Grimké sisters

Sarah Grimké (1792-1873) and Angelina Grimké Weld (1805-1879), known as the Grimké sisters, were 19th-century American Quakers, educators and writers who were early advocates of abolitionism and women's rights.

The Grimké sisters were born in Charleston, South Carolina, USA. Sarah Moore Grimke was born on November 26, 1792 and Angelina Emily Grimke was born on November 26, 1805. Throughout their lives, they traveled throughout the North, lecturing about their first hand experiences with slavery on their family's plantation. Among the first women to act publicly in social reform movements, they received abuse and ridicule for their abolitionist activity. They both realized that women would have to create a safe space in the public arena to be effective reformers. They became early activists in the women's rights movement.

Contents 1 Early life and education 2 Career 3 Social activism 4 Selections from writings 5 References 6 External links

Early life and education

Judge John Faucheraud Grimké‎, the father of the Grimké sisters, as well as other sisters and brothers, was a strong advocate of slavery and of the subordination of women. A wealthy planter who held hundreds of slaves, Grimké fathered 14 children with his wife. He served as chief judge of the Supreme Court of South Carolina.

Sarah was the sixth child and Angelina was the youngest. Sarah said that at age five, after she saw a slave being whipped, she tried to board a steamer to a place where there was no slavery. Later, in violation of the law, she taught her personal slave to read.

Sarah wanted to become an attorney and follow in her father's footsteps. She studied constantly until her parents learned she intended to go to college with her brother Thomas- then they forbade her to study her brother's books or any language. Her father supposedly remarked that if she "had not been a woman, she would have made the greatest jurist in the land." After her studies were ended, Sarah begged her parents to allow her to become Angelina's godmother. She became part mother and part sister to her much younger sibling, and the two sisters had a close relationship all their lives. Sarah became an abolitionist in 1835.

Career

In 1838 the sisters became the first women to address a meeting of the Massachusetts state legislature, when they spoke about slavery and abolitionism. Their appearance caused a sensation. Their work with the abolitionist society helped attract thousands of women in New England to the movement, as many came to hear Sarah and Angelina speak at public lectures.

In 1838 Sarah wrote a paper titled Letters on the Equality of the Sexes and the Condition of Women which answered many questions which were asked in a letter by a group of ministers who reprimanded the sisters for stepping out of what the ministers called their "women's proper sphere."

Also in 1838, Angelina married the abolitionist Theodore Weld, who also supported women's rights. Initially both Welds planned for Angelina to remain active in the abolitionist movement. But the time demands of running a home and being a wife and mother forced Angelina to retire from public life. Sarah moved in with her sister and brother-in-law, and also retired from public life.

Although the sisters no longer spoke publicly, they remained privately active as both abolitionists and feminists. In 1839 the sisters edited American Slavery as It Is: Testimony of a Thousand Witnesses, a collection of newspaper stories from southern papers written by southern newspaper editors. Angelina bore three children, in 1839, 1841, and 1844, following which she suffered uterine prolapse.

Until 1844, Theodore was often away from home, either on the lecture circuit or in Washington. After that, financial pressures forced him to take up a more lucrative profession. For a time they lived on a farm and operated a boarding school. Many abolitionists, including Elizabeth Cady Stanton, sent their children to the school. Eventually, it grew to become a cooperative, the Raritan Bay Union.

After the Civil War, the sisters discovered that their late brother Henry had had a relationship with Nancy Weston, an enslaved mixed-race woman, after he became a widower. They lived together and had three mixed-race sons: Archibald, Francis and John (who was born a couple of months after their father died). The sisters arranged for the oldest two to come north for education and helped support their nephews: Archibald and Francis J. Grimké.

Francis J. Grimké was a Presbyterian minister who graduated from Lincoln University (Pennsylvania) and Princeton Theological Seminary. In December 1878, Francis married Charlotte Forten, a noted educator and author, and had one daughter, Theodora Cornelia, who died as an infant. The daughter of Archibald, Angelina Weld Grimké, (named after her aunt) became a noted poet. When Sarah was nearly 80, to test the 15th Amendment, the sisters attempted to vote

Social activism

Angelina Grimke and her sister Sarah Grimke were legends in their own lifetimes. Together these South Carolina sisters made history: daring to speak before "promiscuous" or mixed crowds of men and women, publishing some of the most powerful anti-slavery tracts of the antebellum era, and stretching the boundaries of women's public roles in public speaking and organizing.

