Abortion

"Abolition of a woman's right to abortion, when and if she wants it, amounts to compulsory maternity: a form of rape by the State."

"Love, spite of honour’s dictates, gave thee breath; Honour, in spite of love, pronounced thy death."

"All the articles on this subject that I have read have been from men. They denounce women as alone guilty, and never include man in any plans for the remedy... Guilty? Yes. No matter what the motive, love of ease, or a desire to save from suffering the unborn innocent, the woman is awfully guilty who commits the deed [abortion]. It will burden her conscience in life, it will burden her soul in death; But oh, thrice guilty is he who drove her to the desperation which impelled her to the crime!"

"Much as I deplore the horrible crime of child-murder, earnestly as I desire its suppression, I cannot believe ... that such a law [against abortion] would have the desired effect. It seems to be only mowing off the top of the noxious weed, while the root remains. We want prevention, not merely punishment. We must reach the root of the evil, and destroy it...It is practiced by those whose inmost souls revolt from the dreadful deed."

"I guess I never realized I would find [performing abortions] as unpleasant as I do. I really don't enjoy it at all. It's not a rewarding thing to do ... [patients] look at you as an evil person who is deliberately putting them through a painful procedure ... it's their whole attitude that bothers me. I feel like a simple thank you is in order, instead of 'Why are you doing this to me?'"

"I have the utmost respect for life; I appreciate that life starts early in the womb, but I also believe that I am ending it for good reasons."

"I don't approve, but it doesn't matter if I don't approve. I'm doing my job, I'm doing what I am trained to do."

"Murder, red-handed murder, is so popular in Chicago today that you cannot go on the principal streets without seeing the signs hanging out by the dozens of scoundrels in the shape of men who stand ready to commit the murder of an unborn innocent for $5 and upward."

"She will rue the day she forces nature."

"[T]he line between lawful and unlawful abortion will be marked by the fact of having sensation and being alive."

"Men tend to take abortion lightly; they regard it as one of the numerous hazards imposed on women by malignant nature, but fail to realise fully the values involved. The woman who has recourse to abortion is disowning feminine values, her values, and at the same time is in most radical fashion running counter to the ethics established by men. Her whole moral universe is being disrupted....[H]ow could they fail to feel an inner mistrust of the presumptuous principles that men publicly proclaim and secretly disregard? They learn to believe no longer in what men say when they exalt woman or when they exalt man; the one thing they are sure of is this rifled and bleeding womb, these shreds of crimson life, this child that is not there."

"Squats on a toad-stool under a tree A bodiless childfull of life in the gloom, Crying with frog voice, “What shall I be? Poor unborn ghost, for my mother killed me Scarcely alive in her wicked womb.”"

"Abortion, it can be said, is contraception practised late. So the ethical rules that support contraception also support the abortion of a non-viable fetus, that is one not yet capable of living indefinitely outside the mother's body. Abortion is always sad, and depressing for the aborting woman. It negates her nature, and for that we should have pity. Yet it is her choice."

"For today, the women of this Nation still retain the liberty to control their destinies. But the signs are evident and very ominous, and a chill wind blows."

"When a man steals to satisfy hunger, we may safely conclude that there is something wrong in society. So when a woman destroys the life of her unborn child, it is an evidence that either by education or circumstances she has been greatly wronged."

"Abortion does not seem the kind of moral issue which is just 'solved' once and for all; it can only be coped with."

"Why, why, why, why is it that most of the people who are against abortion are people you wouldn't wanna fuck in the first place? Boy, these conservatives are really something, aren't they? They're all in favor of the unborn. They will do anything for the unborn. But once you're born, you're on your own. Pro-life conservatives are obsessed with the fetus from conception to nine months. After that, they don't want to know about you. They don't want to hear from you. No nothing. No neonatal care, no day care, no head start, no school lunch, no food stamps, no welfare, no nothing. If you're preborn, you're fine; if you're preschool, you're fucked. Conservatives don't give a shit about you until you reach military age. Then they think you're just fine. Just what they've been looking for. Conservatives want live babies so they can raise them to be dead soldiers. Pro-life... pro-life... These people aren't pro-life, they're killing doctors! What kind of pro-life is that? What, they'll do anything they can to save a fetus but if it grows up to be a doctor they just might have to kill it? They're not pro-life. You know what they are? They're anti-woman. Simple as it gets, anti-woman. They don't like them. They don't like women. They believe a woman's primary role is to function as a brood mare for the state."

"Here's another question I have. How come when it's us, it's an abortion, and when it's a chicken, it's an omelet? Are we so much better than chickens all of a sudden? When did this happen; that we passed chickens in goodness? Name six ways we're better than chickens... See, nobody can do it! You know why? 'Cause chickens are decent people. You don't see chickens hanging around in drug gangs, do you? No. You don't see a chicken strapping some guy to a chair and hooking up his nuts to a car battery, do you? When's the last chicken you heard about came home from work and beat the shit out of his hen, huh? Doesn't happen... 'cause chickens are decent people."

"Catholics and other Christians are against abortions and they're against homosexuals. Well who has less abortions than homosexuals? Leave these fucking people alone for Christ's sake! Here is an entire class of people guaranteed never to have an abortion! And the Catholics and the Christians are just tossing them aside... You'd think they'd make natural allies."

"Since the first century, the Church has addressed the moral evil of abortion and the killing of a defenseless baby in the womb. People who are casual about the sin of abortion and who choose to view it as a political issue rather than the serious moral issue that it is are guilty of violating the Fifth Commandment."

"Almost all women in this nation now receive ultrasounds during the course of their pregnancy and you know, a number of things can be picked up on those ultrasounds, one of which is hydrocephalus. And almost uniformly, when there is an indication of hydrocephalus a recommendation for termination is made. ... A significant number of those patients who decide not to go the abortion route, it turns out, end up with children who are normal, who never required a shunt, never required anything, and yet had come to see me for a recommendation for abortion."

"When we look to the unborn child, the real issue is not when life begins, but when love begins."

"A murder before birth."

"Why do you sow where the field is eager to destroy the fruit, where there are medicines of sterility, where there is murder before birth? You do not even let a harlot remain only a harlot, but you make her a murderess as well...."

"The egg in the lab doesn’t apply. It’s not in a woman. She’s not pregnant."

"If you haven't seen what abortion does, then you will never understand what abortion actually is."

"You're not going to get the answers from holy texts. You're not going to the answers from biologists. These are matters of human concern. There are conflicting values and taken in isolation each of these values is quite legitimate. Choice is legitimate, preserving life is legitimate."

"Everybody is right when it comes to the issue of abortion."

"When I was in Lithuania a few years ago, I visited a nursery and I was told, "All these children are unwanted." So I think it is better that that situation be stopped right from the beginning -- birth control. Of course, abortion, from a Buddhist viewpoint, is an act of killing and is negative,generally speaking. But it depends on the circumstances. If the unborn child will be retarded or if the birth will create serious problems for the parent, these are cases where there can be an exception. I think abortion should be approved or disapproved according to each circumstance."

"[Abortion opponents] love little babies, as long as they're in somebody else's uterus."

"Women have the right to life, to their life and the lives of their children. Let’s not forget this. Abortion is murder. Science says that within a month from conception all the organs are already there. One kills a human being. Doctors who engage in this are—pardon the expression—hit men. This cannot be disputed. One kills a human life. And women have the right to protect life."

