Frances Wright had founded, in 1825, at Nashoba, Tennessee, a community that had for its professed aim the elevation and education of the Southern negroes. In describing her object, Miss Wright said: "No difference will be made in the schools between the white children and the children of color, whether in education or in any other advantage. This establishment is founded on the principle of community of property and labor: these fellow-creatures, that is, the blacks, admitted here, requiting these services by services equal or greater, by filling occupations which their habits render easy, and which to their guides and assistants might be difficult or unpleasing." This form of helotism flourished but three years on American soil. It is doubly interesting as containing the germs of communism and anti-slavery that blended themselves in the beginnings of a movement for suffrage which was directly inspired by Frances Wright. The editors of the "Suffrage History" say that "above all other causes of the suffrage movement, was the Anti-slavery struggle in this country." They add: "In the early Anti-slavery conventions, the broad principles of human rights were so exhaustively discussed, justice, liberty, and equality so clearly taught, that the women who crowded to listen, readily learned the lesson of freedom for themselves, and early began to take part in the debates and business affairs of all associations. And before the public were aroused to the dangerous innovation, women were speaking in crowded promiscuous assemblies. The clergy opposed to the Abolition movement first took alarm, and issued a pastoral letter, warning their congregations against the influence of such women. The clergy identified with Anti-slavery associations took alarm also, and the initiative steps to silence women, and to deprive them of the right to vote in the business meetings, were soon taken. This action culminated in a division in the Anti-slavery Association. The question of woman's right to speak, vote, and serve on committee, not only precipitated the division in the ranks of the American Anti-slavery society, in 1840, but it disturbed the peace of the World's Anti-slavery Convention, held that same year in London. In summoning the friends of the slave from all parts of the two hemispheres to meet in London, John Bull never dreamed that woman, too, would answer to his call. Imagine, then, the commotion in the conservative Anti-slavery circles in England when it was known that half a dozen of those terrible women who had spoken to promiscuous assemblies, voted on men and measures, prayed and petitioned against slavery, women who had been mobbed, ridiculed by the press, and denounced by the pulpit, who had been the cause of setting all the American Abolitionists by the ears, and split their ranks asunder, were on their way to England."