to assist with the work, or at least to send material that could be used by someone else to write the history of her wing of the movement, but she refused to cooperate in any way. Stanton's daughter Harriot Stanton Blatch, who had returned from Europe to assist with the editing, insisted that the history would not be taken seriously if Stone and the AWSA were not included. She herself wrote an 120-page chapter on Stone and the AWSA, which appears in Volume 2.[153]

The History of Woman Suffrage preserves an enormous amount of material that might have been lost forever. Written by leaders of one wing of the divided women's movement it does not, however, give a balanced view of events where their rivals are concerned. It overstates the role of Stanton and Anthony, and it understates or ignores the roles of Stone and other activists who did not fit into the historical narrative they had developed. Because it was for years the main source of documentation about the suffrage movement, historians have had to uncover other sources to provide a more balanced view.[154][155]

Lecture circuit

Stanton worked as a lecturer for the New York bureau of the Redpath Lyceum from late 1869 until 1879. This organization was part of the Lyceum movement, which arranged for speakers and entertainers to tour the country, often visiting small communities where educational opportunities and theaters were scarce. For ten years, Stanton traveled eight months of the year on the lecture circuit, usually delivering one lecture per day, two on Sundays. She also arranged smaller meetings with local women who were interested in women's rights. Traveling was sometimes difficult. One year, when deep snow closed the railroads, Stanton hired a sleigh and kept going, bundled in furs to protect against freezing weather.[156] During 1871, she and Anthony traveled together for three months through several western states, eventually arriving in California.[157]

Her most popular lecture, "Our Girls," urged young women to be independent and to seek self-fulfillment. In "The Antagonism of Sex," she addressed the question of women's rights with a special fervor. Other popular lectures were "Our Boys," "Co-education," "Marriage and Divorce" and "The Subjugation of Women." On Sundays she would often speak on "Famous Women in the Bible" and "The Bible and Women's Rights."[156]

Her earnings were impressive. During her first three months on the road, Stanton reported, she cleared "$2000 above all expenses … besides stirring women generally up to rebellion."[158] Accounting for inflation, that would be about $56,200 in today's dollars. Because her husband's income had always been erratic and he had invested it badly, the money she earned was welcome, especially with most of their children either in college or soon to begin.[156]

Family events

 
Elizabeth Cady Stanton House in Tenafly, New Jersey, in 2015

After 15 years in Seneca Falls, Stanton moved to New York City in 1862 when her husband secured the position of deputy collector for the Port of New York. Their son Neil, who worked for Henry as his clerk, was caught taking bribes, causing both father and son to lose their jobs. Henry worked intermittently afterwards as a journalist and a lawyer.[159]

When her father died in 1859, Stanton received an inheritance worth an estimated $50,000, or about $1,500,000 in today's dollars.[160] In 1868, she bought a substantial country house near Tenafly, New Jersey, an hour's ride by train from New York City. The Stanton house in Tenafly is now a National Historic Landmark. Henry remained in the city in a rented apartment.[161] Aside from visits, she and Henry afterwards mostly lived apart.

Six of the seven Stanton children graduated from college. Colleges were closed to women when Stanton sought higher education, but both of her daughters were educated at Vassar College. Because graduate studies were not yet available to women in the U.S., Harriet enrolled in a master's program in France, which she abandoned after she became engaged to be married. Harriet earned a master's degree from Vassar at the age of 35.[162]

After 1884, Henry began to spend more time at Tenafly. In 1885, just before his 80th birthday, he published a short autobiography called Random Recollections. In it, he said that he had married the daughter of the famous Judge Cady, but he did not provide her name. In the third edition of his book, he mentioned his wife by name a single time.[163] He died in 1887 while she was in England visiting their daughter.[164]

National American Woman Suffrage Association

The Fifteenth Amendment was ratified in 1870, removing much of the original reason for the split in the women's suffrage movement. As early as 1875, Anthony began urging the NWSA to focus more tightly on women's suffrage instead of a variety of women's issues, which brought it closer to the AWSA's approach.[165] The rivalry between the two organizations remained bitter, however, as the AWSA began to decline in strength during the 1880s.[166]

 
Stanton (seated) and Susan B. Anthony

In the late 1880s, Alice Stone Blackwell, daughter of AWSA leader Lucy Stone, began working to heal the breach among the older generation of leaders.[167] Anthony warily cooperated with this effort, but Stanton did not, disappointed that both organizations wanted to focus almost exclusively on suffrage. She wrote to a friend that, "Lucy & Susan alike see suffrage only. They do not see women's religious & social bondage, neither do the young women in either association, hence they may as well combine."[168]

In 1890, the two organizations merged as the National American Woman Suffrage Association (NAWSA). At Anthony's insistence, Stanton accepted its presidency despite her unease at the direction of the new organization. In her speech at the founding convention, she urged it to work on a broad range of women's issues and called for it to include all races, creeds and classes, including "Mormon, Indian and black women."[169] The day after she was elected president, Stanton sailed to her daughter's home in England, where she stayed for eighteen months, leaving Anthony effectively in charge. When Stanton declined reelection to the presidency at the 1892 convention, Anthony was elected to that post.[170]

In 1892, Stanton delivered the speech that became known as The Solitude of Self three different times in as many days, twice to Congressional committees and once as her final address to the NAWSA.[171] She considered it her best speech, and many others agreed. Lucy Stone printed it in its entirety in the Woman's Journal in the space where her own speech normally would have appeared. In pursuit of her lifelong quest to overturn the belief that women were lesser beings than men and therefore not suited for independence, Stanton said in this speech that women must develop themselves, acquiring an education and nourishing an inner strength, a belief in themselves. Self-sovereignty was the essential element in a woman's life, not her role as daughter, wife or mother. Stanton said, "no matter how much women prefer to lean, to be protected and supported, nor how much men desire to have them do so, they must make the voyage of life alone."[172][173]

The Woman's Bible and views on religion

Stanton said she had been terrified as a child by a minister's talk of damnation, but, after overcoming those fears with the help of her father and brother-in-law, had rejected that type of religion entirely. As an adult, her religious views continued to evolve. While living in Boston in the 1840s, she was attracted to the preaching of Theodore Parker, who, like her cousin Gerritt Smith, was a member of the Secret Six, a group of men who financed John Brown's raid on Harpers Ferry in an effort to spark an armed slave rebellion. Parker was a transcendentalist and a prominent Unitarian minister who taught that the Bible need not be taken literally, that God need not be envisioned as a male, and that individual men and women had the ability to determine religious truth for themselves.[174]

In the Declaration of Sentiments written for the 1848 Seneca Falls Convention, Stanton listed a series of grievances against males who, among other things, excluded women from the ministry and other leading roles in religion. In one of those grievances, Stanton said that man "has usurped the prerogative of Jehovah himself, claiming it as his right to assign for her a sphere of action, when that belongs to her conscience and her God."[175] This was the only grievance that was not a matter of fact (such as exclusion of women from colleges, from the right to vote, etc.), but one of belief, one that challenged a fundamental basis of authority and autonomy.[176]

The years after the Civil War saw a significant increase in the variety of women's social reform organizations and the number of activists in them.[177] Stanton was uneasy about the belief held by many of these activists that government should enforce Christian ethics through such actions as teaching the Bible in public schools and strengthening Sunday closing laws.[178] In her speech at the 1890 unity convention that established the NAWSA, Stanton said, "I hope this convention will declare that the Woman Suffrage Association is opposed to all Union of Church and State and pledges itself … to maintain the secular nature of our government.[179]

Do all you can, no matter what, to get people to think on your reform, and then, if the reform is good, it will come about in due season.[180]

Elizabeth Cady Stanton, diary entry in 1898

In 1895, Stanton published The Woman's Bible, a provocative examination of the Bible that questioned its status as the word of God and attacked the way it was being used to relegate women to an inferior status. Stanton wrote most of it, with the assistance of several other women, including Matilda Joslyn Gage, who had assisted with the History of Woman Suffrage. In it, Stanton methodically worked her way through the Bible, quoting selected passages and commenting on them, often sarcastically. A best-seller, with seven printings in six months, it was translated into several languages. A second volume was published in 1898.[181]

The book created a storm of controversy that affected the entire women's rights movement. Stanton could not have been surprised, having earlier told an acquaintance, "Well, if we who do see the absurdities of the old superstitions never unveil them to others, how is the world to make any progress in the theologies? I am in the sunset of life, and I feel it to be my special mission to tell people what they are not prepared to hear."[182]

The process of critically examining the text of the Bible, known as historical criticism, was already an established practice in scholarly circles. What Stanton did that was new was to scrutinize the Bible from a woman's point of view, basing her findings on the proposition that much of its text reflected not the word of God but prejudice against women during a less civilized age.[183]

In her book, Stanton explicitly denied much of what was central to traditional Christianity, saying, "I do not believe that any man ever saw or talked with God, I do not believe that God inspired the Mosaic code, or told the historians what they say he did about woman, for all the religions on the face of the earth degrade her, and so long as woman accepts the position that they assign her, her emancipation is impossible."[184] In the book's closing words, Stanton expressed the hope for reconstructing "a more rational religion for the nineteenth century, and thus escape all the perplexities of the Jewish mythology as of no more importance than those of the Greek, Persian, and Egyptian."[185]

At the 1896 NAWSA convention, Rachel Foster Avery, a rising young leader, harshly attacked The Woman's Bible, calling it a "volume with a pretentious title … without either scholarship or literary merit."[186] Avery introduced a resolution to distance the organization from Stanton's book. Despite Anthony's strong objection that such a move was unnecessary and hurtful, the resolution passed by a vote of 53 to 41. Stanton told Anthony that she should resign from her leadership post in protest, but Anthony refused.[187] Stanton afterwards grew increasingly alienated from the suffrage movement.[188] The incident led many of the younger suffrage leaders to hold Stanton in low regard for the rest of her life.[189]

Final years

When Stanton returned from her final trip to Europe in 1891, she moved in with two of her unmarried children who shared a home in New York City.[190] She increased her advocacy of "educated suffrage," something she had long promoted. In 1894, she debated William Lloyd Garrison Jr. on this issue in the pages of Woman's Journal. Her daughter Harriot Stanton Blatch, who was then active in the women's suffrage movement in Britain and would later be a leading figure in the U.S. movement, was disturbed by the views that Stanton expressed during this debate. She published a critique of her mother's views, saying there were many people who had not enjoyed the opportunity to acquire an education and yet were intelligent and accomplished citizens who deserved the right to vote.[191] In a letter to the 1902 NAWSA convention, Stanton continued her campaign, calling for "a constitutional amendment requiring an educational qualification" and saying that "everyone who votes should read and write the English language intelligently."[192]

I am opposed to the domination of one sex over the other. It cultivates arrogance in the one, and destroys the self-respect in the other. I am opposed to the admission of another man, either foreign or native, to the polling-booth, until woman, the greatest factor in civilization, is first enfranchised. An aristocracy of men, composed of all types, shades and degrees of intelligence and ignorance, is not the most desirable substratum for government. To subject intelligent, highly educated, virtuous, honorable women to the behests of such an aristocracy is the height of cruelty and injustice.

Elizabeth Cady Stanton, advocating "educated suffrage"[193]

In her later years, Stanton became interested in efforts to create cooperative communities and workplaces. She was also attracted to various forms of political radicalism, applauding the Populist movement and identifying herself with socialism, especially Fabianism, a gradualist form of democratic socialism.[194]

In 1898, Stanton published her memoirs, Eighty Years and More, in which she presented the image of herself by which she wished to be remembered. In it, she minimized political and personal conflicts and omitted any discussion of the split in the women's movement. Largely dealing with political topics, the memoir barely mentions her mother, husband or children.[195] Despite some degree of friction between Stanton and Anthony in their later years, on the dedication page Stanton said, "I dedicate this volume to Susan B. Anthony, my steadfast friend for half a century."[196]

Stanton continued to write articles prolifically for a variety of publications right up until she died.[197]

Death, burial, and remembrance

 
The monument for Henry Brewster Stanton and Elizabeth Cady Stanton in Woodlawn Cemetery. Her accomplishments are listed on another side of the monument

Stanton died in New York City on October 26, 1902, 18 years before women achieved the right to vote in the United States via the Nineteenth Amendment to the U.S. Constitution. The medical report said the cause of death was heart failure. According to her daughter Harriet, she had developed breathing problems that had begun to interfere with her work. The day before she died, Stanton told her doctor, a woman, to give her something to speed her death if the problem could not be cured.[198] Stanton had signed a document two years earlier directing that her brain was to be donated to Cornell University for scientific study after her death, but her wishes in that regard were not carried out.[199] She was interred beside her husband in Woodlawn Cemetery in The Bronx, New York City.[200]

After Stanton's death, Susan B. Anthony wrote to a friend: "Oh, this awful hush! It seems impossible that voice is stilled which I have loved to hear for fifty years. Always I have felt I must have Mrs. Stanton's opinion of things before I knew where I stood myself. I am all at sea."[201]

Even after her death, foes of women's suffrage continued to use Stanton's more unorthodox statements to promote opposition to ratification of the Nineteenth Amendment, which became law in 1920. Younger women in the suffrage movement responded by belittling Stanton and glorifying Anthony. In 1923, Alice Paul, leader of the National Women's Party, introduced the proposed Equal Rights Amendment in Seneca Falls on the 75th anniversary of the Seneca Falls Convention. The planned ceremony and printed program made no mention of Stanton, the primary force behind the convention. One of the speakers was Stanton's daughter, Harriot Stanton Blatch, who insisted on paying tribute to her mother's role.[202] Aside from a collection of her letters published by her children, no significant book about Stanton was written until a full-length biography was published in 1940 with the assistance of her daughter. Stanton began to regain recognition for her role in the women's rights movement with the rise of the new feminist movement in the 1960s and the establishment of academic women's history programs.[203][204]

 
The U.S. Capitol rotunda Portrait Monument by Adelaide Johnson (1921), depicts pioneers of the woman suffrage movement Stanton, Lucretia Mott, and Susan B. Anthony

Stanton is commemorated, along with Lucretia Mott and Susan B. Anthony, in the 1921 sculpture Portrait Monument by Adelaide Johnson in the United States Capitol. Placed for years in the crypt of the capitol building, it was moved in 1997 to a more prominent location in the U.S. Capitol rotunda.[205]

In 1965, the Elizabeth Cady Stanton House in Seneca Falls was declared a National Historic Landmark. It is now part of the Women's Rights National Historical Park.[206]

In 1969, the group New York Radical Feminists was founded. It was organized into small cells or "brigades" named after notable feminists of the past; Anne Koedt and Shulamith Firestone led the Stanton-Anthony Brigade.[207]

In 1973, Stanton was inducted into the National Women's Hall of Fame.[208]

In 1975, the Elizabeth Cady Stanton House in Tenafly, New Jersey, was declared a National Historic Landmark.[209]

In 1982, the Elizabeth Cady Stanton and Susan B. Anthony Papers project began work as an academic undertaking to collect and document all available materials written by Elizabeth Cady Stanton and Susan B. Anthony. The six-volume "The Selected Papers of Elizabeth Cady Stanton and Susan B. Anthony" was published from the 14,000 documents collected by the project. The project has since ended.[210][211]

 
U.S. postage stamp commemorating the Seneca Falls Convention titled 100 Years of Progress of Women: 1848–1948. From left to right, Stanton, Carrie Chapman Catt, Lucretia Mott.

