Some may indeed think if I can keep the semblance of a husband or wife, even if it be not a lover, better still that it be so. Such is not my philosophy or my faith, and for such I have no advice to give. I address myself to such as have souls, and whose souls are in question; if you belong to the other sort, take advice of a Tombs lawyer and not of me.
I have seen a few instances of the most magnanimous action among the persons involved in a knot of love, and with the most angelic results. I believe that the love which goes forth to bless, and if it be to surrender in order to bless, is love in the true sense, and that it tends greatly to beget love, and that the love which is demanding thinking only of self, is not love.
I have learned that the first great error married people commit is in endeavoring to hide from each other the little irregularities into which all are liable to fall. Nothing is so conducive to continuous happiness as mutual confidence.
In whom, if not in the husband or the wife, should be one confide? Should they not be each other's best friends, never failing in time of anxiety, trouble and temptation to give disinterested and unselfish counsel? From such a perfect confidence as I would have men and women cultivate, it is impossible that bad or wrong should flow. On the contrary, it is the only condition in which love and happiness can go hand in hand.
It is the only practice that can insure continuous respect, without which love withers and dies out. Can you not see that in mutual confidence and freedom the very strongest bonds of love are forged?
It is more blessed to grant favors than to demand them, and the blessing is large and prolific of happiness, or small and insignificant in results, just in proportion as the favor granted is large or small.
Tried by this rule, the greater the blessing or happiness you can confer on your partners, in which your own selfish feelings are not consulted, the greater the satisfaction that will redound to yourself. Think of this mode of adjusting your difficulties, and see what a clear way opens before you. There are none who have once felt the influence of a high order of love,so callous, but that they intuitively recognize the true grandeur and nobility of such a line of conduct.
It must always be remembered that you can never do right until you are first free to do wrong; since the doing of a thing under compulsion is evidence neither of good nor bad intent; and if under compulsion, who shall decide what would be the substituted rule of action under full freedom? In freedom alone is there safety and happiness, and when people learn this great fact, they will have just begun to know how to live. Instead then of being the destroying angel of the household, I would become the angel of purification to purge out all insincerity, all deception, all baseness and all vice, and to replace them by honor, confidence and truth.
I know very well that much of the material upon which the work must begin is very bad and far gone in decay. But I would have everybody perfectly free to do either right or wrong according to the highest standard, and if there are those so unfortunate as not to know how to do that which can alone bring happiness, I would treat them as we treat those who are intellectual without culture-who are ignorant and illiterate. There are none so ignorant but they may be taught. So, too, are there none so unfortunate in their understanding of the true and high relation of the sexes as not to be amenable to the right kind of instruction.
First of all, however, the would-be teachers of humanity must become truly Christian, meek and lowly in spirit, forgiving and kind in action, and ever ready to do as did Christ to the Magdalen. We are not so greatly different from what the accusing multitude were in that time. But Christians, forgetting the teaching of Christ, condemn and say, "Go on in your sin.
They must remember that all people endeavor, so far as lies in their power, and so far as it is possible for them to judge, to exercise their human right, or determine what their action shall be, that will bring them most happiness; and instead of being condemned and cast out of society therefor, they should be protected therein, so long as others' rights are not infringed upon.
We think they do not do the best thing; it is our duty to endeavor to show them the better and the higher, and to induce them to walk therein. But because a person chooses to perform an act that we think a bad one, we have no right to put the brand of excommunication upon him. It is our Christian and brotherly duty to persuade him instead that it is more to his good to do something better next time, at the same time, however, assuring him he only did what he had a right to do.
If our sisters who inhabit Greene street and other filthy localities choose to remain in debauch, and if our brothers choose to visit them there, they are only exercising the same right that we exercise in remaining away, and we have no more right to abuse and condemn them for exercising their rights that way, than they have to abuse and condemn us for exercising our rights our way. But we have a duty , and that is by our love, kindness and sympathy to endeavor to prevail upon them to desert those ways which we feel are so damaging to all that is high and pure and true in the relations of the sexes.
If these are the stray sheep from the fold of truth and purity, should we not go out and gather them in, rather than remain within the fold and hold the door shut, lest they should enter in and defile the fold?