"The compelled mother loves her child as the caged bird sings. The song does not justify the cage nor the love the enforcement."

"It is typical of the contradictions that break women's hearts that when they avail themselves of their fragile right to abortion they often, even usually, went with grief and humiliation to carry out a painful duty that was presented to them as a privilege. Abortion is the latest in a long line of non-choices that begin at the very beginning with the time and the place and the manner of lovemaking."

"The goal was ‘every child a wanted child’; it should also have been ‘every abortion a wanted abortion’, but the two sides of the phony debate were never to meet."

"Odd pawk this that's laid her up for good: copper helix like a fiddlehead's lovelock in her womb. The aborted little tiny, future bantling's all in driblets; limb from limb and bit by bit. Semi, hemi, aliquot."

"If a fertilized egg is fully human, then all terminations of pregnancy at any stage and for any reason are to be regarded as murder. This offends against the natural or instinctive feeling in favor of the pregnant woman and the occupant of her womb, because it blurs the distinction between an embryonic group of cells and a human with a central nervous system. The distinction between abortions in the first and third trimesters, a distinction which speaks both to our ability to avoid casuistry and to our inborn wish to have a say in our own fates, is therefore null and void in Catholic teaching."

"There are those who argue that the right to privacy is of [a] higher order than the right to life ... that was the premise of slavery. You could not protest the existence or treatment of slaves on the plantation because that was private and therefore outside your right to be concerned."

"The polls find that most of us think we have made up our minds about abortion. Another way of reading the polls is that the silent minority wishes the noisy majority would shut up and leave their consciences alone. But they don't shut up. They don't let go. And that is a good thing. Abortion is an issue of death and of life. And to find your true feelings about it means you have to confront your own morality and mortality. That is not an easy or comforting thing to do. That is why throughout history the majority's first, most persistent answer to moral challenge has been, 'Shut up.' That is why the pages of history are punctuated with martyrs. Finally, however, a time comes to listen. But, for abortion that time won't come until those most concerned - on both sides - stop to listen to what the other has to say. It they would listen they would realize that each side - pro-abortion and anti-abortion is pro-life. The anti-abortion forces are so obsessed with the question of birth that they ignore another question: What happens after the baby gets here? The fight long and desperately to save the fetus but are not nearly so worried about the challenge to save the children. The pro-abortion forces say that the social conditions awaiting so many of the unborn are not good enough to live in. It is a legitimate concern, but in finding an answer in abortion they are overstepping their rights. In denying life because social conditions, they are forcing their cynicism on others."

"I wanted to meet my biological mother mostly to see if she was okay and to thank her, because I'm glad I didn't end up as an abortion. She was twenty-three and she went through a lot to have me."

"The cemetery of the victims of human cruelty in our century is extended to include yet another vast cemetery, that of the unborn."

"It is not possible to speak of the right to choose when a clear moral evil is involved, when what is at stake is the commandment, Do not kill!"

"Abortion is part of the power patriarchy holds over women. Abortion is an issue of hegemony and imperialism: men to other men are explorers; to men, women are the moon, enigmatic frontier and flow, "virgin"/empty land to be owned and controlled and into which flags can be rammed. Men have made women their territory, abortion theirs to control, mystify, and sell back to women; abortion is not simply a medical procedure, it is a medicalized procedure, a procedure medicalized, like childbirth and Pap tests, and for the same reasons—control and profit."

"Who cares if it's legal? I don't care if it's legal. Slavery was legal once too, and not just in America, but just about every other country in the world. The powerful have always legalized their subjugation of the less powerful."

"At the heart of liberty is the right to define one's own concept of existence, of meaning, of the universe, and of the mystery of human life. ... [P]eople have organized intimate relationships and made choices that define their views of themselves and their places in society, in reliance on the availability of abortion in the event that contraception should fail. ... We conclude the line should be drawn at viability, so that, before that time, the woman has a right to choose to terminate her pregnancy. ...[T]here is no line other than viability which is more workable. To be sure, as we have said, there may be some medical developments that affect the precise point of viability, but this is an imprecision within tolerable limits. ... A husband has no enforceable right to require a wife to advise him before she exercises her personal choices."

"The fetus, in many cases, dies just as a human adult or child would: It bleeds to death as it is torn from limb from limb. The fetus can be alive at the beginning of the dismemberment process and can survive for a time while its limbs are being torn off."

"If men could get pregnant, abortion would be a sacrament."

"Babies are not like bad teeth to be jerked out just because they cause suffering. An unborn baby is a baby nevertheless."

"As long as the Catholic Church, or any faith, continues to block legislation allowing individual conscience and free choice in abortion, the core of our democratic system is crippled. The right to abortion is the foundation of Society's long struggle to guarantee that every child comes into this world wanted, loved, and cared for. The right to abortion, along with all birth-control measures, must establish the Century of the Wanted Child."

"We lived our dreams and challenged fate In tears she told me she was late Then Sally let his pigeons out to fly She left one night with just a nod Was lost in some back alley job I close my eyes and Sally's pigeons fly."

"The preservation of life seems to be rather a slogan than a genuine goal of the anti-abortion forces: what they want is control. Control over behavior: power over women. Women in the anti-choice movement want to share in male power over women, and do so by denying their own womanhood, their own rights and responsibilities."

"It is better to improve the economic conditions of the poor than to attempt to remedy matters by decreasing the numbers."

"The cruel irony is that abortion has been presented as something that would set a woman free. This brings to mind the gypsy in Verdi's opera '. Outraged by the count's cruel injustice, she stole his infant son and, in a crazed act of vengeance, flung him into the fire. Or so she thought. For, in turning around, she discovered the count's son lay safe on the ground behind her; it was her own son she had thrown into the flames. Abortion can present itself as glittering liberty, a defiant way to cast off the shackles of injustice. That illusion lasts only until you realize who it was that you threw into the flames."

"When we question whether someone is a person, it is because we want to kill him. We do this with our enemies in wartime, or with anyone we would like to enslave or exploit. Before we can feel comfortable treating others this way, we have to expel them from the human community."

"Quae prima instituit teneros convellere fetus, Militia fuerat digna perire sua."

"How does a doctor's ability to stop an abortion supersede a woman's right to full knowledge of her medical condition? Doctors in the continue to declare themselves more virtuous than me. But I ask which one of us tells only the truth to our patients, and which of us is willing to lie to get what we want. I will not lie to my patients, no matter how difficult it may be to deliver the news. I trust them to ask good questions and make educated decisions, with my help if they ask for it. I had hoped that the rest of the medical community shared my beliefs about being honest with patients. I am greatly saddened to learn otherwise."

"It serves me right for putting all my eggs in one bastard."

"One method of destroying a concept is by diluting its meaning. Observe that by ascribing rights to the unborn, i.e., the nonliving, the anti-abortionists obliterate the rights of the living: the right of young people to set the course of their own lives."

"We cannot diminish the value of one category of human life—the unborn—without diminishing the value of all human life."

"If you don't know whether a body is alive or dead, you would never bury it. I think this consideration itself should be enough for all of us to insist on protecting the unborn.""

"The abortionist who reassembles the arms and legs of a tiny baby to make sure all its parts have been torn from its mother's body can hardly doubt whether it is a human being."