In 1999, Ken Burns and Paul Barnes produced the documentary Not for Ourselves Alone: The Story of Elizabeth Cady Stanton & Susan B. Anthony,[212] which won a Peabody Award.[213]

In 1999, a sculpture by Ted Aub was unveiled to commemorate the introduction of Stanton to Susan B. Anthony by Amelia Bloomer on May 12, 1851. This sculpture, called "When Anthony Met Stanton," consists of the three women depicted as life-size bronze statues. It overlooks Van Cleef Lake in Seneca Falls, New York, where the introduction occurred.[214][215]

The Elizabeth Cady Stanton Pregnant and Parenting Student Services Act was introduced into Congress in 2005 to fund services for students who were pregnant or already were parents. It did not become law.[216]

In 2008, 37 Park Row, the site of the office of Stanton and Anthony's newspaper, The Revolution, was included in the map of Manhattan historical sites related to women's history that was created by the Office of the Manhattan Borough President.[217]

Stanton is commemorated, together with Amelia Bloomer, Sojourner Truth, and Harriet Ross Tubman, in the calendar of saints of the Episcopal Church on July 20 of each year.[218]

The U.S. Treasury Department announced in 2016 that an image of Stanton would appear on the back of a newly designed $10 bill along with Lucretia Mott, Sojourner Truth, Susan B. Anthony, Alice Paul and the 1913 Woman Suffrage Procession. New $5, $10 and $20 bills were planned to be introduced in 2020 in conjunction with the 100th anniversary of American women winning the right to vote, but were delayed.[219][220]

In 2020, the Women's Rights Pioneers Monument was unveiled in Central Park in New York City on the 100th anniversary of the passage of the Nineteenth Amendment giving women the right to vote. Created by Meredith Bergmann, this sculpture depicts Stanton, Susan B. Anthony and Sojourner Truth engaged in animated discussion.[221]

See also

Notes

  1. ^ DuBois Feminism & Suffrage, p. 41
  2. ^ Davis, Angela (1983). Women, Race & Class (First ed.). New York: Knopf Doubleday Publishing Group. p. 288. ISBN 9780394713519. OCLC 760446965.
  3. ^ Griffith, pp. 3–5
  4. ^ Ginzberg, p. 19
  5. ^ Griffith, pp. 5–7
  6. ^ Stanton, Eighty Years & More, pp. 5, 14–17
  7. ^ Ginzberg, pp. 20–21
  8. ^ Stanton, Eighty Years & More, pp. 33, 48
  9. ^ a b c Griffith, pp. 6–9, 16–17
  10. ^ Stanton, Eighty Years & More, p. 20
  11. ^ Stanton, Eighty Years & More, p. 43
  12. ^ Ginzberg, pp. 24–25
  13. ^ Griffith, p. 24
  14. ^ Stanton, Eighty Years & More, p. 72
  15. ^ McMIllen, p. 96
  16. ^ Stanton, Eighty Years & More, p. 127
  17. ^ Baker, p.110–111
  18. ^ Griffith, p. 66
  19. ^ Baker, pp. 106–108
  20. ^ Quoted in Baker, p. 109
  21. ^ Baker, pp. 109–113
  22. ^ Baker, p.113
  23. ^ Stanton, Eighty Years & More, pp. 146–148
  24. ^ Griffith, p. 80
  25. ^ Baker, p. 102
  26. ^ Baker, p.115
  27. ^ Ginzberg, p. 87
  28. ^ McMillen, pp. 72– 75
  29. ^ Griffith, p. 37
  30. ^ Ginzberg, p. 41
  31. ^ a b Stanton, Eighty Years and More, p. 148
  32. ^ McMillen, p. 86
  33. ^ Dubois, The Elizabeth Cady Stanton – Susan B. Anthony Reader, pp. 12–13
  34. ^ Wellman, pp. 193–195
  35. ^ Women's Rights National Historical Park, National Park Service, "All Men and Women Are Created Equal"
  36. ^ McMillen, pp. 90–01. Griffith says on p. 41 that Stanton had earlier spoken to a smaller group of women on temperance and women's rights.
  37. ^ Quoted in Ginzberg, p. 59
  38. ^ Wellman, p. 203
  39. ^ Griffith, p. 6
  40. ^ McMillen, pp. 99–100
  41. ^ Wellman, p. 192
  42. ^ Mari Jo and Paul Buhle, The Concise History of Woman Suffrage, 1978, p. 90
  43. ^ McMillen 95–96
  44. ^ a b c d e f g h Katz, Elizabeth D. (July 30, 2021). "Sex, Suffrage, and State Constitutional Law: Women's Legal Right to Hold Public Office". Rochester, NY. SSRN 3896499. {{cite journal}}: Cite journal requires |journal= (help)
  45. ^ Griffith, p. 65. Stanton's sister Catherine Wilkeson signed the Call to the 1850 convention, according to Ginzberg, p. 220, footnote 55.
  46. ^ Ginzberg, p. 77
  47. ^ Quoted in McMillen, pp. 109–110
  48. ^ Barry, p. 297
  49. ^ Barry, p. 63
  50. ^ a b c Griffith, p. 74
  51. ^ Barry, p. 64
  52. ^ Stanton, Eighty Years and More, p. 165.
  53. ^ Gordon, Vol 1, p. xxx
  54. ^ Griffith, pp. 108, 224
  55. ^ Harper, Vol 1, p. 396
  56. ^ McMillen, pp. 52–53
  57. ^ Flexner, p. 58
  58. ^ Susan B. Anthony, "Fifty Years of Work for Woman" Independent, 52 (February 15, 1900), pp. 414–17, as quoted in Sherr, Lynn, Failure Is Impossible: Susan B. Anthony in Her Own Words, Random House, New York, 1995, p. 134
  59. ^ Harper, Vol. 1, pp. 64–68.
  60. ^ Griffith, p. 76
  61. ^ Harper, Vol. 1, p. 67
  62. ^ Harper, Vol. 1, p. 68
  63. ^ Harper, Vol. 1, pp. 92–95
  64. ^ Griffith, p. 77
  65. ^ DuBois, The Elizabeth Cady Stanton – Susan B. Anthony Reader, p. 15
  66. ^ Griffith, p. 87
  67. ^ a b Ginzberg, p. 17
  68. ^ Quoted in Wellman, p. 136
  69. ^ McMillen, p. 19
  70. ^ Nancy Cott, Public Vows: A History of Marriage and the Nation (2000). Cott says that "state legislatures’ flurry of activity in passing laws on divorce and married women’s property showed their hand: marriage was their political creation" p 54; and "the doctrine of coverture was being unseated in social thought and substantially defeated in the law." p. 157.
  71. ^ Wellman, pp. 145–146
  72. ^ Griffith, p. 43
  73. ^ McMillen, p. 81
  74. ^ a b Griffith, pp. 100–101
  75. ^ Harper, Vol. 1, pp. 104, 122–28
  76. ^ Griffith, pp. 82–83
  77. ^ Address to Judiciary Committee of the New York State Legislature, from the web site of the Catt Center at Iowa State University
  78. ^ Griffith, pp. 64, 71, 79
  79. ^ a b Griffith, pp. 101–104
  80. ^ Stanton, Anthony, Gage, History of Woman Suffrage Vol 1, p. 719
  81. ^ Barry, p. 137
  82. ^ Ginzberg, p. 148
  83. ^ Quoted in DuBois, Woman Suffrage and Women's Rights, p. 169
  84. ^ a b Venet, p. 27. Confusingly, the Catt Center at Iowa State University reprints under the title A Slaves Appeal Stanton's speech to the New York Assembly in that same year, in which she compares the situation of women in some ways to slavery.
  85. ^ a b Elizabeth Cady Stanton, The Slaves Appeal, 1860, Weed, Parsons and Company, Printers; Albany, New York
  86. ^ Venet, pp. 26–29, 32
  87. ^ Griffith, p. 106
  88. ^ a b Ginzberg, pp. 108–110
  89. ^ Judith E. Harper. "Biography". Not for Ourselves Alone: The Story of Elizabeth Cady Stanton and Susan B. Anthony. Public Broadcasting System. Retrieved January 21, 2014.
  90. ^ Venet, p. 148. The League was called by several variations of its name, including the Women's National Loyal League.
  91. ^ Barry, p. 154
  92. ^ Harper (1899), p. 238
  93. ^ Venet, p. 105
  94. ^ Venet, pp. 105, 116
  95. ^ Flexner, p. 105
  96. ^ Venet, pp. 1, 122
  97. ^ Letter from Stanton to Gerrit Smith, January 1, 1866, quoted in DuBois, Feminism & Suffrage, p. 61
  98. ^ Stanton, Anthony, Gage, History of Woman Suffrage, Vol II, pp. 91, 97
  99. ^ A Petition For Universal Suffrage, at the U.S. National Archives
  100. ^ Stanton, Anthony, Gage, History of Woman Suffrage, Vol II, pp. 152–53
  101. ^ Stanton, Anthony, Gage, History of Woman Suffrage, Vol II, pp. 171–72
  102. ^ Stanton, Anthony, Gage, History of Woman Suffrage, Vol II, p. 174
  103. ^ Griffith, p. 125
  104. ^ Stanton, Anthony, Gage, History of Woman Suffrage, Vol II, p. 270
  105. ^ Dudden, p. 76
  106. ^ Ginzberg, pp. 120–21
  107. ^ Dudden, p. 105
  108. ^ DuBois, Feminism & Suffrage, pp. 93–94.
  109. ^ Dudden, pp. 137 and 246, footnotes 22 and 25
  110. ^ Baker, p. 126
  111. ^ Rakow and Kramarae, pp. 47–51
  112. ^ Stanton, Anthony, Gage, History of Woman Suffrage, Vol. 2, p. 384. Stone is speaking here during the final AERA convention in 1869.
  113. ^ DuBois Feminism & Suffrage, pp. 175–78
  114. ^ Rakow and Kramarae, p. 48
  115. ^ Elizabeth Cady Stanton, "The Sixteenth Amendment," The Revolution, April 29, 1869, p. 266. Quoted in DuBois Feminism & Suffrage, p. 178.
  116. ^ Elizabeth Cady Stanton, "Manhood Suffrage," The Revolution, December 24, 1868. Reproduced in Gordon, Vol 5, p. 196
  117. ^ Stanton, Anthony, Gage, History of Woman Suffrage, Vol. 2, p. 382–383
  118. ^ Stanton, Anthony, Gage, p. 382
  119. ^ Philip S. Foner, editor. Frederick Douglass: Selected Speeches and Writings. Lawrence Hill Books, Chicago, 1999, p. 600
  120. ^ Stanton, Anthony, Gage, History of Woman Suffrage, p. 193
  121. ^ History of Woman Suffrage, Vol II, pp. 351, 353. This speech was given at a meeting of the short-lived Women Suffrage Association of America. See Griffith, pp. 135–36.
  122. ^ DuBois, Feminism & Suffrage, pp. 80–81, 189, 196.
  123. ^ Ginzberg, p. 217, footnote 68
  124. ^ Quoted in Burns and Ward, Not for Ourselves Alone, p. 131.
  125. ^ a b Rakow and Kramarae, pp. 6, 14–18
  126. ^ Rakow and Kramarae, p. 18
  127. ^ Burns and Ward, p. 131.
  128. ^ "The Working Women's Association", The Revolution, November 5, 1868, p. 280. Quoted in Rakow and Kramarae, p. 106
  129. ^ Barry, p. 187
  130. ^ The role of The Revolution during the developing split in the women's movement is discussed in chapters 6 and 7 of Dudden. An example of its use to support their wing of the movement is on page 164.
  131. ^ Griffith, pp. 144–45
  132. ^ DuBois Feminism & Suffrage, pp. 189, 196.
  133. ^ DuBois Feminism & Suffrage, pp. 197–200.
  134. ^ DuBois, Feminism & Suffrage, pp. 191–192. Henry Brown Blackwell, a member of the rival AWSA, said the NWSA's bylaws excluded men from membership, but Dubois says there is no evidence for that. According to Griffith, p. 142, Theodore Tilton was president of the NWSA in 1870.
  135. ^ Griffith, p, 147
  136. ^ Ginzberg, pp. 138–39
  137. ^ Griffith, p. 165
  138. ^ DuBois, Woman Suffrage and Women's Rights, pp. 98–99, 117
  139. ^ DuBois, Woman Suffrage and Women's Rights, pp. 100, 119
  140. ^ a b Ann D. Gordon. "The Trial of Susan B. Anthony" (PDF). Federal Judicial Center. (PDF) from the original on May 11, 2017. Retrieved August 21, 2020. This article points out (p. 20) that Supreme Court rulings did not establish the connection between citizenship and voting rights until the mid-twentieth century.
  141. ^ Griffith, p. 171
  142. ^ Flexner (1959), pp. 165
  143. ^ Griffith, pp. 180–82, 192–93
  144. ^ Barry, pp. 283–87
  145. ^ Griffith, pp. 187–89, 192
  146. ^ Barry, p. 286
  147. ^ Gordon, Vol 5, p. 242
  148. ^ Barry, p. 287
  149. ^ Ginzberg, p. 166
  150. ^ Harper, Vol. 1, p. 480
  151. ^ Griffith, p. 178
  152. ^ McMillen, p. 212
  153. ^ McMillen, pp. 211–213
  154. ^ Kathryn Cullen-DuPont, The Encyclopedia of Women's History in America, p. 115
  155. ^ Lisa Tetrault, The Myth of Seneca Falls: Memory and the Women's Suffrage Movement, 1848–1898, pp. 125–40
  156. ^ a b c Griffith, pp.160–165, 169
  157. ^ Ginzberg, p. 143
  158. ^ From a letter to Gerrit Smith, quoted in Griffith, p. 161
  159. ^ Baker, pp. 120–124
  160. ^ Griffith, p. 98
  161. ^ Ginzberg, pp. 141–142
  162. ^ Griffith, pp. 180–181, 228–229
  163. ^ Griffith, p. 186
  164. ^ Ginzberg, p. 168
  165. ^ Barry, pp. 264–65
  166. ^ Gordon, Vol 5, pp. xxv, 55
  167. ^ Dubois, The Elizabeth Cady Stanton – Susan B. Anthony Reader, pp. 178–80
  168. ^ Letter to Olympia Brown, May 8, 1889, as quoted in Ginzberg, p. 165
  169. ^ Quoted in Griffith, p. 199
  170. ^ Griffith, pp. 200, 204
  171. ^ Griffith, pp. 203–204
  172. ^ Quoted in McMillen, pp. 231–32
  173. ^ Ginzberg, pp. 170, 192–93
  174. ^ Griffith, pp. 19–21, 45–46
  175. ^ Quoted in McMillen, p. 239
  176. ^ Wellman, p. 200
  177. ^ Dubois, The Elizabeth Cady Stanton – Susan B. Anthony Reader, pp. 172, 185
  178. ^ Dubois, Woman Suffrage and Women's Rights, p. 168
  179. ^ Dubois, Woman Suffrage and Women's Rights, p. 169
  180. ^ Quoted in Dubois, Woman Suffrage and Women's Rights, p. 62
  181. ^ Griffith, pp. 210–12
  182. ^ Stanton, Eighty Years and More, p. 372
  183. ^ Baker, p. 132
  184. ^ Stanton, The Woman's Bible, Part I, p. 16
  185. ^ Stanton, The Woman's Bible, Part II, p. 214
  186. ^ Quoted in Dubois, The Elizabeth Cady Stanton – Susan B. Anthony Reader, p. 170
  187. ^ Ginzberg, p. 176
  188. ^ Dubois, The Elizabeth Cady Stanton – Susan B. Anthony Reader, pp. 190–91
  189. ^ Dubois, Woman Suffrage and Women's Rights, p. 170
  190. ^ Ginzberg, p. 177
  191. ^ Ginzberg, pp. 162–63
  192. ^ Dubois, The Elizabeth Cady Stanton – Susan B. Anthony Reader, pp. 296–97
  193. ^ Stanton, "Educated Suffrage Again", January 2, 1895, as reprinted in Gordon, Selected Works, Vol. 5, p. 665
  194. ^ Davis, Sue. The Political Thought of Elizabeth Cady Stanton: Women's Rights and the American Political Traditions. New York University Press, 2010. p. 206. Davis says that political radicalism was one of four strands of Stanton's political thinking, which were "far from consistent" with each other.
  195. ^ Griffith, p. 207
  196. ^ Stanton, Eighty Years and More, Dedication
  197. ^ Ginzberg, p. 187
  198. ^ Griffith, pp. 217–18
  199. ^ Ginzberg, pp. 185–86
  200. ^ Wilson, Scott. Resting Places: The Burial Sites of More Than 14,000 Famous Persons, 3d ed.: 2 (Kindle Locations 44700-44701). McFarland & Company, Inc., Publishers. Kindle Edition.
  201. ^ Harper (1898–1908), Vol. 3, p. 1264
  202. ^ Griffith, p. xv
  203. ^ DuBois, The Elizabeth Cady Stanton – Susan B. Anthony Reader, pp. 191–192. The biography was Created Equal by Alma Lutz.
  204. ^ Ginzberg, pp. 191–192
  205. ^ "Architect of the Capitol; Portrait Monument of Lucretia Mott, Elizabeth Cady Stanton, and Susan B. Anthony". www.aoc.gov. Architect of the Capitol. Retrieved February 28, 2020.
  206. ^ National Park Service Cultural Landscapes Inventory 1998 May 15, 2021, at the Wayback Machine, "Statement of Significance" section
  207. ^ Faludi, Susan (April 15, 2013). "Death of a Revolutionary". The New Yorker. Retrieved September 2, 2020.
  208. ^ "Stanton, Elizabeth Cady – National Women's Hall of Fame". Womenofthehall.org. Retrieved October 28, 2017.
  209. ^ Cathy A. Alexander (December 1, 1974). "National Register of Historic Places Inventory-Nomination: Elizabeth Cady Stanton House" (PDF). National Park Service. {{cite journal}}: Cite journal requires |journal= (help) and Accompanying three photos, exterior and interior, from 1974 (32 KB)
  210. ^ "Making It Happen" by Ann D. Gordon in "Project News: Papers of Elizabeth Cady Stanton and Susan B. Anthony," Fall 2012, p. 5. Retrieved March 17, 2014.
  211. ^ Ward, Geoffrey C. (1999). "A Note about Contributors". Not for Ourselves Alone: The Story of Elizabeth Cady Stanton and Susan B. Anthony. New York: Alfred Knopf. p. 241. ISBN 0-375-40560-7.
  212. ^ "Not For Ourselves Alone". PBS. Retrieved August 18, 2009.
  213. ^ 59th Annual Peabody Awards.
  214. ^ "The Freethought Trail". The Freethought Trail. Retrieved October 28, 2017.
  215. ^ "Aub Discusses Commemorative Sculpture – Hobart and William Smith Colleges". .hws.edu. July 17, 2013. Retrieved October 28, 2017.
  216. ^ S. 1966 Overview www.govtrack.us,
  217. ^ . mbpo.org. Archived from the original on July 18, 2011. Retrieved March 19, 2012.
  218. ^ Lesser Feasts and Fasts 2018. Church Publishing, Inc. December 17, 2019. ISBN 978-1-64065-235-4.
  219. ^ "Treasury Secretary Lew Announces Front of New $20 to Feature Harriet Tubman, Lays Out Plans for New $20, $10 and $5". Dept. of the Treasury. April 20, 2016. Retrieved December 11, 2017.
  220. ^ Rappeport, Alan (June 14, 2019). "See a Design of the Harriet Tubman $20 Bill That Mnuchin Delayed". The New York Times. ISSN 0362-4331. Retrieved April 9, 2020.
  221. ^ Hines, Morgan (August 26, 2020). "'We have broken the bronze ceiling': First monument to real women unveiled in NYC's Central Park". USA Today. Retrieved August 26, 2020.

