vivacity, and good nature. Who ever heard of a Philadelphia lady
setting up for a reformer or standing out for woman's rights, or
assisting to _man_ the election grounds [_sic_], raise a regiment,
command a legion, or address a jury? Our ladies glow with a higher
ambition. They soar to rule the hearts of their worshippers, and secure
obedience by the sceptre of affection.... But all women are not as
reasonable as ours of Philadelphia. The Boston ladies contend for the
rights of women. The New York girls aspire to mount the rostrum, to do
all the voting, and, we suppose, all the fighting, too.... Our
Philadelphia girls object to fighting and holding office. They prefer
the baby-jumper to the study of Coke and Lyttleton, and the ball-room to
the Palo Alto battle. They object to having a George Sand for President
of the United States; a Corinna for Governor; a Fanny Wright for Mayor;
or a Mrs. Partington for Postmaster.... Women have enough influence over
human affairs without being politicians.... A woman is nobody. A wife is
everything. A pretty girl is equal to ten thousand men, and a mother is,
next to God, all powerful.... The ladies of Philadelphia, therefore,
under the influence of the most 'sober second thoughts' are resolved to
maintain their rights as Wives, Belles, Virgins, and Mothers, and not as
Women."

From the "Editor's Table" of _Harper's New Monthly Magazine_, November,
1853: "Woman's Rights, or the movement that goes under that name, may
seem to some too trifling in itself and too much connected with
ludicrous associations to be made the subject of serious arguments. If
nothing else, however, should give it consequence, it would demand our
earnest attention from its intimate connection with all the radical and
infidel movements of the day. A strange affinity seems to bind them all
together.... But not to dwell on this remarkable connection--the claim
of 'woman's rights' presents not only the common radical notion which
underlies the whole class, but also a peculiar enormity of its own; in
some respects more boldly infidel, or defiant both of nature and
revelation, than that which characterises any kindred measure. It is
avowedly opposed to the most time-honoured proprieties of social life;
it is opposed to nature; it is opposed to revelation.... This unblushing
female Socialism defies alike apostles and prophets. In this respect no
kindred movement is so decidedly infidel, so rancorously and avowedly
ant