"Regrettably, we live at a time when some persons do not value all human life. They want to pick and choose which individuals have value."

"As a nation, we must choose between the sanctity of life ethic and the 'quality of life' ethic. I have no trouble identifying the answer our nation has always given to this basic question, and the answer that I hope and pray it will give in the future."

"I've noticed that everybody that is for abortion has already been born."

"Whatever is unnamed, undepicted in images, whatever is omitted from biography, censored in collections of letters, whatever is misnamed as something else, made difficult-to-come-by, whatever is buried in the memory by the collapse of meaning under an inadequate or lying language -- this will become, not merely unspoken, but unspeakable... In a society where women entered sexual intercourse willingly, where adequate contraception was a genuine social priority, there would be no 'abortion issue'... Abortion is violence... It is the offspring, and will continue to be the accuser of a more pervasive and prevalent violence, the violence of rapism."

"Abortion, it's beautiful, it's beautiful abortion is legal. I love going to an abortion rally to pick up women, 'cause you know they are fucking... When a woman gets pregnant, it's a choice between the woman and her girlfriends. One girlfriend goes, 'Child, you should have that baby — that man got some good hair.' And the other girlfriend says, 'Child, why we even talking about this — ain't we supposed to go to Cancun next week? Get rid of that baby!' [That] is how life is decided in America."

"[A] physician of wealth and high standing had seduced a girl and then induced her to commit abortion—I rather lost my temper, and wrote to the individuals who had asked for the pardon, saying that I extremely regretted that it was not in my power to increase the sentence."

"Still I think there's too much fuss about abortion. This is done by men. Men who don't give a fuck about their own kids, those who already have arms and legs. And go to grade one. They should be bought a backpack or trainers and taught drawing. [...] They've got neither dough nor time for their own kids, but about yours and mine whose arms still haven’t grown... Okay. Had I given them a chance, they would've had arms and legs. You get it. Where was I? Those masters don't even know they have kids, but they know everything about abortions. They write science papers, give lectures, hand flyers, present diapositives, show slow motion small bodies being crunched. Jerks have eyes full of love for late and future abortions. They want to unite abortions of the world. Raise them to their feet! In your dreams!"

"The assumption that disabled children must not be born is apparently so powerful that many babies who would have been completely healthy are being aborted as well."

"Since a man can't make one He has no right to tell a woman when and where to create one."

"When we consider that women are treated as property, it is degrading to women that we should treat our children as property to be disposed of as we see fit."

"About the terminating of pregnancy, I want your opinion. The father was syphilitic, the mother tuberculous. Of the four children born, the first was blind, the second died, the third was deaf and dumb, the fourth was also tuberculous. What would you have done?" "I would have terminated the pregnancy." "Then you would have murdered Beethoven."

"...the greatest destroyer of peace today is abortion, because it is a direct war, a direct killing - direct murder by the mother herself... because if a mother can kill her own child, what is left for me to kill you and you to kill me? There is nothing between."

"It is a very great poverty to decide that a child must die so that you may live as you wish."

"Partus antequam edatur, mulieris portio vel viscerum est."

"Even if you are pro-choice, no one likes to see a dead fetus."

"In some cases abortion is justified."

"Should there be competing articles, so that you would have the Catholic article on abortion, the evangelical Christian version, and the Planned Parenthood version"

"George W. Bush, go to hell! And while you're at it, we want you to take Ashcroft with you. And don't forget Rumsfeld. And please carry along Condi Rice... I have to march because my mother could not have an abortion."

"Women... sacrificing to lasciviousness the parental affection... either destroy the embryo in the womb, or cast if off when born. Nature in every thing demands respect, and those who violate her laws seldom violate them with impunity."

"It's a nasty, dirty, yucky thing and I always come home angry... I've become very good at it. I've become one hell of an abortionist. But it's not something I tell my kids about... Have you ever seen one? ... I don't care what anyone say, it is not a tonsillectomy, not just any old medical procedure. It's terminating a potential human life."

"Michael Corleone: I know you blame me for losing the baby. Yes, I know what that meant to you. I'll make it up to you, Kay. I swear I'll make it up to you. I'm gonna change. I'll change. I've learned that I have the strength to change. And you'll forget about this miscarriage. And we'll have another child. And we'll go on, you and I. We'll go on."

"If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. And if any mischief follow, then thou shalt give life for life, Eye for eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe."

"But what I find somewhat disturbing is that she (Mother Teresa) remained inactive when children were hurt or killed, or were at the risk of being orphaned ... this did not sit comfortably with her 'Child First' philosophy. But then, for her the unborn child was far more important than the actual child. Having gone through hundreds of her speeches I have wondered, when compared to the unborn child if the actual child mattered to her at all."

"Mother Teresa of Calcutta actually said, in her speech accepting the Nobel Peace Prize, 'The greatest destroyer of peace is abortion.' What? How can a woman with such cock-eyed judgement be taken seriously on any topic, let alone be thought seriously worthy of a Nobel Prize?"

"If a fertilized egg is fully human, then all terminations of pregnancy at any stage and for any reason are to be regarded as murder. This offends against the natural or instinctive feeling in favor of the pregnant woman and the occupant of her womb, because it blurs the distinction between an embryonic group of cells and a human with a central nervous system. The distinction between abortions in the first and third trimesters, a distinction which speaks both to our ability to avoid casuistry and to our inborn wish to have a say in our own fates, is therefore null and void in Catholic teaching."

"We speak of peace. These are the things that threaten peace. I think that today peace is threatened by abortion, too, which is a true war, the direct killing of a child by its own mother. In the Bible we read that God clearly said: “Even though a mother did forget her infant, I will not forget him.”Today, abortion is the worst evil, and the greatest enemy of peace. We who are here today were wanted by our parents. We would not be here if our parents had not wanted us.We want children, and we love them. But what about the other millions? Many are concerned about the children, like those in Africa, who die in great numbers either from hunger or for other reasons. But millions of children die intentionally, by the will of their mothers. Because if a mother can kill her own child, what will prevent us from killing ourselves, or one another? Nothing."

"...the greatest destroyer of peace today is abortion, because it is a direct war, a direct killing - direct murder by the mother herself... because if a mother can kill her own child, what is left for me to kill you and you to kill me? There is nothing between."

"But I feel that the greatest destroyer of peace today is abortion, because it is a war against the child, a direct killing of the innocent child, murder by the mother herself. And if we accept that a mother can kill even her own child, how can we tell other people not to kill one another? How do we persuade a woman not to have an abortion? As always, we must persuade her with love and we remind ourselves that love means to be willing to give until it hurts. . . So, the mother who is thinking of abortion, should be helped to love, that is, to give until it hurts her plans, or her free time, to respect the life of her child. The father of that child, whoever he is, must also give until it hurts..."

"Many people are very, very concerned with the children of India, with the children of Africa where quite a few die of hunger, and so on. Many people are also concerned about all the violence in this great country of the United States. These concerns are very good. But often these same people are not concerned with the millions who are being killed by the deliberate decision of their own mothers. And this is what is the greatest destroyer of peace today — abortion which brings people to such blindness."