Their crusade was not only to free the enslaved but to end racial discrimination throughout the United States. This goal made them more radical than many reformers who advocated an end to slavery, but who could not envision true social and political equality for the freedmen and women. The Grimke sisters were among the first abolitionists to recognize the importance of women's rights and to speak and write about the cause of female equality.

What made Angelina and her sister Sarah unique within abolitionist circles was neither their oratorical and literary talents nor their energetic commitment to the causes of racial and gender equality. What made them exceptional was their first-hand experience with the institution of slavery and with its daily horrors and injustices. Abolitionists like William Lloyd Garrison, the editor of The Liberator, and Theodore Weld, whom Angelina married in 1838, could give stirring speeches about the need to abolish slavery. They could not testify from personal knowledge to its impact on African Americans or on their masters.

Angelina Grimke was born in 1805, the youngest of fourteen children born to John Grimke and Mary Smith Grimke. As the daughter of one of Charleston's leading judges, she could look forward to a life of luxury and ease, her comfort assured by the presence of slaves trained to respond to her wishes. As an eligible young woman, she could have enjoyed the lively social life of Charleston's planter society with its balls and dinner parties that would have led eventually to a good marriage and an elegant home of her own. But Angelina Grimke chose a different path: Like her older sister, Sarah, she left the South and devoted her life to racial and gender equality. In the early nineteenth century, the causes that the Grimke sisters espoused placed them among the most radical Americans of their day.

Angelina's self-imposed exile from her family and her hometown was not the result of a personally unhappy childhood. Although her own mother was somewhat distant, her older sister Sarah doted on her and, as the youngest member of the family, she was often the center of attention. But in the world around her, Angelina witnessed suffering that disturbed her: a young slave boy who walked with difficulty due to the whip-mark scars on his back and legs; family slaves who were mistreated and abused; and screams of pain from the nearby workhouse, where slaves were dragged on a treadmill, suspended by their arms.

It was not in Angelina's character to remain silent about these injustices. Under the guidance of a tiny local congregation of Quakers, she renounced materialism and its comforts and began a regime of austerity and moral and religious introspection. But Angelina was not content to pursue her own salvation quietly. Having reformed herself, she set out to reform her family, eager to change the views of her mother, sisters, and brothers, and anxious to enlighten them as she believed herself to be enlightened. Compelled to speak out, she antagonized her family by criticizing their love of finery, their idleness, and above all, their acceptance of slavery. Perhaps to her surprise, she could not win over her mother or her siblings. "I am much tried at times at the manner in which I am obliged to live here," she wrote in her journal. By 1829, she had resolved to live there no longer.

In November of 1829, Angelina moved to Philadelphia, where Sarah had already settled. While most Philadelphians did not share Angelina's abolitionist sentiment, she did find a small circle of antislavery advocates. Still, she was uncertain what she could do for the cause of abolition. She began attending antislavery meetings, encouraged by some male abolitionists' call to women to become activists in the movement. In 1835, she was disturbed by violent riots and demonstrations against abolitionists and African Americans in New York and Philadelphia, and by the burning of antislavery pamphlets in her own hometown of Charleston. When William Lloyd Garrison published an appeal to citizens of Boston to repudiate all mob violence, Angelina felt compelled to send the noted abolitionist a personal letter of support. "The ground upon which you stand is holy ground," she told him, "never-never surrender it…if you surrender it, the hope of the slave is extinguished." Agitation for the end to slavery must continue, Angelina declared, even if abolitionists are persecuted and attacked because, as she put it, "This is a cause worth dying for…"

Garrison published Angelina's letter, never thinking to ask permission to share her private thoughts with his readers. Her friends among the Quakers in Philadelphia were shocked and Angelina was embarrassed. But her career as a public figure began on the day that issue of The Liberator came out, a career both meteoric and pioneering. Angelina and Sarah became the first women to serve as agents for the American Anti-Slavery Society. In January and February of 1837, the sisters toured New York State, filling churches with the sympathetic, the curious, and the hostile. Angelina proved to be a dynamic and persuasive orator and was quickly acknowledged as the most powerful female public speaker for the cause of abolition-unequaled by many of the male orators who traveled the reform lecture circuit.