Nay, my friends, we have only an assumed right to thus sit in judgment over our unfortunate sisters, which is the same right of which men have made use to prevent women from participation in government. The sin of all time has been the exercise of assumed powers. This is the essence of tyranny. Liberty is a great lesson to learn. It is a great step to vindicate our own freedom. It is more, far more, to learn to leave others free, and free to do just what we perhaps may deem wholly wrong. We must recognize that others have consciences and judgment and rights as well as we, and religiously abstain from the effort to make them better by the use of any means to which we have no right to resort, and to which we cannot resort without abridging the great doctrine, the charter of all our liberties, the doctrine of Human Rights.
But the public press, either in real or affected ignorance or what they speak, denounce Free Love as the justification of, and apologist for, all manner and kind of sexual debauchery, and thus, instead of being the teachers of the people, as they should be, are the power which inculcates falsehood and wrong.
The teachings of Christ, whom so many now profess to imitate, were direct and simple upon this point.
He was not too good to acknowledge all men as brothers and all women as sisters; it mattered not whether they were highly advanced in knowledge and morals, or if they were of low intellectual and moral culture. It is seriously to be doubted if any of Christ's disciples, or men equally as good as were they, could gain fellowship in any of your Fifth avenue church palaces, since they were nothing more than the humblest of fishermen, of no social or mental standing.
Nevertheless, they were quite good enough for Christ to associate with, and fit to be appointed by Him to be "fishers of men. For they are the I-am-holier-than-thou kind of people, who affect to, and to a great extent do, prescribe the standards of public opinion, and who ostracise everybody who will not bow to their mandates.
Talk of Freedom, of equality, of justice! I tell you there is scarcely a thought put in practice that is worthy to be the offspring of those noble words.
The veriest systems of despotism still reign in all matters pertaining to social life. Caste stands as boldly out in this country as it does in political life in the kingdoms of Europe. It is true that we are obliged to accept the situation just as it is. If we accord freedom to all persons we must expect them to make their own best use thereof, and, as I have already said, must protect them in such use until they learn to put it to better uses. But in our predication we must be consistent, and now ask who among you would be worse men and women all social laws repealed?
Would you necessarily dissolve your present relations, desert your dependent husbands-for there are even some of them-and wives and children simply because you have the right so to do? You are all trying to deceive yourselves about this matter. Let me ask of husbands if they think there would be fifty thousand women of the town supported by them if their wives were ambitious to have an equal number of men of the town to support, and for the same purposes?
I tell you, nay! It is because men are held innocent of this support, and all the vengeance is visited upon the victims, that they have come to have an immunity in their practices. Until women come to hold men to equal account as they do the women with whom they consort; or until they regard these women as just as respectable as the men who support them, society will remain in its present scale of moral excellence.
A man who is well known to have been the constant visitor to these women is accepted into society, and if he be rich is eagerly sought both by mothers having marriageable daughters and by the daughters themselves. But the women with whom they have consorted are too vile to be even acknowledged as worthy of Christian burial, to say nothing of common Christian treatment. I have heard women reply when this difficulty was pressed upon them, "We cannot ostracise men as we are compelled to women, since we are dependent on them for support.
But do you not see that these other sisters are also dependent upon men for their support, and mainly so because you render it next to impossible for them to follow any legitimate means of livelihood? And are only those who have been fortunate enough to secure legal support entitled to live?
When I hear that argument advanced, my heart sinks within me at the degraded condition of my sisters. They submit to a degradation simply because they see no alternative except self-support, and they see no means for that. To put on the semblance of holiness they cry out against those who, for like reasons, submit to like degradation; the only difference between the two being in a licensed ceremony, and a slip of printed paper costing twenty-five cents and upward.
The good women of one of the interior cities of New York some two years since organized a movement to put down prostitution. They were, by stratagem, to find out who visited houses of prostitution, and then were to ostracise them. They pushed the matter until they found their own husbands, brothers and sons involved, and then suddenly desisted, and nothing has since been heard of the eradication of prostitution in that city.
If the same experiment were to be tried in New York the result would be the same. The supporters of prostitution would be found to be those whom women cannot ostracise. The same disability excuses the presence of women in the very home, and I need not tell you that Mormonism is practice in other places beside Utah. But what is the logic of these things? Why, simply this, A woman, be she wife or mistress, who consorts with a man who consorts with other women, is equally, with them and him, morally responsible, since the receiver is held to be as culpable as the thief.
The false and hollow relations of the sexes are thus resolved into the mere question of the dependence of women upon men for support, and women, whether married or single, are supported by men because they are women and their opposites in sex.
I can see no moral difference between a woman who marries and lives with a man because he can provide for her wants, and the woman who is not married, but who is provided for at the same price.
