Basic Information

Born January 3rd, 1793 in Nantucket, Massachusetts, Lucretia Mott grew to become a central figure in both the abolition and early women’s rights movements of the 19th century. Raised a Quaker, Mott was taught from an early age that all people are equal. Subsequently, she was quick to recognize and denounce both the horrors of slavery and the inequality facing women of her time. A gifted orator, Mott wielded her talent to fight tirelessly for social justice throughout her life (Marsico, 2008).

Background Information

Born Lucretia Coffin, daughter of Thomas Coffin Jr., a ship captain, and Anna Folger, a shopkeeper; she was the second of five children. Working in the whaling business, Thomas would spend long periods at sea. This left Anna (like many other Nantucket wives) to assume her husband’s work—like trade and accounting—while also caring for her children, running her shop, and tending to typical household duties. Growing up surrounded by such capable and independent women, no doubt, left a lasting impression on Mott (Marsico, 2008, pp. 14-19).

Faith also played a major role in the formation of her strong convictions. Members of the Society of Friends, or Quakers, believed that all people are born with an “Inner Light” from God. During Meetings, members would sit in silence until anyone, man or woman, might feel inspired by God to speak. Because Quakers believed God’s communication was indiscriminate, both men and women had equal opportunity to become spiritual leaders (known as elders) within the community (Marsico, 2008, pp. 15-16).

These shared beliefs and practices made the concept of equality less abstract and more like a fact of life for Mott. This did not mean, however, that she was ignorant of issues of inequality beyond her Quaker community. In school, she learned about slavery and read about the horrific living conditions aboard slave ships and the treatment of slaves—families ripped apart, people brutally beaten and sometimes killed. Facts which shocked and disgusted Mott, and likely first awakened her activist soul (Marsico, 2008, pp. 20-21).

In 1804, the family moved to Boston where Thomas Coffin opened a merchant business. At the age of 13, Mott was sent to a Quaker boarding school known as Nine Partners in New York. She excelled there and upon early completion of her studies in 1808, was given a position as an assistant teacher. It was while working there that Mott became aware of a situation in which a young male teacher was being paid more than twice as much as the older, more qualified female teacher she was working for. This bothered her immensely, but she realized there was little she could do at the time to change it. The situation, however, revealed to Mott the truly systemic nature of gender oppression—a truth she would be reminded of numerous times in the future (Marsico, 2008, pp. 21-29).

Ironically, it was this same male teacher, James Mott, whom she ended up falling in love with. In 1809 Lucretia followed her family to Philadelphia as her father started a new business there. Upon learning of his daughter’s feelings, Thomas Coffin invited James Mott to join him as his business partner. James accepted and moved to Philadelphia. On April 10, 1811, James and Lucretia were married—marking the start of a long, loving, and supportive relationship (Marsico, 2008, 29-30).

The early years of their marriage, however, were marked with financial and personal hardship. The family’s new business floundered. The couple tried to stay positive as they welcomed their first two (of six) children into the world, but financial worries plagued them. In 1815, Mott’s father died, leaving behind a large amount of debt in which the family banded together to repay (Hays, 2017; Marsico, 2008, pp. 33-36). Then, in 1817 tragedy struck the Motts when their 3-year-old son died unexpectedly. Heartbroken, Mott turned to her faith for strength to get through (Marsico, 2008, pp. 36-37).

About a year later, Mott suddenly began speaking regularly in Quaker Meetings. In 1821 her talent was acknowledged by formal recognition as a Quaker minister. (Marsico, 2008, p. 47). It was around this time that James and Lucretia, both avid abolitionists, also increased their anti-slavery efforts. They began refusing to use slave products, like sugar and cotton, in their own home and encouraged others to boycott them as well. Distraught by the idea of profiting from the slave industry, Lucretia urged James to end the sale of cotton within his textile business. James, however, was reluctant because he feared the financial impact such a decision could have. In 1830, however—after much pleading by Lucretia—he ended the sale of cotton and switched to wool only products, with no detrimental effect on his business (Marsico, 2008, pp. 45-46).