Bibliography

  • Baker, Jean H. Sisters: The Lives of America's Suffragists. Hill and Wang, New York, 2005. ISBN 0-8090-9528-9.
  • Banner, Lois W. Elizabeth Cady Stanton: A Radical for Women's Rights. Addison-Wesley Publishers, 1997. ISBN 0-673-39319-4.
  • Barry, Kathleen. Susan B. Anthony: A Biography of a Singular Feminist. New York: Ballantine Books, 1988. ISBN 0-345-36549-6.
  • Burns, Ken and Geoffrey C. Ward; Not for Ourselves Alone: The Story of Elizabeth Cady Stanton and Susan B. Anthony; Alfred A. Knoph; New York, NY, 1999. ISBN 0-375-40560-7.
  • Blatch, Harriot Stanton and Alma Lutz; Challenging Years: the Memoirs of Harriot Stanton Blatch; G.P. Putnam's Sons; New York, NY, 1940.
  • Cott, Nancy. Public Vows: A History of Marriage and the Nation (2000).
  • Douglass, Frederick; Autobiographies: Narrative of the Life, My Bondage and Freedom, Life and Times. Ed. Henry Louis Gates Jr. Penguin Putnam, Inc.; New York, NY, 1994 (Original date: 1845). ISBN 0-940450-79-8.
  • Dubois, Ellen Carol, editor. The Elizabeth Cady Stanton – Susan B. Anthony Reader: Correspondence, Writings, Speeches. Northeastern University Press, 1994. ISBN 1-55553-149-0.
  • Dubois, Ellen Carol. Feminism & Suffrage: The Emergence of an Independent Women's Movement in America, 1848–1869. Cornell University Press; Ithaca, NY, 1978. ISBN 0-8014-8641-6.
  • Dubois, Ellen Carol. Woman Suffrage and Women's Rights. New York University Press; New York, 1998. ISBN 0-8147-1901-5.
  • Dubois, Ellen Carol and Candida-Smith, Richard editors. Elizabeth Cady Stanton, Feminist as Thinker. New York University Press; New York, 2007. ISBN 0-8147-1982-1.
  • Dudden, Faye E. Fighting Chance: The Struggle over Woman Suffrage and Black Suffrage in Reconstruction America. New York: Oxford University Press, 2011. ISBN 978-0-19-977263-6.
  • Flexner, Eleanor. Century of Struggle. Cambridge, MA: Belknap Press of Harvard University Press, 1959. ISBN 978-0674106536.
  • Foner, Philip S., editor. Frederick Douglass: Selected Speeches and Writings. Lawrence Hill Books (The Library of Black America); Chicago, IL, 1999. ISBN 1-55652-352-1.
  • Ginzberg, Lori D. Elizabeth Cady Stanton: An American Life. Hill and Wang, New York, 2009. ISBN 978-0-8090-9493-6.
  • Gordon, Ann D., editor. The Selected Papers of Elizabeth Cady Stanton & Susan B. Anthony Volume I: In the School of Anti-Slavery 1840–1866. Rutgers University Press; New Brunswick, NJ, 1997. ISBN 0-8135-2317-6.
  • Gordon, Ann D., editor. The Selected Papers of Elizabeth Cady Stanton & Susan B. Anthony Volume II: Against an Aristocracy of Sex 1866–1873. Rutgers University Press; New Brunswick, NJ, 2000. ISBN 0-8135-2318-4.
  • Gordon, Ann D., editor. The Selected Papers of Elizabeth Cady Stanton & Susan B. Anthony Volume III: National Protection for National Citizens 1873–1880. Rutgers University Press; New Brunswick, NJ, 2003. ISBN 0-8135-2319-2.
  • Gordon, Ann D., editor. The Selected Papers of Elizabeth Cady Stanton & Susan B. Anthony Volume IV: When Clowns Make Laws for Queens 1880–1887. Rutgers University Press; New Brunswick, NJ, 2006. ISBN 0-8135-2320-6.
  • Gordon, Ann D., editor. The Selected Papers of Elizabeth Cady Stanton & Susan B. Anthony Volume V: Their Place Inside the Body-Politic, 1887 to 1895. Rutgers University Press; New Brunswick, NJ, 2009. ISBN 978-0-8135-2321-7.
  • Gordon, Ann D., editor. The Selected Papers of Elizabeth Cady Stanton & Susan B. Anthony Volume VI: An Awful Hush, 1895 to 1906 Rutgers University Press; New Brunswick, NJ, 2013. ISBN 978-08135-5345-0.
  • Griffith, Elisabeth. In Her Own Right: The Life of Elizabeth Cady Stanton. Oxford University Press; New York, NY, 1985. ISBN 0-19-503729-4.
  • Harper, Ida Husted. The Life and Work of Susan B. Anthony, Vol 1. Indianapolis & Kansas City: The Bowen-Merrill Company, 1899.
  • Kern, Kathi. Mrs. Stanton's Bible. Cornell University Press; Ithaca, NY, 2001. ISBN 0-8014-8288-7.
  • Klein, Milton M., editor. The Empire State: a History of New York. Cornell University Press; Ithaca, NY, 2001. ISBN 0-8014-3866-7.
  • Langley, Winston E. & Vivian C. Fox, editors. Women's Rights in the United States: A Documentary History. Praeger Publishers; Westport, CT, 1994. ISBN 0-275-96527-9.
  • Lutz, Alma. Created Equal: A Biography of Elizabeth Cady Stanton, 1815–1902, John Day Company, 1940.
  • McMillen, Sally Gregory. Seneca Falls and the origins of the women's rights movement. Oxford University Press, 2008. ISBN 0-19-518265-0
  • McDaneld, Jen. "White Suffragist Dis/Entitlement: The Revolution and the Rhetoric of Racism." Legacy: A Journal of American Women Writers 30.2 (2013): 243–264. On racism of Anthony and Stanton in 1868–1869. online
  • Rakow, Lana F. and Kramarae, Cheris, editors. The Revolution in Words: Righting Women 1868–1871, New York: Routledge, 2001. ISBN 978-0-415-25689-6.
  • Sigerman, Harriet. Elizabeth Cady Stanton: The Right Is Ours. (Oxford University Press, 2001). ISBN 0-19-511969-X.
  • Stanton, Elizabeth Cady. Eighty Years & More (1815–1897): Reminiscences of Elizabeth Cady Stanton. European Publishing Company, New York, 1898.
  • Stanton, Elizabeth Cady. The Woman's Bible, Part 1, European Publishing Company, New York, 1895, and Part 2, 1898.
  • Stanton, Elizabeth Cady (foreword by Maureen Fitzgerald). The Woman's Bible. Northeastern University Press; Boston, 1993. ISBN 1-55553-162-8
  • Stanton, Elizabeth, Susan B. Anthony, Matilda Joslyn Gage, History of Woman Suffrage, volumes 1, 2 and 3 of six volumes, 1881, 1882 and 1884.
  • Stanton, Theodore & Harriot Stanton Blatch, eds., Elizabeth Cady Stanton As Revealed in Her Letters Diary and Reminiscences in two volumes, Arno & The New York Times; New York, 1969. (Originally published by Harper & Brothers Publishers in 1922).
  • Venet, Wendy Hamand. Neither Ballots nor Bullets: Women Abolitionists and the Civil War. Charlottesville, VA: University Press of Virginia, 1991. ISBN 978-0813913421.
  • Wellman, Judith. The Road to Seneca Falls: Elizabeth Cady Stanton and the First Women's Rights Convention, University of Illinois Press, 2004. ISBN 0-252-02904-6.

External links

Writings by Stanton

  • Declaration of Sentiments, with signatories, from the Women's Rights National Historical Park.
  • The first three volumes (Volume I, 1848–1861; Volume II, 1861–1876; Volume III, 1876–1885) of the six-volume History of Woman Suffrage, which were written primarily by Stanton, from the Internet Archive.
  • The Woman's Bible, Stanton's critical examination of what the Bible says about women, from the Internet Archive.
  • Eighty Years and More, Stanton's memoirs, from the University of Pennsylvania digital library.
  • The Revolution, a women's rights newspaper co-edited by Stanton, from the Watzek Library of Lewis & Clark College. Stanton often signed her articles in this newspaper as "ECS".
  • "Solitude of Self", from "History Matters" August 14, 2020, at the Wayback Machine at George Mason University. Stanton considered this to be her best speech.
  • Our Girls, from the National Endowment for the Humanities and Voices of Democracy Project. This was Stanton's most popular speech on the lecture circuit.
  • The Slave's Appeal, from the Internet Archive. Stanton wrote this pamphlet from what she imagined to be the viewpoint of a female slave. The fictional speaker expresses religious views very different from those that Stanton herself held.