"By abortion, the mother does not learn to love, but kills even her own child to solve her problems. And, by abortion, the father is told that he does not have any responsibility for the child he has brought into the world. That father is likely to put other women into the same trouble. So abortion leads to more abortion. Any country that accepts abortion is not teaching its people to love, but to use any violence to get what they want. This is why the greatest destroyer of love and peace is abortion."

"Human rights are not a privilege conferred by government. They are every human being's entitlement by virtue of his humanity. The right to life does not depend, and must not be contingent, on the pleasure of anyone else, not even a parent or sovereign... you must weep that your own government, at present, seems blind to this truth."

"Every abortion kills two the child and the conscience of the mother. The latter will never forget she, herself, has killed her own child. If you don't want that child, I want it, give it to me!"

"If you don't allow abortions, it's not abortions you are abolishing; it is safe abortions you are abolishing."

"Many slave owners looked at black women’s bodies as a source of free labor and often forced relationships or raped enslaved women to produce more children. Generally, enslaved women who bore children were considered more valuable than those who didn’t. At the same time, the backbreaking work expected of the women, the lack of medical care and healthy food, and abusive treatment often resulted in miscarriages, premature births, and stillbirths. Those losses led some southern whites to conclude that enslaved women knew secret ways to manage their fertility. Though the practice probably wasn’t as common as was assumed, some black women did use remedies such as cotton root or looked to a black midwife to end their pregnancies. In doing so, they were asserting some control over their own bodies-and perhaps hoping to avoid the heartbreak of having a child born into slavery or sold away from the family. But the birth rate for black women didn’t notably decline until after the end of the Civil War."

"Margaret Garner, who was born as an enslaved girl, almost certainly did not plan to kill her child when she grew up and became an enslaved mother. But she also couldn’t yet know that the physical, emotional and psychological violence of slavery, relentless and horrific, would one day conspire to force her maternal judgment in a moment already fraught with grave imperative."

"Herbal remedies to induce miscarriage were equally well known to enslaved women. Slaves often grew herbs and mixed their own medicine, derisively referred to as “negro remedies” by Southern whites. A common concern among slave-owners (who, as I mentioned in my last post, stood to gain from their slaves’ pregnancies) was that slave women were using cotton root as an abortifacient. Historian Sharla Fett writes that white doctors worried that enslaved women were using those old emmenagogues pennyroyal, tansy and rue to end pregnancies. Just as with white women, doctors were eager to control the use of slaves’ herbal remedies, particularly those used to regulate menstruation."

"Black women have been aborting themselves since the earliest days of slavery. Many slave women refusing to bring children into a world of interminable forced labor, where chains and floggings and sexual abuse for women were the everyday conditions of life. A doctor practicing in Georgia around the middle of the last century noticed that abortions and miscarriages were far more common among his slave patients than among the white women he treated. Why were self-imposed abortions and reluctant acts of infanticide such common occurrence during slavery? Not because Black women had discovered solutions to their predicament, but rather because they were desperate. Abortions and infanticides were acts of desperation, motivated not by the biological birth process but by the oppressive conditions of slavery. Most of these women, no doubt, would have expressed their deepest resentment had someone hailed their abortions as a stepping stone toward freedom."

"Legend has popularized the image of the Caribbean as a woman compelled to suckle a snake all night long. This image of a woman’s violated body is viewed as paradigmatic of a land and people exploited and ravaged by imperialist aggression. As a corporeal representation, the image recalls Hortense Spillers’s formulation of the New World as a “scene of “actual” mutilation, dismemberment and exile,” where the “seared divided, ripped-apartness” of the flesh serves as “primary narrative.” As legend has encoded it, however, this primary narrative is inscribed in the flesh of the woman’s body and takes the particular form of violated maternity This powerful image of the violated maternal figure has, not surprisingly, found a significant place in contemporary Caribbean and African American literature. The literary representation of the figure of the violated mother is enmeshed with two dominant and long-standing issues of this literature. Although they have long been of concern in Caribbean and African American literature, the slave mother and black motherhood have only recently appeared, in all their complexity, as focal points for the exploration of past history and self-expression. Not only does the issue of violated maternity force the painfully unspeakable and unspoken experience into avenues of objectification, insisting that the sexual abuse of black women, both slave and free, be included in discussion of slavery, but, as image, it can also become emblematic or representative of an entire people, as in the work of Edouard Glissant. As well, it can become the cornerstone for a critique of repressed desire, as in Maryse Conde’s “Moi, Tituba, sorciere . . . Noire de Sale” (1986; Eng. “I, Tituba, Black Witch of Salem”). This critique resolves itself, turning absence into presence, through an alternative production/reproduction: that of writing or telling the female self into existence."

"Throughout Antillean oral culture,” writes Maryse Conde in “La parole des femmes” (Women’s Word; 1979), “the mother is glorified as the bearer of gifts and the dispenser of goods. We can easily say that this is also the case in literature written by both men and women.” This idealization of the mother, which Conde characterizes as an enduring feature of the folklore and literature of the Antilles, has given rise to a romanticized, if not exotic, portrayal of maternity. It is only recently, argues Conde, that feminist literature of the Antilles has responded to the model image of a nurturing, supportive, selfless mother and the reductionist conception of maternity as the definitive function of women. The response, Conde adds, is somewhat nuanced: although literary heroines continue to conceptualize the mother as a prominent figure, they themselves refuse maternity. Conde suggests that the ambivalence that accompanies the heroine’s refusal reflects both the persistent defining power of the images and a conscious or unconscious rejection of them (40-47). I would like to suggest that, in addition, the ambivalence is indicative of residual traces of violence against the slave mother, vestiges of the past that consciously or unconsciously shape present conceptions of social identity. Rooted in the violence colonization of black female sexuality, motherhood in slavery was an extremely complex and conflict-ridden experience, the repercussions of which are still felt today and manifest themselves as the literary heroine’s ambivalence."

"It is clear to see how deeply abortion bans are rooted in white supremacy and patriarchal strongholds when we look at the history of Black women in this country. The tradition of disregarding the humanity of Black people is part of more than 400 years of white supremacist systems in America. Although abortion was legal throughout the country until after the Civil War, there were different rules for enslaved Black women than for white women. Enslaved Black women were valuable property. They didn’t have the freedom to control their bodies, and slave owners prohibited them from having abortions. Under the law, white men owned Black women’s bodies. So, enslaved women who had access to emmenagogic herbs — plants used to stimulate menstruation — had to make remedies to induce their own abortions in secret. When slavery was abolished in 1865, the societal control over Black women’s bodies remained. Today, our white supremacist culture judges Black women for both having children and for having abortions — besetting them with blame for virtually any decision they make and any form of agency they take about their bodies."