It was also during this time that Mott took on a more active role as a Public Friend—traveling the country, giving sermons, and sharing her anti-slavery sentiments (Marsico, 2008, p. 57). The Motts also hosted various social reformers and abolitionists at their home. Among these visitors would include famous abolitionist and publisher of the anti-slavery newspaper the Liberator, William Lloyd Garrison. The Motts and Garrison quickly became close friends (Marsico, 2008, p. 52-53).

Contributions to the First Wave

In 1833, Garrison founded the American Anti-Slavery Society (AASS) in Philadelphia, Pennsylvania. During the organization’s infancy, Mott hosted dozens of delegates in her home. However, she quickly found her role within the society stifled due to her sex, as some of the society’s majority male members felt it was inappropriate for women to work with men. This did not deter Mott; instead, it motivated her. In December 1833 she organized the Philadelphia Female Anti-Slavery Society (PFASS). The society was interracial, and their work focused largely on the aid and protection of freed and escaped slaves, improving living conditions of Philadelphia’s African American population, and the circulation of anti-slavery petitions and materials (Marsico, 2008, p. 53-55).

Although it was not the only female anti-slavery society, the PFASS is believed to have played a significant role in the formation of the early women’s rights movement. Historian Ira V. Brown (1978) coining it, a “cradle of feminism”, and describes it as being, “…of special interest because of the outstanding women who led it and because of the important part they played in the origins of American feminism” (p. 144). Historian Ellen DuBois (1998) goes further to explain how women’s work in abolition provided a foundation for feminism by stating, “American feminism developed within the context of abolitionism less because abolitionists taught women that they were oppressed than because abolitionists taught women what to do with that perception, how to develop it into a social movement” (p. 57).

As their efforts increased, so did the hostility of pro-slavery groups and those opposed to women stepping outside traditional roles. Mott and other female abolitionists were often the target of threats and acts of violence (Marsico, 2008, pp. 9-12). The women also faced significant opposition within the abolition community, as the so-called “woman question” was a topic of hot debate. Many of the major male-dominated abolitionist groups argued over whether women should be allowed to participate alongside men. William Lloyd Garrison, however, was an outspoken proponent of the equal participation of female abolitionists. In 1840, he helped to elect Mott and other female abolitionists, to the National Executive Committee of the Anti-Slavery Society, a move which spurred many dissenting abolitionist members to leave and form male-only groups (Marsico, 2008, pp. 59-60).

Soon after, both James and Lucretia were selected to serve as delegates for the first World’s Anti-Slavery Convention in London, England in June 1840. The “woman question”, however, persisted, and on the first day of the convention, male delegates voted against allowing any active participation by female abolitionists in the proceedings. Mott and the other female abolitionists were to watch in silence from the back of the hall. Determined to be heard, however, Mott managed to address an audience during a follow-up meeting, speaking on the topic of free produce (goods produced without slave labor). While some men tried to silence her, many were encouraging and expressed an interest in what she had to say. Though the address was brief and informal, her actions and words proved memorable, earning her the nickname “lioness of the convention” (Marsico, 2008, pp. 62-65).

Arguably, however, the most important thing to have come out of the convention was Mott’s meeting of fellow female abolitionist—Elizabeth Cady Stanton. The two commiserated over their unjust treatment due to their sex, as well as the many other issues of inequality facing women at the time. They resolved that once home they would organize a convention to address the issue. Bonding over their oppression, the convention had sparked a friendship that would last a lifetime (Marsico, 2008, pp. 63-65).