Collections of Stanton's works

  • from Harvard University
  • Search results for "Elizabeth Cady Stanton" on the web site of the Library of Congress
  • NAWSA Collection at the Library of Congress
  • Books by Stanton at Project Gutenberg
  • Works by or about Elizabeth Cady Stanton at Internet Archive
  • Works by Elizabeth Cady Stanton at LibriVox (public domain audiobooks)  

Other online sources

elizabeth, cady, stanton, other, uses, elizabeth, stanton, disambiguation, november, 1815, october, 1902, american, writer, activist, leader, women, rights, movement, during, late, 19th, century, main, force, behind, 1848, seneca, falls, convention, first, con. For other uses see Elizabeth Stanton disambiguation Elizabeth Cady Stanton November 12 1815 October 26 1902 was an American writer and activist who was a leader of the women s rights movement in the U S during the mid to late 19th century She was the main force behind the 1848 Seneca Falls Convention the first convention to be called for the sole purpose of discussing women s rights and was the primary author of its Declaration of Sentiments Her demand for women s right to vote generated a controversy at the convention but quickly became a central tenet of the women s movement 1 She was also active in other social reform activities especially abolitionism Elizabeth Cady StantonElizabeth Cady Stanton c 1880 age 65BornElizabeth Cady 1815 11 12 November 12 1815Johnstown New York U S DiedOctober 26 1902 1902 10 26 aged 86 New York City U S Resting placeWoodlawn Cemetery Bronx New York OccupationsWritersuffragistwomen s rights activistabolitionistSpouseHenry Brewster Stanton m 1840 died 1887 wbr Children7 including Theodore and Harriot Stanton BlatchParent s Daniel Cady father and Margaret Livingston mother RelativesJames Livingston grandfather Gerrit Smith cousin Elizabeth Smith Miller cousin Nora Stanton Barney granddaughter SignatureIn 1851 she met Susan B Anthony and formed a decades long partnership that was crucial to the development of the women s rights movement During the American Civil War they established the Women s Loyal National League to campaign for the abolition of slavery and they led it in the largest petition drive in U S history up to that time They started a newspaper called The Revolution in 1868 to work for women s rights After the war Stanton and Anthony were the main organizers of the American Equal Rights Association which campaigned for equal rights for both African Americans and women especially the right of suffrage When the Fifteenth Amendment to the U S Constitution was introduced that would provide suffrage for black men only they opposed it insisting that suffrage should be extended to all African Americans and all women at the same time Others in the movement supported the amendment resulting in a split During the bitter arguments that led up to the split Stanton sometimes expressed her ideas in elitist and racially condescending language In her opposition to the voting rights of African Americans Cady was quoted to have said It becomes a serious question whether we had better stand aside and let Sambo walk into the kingdom first 2 Frederick Douglass an abolitionist friend who had escaped from slavery reproached her for such remarks Stanton became the president of the National Woman Suffrage Association which she and Anthony created to represent their wing of the movement When the split was healed more than twenty years later Stanton became the first president of the united organization the National American Woman Suffrage Association This was largely an honorary position Stanton continued to work on a wide range of women s rights issues despite the organization s increasingly tight focus on women s right to vote Stanton was the primary author of the first three volumes of the History of Woman Suffrage a massive effort to record the history of the movement focusing largely on her wing of it She was also the primary author of The Woman s Bible a critical examination of the Bible that is based on the premise that its attitude toward women reflects prejudice from a less civilized age Contents 1 Childhood and family background 2 Education and intellectual development 3 Marriage and family 4 Early activism 4 1 World Anti Slavery Convention 4 2 Seneca Falls Convention 4 3 Partnership with Susan B Anthony 4 4 Temperance activity 4 5 Married Women s Property Act 4 6 Dress reform 4 7 Divorce reform 4 8 Abolitionist activity 5 Women s Loyal National League 6 American Equal Rights Association 7 The Revolution 8 National Woman Suffrage Association 9 History of Woman Suffrage 10 Lecture circuit 11 Family events 12 National American Woman Suffrage Association 13 The Woman s Bible and views on religion 14 Final years 15 Death burial and remembrance 16 See also 17 Notes 18 Bibliography 19 External links 19 1 Writings by Stanton 19 2 Collections of Stanton s works 19 3 Other online sourcesChildhood and family background EditElizabeth Cady was born into the leading family of Johnstown New York Their family mansion on the town s main square was handled by as many as twelve servants Her conservative father Daniel Cady was one of the richest landowners in the state A member of the Federalist Party he was an attorney who served one term in the U S Congress and became a justice in the New York Supreme Court 3 Her mother Margaret nee Livingston Cady was more progressive supporting the radical Garrisonian wing of the abolitionist movement and signing a petition for women s suffrage in 1867 She was described at least earlier in her life as n early six feet tall strong willed and self reliant She was the only person in the household not in awe of her husband who was 12 years her senior 4 Elizabeth was the seventh of eleven children six of whom died before reaching full adulthood including all of the boys Her mother exhausted by giving birth to so many children and the anguish of seeing so many of them die became withdrawn and depressed Tryphena the oldest daughter together with her husband Edward Bayard assumed much of the responsibility for raising the younger children 5 In her memoir Eighty Years amp More Stanton said there were three African American menservants in her household when she was young Researchers have determined that one of them Peter Teabout was a slave and probably remained so until all enslaved people in New York state were freed on July 4 1827 Stanton recalled him fondly saying that she and her sisters attended the Episcopal church with Teabout and sat with him in the back of the church rather than in front with the white families 6 7 Education and intellectual development EditStanton received a better education than most women of her era She attended Johnstown Academy in her hometown until the age of 15 The only girl in its advanced classes in mathematics and languages she won second prize in the school s Greek competition and became a skilled debater She enjoyed her years at the school and said she did not encounter any barriers there due to her gender 8 9 She was made sharply aware of society s low expectations for women when Eleazar her last surviving brother died at the age of 20 just after graduating from Union College in Schenectady New York Her father and mother were incapacitated by grief The ten year old Stanton tried to comfort her father saying she would try to be all her brother had been Her father said Oh my daughter I wish you were a boy 10 9 Stanton had many educational opportunities as a young child Their neighbor Reverend Simon Hosack taught her Greek and mathematics Edward Bayard her brother in law and Eleazar s former classmate at Union College taught her philosophy and horsemanship Her father brought her law books to study so she could participate in debates with his law clerks at the dinner table She wanted to go to college but no colleges at that time accepted female students Moreover her father initially decided she did not need further education He eventually agreed to enroll her in the Troy Female Seminary in Troy New York which was founded and run by Emma Willard 9 In her memoirs Stanton said that during her student days in Troy she was greatly disturbed by a six week religious revival conducted by Charles Grandison Finney an evangelical preacher and a central figure in the revivalist movement His preaching combined with the Calvinistic Presbyterianism of her childhood terrified her with the possibility of her own damnation Fear of judgment seized my soul Visions of the lost haunted my dreams Mental anguish prostrated my health 11 Stanton credited her father and brother in law with convincing her to disregard Finney s warnings She said they took her on a six week trip to Niagara Falls during which she read works of rational philosophers who restored her reason and sense of balance Lori D Ginzberg one of Stanton s biographers says there are problems with this story For one thing Finney did not preach for six weeks in Troy while Stanton was there Ginzberg suspects that Stanton embellished a childhood memory to underline her belief that women harm themselves by falling under the spell of religion 12 Marriage and family Edit Elizabeth Cady Stanton and her daughter Harriot As a young woman Stanton traveled often to the home of her cousin Gerrit Smith who also lived in upstate New York His views were very different from those of her conservative father Smith was an abolitionist and a member of the Secret Six a group of men who financed John Brown s raid on Harpers Ferry in an effort to spark an armed uprising of enslaved African Americans 13 At Smith s home she met Henry Brewster Stanton a prominent abolitionist agent Despite her father s reservations the couple married in 1840 omitting the word obey from the marriage ceremony Stanton later wrote I obstinately refused to obey one with whom I supposed I was entering into an equal relation 14 While uncommon this practice was not unheard of Quakers had been omitting obey from the marriage ceremony for some time 15 Stanton took her husband s surname as part of her own signing herself Elizabeth Cady Stanton or E Cady Stanton but not Mrs Henry B Stanton Soon after returning from their European honeymoon the Stantons moved into the Cady household in Johnstown Henry Stanton studied law under his father in law until 1843 when the Stantons moved to Boston Chelsea Massachusetts where Henry joined a law firm While living in Boston Elizabeth enjoyed the social political and intellectual stimulation that came with a constant round of abolitionist gatherings Here she was influenced by such people as Frederick Douglass William Lloyd Garrison and Ralph Waldo Emerson 16 In 1847 the Stantons moved to Seneca Falls New York in the Finger Lakes region Their house which is now a part of the Women s Rights National Historical Park was purchased for them by Elizabeth s father 17 The Stanton house in Seneca Falls The couple had seven children At that time child bearing was considered to be a subject that should be handled with great delicacy Stanton took a different approach raising a flag in front of her house after giving birth a red flag for a boy and a white one for a girl 18 One of her daughters Harriot Stanton Blatch became like her mother a leader of the women s suffrage movement Because of the spacing of their children s births one historian has concluded that the Stantons must have used birth control methods Stanton herself said her children were conceived by what she called voluntary motherhood In an era when it was commonly held that a wife must submit to her husband s sexual demands Stanton believed that women should have command over their sexual relationships and childbearing 19 She also said however that a healthy woman has as much passion as a man 20 Stanton encouraged both her sons and daughters to pursue a broad range of interests activities and learning 21 She was remembered by her daughter Margaret as being cheerful sunny and indulgent 22 She enjoyed motherhood and running a large household but she found herself unsatisfied and even depressed by the lack of intellectual companionship and stimulation in Seneca Falls 23 During the 1850s Henry s work as a lawyer and politician kept him away from home for nearly 10 months out of every year This frustrated Elizabeth when the children were small because it made it difficult for her to travel 24 The pattern continued in later years with husband and wife living apart more often than together maintaining separate households for several years Their marriage which lasted 47 years ended with Henry Stanton s death in 1887 25 Both Henry and Elizabeth were staunch abolitionists but Henry like Elizabeth s father disagreed with the idea of female suffrage 26 One biographer described Henry as at best a halfhearted women s rights man 27 Early activism EditWorld Anti Slavery Convention Edit Lucretia Mott While on their honeymoon in England in 1840 the Stantons attended the World Anti Slavery Convention in London Elizabeth was appalled by the convention s male delegates who voted to prevent women from participating even if they had been appointed as delegates of their respective abolitionist societies The men required the women to sit in a separate section hidden by curtains from the convention s proceedings William Lloyd Garrison a prominent American abolitionist and supporter of women s rights who arrived after the vote had been taken refused to sit with the men and sat with the women instead 28 Lucretia Mott a Quaker minister abolitionist and women s rights advocate was one of the women who had been sent as a delegate Although Mott was much older than Stanton they quickly bonded in an enduring friendship with Stanton eagerly learning from the more experienced activist While in London Stanton heard Mott preach in a Unitarian chapel the first time Stanton had heard a woman give a sermon or even speak in public 29 Stanton later gave credit to this convention for focusing her interests on women s rights 30 Seneca Falls Convention Edit An accumulation of experiences was having an effect on Stanton The London convention had been a turning point in her life Her study of law books had convinced her that legal changes were necessary to overcome gender inequities She had personal experience of the stultifying role of women as wives and housekeepers She said the wearied anxious look of the majority of women impressed me with a strong feeling that some active measures should be taken to remedy the wrongs of society in general and of women in particular 31 This knowledge however did not immediately lead to action Relatively isolated from other social reformers and fully occupied with household duties she was at a loss as to how she could engage in social reform In the summer of 1848 Lucretia Mott traveled from Pennsylvania to attend a Quaker meeting near the Stanton s home Stanton was invited to visit with Mott and three other progressive Quaker women Finding herself in sympathetic company Stanton said she poured out her long accumulating discontent with such vehemence and indignation that I stirred myself as well as the rest of the party to do and dare anything 31 The gathered women agreed to organize a women s rights convention in Seneca Falls a few days later while Mott was still in the area 32 The history of mankind is a history of repeated injuries and usurpation on the part of man toward woman having in direct object the establishment of an absolute tyranny over her He has not ever permitted her to exercise her inalienable right to the elective franchise He has compelled her to submit to laws in the formation of which she had no voice Elizabeth Cady Stanton the Declaration of Sentiments of the Seneca Falls Convention Stanton was the primary author of the convention s Declaration of Rights and Sentiments 33 which was modeled on the U S Declaration of Independence Its list of grievances included the wrongful denial of women s right to vote signaling Stanton s intent to generate a discussion of women s suffrage at the convention This was a highly controversial idea at the time but not an entirely new one Her cousin Gerrit Smith no stranger to radical ideas himself had called for women s suffrage shortly before at the Liberty League convention in Buffalo When Henry Stanton saw the inclusion of woman suffrage in the document he told his wife that she was acting in a way that would turn the proceedings into a farce Lucretia Mott the main speaker was also disturbed by the proposal 34 An estimated 300 women and men attended the two day Seneca Falls Convention 35 In her first address to a large audience Stanton explained the purpose of the gathering and the importance of women s rights Following a speech by Mott Stanton read the Declaration of Sentiments which the attendees were invited to sign 36 Next came the resolutions all of which the convention adopted unanimously except for the ninth which read it is the duty of the women of this country to secure to themselves the sacred right of the elective franchise 37 Following a vigorous debate this resolution was adopted only after Frederick Douglass an abolitionist leader who had formerly been enslaved gave it his strong support 38 Frederick Douglass Stanton s sister Harriet attended the convention and signed its Declaration of Sentiments Her husband however made her remove her signature 39 Although this was a local convention organized on short notice its controversial nature ensured that it was widely noted in the press with articles appearing in newspapers in New York City Philadelphia and many other places 40 The Seneca Falls Convention is now recognized as an historic event the first convention to be called for the purpose of discussing women s rights The convention s Declaration of Sentiments became the single most important factor in spreading news of the women s rights movement around the country in 1848 and into the future according to Judith Wellman a historian of the convention 41 The convention initiated the use of women s rights conventions as organizing tools for the early women s movement By the time of the second National Women s Rights Convention in 1851 the demand for women s right to vote had become a central tenet of the United States women s rights movement 42 A Rochester Women s Rights Convention was held in Rochester New York two weeks later organized by local women who had attended the one in Seneca Falls Both