There is a legal difference, to be sure, upon one side of which is set the seal of respectability, but there is no virtue in law. In the fact of law, however, is the evidence of the lack of virtue, since if the law be required to enforce virtue, its real presence is wanting; and women need to comprehend this truth. The sexual relation, must be rescued from this insidious form of slavery. Women must rise from their position as ministers to the passions of men to be their equals.
Their entire system of education must be changed. They must be trained to be like men, permanent and independent individualities, and not their mere appendages or adjuncts, with them forming but one member of society. They must be the companions of men from choice, never from necessity. It is a label upon nature and God to say this world is not calculated to make women, equally with men, self-reliant and self-supporting individuals. In present customs, however, this is apparently impossible.
There must come a change, and one of the direct steps to it will be found in the newly claimed political equality of women with men. This attained, one degree of subjugation will be removed. Next will come, following equality of right, equality of duty, which includes the duty of self-hood, or independence as an individual.
Nature is male and female throughout, and each sex is equally dependent upon nature for sustenance. It is an infamous thing to say a condition of society which requires women to enter into and maintain sexual relations with men is their legitimate method of protecting life.
Sexual relations should be the result of entirely different motives that for the purpose of physical support. The spirit of the present theory is, that they are entered upon and maintained as a means of physical gratification, regardless of the consequences which may result therefrom, and are administered by the dictum of the husband, which is often in direct opposition to the will and wish of the wife. She has no control over her own person, having been taught to "submit herself to her husband.
I protest against this form of slavery, I protest against the custom which compels women to give the control of their maternal functions over to anybody. It should be theirs to determine when, and under what circumstances, the greatest of all constructive processes-the formation of an immoral soul-should be begun. It is a fearful responsibility with which women are intrusted by nature, and the very last thing that they should be compelled to do is to perform the office of that responsibility against their will, under improper conditions or by disgusting means.
What can be more terrible than for a delicate, sensitively organized woman to be compelled to endure the presence of a beast in the shape of a man, who knows nothing beyond the blind passion with which he is filled, and to which is often added to delirium of intoxication? You do not need to be informed that there are many persons who, during the acquaintance preceding marriage, preserve a delicacy, tenderness and regard for womanly sensitiveness and modest refinement which are characteristic of true women, thus winning and drawing out their love-nature to the extreme, but who, when the decree has been pronounced which makes them indissolubly theirs, cast all these aside and reveal themselves in their true character, as without regard, human or divine, for aught save their own desires.
I know I speak the truth, and you too know I speak the truth, when I say that thousands of the most noble, loving-natured women by whom the world was ever blessed, prepared for, and desirous of pouring their whole life into the bond of union, prophesied by marriage, have had all these generous and warm impulses thrust back upon them by the rude monster into which the previous gentleman developed.
To these natures thus frosted and stultified in their fresh youth and vigor, life becomes a burden almost too terrible to be borne, and thousands of pallid checks, sunken eyes, distorted imaginations and diseased functions testify too directly and truly to leave a shade of doubt as to their real cause.
Yet women, in the first instance, and men through them as their mothers, with an ignorant persistence worthy only of the most savage despotism, seem determined that it shall not be investigated; and so upon this voluntary ignorance and willful persistence society builds.
It is high time, however, that they should be investigated, high time that your sisters and daughters should no longer be led to the altar like sheep to the shambles, in ignorance of the uncertainties they must inevitably encounter. For it is no slight thing to hazard a life's happiness upon a single act. I deem it a false and perverse modesty that shuts off discussion, and consequently knowledge, upon these subjects.
They are vital, and I never performed a duty which I felt more called upon to perform than I now do in denouncing as barbarous the ignorance which is allowed to prevail among young women about to enter those relations which, under present customs, as often bring a life-long misery as happiness. Mistakes made in this most important duty of life can never be rectified; a commentary upon the system which of itself is sufficient in the sight of common sense to forever condemn it.
In marriage, however, common sense is dispensed with, and a usage substituted therefor which barbarism has bequeathed us, and which becomes more barbarous as the spiritual natures of women gain the ascendancy over the mere material.