From New York, the Grimkes went on to New Jersey. Back again in New York, this time in Poughkeepsie, the sisters spoke for the first time to a "promiscuous," or mixed-gender, audience. Although skeptics had warned that two women speaking in public on political issues would damage the already controversial antislavery movement, the Grimkes' first tour was widely regarded as successful. By May, the sisters were prominent figures at the Anti-Slavery Convention of American Women, held in New York City in 1837. Two weeks after the convention ended, they were off to Boston to begin an exhausting speaking tour of New England. There, on June 21, 1837, the sisters again addressed a mixed audience of women and men, this one far larger than the audience in Poughkeepsie. From that evening on, there were no gender restrictions for their talks.

"It is wonderful," Angelina wrote, "how the way has been opened for us to address mixed audiences." But opposition to women in the public sphere had not vanished. Repeatedly, Angelina found herself forced to defend a woman's right to speak on a political issue. Each time she countered criticism by pointing out that women were citizens and had civic duties as serious as men's. Turning, as she often did, to the Bible, she cited the active role of women in civic and religious affairs in the text. However, many New Englanders were not convinced. On July 17, in Amesbury, Massachusetts, two young men challenged Angelina to a debate over slavery-and over women's right to a public voice. It was the first public debate of this type between a man and a woman. An eyewitness described Angelina as "calm, modest, and dignified in her manner," and declared that she had "with the utmost ease brushed away the cobwebs, which her puny antagonist had thrown her way."

Angelina and Sarah not only spoke but wrote about slavery and about the rights - and responsibilities --of women. Even before Angelina received the invitation to become an antislavery agent, she had written an Appeal to the Christian Women of the Southern States, calling on her old friends and acquaintances in South Carolina to become active participants in the movement to end slavery. "I know you do not make the laws," she wrote, "but I also know that you are the wives and mothers, the sisters and daughters of those who do." She advised them to read on the subject, to pray over it, to speak on it, and finally to act on it. It was advice that echoed her own odyssey to abolition. When copies of the Appeal reached Charleston, the local police warned Mary Smith Grimke that her daughter would be imprisoned if she ever set foot in the city of her birth again.

Angelina addressed her next major publication to the women and men of the North, especially those like the educator Catherine Beecher who advocated colonization as the solution to the racial problems of the country. In Letters to Catherine Beecher, Angelina rejected what she called the exile of African Americans and accused those who embraced colonization of racism. Black Americans were entitled to "every privilege, social, civil and religious" that white Americans enjoyed. With passion Angelina declared that she was "trying to talk down, and write down, and live down" the prejudice that stood in the way of true equality. It was this frontal attack on racial prejudice that marked Angelina Grimke as far more radical than most of the nation's abolitionists.

Although Sarah was a poor public speaker - unlike Angelina, who mesmerized audiences -- she was Angelina's equal when it came to the written word. In July 1837, the first of Sarah's remarkable Letters on the Equality of the Sexes appeared in the New England Spectator, with its simple but powerful demand: "All I ask our brethren is, that they will take their feet from off our necks, and permit us to stand upright on that ground which God designed us to occupy." In combination with the sisters' abolitionist activity, this feminist tract galvanized the opposition. Before the month was over, the Congregational General Association had approved and issued a "Pastoral Letter" that denounced women who transgressed the boundaries of their "proper sphere." Despite the letter, New England crowds flocked to hear the Grimkes throughout August, September and October, and the sisters kept up a grueling pace, sometimes speaking at six meetings a week.

By the end of the fall, Angelina was gravely ill, weakened by emotional as well as physical fatigue. But on February 21, 1838, she had recovered enough to make history once again, becoming the first woman to speak before a legislative body in the U.S. "I stand before you," she told the members of a committee of the Massachusetts legislature as well as a crowd of enemies and supporters in the galleries, "on behalf of the 20,000 women of Massachusetts whose names are enrolled on petitions [which] relate to the great and solemn subject of slavery…" And, as she had so many times before, Angelina pleaded the cause of the African American, describing the cruelty she had seen with her own eyes in her native South and the racial prejudice she saw around her in the North.