Stanton and Mott spoke at this convention The convention in Seneca Falls had been chaired by James Mott the husband of Lucretia Mott The Rochester convention was chaired by a woman Abigail Bush another historic first Many people were disturbed by the idea of a woman chairing a convention of both men and women How for example might people react if a woman ruled a man out of order Stanton herself spoke in opposition to the election of a woman as the chair of this convention although she later acknowledged her mistake and apologized for her action 43 When the first National Women s Rights Convention was organized in 1850 Stanton was unable to attend because she was pregnant Instead she sent a letter to the convention entitled Should women hold office that outlined the movement s goals 44 The letter emphatically endorsed women s right to hold office stating that women might have a purifying elevating softening influence on the political experiment of our Republic 44 Thereafter it became a tradition to open national women s rights conventions with a letter by Stanton who did not participate in person in a national convention until 1860 45 Partnership with Susan B Anthony Edit While visiting Seneca Falls in 1851 Susan B Anthony was introduced to Stanton by Amelia Bloomer a mutual friend and a supporter of women s rights Anthony who was five years younger than Stanton came from a Quaker family that was active in reform movements Anthony and Stanton soon became close friends and co workers forming a relationship that was a turning point in their lives and of great importance to the women s movement 46 The two women had complementary skills Anthony excelled at organizing while Stanton had an aptitude for intellectual matters and writing Stanton later said In writing we did better work together than either could alone While she is slow and analytical in composition I am rapid and synthetic I am the better writer she the better critic 47 Anthony deferred to Stanton in many ways throughout their years of work together not accepting an office in any organization that would place her above Stanton 48 In their letters they referred to one another as Susan and Mrs Stanton 49 Susan B Anthony Because Stanton was homebound with seven children while Anthony was unmarried and free to travel Anthony assisted Stanton by supervising her children while Stanton wrote Among other things this allowed Stanton to write speeches for Anthony to give 50 One of Anthony s biographers said Susan became one of the family and was almost another mother to Mrs Stanton s children 51 One of Stanton s biographers said Stanton provided the ideas rhetoric and strategy Anthony delivered the speeches circulated petitions and rented the halls Anthony prodded and Stanton produced 50 Stanton s husband said Susan stirred the puddings Elizabeth stirred up Susan and then Susan stirs up the world 50 Stanton herself said I forged the thunderbolts she fired them 52 By 1854 Anthony and Stanton had perfected a collaboration that made the New York State movement the most sophisticated in the country according to Ann D Gordon a professor of women s history 53 After the Stantons moved from Seneca Falls to New York City in 1861 a room was set aside for Anthony in every house they lived in One of Stanton s biographers estimated that over her lifetime Stanton spent more time with Anthony than with any other adult including her own husband 54 In December 1865 Stanton and Anthony submitted the first women s suffrage petition directed to Congress during the drafting of the Fourteenth Amendment 44 The women challenged the use of the word male in the version submitted to the States for ratification 44 When Congress failed to remove the language Stanton announced her candidacy as the first woman to run for Congress in October 1866 44 She ran as an independent and secured only 24 votes but her candidacy sparked conversations surrounding women s officeholding separate from suffrage 44 In December 1872 Stanton and Anthony each wrote New Departure memorials to Congress and were invited to read their memorials to the Senate Judiciary Committee 44 This further brought women s suffrage and officeholding to the forefront of Congress s agenda even though the New Departure agenda was ultimately rejected 44 The relationship was not without its strains especially as Anthony could not match Stanton s charm and charisma In 1871 Anthony said whoever goes into a parlor or before an audience with that woman does it at the cost of a fearful overshadowing a price which I have paid for the last ten years and that cheerfully because I felt that our cause was most profited by her being seen and heard and my best work was making the way clear for her 55 Temperance activity Edit Excessive consumption of alcohol was a severe social problem during this period one that began to diminish only in the 1850s 56 Many activists considered temperance to be a women s rights issue because of laws that gave husbands complete control of the family and its finances The law provided almost no recourse to a woman with a drunken husband even if his condition left the family destitute and he was abusive to her and their children If she managed to obtain a divorce which was difficult to do he could easily end up with sole guardianship of their children 57 In 1852 Anthony was elected as a delegate to the New York state temperance convention When she tried to participate in the discussion the chairman stopped her saying that women delegates were there only to listen and learn Years later Anthony observed No advanced step taken by women has been so bitterly contested as that of speaking in public For nothing which they have attempted not even to secure the suffrage have they been so abused condemned and antagonized 58 Anthony and other women walked out and announced their intention to organize a women s temperance convention Later that year about five hundred women met in Rochester and created the Women s State Temperance Society with Stanton as president and Anthony as state agent 59 This leadership arrangement with Stanton in the public role as president and Anthony as the energetic force behind the scenes was characteristic of the organizations they founded in later years 60 In her first public speech since 1848 Stanton delivered the convention s keynote address one that antagonized religious conservatives She called for drunkenness to be legal grounds for divorce at a time when many conservatives opposed divorce for any reason She appealed for wives of drunkard husbands to take control of their marital relations saying Let no woman remain in relation of wife with the confirmed drunkard Let no drunkard be the father of her children 61 She attacked the religious establishment calling for women to donate their money to the poor instead of to the education of young men for the ministry for the building up a theological aristocracy and gorgeous temples to the unknown God 62 At the organization s convention the following year conservatives voted Stanton out as president whereupon she and Anthony resigned from the organization 63 Temperance was not a significant reform activity for Stanton afterwards although she continued to use local temperance societies in the early 1850s as conduits for advocating women s rights 64 She regularly wrote articles for The Lily a monthly temperance newspaper that she helped transform into one that reported news of the women s rights movement 65 She also wrote for The Una a women s rights periodical edited by Paulina Wright Davis and for the New York Tribune a daily newspaper edited by Horace Greeley 66 Married Women s Property Act Edit The status of married women at that time was in part set by English common law which for centuries had set the doctrine of coverture in local courts It held wives were under the protection and control of their husbands 67 In the words of William Blackstone s 1769 book Commentaries on the Laws of England By marriage the husband and wife are one person in law that is the very being or legal existence of the woman is suspended during the marriage 68 The husband of a married woman became the owner of any property she brought into a marriage She could not sign contracts operate a business in her own name or retain custody of their children in the event of a divorce 69 67 In practice some American courts followed the common law Some Southern states like Texas and Florida provided more equality for women Across the country state legislatures were taking control away from common law traditions by passing legislation 70 In 1836 the New York legislature began considering a Married Women s Property Act with women s rights advocate Ernestine Rose an early supporter who circulated petitions in its favor 71 Stanton s father supported this reform Having no sons to pass his considerable wealth to he was faced with the prospect of having it eventually pass to the control of his daughters husbands Stanton circulated petitions and lobbied legislators in favor of the proposed law as early as 1843 72 The law eventually passed in 1848 It allowed a married woman to retain the property that she possessed before the marriage or acquired during the marriage and it protected her property from her husband s creditors 73 Enacted shortly before the Seneca Falls Convention it strengthened the women s rights movement by increasing the ability of women to act independently 74 By weakening the traditional belief that husbands spoke for their wives it assisted many of the reforms that Stanton championed such as the right of women to speak in public and to vote In 1853 Susan B Anthony organized a petition campaign in New York state for an improved property rights law for married women 75 As part of the presentation of these petitions to the legislature Stanton spoke in 1854 to a joint session of the Judiciary Committee arguing that voting rights were needed to enable women to protect their newly won property rights 76 In 1860 Stanton spoke again to the Judiciary Committee this time before a large audience in the assembly chamber arguing that women s suffrage was the only real protection for married women their children and their material assets 74 She pointed to similarities in the legal status of woman and slaves saying The prejudice against color of which we hear so much is no stronger than that against sex It is produced by the same cause and manifested very much in the same way The negro s skin and the woman s sex are both prima facie evidence that they were intended to be in subjection to the white Saxon man 77 The legislature passed the improved law in 1860 Dress reform Edit The Bloomer dress In 1851 Elizabeth Smith Miller Stanton s cousin brought a new style of dress to the upstate New York area Unlike traditional floor length dresses it consisted of pantaloons worn under a knee length dress Amelia Bloomer Stanton s friend and neighbor publicized the attire in The Lily a monthly magazine that she published Thereafter it was popularly known as the Bloomer dress or just Bloomers It was soon adopted by many female reform activists despite harsh ridicule from traditionalists who considered the idea of women wearing any sort of trousers as a threat to the social order To Stanton it solved the problem of climbing stairs with a baby in one hand a candle in the other and somehow also lifting the skirt of a long dress to avoid tripping Stanton wore Bloomers for two years abandoning the attire only after it became clear that the controversy it created was distracting people from the campaign for women s rights Other women s rights activists eventually did the same 78 Divorce reform Edit Stanton had already antagonized traditionalists in 1852 at the women s temperance convention by advocating a woman s right to divorce a drunken husband In an hour long speech at the Tenth National Women s Rights Convention in 1860 she went further generating a heated debate that took up an entire session 79 She cited tragic examples of unhealthy marriages suggesting that some marriages amounted to legalized prostitution 80 She challenged both the sentimental and the religious views of marriage defining marriage as a civil contract subject to the same restrictions of any other contract If a marriage did not produce the expected happiness she said then it would be a duty to end it 81 Strong opposition to her speech was voiced in the ensuing discussion Abolitionist leader Wendell Phillips arguing that divorce was not a women s rights issue because it affected both women and men equally said the subject was out of order and tried unsuccessfully to have it removed from the record 79 In later years on the lecture circuit Stanton s speech on divorce was one of her most popular drawing audiences of up to 1200 people 82 In an 1890 essay entitled Divorce versus Domestic Warfare Stanton opposed calls by some women activists for stricter divorce laws saying The rapidly increasing number of divorces far from showing a lower state of morals proves exactly the reverse Woman is in a transition period from slavery to freedom and she will not accept the conditions and married life that she has heretofore meekly endured 83 Abolitionist activity Edit In 1860 Stanton published a pamphlet called The Slaves Appeal written from what she imagined to be the viewpoint of a female slave 84 The fictional speaker uses vivid religious language Men and women of New York the God of thunder speaks through you 85 that expresses religious views very different from those that Stanton herself held The speaker describes the horrors of slavery saying The trembling girl for whom thou didst pay a price but yesterday in a New Orleans market is not thy lawful wife Foul and damning both to the master and the slave is this wholesale violation of the immutable laws of God 85 The pamphlet called for defiance of the Federal Fugitive Slave Act and it included petitions to be used for opposing the practice of hunting escaped slaves 84 In 1861 Anthony organized a tour of abolitionist lecturers in upstate New York that included Stanton and several other speakers The tour began in January just after South Carolina had seceded from the union but before other states had seceded and before the outbreak of war In her speech Stanton said that South Carolina was like a willful son whose behavior jeopardized the whole family and that the best course of action was to let it secede The lecture meetings were repeatedly disrupted by mobs operating under the belief that abolitionist activity was causing southern states to secede Stanton was not able to participate in some of the lectures because she had to return home to her children 86 At her husband s urging she left the lecture tour because of the persistent threat of violence 87 Women s Loyal National League Edit One of the petitions collected by the League in opposition to slavery In 1863 Anthony moved into the Stantons house in New York City and the two women began organizing the Women s Loyal National League to campaign for an amendment to the U S Constitution that would abolish slavery Stanton became president of the new organization and Anthony was secretary 88 It was the first national women s political organization in the United States 89 In the largest petition drive in the nation s history up to that time the League collected nearly 400 000 signatures to abolish slavery representing approximately one out of every twenty four adults in the Northern states 90 The petition drive significantly assisted the passage of the Thirteenth Amendment which ended slavery 91 The League disbanded in 1864 after it became clear that the amendment would be approved 92 Although its purpose was the abolition of slavery the League made it clear that it also stood for political equality for women approving a resolution at its founding convention that called for equal rights for all citizens regardless of race or sex 93 The League indirectly advanced the cause of women s rights in several ways Stanton pointedly reminded the public that petitioning was the only political tool available to women at a time when only men were allowed to vote 94 The success of the League s petition drive demonstrated the value of formal organization to the women s movement which had traditionally resisted being anything other than loosely organized up to that point 95 Its 5000 members constituted a widespread network of women activists who gained experience that helped create a pool of talent for future forms of social activism including suffrage 96 Stanton and Anthony emerged from this endeavor with significant national reputations 88 American Equal Rights Association EditAfter the Civil War Stanton and Anthony became alarmed at reports that the proposed Fourteenth Amendment to the U S Constitution which would provide citizenship for African Americans would also for the first time introduce the word male into the constitution Stanton said if that word male be inserted it will take us a century at least to get it out 97 A petition to Congress for a women s suffrage amendment signed by Stanton Anthony Lucy Stone Antoinette Brown Blackwell Ernestine Rose and other leading women s rights activists Organizing opposition to this development required preparation because the women s movement had become largely inactive during the Civil War In January 1866 Stanton and Anthony sent out petitions calling for a constitutional amendment providing for women s suffrage with Stanton s name at the top of the list of signatures 98 99 Stanton and Anthony organized the Eleventh National Women s Rights Convention in May 1866 the first since the Civil War began 100 The convention voted to transform itself into the American Equal Rights Association AERA whose purpose was to campaign for the equal rights of all citizens regardless of race or sex especially the right of suffrage 101 Stanton was offered the post of president but declined in a favor of Lucretia Mott Other officers included Stanton as first vice president Anthony as a corresponding secretary Frederick Douglass as a vice president and Lucy Stone as a member of the executive committee 102 Stanton provided hospitality for some of the attendees at this convention Sojourner Truth an abolitionist and women s rights activist who had formerly been enslaved stayed at Stanton s house 103 as of course did Anthony Leading abolitionists opposed the AERA s drive for