"Southern slaves were "the happiest, and, in some sense the freest people in the world," wrote George Fitzhugh, Virginia proslavery defender. He claimed bondwomen did "little hard work" and were "protected from the despotism of their husbands by their masters." In her famous diary, Mary Chesnut noted that the female slaves "take life easily. Marrying is the amusement of their life." Many antebellum southerners thought the female slaves were sensuous and promiscuous and cited the "easy chastity" of the bondwomen. Since associations were made between promiscuity and reproduction, the desired increase of the slave population seemed to be evidence of the bondwoman's passion. A slaveowner in northern Mississippi told Fredrick Law Olmsted that slaves "breed faster than white folks, a 'mazin' sight, you know; they begin younger," and, he added, "they don't very often wait to be married." Bondwomen's perception of the slave experience is in marked contrast to the slaveowners'. In her remarkable autobiography, Linda Brent, a mulatto female slave, noted, "Slavery is terrible for men; but it is far more terrible for women. Superadded to the burden common to all, they have wrongs, and sufferings, and mortifications peculiarly their own." Female bondage was worse than male bondage because the female slave was both a woman and a slave in a patriarchial regime where males and females were unequal, whether white or black. Because they were slaves, African-American women were affected by the rule of the patriarch in more ways and to a greater degree than the white women in the Big House. The size of the food allotment, brutal whippings, slave sales, and numerous other variables influenced the bondwoman's view of the patriarchy. Yet because she was a woman, her view, like that of the white woman, was also gender related. According to Anne Firor Scott, the most widespread source of discontent among white women centered around their inability "to control their own fertility." On the other hand, the bondwoman's entire sex life was subject to the desires of her owner. This essay will, therefore, deal only with the bondwomen's perspective from the viewpoint of gender, using twentieth-century interviews with female ex-slaves who were at least twelve or thirteen years of age at the time of emancipation. Of the 514 women in this category, 205, or almost forty percent, made comments of this nature."

"Whereas some doubts have arisen whether children got by any Englishman upon a negro woman shall be slave of free. Be it therefore enacted and declared by this present grand assembly, that all children borne in this country shall be held bond or free only according to the condition of the mother-“Partus Sequitur Ventrem”. And that if any Christian shall commit fornication with a negro man or woman, hee or shee soe offending shall pay double the fines imposed by the former act."

"Claudia Tate has observed that for female slaves "motherhood was an institution to which they had only biological claim". Enslaved women and their children could be separated at any time, and even if they belonged to the same owner, strict labor policies and plantation regulations severely limited the development of their relationships. Hortense J. Spillers concludes that because of this fundamental maternal outrage, and the concomitant banishment of the black father, "only the female stands in the flesh, both mother and mother-dispossessed. This problematizing of gender places her, in my view, out of the traditional symbolics of female gender". George Cunningham further argues, "Within the domain of slavery, gender or culturally derived notions of man- and womanhood do not exist". The predetermined violence of slavery disrupts conventional meanings attached to words such as "mother" and "womanhood." What is motherhood for a woman deprived of the ability to care for and protect her child? How are we to conceptualize maternal identity under conditions of enslavement? Furthermore, because procreation by bondwomen can be regarded as both a means of perpetuating slavery and an act of love and self-sacrifice, the sexuality of enslaved women and their relationship to their offspring must be understood as a complex negotiation involving individual agency, resistance, and power. Due to slavery's basic destabilization of blood relations, the black female subject demands new terms of radical self-determination. Spillers thus reminds her readers, "It is our task to make a place for this different social subject. In doing so, we are less interested in joining the ranks of gendered femaleness than gaining the insurgent ground as female social subject"."

"It is precisely through her flesh as both mother and slave woman that Harriet A. Jacobs in Incidents in the Life of a Slave Girl (1861) claims the insurgent ground of her social identity and formulates her resistance to human bondage. By emphasizing her narrator's maternal sentiments, Jacobs resists prevailing beliefs concerning black women's indifference to their children while also establishing an important association between her protagonist Linda Brent and domestic ideologies. Much like Harriet Beecher Stowe and other nineteenth-century writers of sentimental fiction, Jacobs describes "nurture as a quintessence of the maternal that crosses race and class boundaries" (Stephanie Smith 215). Relying upon an understanding of maternity as a form of innate attachment, Jacobs presents Linda's actions as largely determined by the effect they will have on her children and their eventual emancipation. Many female slaves were unable to keep their families together, yet by emphasizing the oppositional action inspired by maternal sentiment Jacobs presents motherhood as a force that resists slavery and its supporters. By fashioning a literary persona who is defined almost exclusively by her maternal identity, Jacobs rejects the materialist logic of human ownership. Maternal love is shown to offer a model of relations that opposes the economy of exchange and possession characterizing the antebellum system of human bondage. Converting her body and reproductive abilities from sites of exploitation to vehicles of resistance, Linda undermines the authority of the slave master and works to liberate her children. Works by Carla Peterson, Valerie Smith, and Claudia Tate have focused upon Jacobs's departure from the assumptions and expectations of the male slave narrative to articulate the experiences and concerns of bondwomen. By contrast, I explore forms of female bodily resistance as well as ideological strategies of literary representation. Rather than conflate Jacobs with the text's protagonist, as many previous critics have done, I analyze Linda as a literary figure deliberately constructed to perform certain political aims. As the embodiment of maternal love, she acts almost exclusively to improve the lives of her children. Although Linda strains credibility as a result of her overriding maternal sensibility, Jacobs's reliance upon the trope of motherhood capitalizes on the political import of prevailing beliefs in the sanctity and power of the mother and suggests that a woman's sexuality offers a vital means of resistance against patriarchal oppression."

"From the moment of its introduction into the Atlantic world, hereditary racial slavery depended on an understanding that enslaved women's reproductive lives would be tethered to the institution of slavery. At the same time, few colonial slave codes explicitly defined the status of these children. This essay explores English slave codes regarding reproduction under slavery alongside the experience of reproduction to suggest that legislative silences are not the final word on race and reproduction. The presumption that their children would also be enslaved produced a visceral understanding of early modern racial formations for enslaved women. Using a seventeenth-century Virginia slave code as its anchor, this essay explores the explicit and implicit consequences of slaveowners' efforts to control enslaved women's reproductive lives."

"Atlantic slavery rested upon a notion of heritability. It thus relied on a reproductive logic that was inseparable from the explanatory power of race. As a result, women and their experienced of enslavement shed critical light on what it meant to be enslaved or free in the early modern Atlantic world. Regardless of the rate of reproduction among the enslaved-which remained low in all early American slave societies-the ideological solidity of those slave societies needed reproducing women. Building a system of racial slavery on the notion of heritability did not require the presence of natural population growth among the enslaved, but it did require a clear understanding that enslaved women gave birth to enslaved children. Resituating heritability was key in the practice of an enslavement that systematically alienated the enslaved from their kind and their lineage. Enslaved people had to be understood as dispossessed, outside of the normal networks of family and community, to justify the practice of mass enslavement."

"The practices of abortion and infanticide seem worthy of at least a fleeting mention in most studies of slave women in the United States, yet few historians mention the use of contraception. Those who do, usually conclude that little is known about the subject, but that it is probably not particularly significant. This article will discuss the use of contraception among slaves and will concentrate, in particular, on the use of cotton roots as a form of birth-control. Evidence that the cotton root was used for this purpose is taken mainly from the Works Progress Administration (WPA) narratives, edited by George Rawick. George P. Rawick, ed., The American Slave: A Composite Autobiography, Vols. 2–41 (Westport, Conn.: Greenwood Publishing Company, 1972–1979). As yet, the author has come across only a few references to the use of cotton roots as a form of contraception in any other source. The WPA narratives are a controversial source, but, in sifting through every single interview, the multiple references to such an intimate practice were striking and demanded attention. This article forms part of a chapter from a thesis which looks at the work of slave women in the American South. Liese M. Perrin, “Slave Women and Work in the American South” (University of Birmingham: Ph.D. diss., 1999). A thorough reading of the WPA narratives reveals not only that slave women used contraception, but also that it may have been very effective. In the context of slave women and work, this is a significant discovery, as the evidence, which is detailed below, suggests that slave women not only understood that their childbearing capacity was seen in terms of producing extra capital, but that they were sufficiently opposed to this function to actually avoid conception. The use of contraception can be seen not only as a form of resistance, but also, more specifically, as a form of strike, since reproduction was an important work role for most slave women."