Throughout the months of her work with the antislavery society Angelina had come to know the idiosyncratic and dynamic Theodore Weld, the abolitionist leader known as "the most mobbed man in America." On Monday, May 14, 1838, Weld and Grimke married. These two activists saw their union as a coming together "not merely nor mainly nor at all comparatively TO ENJOY, but together to do and dare, together to toil and testify and suffer." Two days after their wedding, Angelina and Theodore attended the antislavery convention in Philadelphia. Feelings ran high in the city as rumors spread of whites and blacks parading arm in arm down city streets, and by the first evening of the event, a hostile crowd had gathered outside the convention hall. Sounds of objects being thrown against the walls reverberated inside. But Angelina Grimke rose to speak out against slavery. "I have seen it! I have seen it!" she told her audience. "I know it has horrors that can never be described." Stones hit the windows, but Angelina continued. For an hour more, she held the audience's rapt attention for the last public speech she would give. The next morning, an angry mob again surrounded the hall, and that evening, set fire to the building, ransacked the antislavery offices inside, and destroyed all records and books that were found.

Angelina Grimke's career as an antislavery speaker ended that night in Philadelphia. But she and Theodore continued to write, producing American Slavery As It Is in 1839, a documentary account of the evils of the Southern labor system. Over the next few decades, the Grimke sisters and Weld would earn a modest living as teachers, often in schools that Weld established. All three kept abreast of political developments and attended antislavery meetings. When the Civil War came, Angelina strongly supported the Union effort. She had hoped for a peaceful means of freeing the enslaved but had come to accept the reality that force was needed.

Sarah Grimke died at the age of 81 in December of 1873. Angelina, who had been paralyzed for several years because of strokes, died on October 26, 1879. Theodore Weld survived until 1895. All three had lived to see the end of slavery and the rise of a women's rights movement. In 1863, Angelina had written: "I want to be identified with the negro; until he gets his rights, we shall never have ours." Over her lifetime her work had been guided by a vision that both racial and gender equality would one day be realities. Those of us who study the abolition of slavery and the winning of the suffrage for women recognize her role in achieving both.Angelina wrote a letter to the editor of William Lloyd Garrison's paper, The Liberator, which he published without her knowledge. Immediately both sisters were rebuked by the Quaker community and sought out by the abolitionist movement. The sisters had to choose: recant and become members in good standing in the Quaker community or actively work to oppose slavery. They choose the latter course.

Alice Rossi says that this choice "seemed to free both sisters for a rapidly escalating awareness of the many restrictions upon their lives. Their physical and intellectual energies were soon fully expanded, as though they and their ideas had been suddenly released after a long period of germination." Abolitionist Theodore Weld, later Angelina's husband, trained them to be abolition speakers. Contact with like-minded individuals for the first time in their lives enlivened the sisters.

Sarah was rebuked again in 1836 by Quakers when she tried to discuss abolition in a meeting. They were the first female public speakers in the United States. The Grimké sisters first spoke to “parlor meetings” which consisted of women only for this was considered proper. Interested men frequently snuck into the meetings. The audiences got larger and larger and the Grimké sisters began to speak in front of a mixed audience of both men and women. The Grimké sisters challenged social grounds on two different levels. The sisters spoke for the antislavery movement, at the time there was widespread disapproval of this; many male public speakers of this issue were criticized by the press. The public speaking of the Grimké sisters was also criticized because they were women. A group of ministers composed a letter citing the Bible in reprimanding the sisters for stepping out of the “woman’s proper sphere,” which was characterized by silence and subordination. They came to understand that women were oppressed and that, without power, women could not address or right the wrongs of society. Such an understanding made these women into ardent feminists.

Angelina wrote her first tract, "Appeal to the Christian Women of the South (1836)," to encourage southern women to join the abolitionist movement for the sake of white womanhood as well as black slaves. To her mind, slavery harmed white womanhood by destroying the institution of marriage when white men fathered their slaves' children. To publicly discuss such a delicate subject caused an uproar. The sisters created more controversy when Sarah published "Epistle to the Clergy of the Southern States (1836)" and Angelina republished an "Appeal to the Women of the Nominally Free States" in 1837. In 1837 they went on a tour of Congregationalist churches in the north east. In addition to denouncing slavery, an acceptable practice in radical circles, the sisters denounced race prejudice. Further, they argued that (white) women had a natural bond with female, black slaves. These last two ideas were extreme even for radical abolitionists. Their public speaking for the abolitionist cause continued to draw criticism, each attack making the Grimke sisters more determined. Responding to an attack by Catharine Beecher on her public speaking, Angelina wrote a series of letters to Beecher, later published with the title "Letters to Catharine Beecher." She staunchly defended the abolitionist cause and her right to publicly speak for that cause. By the end of the year, the sisters were being denounced from Congregationalist pulpits. The following year Sarah responded to the ministers' attacks by writing a series of letters addressed to the President of the abolitionist society which sponsored their speeches. These became known as "Letters on the Equality of the Sexes," in which she defended women's right to the public platform. By 1838, thousands of people flocked to hear their Boston lecture series.