universal suffrage Horace Greeley a prominent newspaper editor told Anthony and Stanton This is a critical period for the Republican Party and the life of our Nation I conjure you to remember that this is the negro s hour 104 Abolitionist leaders Wendell Phillips and Theodore Tilton arranged a meeting with Stanton and Anthony trying to convince them that the time had not yet come for women s suffrage that they should campaign for voting rights for black men only not for all African Americans and all women The two women rejected this guidance and continued to work for universal suffrage 105 In 1866 Stanton declared herself a candidate for Congress the first woman to do so She said that although she could not vote there was nothing in the Constitution to prevent her from running for Congress Running as an independent against both the Democrat and Republican candidates she received only 24 votes Her campaign was noted by newspapers as far away as New Orleans 106 In 1867 the AERA campaigned in Kansas for referendums that would enfranchise both African Americans and women Wendell Phillips who opposed mixing those two causes blocked the funding that the AERA had expected for their campaign 107 By the end of summer the AERA campaign had almost collapsed and its finances were exhausted Anthony and Stanton created a storm of controversy by accepting help during the last days of the campaign from George Francis Train a wealthy businessman who supported women s rights Train antagonized many activists by attacking the Republican Party and openly disparaging the integrity and intelligence of African Americans 108 There is reason to believe that Stanton and Anthony hoped to draw the volatile Train away from his cruder forms of racism and that he had actually begun to do so 109 In any case Stanton said she would accept support from the devil himself if he supported women s suffrage 110 After the ratification of the Fourteenth Amendment in 1868 a sharp dispute erupted within the AERA over the proposed Fifteenth Amendment to the U S Constitution which would prohibit the denial of suffrage because of race Stanton and Anthony opposed the amendment which would have the effect of enfranchising black men insisting that all women and all African Americans should be enfranchised at the same time Stanton argued in the pages of The Revolution that by effectively enfranchising all men while excluding all women the amendment would create an aristocracy of sex giving constitutional authority to the idea that men were superior to women 111 Lucy Stone who was emerging as a leader of those who were opposed to Stanton and Anthony argued that suffrage for women would be more beneficial to the country than suffrage for black men but supported the amendment saying I will be thankful in my soul if any body can get out of the terrible pit 112 During the debate over the Fifteenth Amendment Stanton wrote articles for The Revolution with language that was elitist and racially condescending 113 She believed that a long process of education would be needed before many of the former slaves and immigrant workers would be able to participate meaningfully as voters 114 Stanton wrote American women of wealth education virtue and refinement if you do not wish the lower orders of Chinese Africans Germans and Irish with their low ideas of womanhood to make laws for you and your daughters demand that women too shall be represented in government 115 In another article Stanton objected to laws being made for women by Patrick and Sambo and Hans and Yung Tung who do not know the difference between a Monarchy and a Republic 116 She also used the term Sambo on other occasions drawing a rebuke from her old friend Frederick Douglass 117 Elizabeth Cady Stanton Douglass strongly supported women s suffrage but said that suffrage for African Americans was a more urgent issue literally a matter of life and death 118 He said that white women already exerted a positive influence on government through the voting power of their husbands fathers and brothers and that it does not seem generous for Anthony and Stanton to insist that black men should not achieve suffrage unless women achieved it at the same time 119 Sojourner Truth on the other hand supported Stanton s position saying if colored men get their rights and not colored women theirs you see the colored men will be masters over the women and it will be just as bad as it was before 120 Early in 1869 Stanton called for a Sixteenth Amendment that would provide suffrage for women saying The male element is a destructive force stern selfish aggrandizing loving war violence conquest acquisition in the dethronement of woman we have let loose the elements of violence and ruin that she only has the power to curb 121 The AERA increasingly divided into two wings each advocating universal suffrage but with different approaches One wing whose leading figure was Lucy Stone was willing for black men to achieve suffrage first and wanted to maintain close ties with the Republican Party and the abolitionist movement The other whose leading figures were Stanton and Anthony insisted that all women and all African Americans should be enfranchised at the same time and worked toward a women s movement that would no longer be tied to the Republican Party or be financially dependent on abolitionists The AERA effectively dissolved after an acrimonious meeting in May 1869 and two competing woman suffrage organizations were created in its aftermath 122 In the words of one of Stanton s biographers one consequence of the split for Stanton was that Old friends became either enemies like Lucy Stone or wary associates as in the case of Frederick Douglass 123 The Revolution EditThe establishing of woman on her rightful throne is the greatest revolution the world has ever known or ever will know 124 Elizabeth Cady Stanton In 1868 Anthony and Stanton began publishing a sixteen page weekly newspaper called The Revolution in New York City Stanton was co editor along with Parker Pillsbury an experienced editor who was an abolitionist and a supporter of women s rights Anthony the owner managed the business aspects of the paper Initial funding was provided by George Francis Train the controversial businessman who supported women s rights but who alienated many activists with his political and racial views The newspaper focused primarily on women s rights especially suffrage for women but it also covered topics such as politics the labor movement and finance One of its stated goals was to provide a forum in which women could exchange opinions on key issues 125 Its motto was Men their rights and nothing more women their rights and nothing less 126 Printing House Square in Manhattan in 1868 showing the sign for The Revolution s office at the far right below The World and above Scientific American Sisters Harriet Beecher Stowe and Isabella Beecher Hooker offered to provide funding for the newspaper if its name was changed to something less inflammatory but Stanton declined their offer strongly favoring its existing name 127 Their goal was to grow The Revolution into a daily paper with its own printing press all owned and operated by women 128 The funding that Train had arranged for the newspaper however was less than expected Moreover Train sailed for England after The Revolution published its first issue and was soon jailed for supporting Irish independence 129 Train s financial support eventually disappeared entirely After twenty nine months mounting debts forced the transfer of the paper to a wealthy women s rights activist who gave it a less radical tone 125 Despite the relatively short time it was in their hands The Revolution gave Stanton and Anthony a means for expressing their views during the developing split within the women s movement It also helped them promote their wing of the movement which eventually became a separate organization 130 Stanton refused to take responsibility for the 10 000 debt the newspaper had accumulated saying she had children to support Anthony who had less money than Stanton took responsibility for the debt repaying it over a six year period through paid speaking tours 131 National Woman Suffrage Association Edit Elizabeth Cady Stanton ca 1859 1870 Carte de Visite Collection Boston Public Library In May 1869 two days after the final AERA convention Stanton Anthony and others formed the National Woman Suffrage Association NWSA with Stanton as president Six months later Lucy Stone Julia Ward Howe and others formed the rival American Woman Suffrage Association AWSA which was larger and better funded 132 The immediate cause for the split in the women s suffrage movement was the proposed Fifteenth Amendment but the two organizations had other differences as well The NWSA was politically independent while the AWSA aimed for close ties with the Republican Party hoping that ratification of the Fifteenth Amendment would lead to Republican support for women s suffrage The NWSA focused primarily on winning suffrage at the national level while the AWSA pursued a state by state strategy The NWSA initially worked on a wider range of women s issues than the AWSA including divorce reform and equal pay for women 133 As the new organization was being formed Stanton proposed to limit its membership to women but her proposal was not accepted In practice however the overwhelming majority of its members and officers were women 134 Stanton disliked many aspects of organizational work because it interfered with her ability to study think and write She begged Anthony without success to arrange the NWSA s first convention so that she herself would not need to attend For the rest of her life Stanton attended conventions only reluctantly if at all wanting to maintain the freedom to express her opinions without worrying about who in the organization might be offended 135 136 Of the fifteen NWSA meetings between 1870 and 1879 Stanton presided at four and was present at only one other leaving Anthony effectively in charge of the organization 137 In 1869 Francis and Virginia Minor husband and wife suffragists from Missouri developed a strategy based on the idea that the U S Constitution implicitly enfranchised women 138 It relied heavily on the Fourteenth Amendment which says No State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States nor deny to any person within its jurisdiction the equal protection of the laws In 1871 the NWSA officially adopted what had become known as the New Departure strategy encouraging women to attempt to vote and to file lawsuits if denied that right Soon hundreds of women tried to vote in dozens of localities 139 Susan B Anthony actually succeeded in voting in 1872 for which she was arrested and found guilty in a widely publicized trial 140 In 1880 Stanton also tried to vote When the election officials refused to let her place her ballot in the box she threw it at them 141 When the Supreme Court ruled in 1875 in Minor v Happersett that the Constitution of the United States does not confer the right of suffrage upon anyone 140 the NWSA decided to pursue the far more difficult strategy of campaigning for a constitutional amendment that would guarantee voting rights for women In 1878 Stanton and Anthony convinced Senator Aaron A Sargent to introduce into Congress a women s suffrage amendment that more than forty years later would be ratified as the Nineteenth Amendment to the United States Constitution Its text is identical to that of the Fifteenth Amendment except that it prohibits the denial of suffrage because of sex rather than race color or previous condition of servitude 142 Stanton traveled with her daughter Harriet to Europe in May 1882 and did not return for a year and a half Already a public figure of some prominence in Europe she gave several speeches there and wrote reports for American newspapers She visited her son Theodore in France where she met her first grandchild and traveled to England for Harriet s marriage to an Englishman After Anthony joined her in England in March 1883 they traveled together to meet with leaders of European women s movements laying the groundwork for an international women s organization Stanton and Anthony returned to the U S together in November 1883 143 Hosted by the NWSA delegates from fifty three women s organizations in nine countries met in Washington in 1888 to form the organization that Stanton and Anthony had been working toward the International Council of Women ICW which is still active 144 Elizabeth Cady Stanton in 1889 Stanton traveled again to Europe in October 1886 visiting her children in France and England She returned to the U S in March 1888 barely in time to deliver a major speech at the founding meeting of the ICW 145 When Anthony discovered that Stanton had not yet written her speech she insisted that Stanton stay in her hotel room until she had written it and she placed a younger colleague outside her door to make sure she did so 146 Stanton later teased Anthony saying Well as all women are supposed to be under the thumb of some man I prefer a tyrant of my own sex so I shall not deny the patent fact of my subjection 147 The convention succeeded in bringing increased publicity and respectability to the women s movement especially when President Grover Cleveland honored the delegates by inviting them to a reception at the White House 148 Despite her record of racially insensitive remarks and occasional appeals to the racial prejudices of white people Stanton applauded the marriage in 1884 of her friend Frederick Douglass to Helen Pitts a white woman a marriage that enraged racists Stanton wrote Douglass a warm letter of congratulation to which Douglass responded that he had been sure that she would be happy for him When Anthony realized that Stanton was planning to publish her letter she convinced her not to do so wanting to avoid associating women s suffrage with an unrelated and divisive issue 149 History of Woman Suffrage EditIn 1876 Anthony moved into Stanton s house in New Jersey to begin working with Stanton on the History of Woman Suffrage She brought with her several trunks and boxes of letters newspaper clippings and other documents 150 Originally envisioned as a modest publication that could be produced quickly the history evolved into a six volume work of more than 5700 pages written over a period of 41 years Harriot Stanton Blatch daughter of Elizabeth Cady Stanton The first three volumes which cover the movement up to 1885 were produced by Stanton Anthony and Matilda Joslyn Gage Anthony handled the production details and the correspondence with contributors Stanton wrote most of the first three volumes with Gage writing three chapters of the first volume and Stanton writing the rest 151 Gage was forced to abandon the project afterwards because of the illness of her husband 152 After Stanton s death Anthony published Volume 4 with the help of Ida Husted Harper After Anthony s death Harper completed the last two volumes which brought the history up to 1920 Stanton and Anthony encouraged their rival Lucy Stone to assist with the work or at least to send material that could be used by someone else to write the history of her wing of the movement but she refused to cooperate in any way Stanton s daughter Harriot Stanton Blatch who had returned from Europe to assist with the editing insisted that the history would not be taken seriously if Stone and the AWSA were not included She herself wrote an 120 page chapter on Stone and the AWSA which appears in Volume 2 153 The History of Woman Suffrage preserves an enormous amount of material that might have been lost forever Written by leaders of one wing of the divided women s movement it does not however give a balanced view of events where their rivals are concerned It overstates the role of Stanton and Anthony and it understates or ignores the roles of Stone and other activists who did not fit into the historical narrative they had developed Because it was for years the main source of documentation about the suffrage movement historians have had to uncover other sources to provide a more balanced view 154 155 Lecture circuit EditStanton worked as a lecturer for the New York bureau of the Redpath Lyceum from late 1869 until 1879 This organization was part of the Lyceum movement which arranged for speakers and entertainers to tour the country often visiting small communities where educational opportunities and theaters were scarce For ten years Stanton traveled eight months of the year on the lecture circuit usually delivering one lecture per day two on Sundays She also arranged smaller meetings with local women who were interested in women s rights Traveling was sometimes difficult One year when deep snow closed the railroads Stanton hired a sleigh and kept going bundled in furs to protect against freezing weather 156 During 1871 she and Anthony traveled together for three months through several western states eventually arriving in California 157 Her most popular lecture Our Girls urged young women to be independent and to seek self fulfillment In The Antagonism of Sex she addressed the question of women s rights with a special fervor Other popular lectures were Our Boys Co education Marriage and Divorce and The Subjugation of Women On Sundays she would often speak on Famous Women in the Bible and The Bible and Women s Rights 156 Her earnings were impressive During her first three months on the road Stanton reported she cleared 2000 above all expenses besides stirring women generally up to rebellion 158 Accounting for inflation that would be about 56 200 in today s dollars Because her husband s income had always been erratic and he had invested it badly the money she earned was welcome especially with most of their children either in college or soon to begin 156 Family events Edit Elizabeth Cady Stanton House in Tenafly New Jersey in 2015 After 15 years in Seneca Falls Stanton moved to New York City in 1862 when her husband secured the position of deputy collector for the Port of New York Their son Neil who worked for Henry as his clerk was caught taking bribes causing both father and son to lose their jobs Henry worked intermittently afterwards as a journalist and a lawyer 159 When her father died in 1859 Stanton received an inheritance worth an estimated 50 000 or about 1 500 000 in today s dollars 160 In 1868 she bought a substantial country