"It is clear to see how deeply abortion bans are rooted in white supremacy and patriarchal strongholds when we look at the history of Black women in this country. The tradition of disregarding the humanity of Black people is part of more than 400 years of white supremacist systems in America. Although abortion was legal throughout the country until after the Civil War, there were different rules for enslaved Black women than for white women. Enslaved Black women were valuable property. They didn’t have the freedom to control their bodies, and slave owners prohibited them from having abortions. Under the law, white men owned Black women’s bodies. So, enslaved women who had access to emmenagogic herbs — plants used to stimulate menstruation — had to make remedies to induce their own abortions in secret."

"This article examines antislavery authors’ attempts in the 1850s to fictionalize the Margaret Garner story of slave infanticide as a means of converting northern white readers to the antislavery cause. In their attempts to gain sympathy for an enslaved female protagonist who had murdered her own child, these authors confronted strong cultural beliefs about femininity, motherhood, and blackness. Almost uniformly, their strategy involved lightening the skin of the main character and presenting the killing of her child as a form of suicide. Nevertheless, the intense emotions surrounding the slavery issue by the mid‐1850s also led these authors to endow their fictional slave women with an aggressiveness that challenged contemporary social boundaries for women."

"Mifepristone may be the least marketed pharmaceutical product in the U.S. There aren’t any ads for it on TV. Most doctors can’t prescribe it. Pharmacists don’t know much about it, since it doesn’t sit on the shelves at CVS or Walgreens. It would be reasonable to assume this is all because mifepristone is exceptionally dangerous. But it sends fewer people to the ER than Tylenol or Viagra."

"[T]he standard medical definition of abortion [is] termination of a pregnancy when the fetus is not viable."

"[T]he Association of Pro-Life Obstetricians and Gynecologists recently came out with its own glossary of terms, suggesting, for example, that people don't say abortion at all, and instead say "intentional feticide." The organization says the word abortion "is a vague term with a multitude of definitions depending on the context in which it is being used.""

"Interruption of pregnancy before the fetus has attained a stage of viability, usually before the 24th gestational week."

"The definition of abortion is crucial to the efforts of the all-party Oireachtas committee, when it comes to make its recommendations, Dr Alistair McFar lane, a retired obstetrician and gynaecologist, told the hearing. No definition appeared in the Green Paper, he said, and the committee had heard a number of accounts from the various medical experts in the past week which differed as to whether or not the ending of pregnancy in certain procedures (carried out by all obstetricians on medical grounds) amounted to abortion."

"1. medicine the removal of an embryo or fetus from the uterus before it is sufficiently developed to survive independently, deliberately induced by the use of drugs or by surgical procedures. Also called termination or induced abortion. 2. medicine the spontaneous expulsion of an embryo or fetus from the uterus before it is sufficiently developed to survive independently. Also called miscarriage, spontaneous abortion.""

"The termination of pregnancy or premature expulsion of the products of conception by any means, usually before fetal viability."

""[A]n operation or other procedure to terminate pregnancy before the fetus is viable" or "[T]he premature termination of pregnancy by spontaneous or induced expulsion of a nonviable fetus from the uterus"."

"[a] fetus or embryo removed or expelled from the uterus during the first half of gestation—20 weeks or less, or in the absence of accurate dating criteria, born weighing < 500 g.""

"[I]n the absence of accurate dating criteria, fetuses weighing <500 g are usually not considered births, but rather are termed abortuses for purposes of vital statistics."[12]"

"[T]he removal of an embryo or fetus from the uterus in order to end a pregnancy" or "[A]ny of various surgical methods for terminating a pregnancy, especially during the first six months."

"[A] situation where a fetus leaves the uterus before it is fully developed, especially during the first 28 weeks of pregnancy, or a procedure which causes this to happen...[T]o have an abortion to have an operation to make a fetus leave the uterus during the first period of pregnancy."

"A term that, in philosophy, theology, and social debates, often means the deliberate termination of pregnancy before the fetus is able to survive outside the uterus. However, participants in these debates sometimes use the term abortion simply to mean the termination of pregnancy before birth, regardless of whether the fetus is viable or not."

"[P]remature expulsion from the uterus of the products of conception, either the embryo or a nonviable fetus."

"[T]he expulsion of a fetus from the uterus before it has reached the stage of viability (in human beings, usually about the 20th week of gestation)."

"Abortion is the intentional removal of a fetus or an embryo from a mother's womb for purposes other than that of either producing a live birth or disposing of a dead embryo."

"1. An artificially induced termination of a pregnancy for the purpose of destroying an embryo or fetus. 2. The spontaneous expulsion of an embryo or fetus before viability;"

"The contentious issue of abortion is riddled with jabberwocky terminology that is contradictory, obsolete, ambiguous and misleading. Both the lay and professional literature uses obstetrical terms improperly, including abortion. Recent press coverage of Dr. George Tiller's murder has added to this confusion, with misleading language such as late-term abortion."

"Termination of pregnancy before 20 weeks' gestation calculated from date of onset of last menses. An alternative definition is delivery of a fetus with a weight of less than 500 g. If abortion occurs before 12 weeks' gestation, it is called early; from 12 to 20 weeks it is called late."

"Termination of a pregnancy, whether spontaneous or induced."

"An abortion refers to the termination of a pregnancy. It can be induced (see Definitions, Terminology, and Reference Resources) through a pharmacological or a surgical procedure, or it may be spontaneous (also called miscarriage)." "Definitions of abortion vary across and within countries as well as among different institutions. Language used to refer to abortion often also reflects societal and political opinions and not only scientific knowledge (Grimes and Gretchen 2010). Popular use of the word abortion implies a deliberate pregnancy termination, whereas a miscarriage is used to refer to spontaneous fetal loss when the fetus is not viable (i.e., not yet unable to survive independently outside the womb)."

"a medical operation to end a pregnancy so that the baby is not born alive."

"[T]he termination of a pregnancy after, accompanied by, resulting in, or closely followed by the death of the embryo or fetus: as (a) spontaneous expulsion of a human fetus during the first 12 weeks of gestation (b) induced expulsion of a human fetus (c) expulsion of a fetus by a domestic animal often due to infection at any time before completion of pregnancy."

"[T]he termination of a pregnancy after, accompanied by, resulting in, or closely followed by the death of the embryo or fetus."

"[A] spontaneous or deliberate ending of pregnancy before the fetus can be expected to survive."

"1. a. The expulsion or removal from the womb of a developing embryo or fetus, spec. (Med.) in the period before it is capable of independent survival, occurring as a result either of natural causes (more fully spontaneous abortion) or of a deliberate act (more fully induced abortion); the early or premature termination of pregnancy with loss of the fetus; an instance of this."