Neither Sarah nor Angelina initially sought to become feminists, but felt the role was forced onto them. Devoutly religious, these Quaker converts' works are predominantly religious in nature with strong biblical arguments. Indeed, both their abolitionist sentiments and their feminism sprang from deeply held religious convictions. Both Sarah, who eventually emphasized feminism over abolitionism, and Angelina, who remained primarily interested in the abolitionist movement, were powerful writers. They neatly summarized the abolitionist arguments which would eventually lead to the Civil War. Sarah's work addressed, 150 years early, many issues that are familiar to the modern feminist movement.

Selections from writings

Although Angelina's letter was published before Sarah's work, analysis of the texts and the sisters' large body of work demonstrate that much of Angelina's analysis of the creation story originally came from Sarah. Although the two sisters shared the same interpretation of the creation story, their discussions of it are very different. Angelina uses her interpretation of the creation story to bolster her position that women were not created as a gift or for possession of men but rather as unique, intelligent, capable, creatures deserving equal regard, rights, and responsibilities with men.

Sarah's discussion of the creation story is much longer, more detailed, and more sophisticated. Both stories emphasize the equality of men and women's creation but Sarah also discusses Adam's greater responsibility for the fall. To her, Eve, innocent of the ways of evil, was tempted by the crafty serpent while Adam was tempted by a mere mortal. Because of the supernatural nature of her tempter, Eve's sinfulness can be more easily forgiven. Further, Adam should have tenderly reproved his wife and led them both away from sin. Hence, Adam failed in two ways, not one. By analyzing the Hebrew text and by comparing the phrasing used here with the phrasing used in the story of Cain and Abel, Sarah found that God's "curse" is not a curse but a prophecy. Her concluding thought asserts that women are bound to God alone.

From Angelina Grimke's "Letter XII Human Rights Not Founded on Sex," October 2, 1837, pp 194 - 198

"The regulation of duty by the mere circumstance of sex, rather than by the fundamental principle of moral being, has led to all that multifarious train of evils flowing out of the anti-christian doctrine of masculine and feminine virtues. By this doctrine, man had been converted into the warrior, and clothed with sternness, and those other kindred qualities, which in common estimation belong to his character as a man; whilst woman has been taught to lean upon an arm of flesh, to sit as a doll arrayed in "gold, and pearls, and costly array," to be admired for her personal charms, and caressed and humored like a spoiled child, or converted into a mere drudge to suit the convenience of her lord and master. Thus have all the diversified relations of life been filled with "confusion and every evil work." This principle has given to man a charter for the exercise of tyranny and selfishness, pride and arrogance, lust and brutal violence. It has robbed woman of essential rights, the right to think and speak and act on all great moral questions, just as men think and speak and act; the right to share their responsibilities, perils and toils; the right to fulfill the great end of her being, as a moral, intellectual and immortal creature, and of glorifying god in her body and her spirit which are His. Hitherto, instead of being a help meet to man, in the highest, noblest sense of the term as a companion, a co-worker, an equal; she has been a mere appendage of his being, an instrument of his convenience and pleasure, the pretty toy with which he wiled away his leisure moments, or the pet animal whom he humored into playfulness and submission. Woman, instead of being regarded as the equal of man, has uniformly been looked down upon as his inferior, a mere gift to fill up the measure of his happiness. In "the poetry of romantic gallantry," it is true, she has been called "the last best gift of God to man"; but I believe I speak forth the words of truth and soberness when I affirm, that woman never was given to man. She was created, like him, in the image of God, and crowned with glory and honor; created only a little lower than the angels, - not, as is almost universally assumed, a little lower than man; on her brow, as well as on his, was placed the "diadem of beauty," and in her hand the scepter of universal dominion. Gen 1: 27, 28. "The last best gift of God to man"! Where is the scripture warrant for this "rhetorical flourish, this splendid absurdity?" Let us examine the account of the creation. "And the rib which the Lord God had taken from man, made he a woman, and brought her unto the man." Not as a gift - for Adam immediately recognized her as part of himself - ("this is now bone of my bone, and flesh of my flesh") - a companion and equal, not one hair's breadth beneath him in the majesty and glory of her moral being; not placed under his authority as a subject, but by his side, on the same platform of human rights, under the government of God only. This idea of woman's being "the last gift of God to man," however pretty it may sound to the ears of those who love to discourse upon. " The poetry of romantic gallantry, and the generous promptings of chivalry," has nevertheless been the means of sinking her from an end into a mere means - of turning her into an appendage to man, instead of recognizing her as a part of man - of destroying her individuality, and rights, and responsibilities, and merging her moral being in that of man. Instead of Jehovah being her king, her lawgiver, her judge, she has been taken out of the exalted scale of existence in which He placed her, and subjected to the despotic control of man." pp 195 - 196