house near Tenafly New Jersey an hour s ride by train from New York City The Stanton house in Tenafly is now a National Historic Landmark Henry remained in the city in a rented apartment 161 Aside from visits she and Henry afterwards mostly lived apart Six of the seven Stanton children graduated from college Colleges were closed to women when Stanton sought higher education but both of her daughters were educated at Vassar College Because graduate studies were not yet available to women in the U S Harriet enrolled in a master s program in France which she abandoned after she became engaged to be married Harriet earned a master s degree from Vassar at the age of 35 162 After 1884 Henry began to spend more time at Tenafly In 1885 just before his 80th birthday he published a short autobiography called Random Recollections In it he said that he had married the daughter of the famous Judge Cady but he did not provide her name In the third edition of his book he mentioned his wife by name a single time 163 He died in 1887 while she was in England visiting their daughter 164 National American Woman Suffrage Association EditThe Fifteenth Amendment was ratified in 1870 removing much of the original reason for the split in the women s suffrage movement As early as 1875 Anthony began urging the NWSA to focus more tightly on women s suffrage instead of a variety of women s issues which brought it closer to the AWSA s approach 165 The rivalry between the two organizations remained bitter however as the AWSA began to decline in strength during the 1880s 166 Stanton seated and Susan B Anthony In the late 1880s Alice Stone Blackwell daughter of AWSA leader Lucy Stone began working to heal the breach among the older generation of leaders 167 Anthony warily cooperated with this effort but Stanton did not disappointed that both organizations wanted to focus almost exclusively on suffrage She wrote to a friend that Lucy amp Susan alike see suffrage only They do not see women s religious amp social bondage neither do the young women in either association hence they may as well combine 168 In 1890 the two organizations merged as the National American Woman Suffrage Association NAWSA At Anthony s insistence Stanton accepted its presidency despite her unease at the direction of the new organization In her speech at the founding convention she urged it to work on a broad range of women s issues and called for it to include all races creeds and classes including Mormon Indian and black women 169 The day after she was elected president Stanton sailed to her daughter s home in England where she stayed for eighteen months leaving Anthony effectively in charge When Stanton declined reelection to the presidency at the 1892 convention Anthony was elected to that post 170 In 1892 Stanton delivered the speech that became known as The Solitude of Self three different times in as many days twice to Congressional committees and once as her final address to the NAWSA 171 She considered it her best speech and many others agreed Lucy Stone printed it in its entirety in the Woman s Journal in the space where her own speech normally would have appeared In pursuit of her lifelong quest to overturn the belief that women were lesser beings than men and therefore not suited for independence Stanton said in this speech that women must develop themselves acquiring an education and nourishing an inner strength a belief in themselves Self sovereignty was the essential element in a woman s life not her role as daughter wife or mother Stanton said no matter how much women prefer to lean to be protected and supported nor how much men desire to have them do so they must make the voyage of life alone 172 173 The Woman s Bible and views on religion EditStanton said she had been terrified as a child by a minister s talk of damnation but after overcoming those fears with the help of her father and brother in law had rejected that type of religion entirely As an adult her religious views continued to evolve While living in Boston in the 1840s she was attracted to the preaching of Theodore Parker who like her cousin Gerritt Smith was a member of the Secret Six a group of men who financed John Brown s raid on Harpers Ferry in an effort to spark an armed slave rebellion Parker was a transcendentalist and a prominent Unitarian minister who taught that the Bible need not be taken literally that God need not be envisioned as a male and that individual men and women had the ability to determine religious truth for themselves 174 In the Declaration of Sentiments written for the 1848 Seneca Falls Convention Stanton listed a series of grievances against males who among other things excluded women from the ministry and other leading roles in religion In one of those grievances Stanton said that man has usurped the prerogative of Jehovah himself claiming it as his right to assign for her a sphere of action when that belongs to her conscience and her God 175 This was the only grievance that was not a matter of fact such as exclusion of women from colleges from the right to vote etc but one of belief one that challenged a fundamental basis of authority and autonomy 176 The years after the Civil War saw a significant increase in the variety of women s social reform organizations and the number of activists in them 177 Stanton was uneasy about the belief held by many of these activists that government should enforce Christian ethics through such actions as teaching the Bible in public schools and strengthening Sunday closing laws 178 In her speech at the 1890 unity convention that established the NAWSA Stanton said I hope this convention will declare that the Woman Suffrage Association is opposed to all Union of Church and State and pledges itself to maintain the secular nature of our government 179 Do all you can no matter what to get people to think on your reform and then if the reform is good it will come about in due season 180 Elizabeth Cady Stanton diary entry in 1898 In 1895 Stanton published The Woman s Bible a provocative examination of the Bible that questioned its status as the word of God and attacked the way it was being used to relegate women to an inferior status Stanton wrote most of it with the assistance of several other women including Matilda Joslyn Gage who had assisted with the History of Woman Suffrage In it Stanton methodically worked her way through the Bible quoting selected passages and commenting on them often sarcastically A best seller with seven printings in six months it was translated into several languages A second volume was published in 1898 181 The book created a storm of controversy that affected the entire women s rights movement Stanton could not have been surprised having earlier told an acquaintance Well if we who do see the absurdities of the old superstitions never unveil them to others how is the world to make any progress in the theologies I am in the sunset of life and I feel it to be my special mission to tell people what they are not prepared to hear 182 The process of critically examining the text of the Bible known as historical criticism was already an established practice in scholarly circles What Stanton did that was new was to scrutinize the Bible from a woman s point of view basing her findings on the proposition that much of its text reflected not the word of God but prejudice against women during a less civilized age 183 In her book Stanton explicitly denied much of what was central to traditional Christianity saying I do not believe that any man ever saw or talked with God I do not believe that God inspired the Mosaic code or told the historians what they say he did about woman for all the religions on the face of the earth degrade her and so long as woman accepts the position that they assign her her emancipation is impossible 184 In the book s closing words Stanton expressed the hope for reconstructing a more rational religion for the nineteenth century and thus escape all the perplexities of the Jewish mythology as of no more importance than those of the Greek Persian and Egyptian 185 At the 1896 NAWSA convention Rachel Foster Avery a rising young leader harshly attacked The Woman s Bible calling it a volume with a pretentious title without either scholarship or literary merit 186 Avery introduced a resolution to distance the organization from Stanton s book Despite Anthony s strong objection that such a move was unnecessary and hurtful the resolution passed by a vote of 53 to 41 Stanton told Anthony that she should resign from her leadership post in protest but Anthony refused 187 Stanton afterwards grew increasingly alienated from the suffrage movement 188 The incident led many of the younger suffrage leaders to hold Stanton in low regard for the rest of her life 189 Final years EditWhen Stanton returned from her final trip to Europe in 1891 she moved in with two of her unmarried children who shared a home in New York City 190 She increased her advocacy of educated suffrage something she had long promoted In 1894 she debated William Lloyd Garrison Jr on this issue in the pages of Woman s Journal Her daughter Harriot Stanton Blatch who was then active in the women s suffrage movement in Britain and would later be a leading figure in the U S movement was disturbed by the views that Stanton expressed during this debate She published a critique of her mother s views saying there were many people who had not enjoyed the opportunity to acquire an education and yet were intelligent and accomplished citizens who deserved the right to vote 191 In a letter to the 1902 NAWSA convention Stanton continued her campaign calling for a constitutional amendment requiring an educational qualification and saying that everyone who votes should read and write the English language intelligently 192 I am opposed to the domination of one sex over the other It cultivates arrogance in the one and destroys the self respect in the other I am opposed to the admission of another man either foreign or native to the polling booth until woman the greatest factor in civilization is first enfranchised An aristocracy of men composed of all types shades and degrees of intelligence and ignorance is not the most desirable substratum for government To subject intelligent highly educated virtuous honorable women to the behests of such an aristocracy is the height of cruelty and injustice Elizabeth Cady Stanton advocating educated suffrage 193 In her later years Stanton became interested in efforts to create cooperative communities and workplaces She was also attracted to various forms of political radicalism applauding the Populist movement and identifying herself with socialism especially Fabianism a gradualist form of democratic socialism 194 In 1898 Stanton published her memoirs Eighty Years and More in which she presented the image of herself by which she wished to be remembered In it she minimized political and personal conflicts and omitted any discussion of the split in the women s movement Largely dealing with political topics the memoir barely mentions her mother husband or children 195 Despite some degree of friction between Stanton and Anthony in their later years on the dedication page Stanton said I dedicate this volume to Susan B Anthony my steadfast friend for half a century 196 Stanton continued to write articles prolifically for a variety of publications right up until she died 197 Death burial and remembrance Edit The monument for Henry Brewster Stanton and Elizabeth Cady Stanton in Woodlawn Cemetery Her accomplishments are listed on another side of the monument Stanton died in New York City on October 26 1902 18 years before women achieved the right to vote in the United States via the Nineteenth Amendment to the U S Constitution The medical report said the cause of death was heart failure According to her daughter Harriet she had developed breathing problems that had begun to interfere with her work The day before she died Stanton told her doctor a woman to give her something to speed her death if the problem could not be cured 198 Stanton had signed a document two years earlier directing that her brain was to be donated to Cornell University for scientific study after her death but her wishes in that regard were not carried out 199 She was interred beside her husband in Woodlawn Cemetery in The Bronx New York City 200 After Stanton s death Susan B Anthony wrote to a friend Oh this awful hush It seems impossible that voice is stilled which I have loved to hear for fifty years Always I have felt I must have Mrs Stanton s opinion of things before I knew where I stood myself I am all at sea 201 Even after her death foes of women s suffrage continued to use Stanton s more unorthodox statements to promote opposition to ratification of the Nineteenth Amendment which became law in 1920 Younger women in the suffrage movement responded by belittling Stanton and glorifying Anthony In 1923 Alice Paul leader of the National Women s Party introduced the proposed Equal Rights Amendment in Seneca Falls on the 75th anniversary of the Seneca Falls Convention The planned ceremony and printed program made no mention of Stanton the primary force behind the convention One of the speakers was Stanton s daughter Harriot Stanton Blatch who insisted on paying tribute to her mother s role 202 Aside from a collection of her letters published by her children no significant book about Stanton was written until a full length biography was published in 1940 with the assistance of her daughter Stanton began to regain recognition for her role in the women s rights movement with the rise of the new feminist movement in the 1960s and the establishment of academic women s history programs 203 204 The U S Capitol rotunda Portrait Monument by Adelaide Johnson 1921 depicts pioneers of the woman suffrage movement Stanton Lucretia Mott and Susan B Anthony Stanton is commemorated along with Lucretia Mott and Susan B Anthony in the 1921 sculpture Portrait Monument by Adelaide Johnson in the United States Capitol Placed for years in the crypt of the capitol building it was moved in 1997 to a more prominent location in the U S Capitol rotunda 205 In 1965 the Elizabeth Cady Stanton House in Seneca Falls was declared a National Historic Landmark It is now part of the Women s Rights National Historical Park 206 In 1969 the group New York Radical Feminists was founded It was organized into small cells or brigades named after notable feminists of the past Anne Koedt and Shulamith Firestone led the Stanton Anthony Brigade 207 In 1973 Stanton was inducted into the National Women s Hall of Fame 208 In 1975 the Elizabeth Cady Stanton House in Tenafly New Jersey was declared a National Historic Landmark 209 In 1982 the Elizabeth Cady Stanton and Susan B Anthony Papers project began work as an academic undertaking to collect and document all available materials written by Elizabeth Cady Stanton and Susan B Anthony The six volume The Selected Papers of Elizabeth Cady Stanton and Susan B Anthony was published from the 14 000 documents collected by the project The project has since ended 210 211 U S postage stamp commemorating the Seneca Falls Convention titled 100 Years of Progress of Women 1848 1948 From left to right Stanton Carrie Chapman Catt Lucretia Mott In 1999 Ken Burns and Paul Barnes produced the documentary Not for Ourselves Alone The Story of Elizabeth Cady Stanton amp Susan B Anthony 212 which won a Peabody Award 213 In 1999 a sculpture by Ted Aub was unveiled to commemorate the introduction of Stanton to Susan B Anthony by Amelia Bloomer on May 12 1851 This sculpture called When Anthony Met Stanton consists of the three women depicted as life size bronze statues It overlooks Van Cleef Lake in Seneca Falls New York where the introduction occurred 214 215 The Elizabeth Cady Stanton Pregnant and Parenting Student Services Act was introduced into Congress in 2005 to fund services for students who were pregnant or already were parents It did not become law 216 In 2008 37 Park Row the site of the office of Stanton and Anthony s newspaper The Revolution was included in the map of Manhattan historical sites related to women s history that was created by the Office of the Manhattan Borough President 217 Stanton is commemorated together with Amelia Bloomer Sojourner Truth and Harriet Ross Tubman in the calendar of saints of the Episcopal Church on July 20 of each year 218 The U S Treasury Department announced in 2016 that an image of Stanton would appear on the back of a newly designed 10 bill along with Lucretia Mott Sojourner Truth Susan B Anthony Alice Paul and the 1913 Woman Suffrage Procession New 5 10 and 20 bills were planned to be introduced in 2020 in conjunction with the 100th anniversary of American women winning the right to vote but were delayed 219 220 In 2020 the Women s Rights Pioneers Monument was unveiled in Central Park in New York City on the 100th anniversary of the passage of the Nineteenth Amendment giving women the right to vote Created by Meredith Bergmann this sculpture depicts Stanton Susan B Anthony and Sojourner Truth engaged in animated discussion 221 See also Edit Saints portalHistory of feminism List of civil rights leaders List of suffragists and suffragettes List of women s rights activists Statue of Elizabeth Cady Stanton Timeline of women s suffrageNotes Edit DuBois Feminism amp Suffrage p 41 Davis Angela 1983 Women Race amp Class First ed New York Knopf Doubleday Publishing Group p 288 ISBN 9780394713519 OCLC 760446965 Griffith pp 3 5 Ginzberg p 19 Griffith pp 5 7 Stanton Eighty Years amp More pp 5 14 17 Ginzberg pp 20 21 Stanton Eighty Years amp More pp 33 48 a b c Griffith pp 6 9 16 17 Stanton Eighty Years amp More p 20 Stanton Eighty Years amp More p 43 Ginzberg pp 24 25 Griffith p 24 Stanton Eighty Years amp More p 72 McMIllen p 96 Stanton Eighty Years amp More p 127 Baker p 110 111 Griffith p 66 Baker pp 106 108 Quoted in Baker p 109 Baker pp 109 113 Baker p 113 Stanton Eighty Years amp More pp 146 148 Griffith p 80 Baker p 102 Baker p 115 Ginzberg p 87 McMillen pp 72 75 Griffith p 37 Ginzberg p 41 a b Stanton Eighty Years and More p 148 McMillen p 86 Dubois The Elizabeth Cady Stanton Susan B Anthony Reader pp 12 13 Wellman pp 193 195 Women s Rights National Historical Park National Park Service All Men and Women Are Created Equal McMillen pp 90 01 Griffith says on p 41 that Stanton had