Much stress has been laid by Suffragists upon the supposed fact that the Woman-suffrage movement grew up as a logical conclusion from the Anti- slavery movement. It grew out of it in the sense of having been born in its midst; but I believe that the truth will be found to be that it was the most prolific source of the dissensions that marred that noble cause, and was identified with the small element that adopted wild notions or used the notoriety gained by opposition to slavery in order to propagate mischief. The conduct of those who later entered the Suffrage movement hindered the public work of women from the time of organized effort for the slave until slavery fell pierced to death amid the horrors of a fratricidal war. I will take a brief survey of the Anti-slavery struggle as it blended itself with the doctrines of those abolitionists who were the earliest and staunchest friends of the Suffrage movement, and compare it with the statements and claims of the women themselves. I first refer to the "Life of James G. Birney," by his son, General William Birney. James G. Birney was an early friend of Henry B. Stanton, husband of Elizabeth Cady Stanton, and with him helped to lay the foundations of the Free-Soil Party, and later the Republican Party. General Birney says of his father: "In his visit to New York and New England, in May and June, 1837, Mr. Birney's chief object had been to restore harmony among Anti-slavery leaders on doctrines and measures, and especially to check a tendency, already marked in Massachusetts, to burden the cause with irrelevant reforms, real or supposed. With this view he had attended the New England Anti-slavery Convention held at Boston, May 30 to June 2 inclusive, accepted the position of one of its vice-presidents, and acted as a member of its committee on business. Rev. Henry C. Wright, the leader of the No-Human-Government, Woman's-Rights, and Moral-Reform factions, was a member of the Convention, but received no appointment on any committee. On June 23, in the 'Liberator' [his newspaper], Mr. Garrison denounced human governments. July 4, he spoke at Providence, as if approvingly, of the overthrow of the Nation, the dismemberment of the Union, and the dashing in pieces of the Church. July 15, an association, of Congregational ministers issued a 'pastoral letter' against the new doctrines. August 2, five clergymen, claiming to represent nine tenths of the abolitionists of Massachusetts, published an 'appeal' which was directed more especially against the course of the 'Liberator.' August 3, the abolitionists of Andover Theological Seminary issued a similar appeal. Among the complaints were some against 'speculations that lead inevitably to disorganization, anarchy, unsettling the domestic economy, removing the landmarks of society, and unhinging the machinery of government.' A new Anti-slavery society in Bangor passed the following resolution: 'That,