The former slaves, before realizing that freedom was their God-appointed right, did not feel the horrors of their condition. But when, here and there, some among them began to have an interior knowledge that they were held in obedience by an unrighteous power, they then began to rebel in their souls. So, too, is it with women. So long as they knew nothing beyond a blind and servile obedience and perfect self-abnegation to the will and wish of men, they did not rebel; but the time has arrived wherein, here and there, a soul is awakened by some terrible ordeal, or some divine inspiration, to the fact that women as much as men are personalities, responsible to themselves for the use which they permit to be made of themselves, and they rebel demanding freedom, to hold their own lives and bodies from the demoralizing influence of sexual relations that are not founded in and maintained by love.
And this rebellion will continue, too, until love, unshackled, shall be free to go to bless the object that can call it forth, and until, when called forth, it shall be respected as holy, pure and true. Every day farther and wider does it spread, and bolder does it speak.
None too soon will the yoke fall by which the unwilling are made to render a hypocritical obedience to the despotism of public opinion, which, distorted and blinded by a sham sentimentality, is a false standard of morals and virtue, and which is utterly destructive to true morality and to real virtue, which can only be fostered and cultivated by freedom of the affections. Free Love, then, is the law by which men and women of all grades and kinds are attracted to or repelled from each other, and does not describe the results accomplished by either; these results depend upon the condition and development of the individual subjects.
It is the natural operation of the affectional motives of the sexes, unbiased by any enacted law or standard of public opinion.
It is the opportunity which gives the opposites in sex the conditions in which the law of chemical affinities raised into the domain of the affections can have unrestricted sway, as it has in all departments of nature except in enforced sexual relations among men and women.
It is an impossibility to compel incompatible elements of matter to unite. So also is it impossible to compel incompatible elements of human nature to unite. The sphere of chemical science is to bring together such elements as will produce harmonious compounds. The sphere of social science is to accomplish the same thing in humanity. Anything that stands in the way of this accomplishment in either department is an obstruction to the natural order of the universe.
There would be just as much common sense for the chemist to write a law commanding that two incompatible elements should unite, or that two, once united, should so remain, even if a third, having a stronger affinity for one of them than they have for each other, should be introduced, as it is for chemists of society to attempt to do the same by individuals; for both are impossible.
If in chemistry two properties are united by which the environment is not profited, it is the same law of affinity which operates as where a compound is made that is of the greatest service to society. This law holds in social chemistry; the results obtained from social compounds will be just such as their respective properties determine. Thus I might go on almost infinitely to illustrate the difference which must be recognized between the operations of a law and the law itself.
Now the whole difficulty in marriage law is that it endeavors to compel unity between elements in which it is impossible; consequently there is an attempt made to subvert not only the general order of the universe, but also the special intentions of nature, which are those of God. The results, then, flowing from operations of the law of Free Love will be high, pure and lasting, or low, debauched and promiscuous, just in the degree that those loving, are high or low in the scale of sexual progress; while each and all are strictly natural, and therefore legitimate in their respective spheres.
Promiscuity in sexuality is simply the anarchical stage of development wherein the passions rule supreme. When spirituality comes in and rescues the real man or woman from the domain of the purely material, promiscuity is simply impossible.
As promiscuity is the analogue to anarchy, so is spirituality to scientific selection and adjustment. Therefore I am fully persuaded that the very highest sexual unions are those that are monogamic, and that these are perfect in proportion as they are lasting. Now if to this be added the fact that the highest kind of love is that which is utterly freed from and devoid of selfishness, and whose highest gratification comes from rendering its object the greatest amount of happiness, let that happiness depend upon whatever it may, then you have my ideal of the highest order of love and the most perfect degree of order to which humanity can attain.
An affection that does not desire to bless its object, instead of appropriating it by a selfish possession to its own uses, is not worthy the name of love. Love is that which exists to do good, not merely to get good, which is constantly giving instead of desiring. A Csar is admired by humanity, but a Christ is revered. These persons who have lived and sacrificed themselves most for the good of humanity, without thought of recompense, are held in greatest respect.
Christian believes that Christ died to save the world, giving His life as a ransom therefor. That was the greatest gift He could make to show His love for mankind. The general test of love to-day is entirely different from that which Christ gave. That is now deemed the greatest love which has the strongest and most uncontrollable wish to be made happy, by the appropriation, and if need be the sacrifice, of all the preferences of its objects. It says: "Be mine.
Whatever may be your wish, yield it up to me. Nevertheless, not my will but thine be done. Were the relations of the sexes thus regulated, misery, crime and vice would be banished, and the pale, wan face of female humanity replaced by one glowing with radiant delight and healthful bloom, and the heart of humanity beat with a heightened vigor and renewed strength, and its intellect cleared of all shadows, sorrows and blights.
