Quite an agitation occurred in 1852, on woman's costume. In demanding a place in the world of work, the unfitness of her dress seemed to some, an insurmountable obstacle. How can you, it was said, ever compete with man for equal place and pay, with garments of such frail fabrics and so cumbrously fashioned, and how can you ever hope to enjoy the same health and vigor with man, so long as the waist is pressed into the smallest compass, pounds of clothing hung on the hips, the limbs cramped with skirts, and with high heels the whole woman thrown out of her true equilibrium. Wise men, physicians, and sensible women, made their appeals, year after year; physiologists lectured on the subject; the press commented, until it seemed as if there were a serious demand for some decided steps, in the direction of a rational costume for women. The most casual observer could see how many pleasures young girls were continually sacrificing to their dress: In walking, running, rowing, skating, dancing, going up and down stairs, climbing trees and fences, the airy fabrics and flowing skirts were a continual impediment and vexation. We can not estimate how large a share of the ill-health and temper among women is the result of the crippling, cribbing influence of her costume. Fathers, husbands, and brothers, all joined in protest against the small waist, and stiff distended petticoats, which were always themes for unbounded ridicule. But no sooner did a few brave conscientious women adopt the bifurcated costume, an imitation in part of the Turkish style, than the press at once turned its guns on "The Bloomer," and the same fathers, husbands, and brothers, with streaming eyes and pathetic tones, conjured the women of their households to cling to the prevailing fashions.85 The object of those who donned the new attire, was primarily health and freedom; but as the daughter of Gerrit Smith introduced it just at the time of the early conventions, it was supposed to be an inherent element in the demand for political equality. As some of those who advocated the right of suffrage wore the dress, and had been identified with all the unpopular reforms, in the reports of our conventions, the press rung the changes on "strong-minded," "Bloomer," "free love," "easy divorce," "amalgamation." I wore the dress two years and found it a great blessing. What a sense of liberty I felt, in running up and down stairs with my hands free to carry whatsoever I would, to trip through the rain or snow with no skirts to hold or brush, ready at any moment to climb a hill-top to see the sun go down, or the moon rise, with no ruffles or trails to be limped by the dew, or soiled by the grass. What an emancipation from little petty vexatious trammels and annoyances every hour of the day. Yet such is the tyranny of custom, that to escape constant observation, criticism, ridicule, persecution, mobs,86 one after another gladly went back to the old slavery and sacrificed freedom to repose. I have never wondered since that the Chinese women allow their daughters' feet to be encased in iron shoes, nor that the Hindoo widows walk calmly to the funeral pyre. I suppose no act of my life ever gave my cousin, Gerrit Smith, such deep sorrow, as my abandonment of the "Bloomer costume." He published an open letter87 to me on the subject, and when his daughter, Mrs. Miller, three years after, followed my example, he felt that women had so little courage and persistence, that for a time he almost despaired of the success of the suffrage movement; of such vital consequence in woman's mental and physical development did he feel the dress to be.
Gerrit Smith88 Samuel J. May, J. C. Jackson, C. D. Miller and D. C. Bloomer, sustained the women who lead in this reform, unflinchingly, during the trying experiment. Let the names of those who made this protest be remembered. We knew the Bloomer costume never could be generally becoming, as it required a perfection of form, limbs, and feet, such as few possessed, and we who wore it also knew that it was not artistic. Though the martyrdom proved too much for us who had so many other measures to press on the public conscience, yet no experiment is lost, however evanescent, that rouses thought to the injurious consequences of the present style of dress, sacrificing to its absurdities so many of the most promising girls of this generation.
82 One imagined himself possessed of rare powers of invention (an ancestral weakness for generations), and had just made a life-preserver of corks, and tested its virtues on a brother about eighteen months old. Accompanied by a troop of expectant boys, the baby was drawn in his carriage to the banks of the Seneca, stripped, the string of corks tied under his arms, and set afloat in the river, the philosopher and his satellites in a row-boat, watching the experiment. The child, accustomed to a morning bath in a large tub, splashed about joyfully, keeping his head above water. He was as blue as indigo, and as cold as a frog when rescued by his anxious mother. The next day, the same victimized infant was seen by a passing friend, seated on the chimney, on the highest peak of the house. Without alarming any one, the friend hurried up to the house-top, and rescued the child from the arms of the philosopher. Another time, three elder brothers entered into a conspiracy, and locked up the fourth in the smoke-house. Fortunately, he sounded the alarm loud and clear, and was set free in safety, whereupon the three were imprisoned in a garret with two barred windows. They summarily kicked out the bars, and sliding down on the lightning-rod betook themselves to the barn for liberty. The youngest boy, then only five years old, skinned his hands in the descent. This is a fair sample of the quiet happiness I enjoyed in the first years of motherhood. It was 'mid such exhilarating scenes that Miss Anthony and I wrote addresses for temperance, anti-slavery, educational and woman's rights conventions. Here we forged resolutions, protests, appeals, petitions, agricultural reports, and constitutional arguments, for we made it a matter of conscience to accept every invitation to speak on every question, in order to maintain woman's right to do so. To this end, we took turns on the domestic watch-towers, directing amusements, settling disputes, protecting the weak against the strong, and trying to secure equal rights to all in the home as well as the nation. I can recall many a stern encounter between my friend and the young experimenter. It is pleasant to remember that he never seriously injured any of his victims, and only once came near shooting himself with a pistol. The ball went through his hand; happily a brass button prevented it from penetrating his heart.
83 When the flock reached the magic number of seven, my good angel would sometimes take one or two to her own quiet home just out of Rochester, where on a well-cultivated little farm, one could enjoy uninterrupted rest and the choicest fruits of the season. That was always a safe harbor for my friend, as her family sympathized fully in the reforms to which she gave her life. I have many pleasant memories of my own flying visits to that hospitable Quaker home and the broad catholic spirit of Daniel and Lucy Anthony. Whatever opposition and ridicule their daughter endured elsewhere, she enjoyed the steadfast sympathy and confidence of her own home circle. Her faithful sister Mary, a most successful principal in the public schools of Rochester for a quarter of a century, and a good financier, who with her patrimony and salary has laid by a competence, took on her shoulders double duty at home in cheering the declining years of her parents, that Susan might do the public work in these reforms, in which the sisters were equally interested. At one time when Susan had expended her last dollar in the publication of her paper, The Revolution, and also $5,000 given her by a wealthy cousin, Anson Lapham, Mary generously advanced another five thousand, and thus bridged the last chasm. And now with life's earnest work nearly accomplished, the sisters are living happily together, illustrating another of the many charming homes of single women so rapidly multiplying in later years.
84 Mrs. Gage received a somewhat remarkable early training. Not only was her father a man of profound thought, a reformer thoroughly studying all the new questions coming up, but his house was a station on the underground railroad, the home of anti-slavery speakers and advanced thinkers upon every subject, as well as that of a large number of clergymen, who yearly held "protracted meetings" in the place. Sitting up until midnight listening to the discussions of those reverend gentlemen upon baptism, original sin, predestination, and other doctrinal points, her thought was early turned to religious questions. She read the Bible through before she was nine years old, and became a church member at the early age of eleven, her parents,