As an added bonus, Angelina also wrote: ". . . whatever is morally right for a man to do, it is morally right for a woman to do. I recognize no rights but human rights - I know nothing of men's rights and women's rights; for in Christ Jesus, there is neither male nor female.

. . . I prize the purity of his character as highly as I do that of hers. As a moral being, whatever it is morally wrong for her to do, it is morally wrong for him to do." pp 196 - 197

From Sarah Grimke's Letter 1: "The Original Equality of Woman" July 11, 1837. Sarah precedes the following quote with the comment that all translations are corrupt and the only inspired versions of the Bible are in the original languages.

"We must first view woman at the period of her creation. "And God said, Let us make man in our own image, after our likeness; and let them have dominion over the fish of the sea, and the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing, in the image of God created he him, male and female created he them." In all this sublime description of the creation of man, (which is a difference intimated as existing between them. They were both made in the image of God; dominion was given to both over every other creature, but not over each other. Created in perfect equality, they were expected to exercise the viceregency intrusted to them by their Maker, in harmony and love."

"Let us pass on now to the recapitulation of the creation of man: - "The Lord god formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the Lord God said, it is not good that man should be alone, I will make him an help meet for him." All creation swarmed with animated beings capable of natural affection, as we know they still are; it was not, therefore, merely to give man a creature susceptible of loving, obeying, and looking up to him, for all that the animals could do and did do. It was to give him a companion, in all respects his equal; one who was like himself a free agent, gifted with intellect and endowed with immortality; not a partaker merely of his animal gratifications, but able to enter into all his feelings as a moral and responsible being. If this had not been the case, how could she have been a help meet for him? I understand this as applying not only to the parties entering into the marriage contract, but to all men and women, because I believe God designed woman to be a help meet for man in every good and perfect work. She was part of himself, as if Jehovah designed to make the oneness and identity of man and woman perfect and complete; and when the glorious work of their creation was finished, "the morning stars sang together, and all the sons of God shouted for joy."

"This blissful condition was not long enjoyed by our first parents. Eve, it would seem from history, was wandering alone amid the bowers of Paradise, when the serpent met with her. From her reply to Satan, it is evident that the command not to eat "of the tree that is in the midst of the garden," was given to both, although the term man was used when the prohibition was issued by God. "And the woman said unto the serpent, we may eat of the fruit of the trees of the garden, but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall Ye touch it, lest Ye die." Here the woman was exposed to temptation from a being with whom she was unacquainted. She had been accustomed to associate with her beloved partner, and to hold communion with God and with angels; but of satanic intelligence, she was in all probability entirely ignorant. Through the subtlety of the serpent, she was beguiled. And "when she was that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat."

"We next find Adam involved in the same sin, not through the instrumentality of a super-natural agent, but through that of his equal, a being whom he must have known was liable to transgress the divine command, because he must have felt that he was himself a free agent, and that he was restrained from disobedience only by the exercise of faith and love towards his Creator. Had Adam tenderly reproved his wife, and endeavored to lead her to repentance instead of sharing in her guilt, I should be much more ready to accord to man that superiority which he claims; but as the facts stand disclosed by the sacred historian, it appears to men that to say the least, there was as much weakness exhibited by Adam as by Eve. They both fell from innocence, and consequently from happiness, but not from equality."