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Victoria Claflin Woodhull September 23, — June 9, was an American suffragist who was described by Gilded Age newspapers as a leader of the American woman's suffrage movement in the 19th century. She became a colorful and notorious symbol for women's rights, free love, fighting corruption, and labor reforms. The authorship of many of her speeches and articles is disputed.
Many of her sp Victoria Claflin Woodhull September 23, — June 9, was an American suffragist who was described by Gilded Age newspapers as a leader of the American woman's suffrage movement in the 19th century.
Many of her speeches on these subjects were not written by Woodhull herself alone but also by her backers and husband. Either way, her role as a representative of these movements was nonetheless powerful and controversial. She was the first woman along with her sister to operate a brokerage firm in Wall Street and then open a weekly newspaper. She is most famous for her declaration and campaign to run as the first woman for the United States Presidency in Many of the reforms and ideals espoused by her for the common working class against the corrupt rich business elite were extremely controversial in her time though generations later many of those implemented are now taken for granted.
Other ideas and reforms still remain controversial and debated today. Books by Victoria Claflin Woodhull. Related Articles. Aminatou Sow and Ann Friedman know the radical life-changing power of a good friendship. Read more Trivia About And the Truth ShaGoodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Large format for easy reading. Woodhull was an And the truth shall make you free victoria woodhull feminist, reformer, stockbroker, sex symbol, and the truth shall make you free victoria woodhull and advocate of free love. She was the first woman to run for president. Her view that women a to z telugu movies mp3 songs free download be free to marry and take lovers based on conscience, not compulsion, set her at odds with other 19th century feminists. And the Truth shall make you Free, which Large format for easy reading. And the Truth shall make you Free, which began as a speech, is a defense of her advocacy of free love and the principles and the truth shall make you free victoria woodhull social freedom. Get A Copy. Paperback52 pages. Published November 16th by Dodo Press first published November 20th More Details 20, , BY VICTORIA C. WOODHULL, To an audience of 3, And The Truth Shall Make You Free - Nov. 20, Victoria C Woodhull. November 20, — Steinway Hall, New York City, New York. Print. And the truth shall make you free.: A speech on the principles of social freedom, delivered in Steinway Hall Nov. 20, , [Woodhull, Victoria C] on. And the truth shall make you free. A speech on the principles of social freedom, delivered in Steinway hall, Nov. 20, , by Victoria C. Woodhull [Martin. "And the truth shall make you free": a speech on the principles of social freedom, Responsibility: by Victoria C. Woodhull, to an audience of people. And the Truth Shall Make You Free book. Read reviews from world's largest community for readers. Large format for easy reading. Woodhull was an American. This speech defends Woodhull's advocacy of free love or social freedom, which served to "And the Truth Shall Make You Free. Victoria Claflin Woodhull. And the truth shall make you free. A speech on the principles of social freedom, delivered in Steinway hall, Nov. 20, , by Victoria C. Woodhull : Martin. And The Truth Shall Make You Free: A Speech On The Principles Of Social Freedom | november "Women must rise from their position as ministers to the. Rereading Sex. It tied into her views on abortion, as she blamed abortion for assorted problems with pregnancies. Retrieved December 28, It must always be remembered that you can never do right until you are first free to do wrong; since the doing of a thing under compulsion is evidence neither of good nor bad intent; and if under compulsion, who shall decide what would be the substituted rule of action under full freedom? Nay, but learnt, The vow that binds too strictly snaps itself- My knighthood taught me this-ay, being snapt- We run more counter to the soul thereof Than had we never sworn. In marriage, however, common sense is dispensed with, and a usage substituted therefor which barbarism has bequeathed us, and which becomes more barbarous as the spiritual natures of women gain the ascendancy over the mere material. Such relations exist in spite of the law; would have existed had there been no law, and would continue to exist were the law annulled. Lincoln: University of Nebraska Press. It means that every person who comes into the world of outward existence is of equal right as an individual, and is free as an individual, and that he or she is entitled to pursue happiness in whatever direction he or she may choose. To these natures thus frosted and stultified in their fresh youth and vigor, life becomes a burden almost too terrible to be borne, and thousands of pallid checks, sunken eyes, distorted imaginations and diseased functions testify too directly and truly to leave a shade of doubt as to their real cause. The Principles of Social Freedom. Under that name, she published the magazine The Humanitarian from to with help from her daughter, Zula Woodhull.