"Sixteen years after the Supreme Court liberalized abortion policy, the United States continues to debate two competing and seemingly irreconcileable definitions of abortion. The experience of those who provide abortion has received relatively little research attention despite this unique set of historical circumstances. This paper presents findings from an exploratory study of 130 abortion workers (physicians, nurses and counselors). The data suggest that, despite formal beliefs about abortion rights, the situated experience of providing legal abortion evokes a range of abortion definitions. Seven central definition themes were cited repeatedly by the respondents: abortion as a woman's right, a destructive act, part of the practitioner's work, a technical procedure, a positive act, murder and an irresponsible act. Respondents perceived each definition to fit within one of three fixed and familiar perspectives: medical, pro-choice or pro-life. Each perspective was understood to have its own exclusive meanings, vocabulary and imagery which automatically remanded the situated definitions to a broader social context. Each definition of abortion was seen to define the event itself as well as to input specific meaning and differential value to what is aborted, the woman terminating her pregnancy, the nature of abortion work and the role of the practitioner. These definition components were perceived to be specific, codified and mutually exclusive within the different definition themes. They also were found to be linked to expected and specified feelings. The co-existence of feelings or definitions that were perceived as consistent was hardly noted by respondents."

"The mere fact that a certain class of decisions is difficult cannot justify the absence of consistent supporting standards. Each state must compare the language of its statutes to determine whether the definitions of the parameters of life conflict. If these definitions conflict, as is the case with Missouri's Definition of Death and abortion regulation statutes, the state must amend the existing language to bring into concert the criteria defining these parameters. Each state should decide whether to accomplish this goal by changing its statute in which death is defined or by changing any other statute with conflicting criteria."

"Abortion is the spontaneous or induced termination of pregnancy before fetal viability. Because popular use of the word abortion implies a deliberate pregnancy termination, some prefer the word miscarriage to refer to spontaneous fetal loss before viability [...] The National Center for Health Statistics, the Centers for Disease Control and Prevention (CDC), and the World Health Organization (WHO) define abortion as pregnancy termination prior to 20 weeks' gestation or a fetus born weighing less than 500 g. Despite this, definitions vary widely according to state laws."

"Expulsion from the uterus an embryo or fetus prior to the stage of viability (20 weeks' gestation or fetal weight <500g). A distinction made between [abortion] and premature birth: premature infants are those born after the stage of viability but prior to 37 weeks."

"The spontaneous or induced termination of pregnancy before the fetus reaches a viable age."

"The deliberate termination of a pregnancy, usually before the embryo or fetus is capable of independent life."

"1. Induced termination of a pregnancy with destruction of the fetus or embryo; therapeutic abortion. 2. Spontaneous abortion."

"Induced termination of pregnancy, involving destruction of the embryo or fetus."

"Expulsion of the products of conception before the embryo or fetus is viable. Any interruption of human pregnancy prior to the 28th week is known as abortion."

"Although the term abortion is generic and implies a premature termination of pregnancy for any reason, the lay public better understands the word 'miscarriage' for involuntary fetal loss or fetal wastage."

"[Abortion] is commonly misunderstood outside medical circles. In general terms, the word 'abortion' simply means the failure of something to reach fulfilment or maturity. Medically, abortion means loss of the fetus, for any reason, before it is able to survive outside the womb. The term covers accidental or spontaneous ending, or miscarriage, of pregnancy as well as deliberate termination. The terms 'spontaneous abortion' and 'miscarriage' are synonymous and are defined as loss of the fetus before the twenty-eighth week of pregnancy. This definition implies a legal perception of the age at which a fetus can survive out of the womb. With great advances in recent years in the ability to keep very premature babies alive, this definition is in need of revision."

""I think it's really important research," says Ushma Upadhyay, professor and public health scientist at the University of California San Francisco, who was not involved in the study. "It sheds light on how important these terms are and how important it is for the public to have better knowledge about these issues that are constantly in our media, constantly being discussed in policy – and policymakers are making these decisions and probably have very similar misunderstandings and lack of understanding." Upadhyay thinks clear terms and definitions can help. She recently published a statement on abortion nomenclature in the journal Contraception, which was endorsed by the American College of Obstetricians and Gynecologists or ACOG."

"Our biggest takeaway is that people do not hold a shared standard definition of what is and isn't an abortion. We found that there's a lot of nuance and ambiguity in how people are thinking about these issues and understanding these issues."

"Intention definitely played a very strong role in sort of how our respondents thought through the different scenarios," VandeVusse says. For instance, "when people were talking about taking emergency contraception the day after intercourse, we had folks who were saying, 'Well, you know, they wanted to end their pregnancy, so it's an abortion,' even if they're not pregnant." She says many respondents seemed unsure about how pregnancy works and how complications can unfold. "We don't speak openly about a lot of reproductive experiences, particularly abortion, but also miscarriage," says VandeVusse. "These are both stigmatized and very personal experiences."

"The act that a woman performs in voluntarily terminating, or allowing another person to terminate, her pregnancy."

"The expulsion or removal of a fetus from the womb before it is capable of independent survival."

"The goal was ‘every child a wanted child’; it should also have been ‘every abortion a wanted abortion’, but the two sides of the phony debate were never to meet."

"If a man strike a man's daughter and bring about a miscarriage, he shall pay ten shekels of silver for her miscarriage.If that woman die, they shall put his daughter to death.If, through a stroke, he bring about a miscarriage to the daughter of a freeman, he shall pay five shekels of silver.If that woman die, he shall pay one-half mana of silver.If he strike the female slave of a man and bring about a miscarriage, he shall pay two shekels of silver.If that female slave die, he shall pay one-third mana of silver."

"Enter into the rays, into smoke, O sin; go into the vapours, and into the fog! Lose thyself on the foam of the river! Wipe off, O Pûshan, the misdeeds upon him that practiseth abortion!"

"If the lord of the world does not come here before that (time fixed by Ravana) the vile lord of demons will cut me into pieces with weapons just as a barber would cut to pieces the foetus with a sharp knife (in order to save a pregnant woman)."

"If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. And if any mischief follow, then thou shalt give life for life, Eye for eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe."

"I told her to spring up and down so as to kick her heels against her buttocks, and when she had sprung for the seventh time, the seed ran out on to the ground with a noise, and the girl on seeing it gazed at it and was amazed. [...] It was as if someone had removed the external shell of a raw egg, and the fluid part inside was visible through the internal membrane. [...] It was red and roundish; broad, white strands were seen to be present inside the membrane, pressed together with thick, red serum, and around the membrane on the outside there was bloody material. Through the middle of the membrane something narrow came out, which appeared to me to be an umbilical cord, and through this the movement of breath in and out first took place. From this the membrane spread out and completely enclosed the seed. This is how I saw the seed to be on the sixth day."

"Concerning pregnancies that do not proceed in the normal way, but which are cut to pieces inside (sc. the uterus), the matter is as follows. First place a cloth over the woman, girding it above each breast, and also you must cover her head with a cloth, so that she will not see what you are doing and become frightened. Now, if the fetus falls sideways and one arm comes out, take hold of the arm and, drawing it as far out as possible, excoriate the upper arm and strip its bone bare; bind a fish-skin around two fingers of the hand so that the flesh will not slip away, and after that make an incision all around the shoulder and separate it at the joint. Next replace the fetus’s head in its natural position, and then draw the fetus downward; with your finger cave the fetus’s body in, by using a blade through the ribs or the collar bone, so that the body will expel air and collapse, which makes its passage to the outside easier. If you are able to bring out the head in the natural way, fine; if not, crush it to pieces, and in this way draw the fetus down and out. Then pour copious warm water over the woman and anoint her with olive oil; command her to lie down and cross her legs; after that have her drink sweet white wine hardly diluted with water; and grind resin into honey, mix this with wine, and give it to her to drink."