"Let us next examine the conduct of this fallen pair, when Jehovah interrogated them respecting their fault. They both frankly confessed their guilt. "The man said, the woman who thou gavest to be with me, she gave me of the tree and I did eat. And the woman said, the serpent beguiled men and I did eat." And the Lord God said unto the woman, "Thou wilt be subject unto they husband, and he will rule over thee." That this did not allude to the subjection of woman to man is manifest, because the same mode of expression is used in speaking to Cain of Abel. The truth is that the curse, as it is termed, which was pronounced by Jehovah upon woman, is a simple prophecy. The Hebrew, like the French language, uses the same word to express shall and will. Our translators having been accustomed to exercise their lordship over their wives, and seeing only through the medium of a perverted judgment, very naturally, though I think not very learnedly or very kindly, translated it shall instead of will, and thus converted a prediction to Eve into a command to Adam; for observe, it is addressed to the woman and not to the man. the consequence of the fall was an immediate struggle for dominion, and Jehovah foretold which would gain the ascendancy; but as he created them in his image, as that image manifestly was not lost by the fall, because it is urged in Gen 9:6, as an argument why the life of man should not be taken by his fellow man, there is no reason to suppose that sin produced any distinction between them as moral, intellectual, and responsible beings. Man might just as well have endeavored by hard labor to fulfill the prophecy, thorns and thistles will the earth bring forth to thee, as to pretend to accomplish the other, "he will rule over thee," by asserting dominion over his wife."

Authority usurped from God, not give.

He gave him only over beast, flesh, fowl,

Dominion absolute: that right he holds

By God's donation: but man o'er woman

He made not Lord, such title to himself

Reserving, human left from human free,

"Here then I plant myself. God created us equal; - he created us free agents; - he is our Lawgiver, our King, and our Judge, and to him alone is woman bound to be in subjection, and to him alone is she accountable for the use of those talents with which Her Heavenly Father has entrusted her. One is her Master even Christ." (pages 205 - 207)

In response to a letter from a group of ministers who cited the Bible in reprimanding the sisters for stepping out of "woman's proper sphere" of silence and subordination, Sarah Grimke' wrote Letters on the Equality of the Sexes and the Condition of Woman in 1838.

She asserts that "men and women were CREATED EQUAL.... Whatever is right for a man to do, is right for woman....I seek no favors for my sex. I surrender not our claim to equality. All I ask of our brethren is, that they will take their feet from off our necks and permit us to stand upright on that ground which God destined us to occupy.

References

• Birney, Catherin H. "The Grimke Sisters." Greenwood Publishing Group, 1969.
• Ceplair, Larry, Editor. "The Public Years of Sarah and Angelina Grimke: Selected Writings 1835 - 1839." Columbia University Press, New York, 1989.

Selections:

--Weld, Angelina Grimke. "Letters to Catharine E. Beecher, in reply to An Essay on Slavery and Abolitionism, addressed to A. E. Grimke (1837)."

--Grimke, Sarah. "Letters on the Equality of the Sexes and the Condition of Woman," addressed to Mary S. Parker, President of the Boston Female anti-Slavery Society, 1838.

• Faragher, John Mack, Mary Jo Buhle, Daniel Czitrom, and Susan H. Armitage. Out of Many: A History of the American People. 5th Edition. Upper Saddle River, New Jersey: Pearson Prentice Hall, 2006.
• Lerner, Gerda, The Grimke Sisters From South Carolina: Pioneers for Women's Rights and Abolition. New York, Schocken Books, 1971 and The University of North Carolina Press, Cary, North Carolina, 1998. ISBN 0195106032
• Willimon, William H. "Turning the World Upside Down; the story of Sarah and Angelina Grimke." Sandlapper Press, 1972.
• Faragher, John Mack. "Out of Many:A History of the American People"

Pearson Education, Inc., 2006.

External links

• Letters on the Equality of the Sexes; Letters to Catharine e. Beecher Sunshine for Women, 2000. COPIED WITH PERMISSION
• An Epistle to the Clergy of the Southern States, Sarah Grimké, 1836.

• Grimke sisters’ anti-slavery message revived in Massachusetts state house NECN.com