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Women abolitionists responded by holding a convention in New York City to expand their petitioning efforts, and declaring that “as certain rights and duties are common to all moral beings,” they would no longer remain within limits prescribed by “corrupt custom and a perverted application of Scripture.” After sisters Angelina and Sarah Grimke began speaking to audiences of men and women, instead of women only as was acceptable, a state convention of Congregational ministers issued a Pastoral letter condemning women’s assuming “the place of man as a public reformer” and “itinerat[ing] in the character of public lecturers and teachers.” Stone attended the convention as a spectator, and was so angered by the letter that she determined "if ever [I] had anything to say in public, [I] would say it, and all the more because of that pastoral letter." Stone read Sarah Grimke’s “Letters on the Province of Woman” (later republished as “Letters on the Equality of the Sexes”), and told a brother they only reinforced her resolve “to call no man master.” She drew from these "Letters" when writing college essays and her later women’s rights lectures.

Having determined to obtain the highest education she could, Stone enrolled at Mount Holyoke Female Seminary in 1839, at the age of 21.

Her beginning pay of

Women abolitionists responded by holding a convention in New York City to expand their petitioning efforts, and declaring that “as certain rights and duties are common to all moral beings,” they would no longer remain within limits prescribed by “corrupt custom and a perverted application of Scripture.” After sisters Angelina and Sarah Grimke began speaking to audiences of men and women, instead of women only as was acceptable, a state convention of Congregational ministers issued a Pastoral letter condemning women’s assuming “the place of man as a public reformer” and “itinerat[ing] in the character of public lecturers and teachers.” Stone attended the convention as a spectator, and was so angered by the letter that she determined "if ever [I] had anything to say in public, [I] would say it, and all the more because of that pastoral letter." Stone read Sarah Grimke’s “Letters on the Province of Woman” (later republished as “Letters on the Equality of the Sexes”), and told a brother they only reinforced her resolve “to call no man master.” She drew from these "Letters" when writing college essays and her later women’s rights lectures.Having determined to obtain the highest education she could, Stone enrolled at Mount Holyoke Female Seminary in 1839, at the age of 21.Her beginning pay of $1.00 a day was much lower than that of male teachers, and when she substituted for her brother, Bowman, one winter, she received less pay than he received.When she protested to the school committee that she had taught all the subjects Bowman had, it replied that they could give her “only a woman’s pay.” Lower pay for women was one of the arguments cited by those promoting the hiring of women as teachers: “To make education universal, it must be at moderate expense, and women can afford to teach for one-half, or even less, the salary which men would ask.” In 1836, Stone began reading newspaper reports of a controversy raging throughout Massachusetts that some referred to as the “woman question” – what was woman’s proper role in society; should she assume an active and public role in the reform movements of the day?Resolving to “call no man my master,” she determined to keep control over her own life by never marrying, obtaining the highest education she could, and earning her own livelihood.At age sixteen, Stone began teaching in district schools, as her brothers and sister, Rhoda, also did.But she later came to realize that custom was to blame, and the injustice only demonstrated “the necessity of making custom right, if it must rule.” From the examples of her mother, Aunt Sally, and a neighbor neglected by her husband and left destitute, Stone early learned that women were at the mercy of their husbands’ good will.When she came across the biblical passage, “and thy desire shall be to thy husband, and he shall rule over thee,” she was distraught over what appeared to be divine sanction of women’s subjugation, but then reasoned that the injunction applied only to wives.

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Women abolitionists responded by holding a convention in New York City to expand their petitioning efforts, and declaring that “as certain rights and duties are common to all moral beings,” they would no longer remain within limits prescribed by “corrupt custom and a perverted application of Scripture.” After sisters Angelina and Sarah Grimke began speaking to audiences of men and women, instead of women only as was acceptable, a state convention of Congregational ministers issued a Pastoral letter condemning women’s assuming “the place of man as a public reformer” and “itinerat[ing] in the character of public lecturers and teachers.” Stone attended the convention as a spectator, and was so angered by the letter that she determined "if ever [I] had anything to say in public, [I] would say it, and all the more because of that pastoral letter." Stone read Sarah Grimke’s “Letters on the Province of Woman” (later republished as “Letters on the Equality of the Sexes”), and told a brother they only reinforced her resolve “to call no man master.” She drew from these "Letters" when writing college essays and her later women’s rights lectures.

Having determined to obtain the highest education she could, Stone enrolled at Mount Holyoke Female Seminary in 1839, at the age of 21.

Her beginning pay of $1.00 a day was much lower than that of male teachers, and when she substituted for her brother, Bowman, one winter, she received less pay than he received.

When she protested to the school committee that she had taught all the subjects Bowman had, it replied that they could give her “only a woman’s pay.” Lower pay for women was one of the arguments cited by those promoting the hiring of women as teachers: “To make education universal, it must be at moderate expense, and women can afford to teach for one-half, or even less, the salary which men would ask.” In 1836, Stone began reading newspaper reports of a controversy raging throughout Massachusetts that some referred to as the “woman question” – what was woman’s proper role in society; should she assume an active and public role in the reform movements of the day?

Resolving to “call no man my master,” she determined to keep control over her own life by never marrying, obtaining the highest education she could, and earning her own livelihood.

At age sixteen, Stone began teaching in district schools, as her brothers and sister, Rhoda, also did.

But she later came to realize that custom was to blame, and the injustice only demonstrated “the necessity of making custom right, if it must rule.” From the examples of her mother, Aunt Sally, and a neighbor neglected by her husband and left destitute, Stone early learned that women were at the mercy of their husbands’ good will.

.00 a day was much lower than that of male teachers, and when she substituted for her brother, Bowman, one winter, she received less pay than he received.

When she protested to the school committee that she had taught all the subjects Bowman had, it replied that they could give her “only a woman’s pay.” Lower pay for women was one of the arguments cited by those promoting the hiring of women as teachers: “To make education universal, it must be at moderate expense, and women can afford to teach for one-half, or even less, the salary which men would ask.” In 1836, Stone began reading newspaper reports of a controversy raging throughout Massachusetts that some referred to as the “woman question” – what was woman’s proper role in society; should she assume an active and public role in the reform movements of the day?

Resolving to “call no man my master,” she determined to keep control over her own life by never marrying, obtaining the highest education she could, and earning her own livelihood.

At age sixteen, Stone began teaching in district schools, as her brothers and sister, Rhoda, also did.

But she later came to realize that custom was to blame, and the injustice only demonstrated “the necessity of making custom right, if it must rule.” From the examples of her mother, Aunt Sally, and a neighbor neglected by her husband and left destitute, Stone early learned that women were at the mercy of their husbands’ good will.

The minister discounted her vote, saying that, though she was a member of the church, she was not a voting member.

Stone was known for using her maiden name after marriage, as the custom was for women to take their husband's surname.

Stone's organizational activities for the cause of women's rights yielded tangible gains in the difficult political environment of the 19th century.

“I admire the calm and noble bearing of Abby K,” Stone wrote to a brother, “and cannot but wish there were more kindred spirits.” Three years later, Stone followed Kelley’s example.

In 1843, a deacon was expelled from Stone's church for his antislavery activities, which included supporting Kelley by hosting her at his home and driving her to lectures that she gave in the vicinity.

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