By the 1840s, the issue of women’s rights had begun to receive more attention, as several states introduced legislation expanding women’s financial and property rights. It wouldn’t be until 1848, however, that the issue would finally be given its full due diligence. On July 9th, 1848, Lucretia Mott, her sister Martha Coffin Wright, Jane Hunt, Mary Ann McClintock, and Elizabeth Cady Stanton gathered at Hunt’s house in Waterloo, New York for a visit over tea. The topic of their oppression took center stage. Their discussion lit a fire within them, and they resolved that they would immediately organize a convention to address the issue of women’s inequality (Wagner, 2019, pp. 55-59).

As seasoned Quaker abolitionists and social reformers, Mott, Wright, McClintock, and Hunt had many years of experience between them organizing, petitioning, and speaking, as well as extensive social networks—all of which they applied toward their new cause. In addition, Elizabeth Cady Stanton brought with her a unique legal prowess and excellent writing skills. Together the women were an unstoppable team and quickly got to work (Wagner, 2019, pp. 59-60). Mary Ann McClintock, her daughters, and Elizabeth Stanton worked together to draft a list of resolutions addressing the many issues facing women at the time, including: their lack of representation in government, lack of financial and property rights, and lack of custody rights over their children in the event of divorce. They called it the Declaration of Sentiments (Wagner, 2019, p. 60, 75-78).

Without the knowledge of the other women, however, Stanton later added the issue of women’s suffrage to the list, as she strongly believed to be important but, likewise, knew it would be a point of contention. This was because many abolitionists, especially the followers of William Lloyd Garrison (known as Garrisonians), opposed participation in government as they saw it as a legitimization of the institution of slavery. As pacifists, Quakers in general opposed the practice of government participation because they viewed it as an endorsement of the use of warfare. Both a Garrisonian and Quaker, Mott opposed voting for both reasons (Wagner, 2019, pp. 60-61). However, she would later go on to adjust her position on the issue, stating, “Far be it from me to encourage women to vote, or to take an active part in politics in the present state of our government. Her right to the elective franchise, however, is the same and should not be yielded to her, whether she exercise that right or not” (Mott, 1850, p.15).

From July 19th-20th, 1848, the infamous Seneca Falls Women’s Rights Convention was held at Wesleyan Chapel in Seneca Falls, New York (Marsico, 2008, p. 70). Three hundred people attended, both women and men. The only resolution to cause disagreement and not pass unanimously was that of suffrage. It passed, however, with the help of Frederick Douglass, who spoke in its defense. One-hundred people signed the Declaration of Sentiments (Wagner, 2019, p. 61-62). The conference was the first of its kind and is widely regarded today as the catalyst for the first wave of feminism in the United States.

Just two weeks later, a second Women’s Rights Convention was held in Rochester, New York. While speaking there, Mott was confronted with questions regarding biblical passages that seemed to support the idea of men’s dominance over women. Mott proved herself to be highly knowledgeable in terms of Holy Scripture as she quickly countered each argument by emphasizing context and encouraging the application of reason when interpreting writings. Attempts to use the Bible to defend women’s oppression, however, continued. In response to such critics, Mott issued a formal speech titled Discourse On Woman on December 17, 1849, in which she argued the benefit of women’s equality for society and condemned the wrongful use of marriage in the oppression of women, all while using various Biblical scripture to support her claims. Her words proved powerful and played a vital role in the movement (Marsico, 2008, pp. 74-77).

Mott’s exceptional talent and ability to capture her audience’s attention made her a highly requested speaker. Over the next few years, she continued to attend and speak at various events and women’s rights conventions. She did not, however, let her work toward women’s rights overshadow her fight for abolition. In fact, when the Fugitive Slave Act of 1850 was enacted, James and Lucretia opened their home to runaway slaves as part of the Underground Railroad (Marsico, 2008, pp. 80).

In 1857, the Motts moved to the countryside north of Philadelphia in Chelten Hills, Pennsylvania to a farmhouse known as Roadside. Four years later the Civil War began. As thier home was next to a Union Camp, Mott frequently brought the troops food and provided them with words of comfort. Though the war eventually brought forth the emancipation she had long hoped for, as a pacifist, the moment was bittersweet for Mott and she struggled to accept it as justification for so much death (Marsico, 2008, pp. 80-82).