earlier spoken to a smaller group of women on temperance and women s rights Quoted in Ginzberg p 59 Wellman p 203 Griffith p 6 McMillen pp 99 100 Wellman p 192 Mari Jo and Paul Buhle The Concise History of Woman Suffrage 1978 p 90 McMillen 95 96 a b c d e f g h Katz Elizabeth D July 30 2021 Sex Suffrage and State Constitutional Law Women s Legal Right to Hold Public Office Rochester NY SSRN 3896499 a href Template Cite journal html title Template Cite journal cite journal a Cite journal requires journal help Griffith p 65 Stanton s sister Catherine Wilkeson signed the Call to the 1850 convention according to Ginzberg p 220 footnote 55 Ginzberg p 77 Quoted in McMillen pp 109 110 Barry p 297 Barry p 63 a b c Griffith p 74 Barry p 64 Stanton Eighty Years and More p 165 Gordon Vol 1 p xxx Griffith pp 108 224 Harper Vol 1 p 396 McMillen pp 52 53 Flexner p 58 Susan B Anthony Fifty Years of Work for Woman Independent 52 February 15 1900 pp 414 17 as quoted in Sherr Lynn Failure Is Impossible Susan B Anthony in Her Own Words Random House New York 1995 p 134 Harper Vol 1 pp 64 68 Griffith p 76 Harper Vol 1 p 67 Harper Vol 1 p 68 Harper Vol 1 pp 92 95 Griffith p 77 DuBois The Elizabeth Cady Stanton Susan B Anthony Reader p 15 Griffith p 87 a b Ginzberg p 17 Quoted in Wellman p 136 McMillen p 19 Nancy Cott Public Vows A History of Marriage and the Nation 2000 Cott says that state legislatures flurry of activity in passing laws on divorce and married women s property showed their hand marriage was their political creation p 54 and the doctrine of coverture was being unseated in social thought and substantially defeated in the law p 157 Wellman pp 145 146 Griffith p 43 McMillen p 81 a b Griffith pp 100 101 Harper Vol 1 pp 104 122 28 Griffith pp 82 83 Address to Judiciary Committee of the New York State Legislature from the web site of the Catt Center at Iowa State University Griffith pp 64 71 79 a b Griffith pp 101 104 Stanton Anthony Gage History of Woman Suffrage Vol 1 p 719 Barry p 137 Ginzberg p 148 Quoted in DuBois Woman Suffrage and Women s Rights p 169 a b Venet p 27 Confusingly the Catt Center at Iowa State University reprints under the title A Slaves Appeal Stanton s speech to the New York Assembly in that same year in which she compares the situation of women in some ways to slavery a b Elizabeth Cady Stanton The Slaves Appeal 1860 Weed Parsons and Company Printers Albany New York Venet pp 26 29 32 Griffith p 106 a b Ginzberg pp 108 110 Judith E Harper Biography Not for Ourselves Alone The Story of Elizabeth Cady Stanton and Susan B Anthony Public Broadcasting System Retrieved January 21 2014 Venet p 148 The League was called by several variations of its name including the Women s National Loyal League Barry p 154 Harper 1899 p 238 Venet p 105 Venet pp 105 116 Flexner p 105 Venet pp 1 122 Letter from Stanton to Gerrit Smith January 1 1866 quoted in DuBois Feminism amp Suffrage p 61 Stanton Anthony Gage History of Woman Suffrage Vol II pp 91 97 A Petition For Universal Suffrage at the U S National Archives Stanton Anthony Gage History of Woman Suffrage Vol II pp 152 53 Stanton Anthony Gage History of Woman Suffrage Vol II pp 171 72 Stanton Anthony Gage History of Woman Suffrage Vol II p 174 Griffith p 125 Stanton Anthony Gage History of Woman Suffrage Vol II p 270 Dudden p 76 Ginzberg pp 120 21 Dudden p 105 DuBois Feminism amp Suffrage pp 93 94 Dudden pp 137 and 246 footnotes 22 and 25 Baker p 126 Rakow and Kramarae pp 47 51 Stanton Anthony Gage History of Woman Suffrage Vol 2 p 384 Stone is speaking here during the final AERA convention in 1869 DuBois Feminism amp Suffrage pp 175 78 Rakow and Kramarae p 48 Elizabeth Cady Stanton The Sixteenth Amendment The Revolution April 29 1869 p 266 Quoted in DuBois Feminism amp Suffrage p 178 Elizabeth Cady Stanton Manhood Suffrage The Revolution December 24 1868 Reproduced in Gordon Vol 5 p 196 Stanton Anthony Gage History of Woman Suffrage Vol 2 p 382 383 Stanton Anthony Gage p 382 Philip S Foner editor Frederick Douglass Selected Speeches and Writings Lawrence Hill Books Chicago 1999 p 600 Stanton Anthony Gage History of Woman Suffrage p 193 History of Woman Suffrage Vol II pp 351 353 This speech was given at a meeting of the short lived Women Suffrage Association of America See Griffith pp 135 36 DuBois Feminism amp Suffrage pp 80 81 189 196 Ginzberg p 217 footnote 68 Quoted in Burns and Ward Not for Ourselves Alone p 131 a b Rakow and Kramarae pp 6 14 18 Rakow and Kramarae p 18 Burns and Ward p 131 The Working Women s Association The Revolution November 5 1868 p 280 Quoted in Rakow and Kramarae p 106 Barry p 187 The role of The Revolution during the developing split in the women s movement is discussed in chapters 6 and 7 of Dudden An example of its use to support their wing of the movement is on page 164 Griffith pp 144 45 DuBois Feminism amp Suffrage pp 189 196 DuBois Feminism amp Suffrage pp 197 200 DuBois Feminism amp Suffrage pp 191 192 Henry Brown Blackwell a member of the rival AWSA said the NWSA s bylaws excluded men from membership but Dubois says there is no evidence for that According to Griffith p 142 Theodore Tilton was president of the NWSA in 1870 Griffith p 147 Ginzberg pp 138 39 Griffith p 165 DuBois Woman Suffrage and Women s Rights pp 98 99 117 DuBois Woman Suffrage and Women s Rights pp 100 119 a b Ann D Gordon The Trial of Susan B Anthony PDF Federal Judicial Center Archived PDF from the original on May 11 2017 Retrieved August 21 2020 This article points out p 20 that Supreme Court rulings did not establish the connection between citizenship and voting rights until the mid twentieth century Griffith p 171 Flexner 1959 pp 165 Griffith pp 180 82 192 93 Barry pp 283 87 Griffith pp 187 89 192 Barry p 286 Gordon Vol 5 p 242 Barry p 287 Ginzberg p 166 Harper Vol 1 p 480 Griffith p 178 McMillen p 212 McMillen pp 211 213 Kathryn Cullen DuPont The Encyclopedia of Women s History in America p 115 Lisa Tetrault The Myth of Seneca Falls Memory and the Women s Suffrage Movement 1848 1898 pp 125 40 a b c Griffith pp 160 165 169 Ginzberg p 143 From a letter to Gerrit Smith quoted in Griffith p 161 Baker pp 120 124 Griffith p 98 Ginzberg pp 141 142 Griffith pp 180 181 228 229 Griffith p 186 Ginzberg p 168 Barry pp 264 65 Gordon Vol 5 pp xxv 55 Dubois The Elizabeth Cady Stanton Susan B Anthony Reader pp 178 80 Letter to Olympia Brown May 8 1889 as quoted in Ginzberg p 165 Quoted in Griffith p 199 Griffith pp 200 204 Griffith pp 203 204 Quoted in McMillen pp 231 32 Ginzberg pp 170 192 93 Griffith pp 19 21 45 46 Quoted in McMillen p 239 Wellman p 200 Dubois The Elizabeth Cady Stanton Susan B Anthony Reader pp 172 185 Dubois Woman Suffrage and Women s Rights p 168 Dubois Woman Suffrage and Women s Rights p 169 Quoted in Dubois Woman Suffrage and Women s Rights p 62 Griffith pp 210 12 Stanton Eighty Years and More p 372 Baker p 132 Stanton The Woman s Bible Part I p 16 Stanton The Woman s Bible Part II p 214 Quoted in Dubois The Elizabeth Cady Stanton Susan B Anthony Reader p 170 Ginzberg p 176 Dubois The Elizabeth Cady Stanton Susan B Anthony Reader pp 190 91 Dubois Woman Suffrage and Women s Rights p 170 Ginzberg p 177 Ginzberg pp 162 63 Dubois The Elizabeth Cady Stanton Susan B Anthony Reader pp 296 97 Stanton Educated Suffrage Again January 2 1895 as reprinted in Gordon Selected Works Vol 5 p 665 Davis Sue The Political Thought of Elizabeth Cady Stanton Women s Rights and the American Political Traditions New York University Press 2010 p 206 Davis says that political radicalism was one of four strands of Stanton s political thinking which were far from consistent with each other Griffith p 207 Stanton Eighty Years and More Dedication Ginzberg p 187 Griffith pp 217 18 Ginzberg pp 185 86 Wilson Scott Resting Places The Burial Sites of More Than 14 000 Famous Persons 3d ed 2 Kindle Locations 44700 44701 McFarland amp Company Inc Publishers Kindle Edition Harper 1898 1908 Vol 3 p 1264 Griffith p xv DuBois The Elizabeth Cady Stanton Susan B Anthony Reader pp 191 192 The biography was Created Equal by Alma Lutz Ginzberg pp 191 192 Architect of the Capitol Portrait Monument of Lucretia Mott Elizabeth Cady Stanton and Susan B Anthony www aoc gov Architect of the Capitol Retrieved February 28 2020 National Park Service Cultural Landscapes Inventory 1998 Archived May 15 2021 at the Wayback Machine Statement of Significance section Faludi Susan April 15 2013 Death of a Revolutionary The New Yorker Retrieved September 2 2020 Stanton Elizabeth Cady National Women s Hall of Fame Womenofthehall org Retrieved October 28 2017 Cathy A Alexander December 1 1974 National Register of Historic Places Inventory Nomination Elizabeth Cady Stanton House PDF National Park Service a href Template Cite journal html title Template Cite journal cite journal a Cite journal requires journal help and Accompanying three photos exterior and interior from 1974 32 KB Making It Happen by Ann D Gordon in Project News Papers of Elizabeth Cady Stanton and Susan B Anthony Fall 2012 p 5 Retrieved March 17 2014 Ward Geoffrey C 1999 A Note about Contributors Not for Ourselves Alone The Story of Elizabeth Cady Stanton and Susan B Anthony New York Alfred Knopf p 241 ISBN 0 375 40560 7 Not For Ourselves Alone PBS Retrieved August 18 2009 59th Annual Peabody Awards The Freethought Trail The Freethought Trail Retrieved October 28 2017 Aub Discusses Commemorative Sculpture Hobart and William Smith Colleges hws edu July 17 2013 Retrieved October 28 2017 S 1966 Overview www govtrack us Scott Stringer Manhattan Borough President mbpo org Archived from the original on July 18 2011 Retrieved March 19 2012 Lesser Feasts and Fasts 2018 Church Publishing Inc December 17 2019 ISBN 978 1 64065 235 4 Treasury Secretary Lew Announces Front of New 20 to Feature Harriet Tubman Lays Out Plans for New 20 10 and 5 Dept of the Treasury April 20 2016 Retrieved December 11 2017 Rappeport Alan June 14 2019 See a Design of the Harriet Tubman 20 Bill That Mnuchin Delayed The New York Times ISSN 0362 4331 Retrieved April 9 2020 Hines Morgan August 26 2020 We have broken the bronze ceiling First monument to real women unveiled in NYC s Central Park USA Today Retrieved August 26 2020 Bibliography EditBaker Jean H Sisters The Lives of America s Suffragists Hill and Wang New York 2005 ISBN 0 8090 9528 9 Banner Lois W Elizabeth Cady Stanton A Radical for Women s Rights Addison Wesley Publishers 1997 ISBN 0 673 39319 4 Barry Kathleen Susan B Anthony A Biography of a Singular Feminist New York Ballantine Books 1988 ISBN 0 345 36549 6 Burns Ken and Geoffrey C Ward Not for Ourselves Alone The Story of Elizabeth Cady Stanton and Susan B Anthony Alfred A Knoph New York NY 1999 ISBN 0 375 40560 7 Burns Ken director Not for Ourselves Alone The Story of Elizabeth Cady Stanton amp Susan B Anthony DVD amp VHS tape PBS Home Video 1999 Blatch Harriot Stanton and Alma Lutz Challenging Years the Memoirs of Harriot Stanton Blatch G P Putnam s Sons New York NY 1940 Cott Nancy Public Vows A History of Marriage and the Nation 2000 Douglass Frederick Autobiographies Narrative of the Life My Bondage and Freedom Life and Times Ed Henry Louis Gates Jr Penguin Putnam Inc New York NY 1994 Original date 1845 ISBN 0 940450 79 8 Dubois Ellen Carol editor The Elizabeth Cady Stanton Susan B Anthony Reader Correspondence Writings Speeches Northeastern University Press 1994 ISBN 1 55553 149 0 Dubois Ellen Carol Feminism amp Suffrage The Emergence of an Independent Women s Movement in America 1848 1869 Cornell University Press Ithaca NY 1978 ISBN 0 8014 8641 6 Dubois Ellen Carol Woman Suffrage and Women s Rights New York University Press New York 1998 ISBN 0 8147 1901 5 Dubois Ellen Carol and Candida Smith Richard editors Elizabeth Cady Stanton Feminist as Thinker New York University Press New York 2007 ISBN 0 8147 1982 1 Dudden Faye E Fighting Chance The Struggle over Woman Suffrage and Black Suffrage in Reconstruction America New York Oxford University Press 2011 ISBN 978 0 19 977263 6 Flexner Eleanor Century of Struggle Cambridge MA Belknap Press of Harvard University Press 1959 ISBN 978 0674106536 Foner Philip S editor Frederick Douglass Selected Speeches and Writings Lawrence Hill Books The Library of Black America Chicago IL 1999 ISBN 1 55652 352 1 Ginzberg Lori D Elizabeth Cady Stanton An American Life Hill and Wang New York 2009 ISBN 978 0 8090 9493 6 Gordon Ann D editor The Selected Papers of Elizabeth Cady Stanton amp Susan B Anthony Volume I In the School of Anti Slavery 1840 1866 Rutgers University Press New Brunswick NJ 1997 ISBN 0 8135 2317 6 Gordon Ann D editor The Selected Papers of Elizabeth Cady Stanton amp Susan B Anthony Volume II Against an Aristocracy of Sex 1866 1873 Rutgers University Press New Brunswick NJ 2000 ISBN 0 8135 2318 4 Gordon Ann D editor The Selected Papers of Elizabeth Cady Stanton amp Susan B Anthony Volume III National Protection for National Citizens 1873 1880 Rutgers University Press New Brunswick NJ 2003 ISBN 0 8135 2319 2 Gordon Ann D editor The Selected Papers of Elizabeth Cady Stanton amp Susan B Anthony Volume IV When Clowns Make Laws for Queens 1880 1887 Rutgers University Press New Brunswick NJ 2006 ISBN 0 8135 2320 6 Gordon Ann D editor The Selected Papers of Elizabeth Cady Stanton amp Susan B Anthony Volume V Their Place Inside the Body Politic 1887 to 1895 Rutgers University Press New Brunswick NJ 2009 ISBN 978 0 8135 2321 7 Gordon Ann D editor The Selected Papers of Elizabeth Cady Stanton amp Susan B Anthony Volume VI An Awful Hush 1895 to 1906 Rutgers University Press New Brunswick NJ 2013 ISBN 978 08135 5345 0 Griffith Elisabeth In Her Own Right The Life of Elizabeth Cady Stanton Oxford University Press New York NY 1985 ISBN 0 19 503729 4 Harper Ida Husted The Life and Work of Susan B Anthony Vol 1 Indianapolis amp Kansas City The Bowen Merrill Company 1899 Kern Kathi Mrs Stanton s Bible Cornell University Press Ithaca NY 2001 ISBN 0 8014 8288 7 Klein Milton M editor The Empire State a History of New York Cornell University Press Ithaca NY 2001 ISBN 0 8014 3866 7 Langley Winston E amp Vivian C Fox editors Women s Rights in the United States A Documentary History Praeger Publishers Westport CT 1994 ISBN 0 275 96527 9 Lutz Alma Created Equal A Biography of Elizabeth Cady Stanton 1815 1902 John Day Company 1940 McMillen Sally Gregory Seneca Falls and the origins of the women s rights movement Oxford University Press 2008 ISBN 0 19 518265 0 McDaneld Jen White Suffragist Dis Entitlement The Revolution and the Rhetoric of Racism Legacy A Journal of American Women Writers 30 2 2013 243 264 On racism of Anthony and Stanton in 1868 1869 online Rakow Lana F and Kramarae Cheris editors The Revolution in Words Righting Women 1868 1871 New York Routledge 2001 ISBN 978 0 415 25689 6 Sigerman Harriet Elizabeth Cady Stanton The Right Is Ours Oxford University Press 2001 ISBN 0 19 511969 X Stanton Elizabeth Cady Eighty Years amp More 1815 1897 Reminiscences of Elizabeth Cady Stanton European Publishing Company New York 1898 Stanton Elizabeth Cady The Woman s Bible Part 1 European Publishing Company New York 1895 and Part 2 1898 Stanton Elizabeth Cady foreword by Maureen Fitzgerald The Woman s Bible Northeastern University Press Boston 1993 ISBN 1 55553 162 8 Stanton Elizabeth Susan B Anthony Matilda Joslyn Gage History of Woman Suffrage volumes 1 2 and 3 of six volumes 1881 1882 and 1884 Stanton Theodore amp Harriot Stanton Blatch eds Elizabeth Cady Stanton As Revealed in Her Letters Diary and Reminiscences in two volumes Arno amp The New York Times New York 1969 Originally published by Harper amp Brothers Publishers in 1922 Venet Wendy Hamand Neither Ballots nor Bullets Women Abolitionists and the Civil War Charlottesville VA University Press of Virginia 1991 ISBN 978 0813913421 Wellman Judith The Road to Seneca Falls Elizabeth Cady Stanton and the First Women s Rights Convention University of Illinois Press 2004 ISBN 0 252 02904 6 External links Edit Wikisource has original works by or about Elizabeth Cady Stanton Wikiquote has quotations related to Elizabeth Cady Stanton Wikimedia Commons has media related to Elizabeth Cady Stanton Writings by Stanton Edit Declaration of Sentiments with signatories from the Women s Rights National Historical Park The first three volumes Volume I 1848 1861 Volume II 1861 1876 Volume III 1876 1885 of the six volume History of Woman Suffrage which were written primarily by Stanton from the Internet Archive The Woman s Bible Stanton s critical examination of what the Bible says about women from the Internet Archive Eighty Years and More Stanton s memoirs from the University of Pennsylvania digital library The Revolution a women s rights newspaper co edited by Stanton from the Watzek Library of Lewis amp Clark College Stanton often signed her articles in this newspaper as ECS Solitude of Self from History Matters Archived August 14 2020 at the Wayback Machine at George Mason University Stanton considered this to be her best speech Our Girls from the National Endowment for the Humanities and Voices of Democracy Project This was Stanton s most popular speech on the lecture circuit The Slave s Appeal from the Internet Archive Stanton wrote this pamphlet from what she imagined to be the viewpoint of a female slave The fictional speaker expresses religious views very different from those that Stanton herself held Collections of Stanton s works Edit Open Collections Program Elizabeth Cady Stanton publications from Harvard University Search results for Elizabeth Cady Stanton on the web site of the Library of Congress NAWSA Collection at the Library of Congress Books by Stanton at Project Gutenberg Works by or about Elizabeth Cady Stanton at Internet Archive Works by Elizabeth Cady Stanton at LibriVox public domain audiobooks Other online sources Edit Elizabeth Cady Stanton Internet Encyclopedia of Philosophy Elizabeth Cady Stanton House from the United States National Park Service Women s Rights National Historical Park from the National Park Service Writings of Elizabeth Cady Stanton from C SPAN s American Writers A Journey Through History 1 from the National Women s History Museum Michals Debra Elizabeth Cady Stanton National Women s History Museum 2017 Retrieved from https en wikipedia org w index php title Elizabeth Cady Stanton amp oldid 1131195574, wikipedia, wiki, book, books, library,

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