After the war, Lucretia and James joined in efforts to aid struggling African American communities. They also became increasingly involved in peace work, helping found the Pennsylvania Peace Society in 1866. The same year, Mott also became president of the American Equal Rights Association (Marsico, 2008, pp. 84-86). On January 26, 1868, she lost husband her husband James to pneumonia. Heartbroken, she tried to stay busy. Despite her age and health issues, Mott continued to work for peace and against injustice of all forms, preaching and attending conventions. In 1878, she attended the 30th Anniversary of the Seneca Falls Convention in New York. Two years later—on November 11, 1880, at the age of 87, Lucretia Mott passed away (Marsico, 2008, pp. 89-93).

Let woman then go on—not asking as a favor, but claiming as right, the removal of all the hinderances to her elevation in the scale of being—let her receive encouragement for the proper cultivation of all her powers, so that she may enter profitably in the business of life…

~ Mott, 1850, p. 19

Analysis and Conclusion

Lucretia Mott was undoubtedly a key player in both the abolition and early women’s rights movements in America. Her Quaker upbringing allowed her to easily recognize the immorality of inequality, in all its various forms. Her work for abolition provided her with essential skills and experience in activism, which she was later able to apply toward women’s rights with great effectiveness. Her gift of oration gave her the incredible ability to connect with and inspire a wide range of audiences. Letting her faith be her guide, Mott stood strong in her convictions, despite facing great adversity. With immense strength and courage, she never let fear stop her from standing up for what she believed in.

Unfortunately, Mott did not live to see the passage of the 19th Amendment, granting women the right to vote. Her legacy, however, lives on, and has undoubtedly served as inspiration for many feminists since. If Lucretia Mott were alive today, she would probably be amazed by how much progress has been made. At the same time, however, she would likely be the first to point out that the fight is not yet over—that there is still much work to be done in terms of equal rights and social justice.

Because she was, by her own admission, “no advocate for passivity” (Mott, Densmore, Faulkner, & Hewitt, 2017, p. 141).

References

Brown, I. V. (1978). Cradle of Feminism: The Philadelphia Female Anti-Slavery Society, 1833-1840. The Pennsylvania Magazine of History and Biography, 102(2), 143-166. Retrieved from www.jstor.org/stable/20091253

DuBois, E. (1998). Woman suffrage and women’s rights. New York, NY: NYU Press. Retrieved from https://ebookcentral.proquest.com

Female Anti-Slavery Society. (n.d.). Seal of the Philadelphia Female Anti-Slavery Society [Printed Matter]. Pennsylvania Abolition Society papers, Digital Library, Historical Society of Pennsylvania, Philadelphia, PA. Retrieved from https://digitallibrary.hsp.org/index.php/Detail/objects/1525

Gutekunst, F. (ca. 1870-1880) Lucretia Mott [Photograph]. Women of Protest: Photographs from the Records of the National Woman’s Party, Manuscript Division, Library of Congress, Washington, D.C. Retrieved from https://www.loc.gov/item/mnwp000037/

Marsico, K. (2008). Lucretia Mott. S. M. Hamilton (Ed.). Edina, MN: ABDO Publishing Company.

Mott, L. (1850). Discourse on woman. Philadelphia, PA: T. B. Peterson. Retrieved from https://hdl.handle.net/2027/iau.31858016220752

Mott, L., Densmore, C., Faulkner, C., & Hewitt, N.A. (2017). Lucretia Mott speaks: The essential speeches and sermons. Champaign, IL: University of Illinois Press. Retrieved from muse.jhu.edu/book/51743

Wagner, S. R. (Ed.). (2019). The women’s suffrage movement. (n.p.): Penguin Classics.