"I will use treatment to help the sick according to my ability and judgment, but never with a view to injury and wrong-doing. Neither will I administer a poison to anybody when asked to do so, nor will I suggest such a course. Similarly I will not give to a woman a pessary to cause abortion. But I will keep pure and holy both my life and my art."

"But when, I take it, the men and the women have passed the age of lawful procreation, we shall leave the men free to form such relations with whomsoever they please, except daughter and mother and their direct descendants and ascendants, and likewise the women, save with son and father, and so on, first admonishing them preferably not even to bring to light anything whatever thus conceived, but if they are unable to prevent a birth to dispose of it on the understanding that we cannot rear such an offspring."

"And pregnant women also must take care of their bodies, not avoiding exercise nor adopting a low diet; this it is easy for the lawgiver to secure by ordering them to make a Journey daily for the due worship of the deities whose office is the control of childbirth. As regards the mind, however, on the contrary it suits them to pass the time more indolently than as regards their bodies; for children before birth are evidently affected by the mother just as growing plants are by the earth. As to exposing or rearing of the children born, let there be a law that no deformed child shall be reared; but on the ground of number of children, if the regular customs hinder any of those born being exposed, there must be a limit fixed to the procreation of offspring, and if any people have a child as a result of intercourse in contravention of these regulations, abortion must be practised on it before it has developed sensation and life; for the line between lawful and unlawful abortion will be marked by the fact of having sensation and being alive. And since the beginning of the fit age for a man and for a woman, at which they are to begin their union, has been defined, let it also be decided for how long a time it is suitable for them to serve the state in the matter of producing children. For the offspring of too elderly parents, as those of too young ones, are born imperfect both in body and mind, and the children of those that have arrived at old age are weaklings. Therefore the period must be limited to correspond with the mental prime; and this in the case of most men is the age stated by some of the poets, who measure men’s age by periods of seven years,—it is about the age of fifty. Therefore persons exceeding this age by four or five years must be discharged from the duty of producing children for the community, and for the rest of their lives if they have intercourse it must be manifestly for the sake of health or for some other similar reason."

"Memoria teneo Milesiam quandam mulierem, cum essem in Asia, quod ab heredibus secundis accepta pecunia partum sibi ipsa medicamentis abegisset, rei capitalis esse damnatam; nec iniuria quae spem parentis, memoriam nominis, subsidium generis, heredem familiae, designatum rei publicae civem sustulisset. quanto est Oppianicus in eadem iniuria maiore supplicio dignus! si quidem illa, cum suo corpori vim attulisset, se ipsa cruciavit, hic autem idem illud effecit per alieni corporis mortem atque cruciatum. ceteri non videntur in singulis hominibus multa parricidia suscipere posse, Oppianicus inventus est qui in uno corpore pluris necaret."

"Dum labefactat onus gravidi temeraria ventris, In dubio vitae lassa Corinna iacet."

"Si tamen in tanto fas est monuisse timore, Hac tibi sit pugna dimicuisse satis!"

"Quid iuvat inmunes belli cessare puellas, Nec fera peltatas agmina velle sequi, Si sine Marzte suis patiuntur vulnera telis, Et caecas armant in sua fata manus? Quae prima instituit teneros convellere fetus, Militia fuerat digna perire sua."

"Si Venus Aenean gravida temerasset in alvo, Caesaribus tellus orba futura fuit. Tu quoque, cum posses nasci formosa, perisses, Temptasset, quod tu, si tua mater opus; Ipse ego, cum fuerim melius periturus amando, Idissem nullos matre necante dies."

"Di faciles, peccasse semel concedite tuto, Et satis est; poenam culpa secunda ferat!"

"Partus antequam edatur, mulieris portio vel viscerum est."

"The Divine Severus and Antoninus stated in a Rescript that a woman who purposely produces an abortion on herself should be sentenced to temporary exile by the Governor; for it may be considered dishonorable for a woman to deprive her husband of children with impunity."

"If it should be proved that a woman has employed force upon her abdomen for the purpose of producing abortion, the Governor of the province shall send her into exile."

"Those who administer a beverage for the purpose of producing abortion, or of causing affection, although they may not do so with malicious intent, still, because the act offers a bad example, shall, if of humble rank, be sent to the mines; or, if higher in degree, shall be relegated to an island, with the loss of a portion of their property. If a man or a woman should lose his or her life through such an act, the guilty party shall undergo the extreme penalty."

"Cicero, in his oration for Cluentius Avitus, said that when he was in Asia, a certain Milesian woman, having received money from certain substituted heirs, produced an abortion on herself, by means of drugs, and was sentenced to death. If, however, any woman, after a divorce, should commit a violent act upon her viscera, for the reason that she was pregnant and did not wish to bear a son to her husband, whom she hated, she ought to be punished by temporary exile; as was stated by our most excellent Emperors in a Rescript."

"But sometimes by a cruel necessity, whilst yet in the womb, an infant is put to death, when lying awry in the orifice of the womb he impedes parturition, and kills his mother, if he is not to die himself. Accordingly, among surgeons’ tools there is a certain instrument, which is formed with a nicely-adjusted flexible frame for opening the uterus first of all, and keeping it open; it is further furnished with an annular blade,1676 by means of which the limbs within the womb are dissected with anxious but unfaltering care; its last appendage being a blunted or covered hook, wherewith the entire fœtus is extracted by a violent delivery. There is also (another instrument in the shape of) a copper needle or spike, by which the actual death is managed in this furtive robbery of life: they give it, from its infanticide function, the name of ἐμβρυοσφάκτης, the slayer of the infant, which was of course alive."

"And the hearers of Callistus being delighted with his tenets, continue with him, thus mocking both themselves as well as many others, and crowds of these dupes stream together into his school. Wherefore also his pupils are multiplied, and they plume themselves upon the crowds (attending the school) for the sake of pleasures which Christ did not permit. But in contempt of Him, they place restraint on the commission of no sin, alleging that they pardon those who acquiesce (in Callistus’ opinions). For even also he permitted females, if they were unwedded, and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugs for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth. Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church!"

"Observe, O man, and see whether the dog goes after the bitch after she has conceived. Look at the cow or certainly at the mare, and notice whether the bulls or stallions bother them after they are with young. Obviously, they forego the pleasure of intercourse when they sense that they are unable to produce offspring. Therefore, since bulls and dogs and other kinds of animal show such regard for their young, it is men alone, whose teacher was born of the Virgin, who have no fear of destroying and killing their little ones, made in the image of God, just so that they can satisfy their lust. This is the reason why many women practice abortion before their term is complete, or certainly why they discover means of mutilating or damaging the tiny and still fragile limbs of these little ones. And thus, as they are impelled by their incentives to lust, they are first murderers before they become parents."

"O thou, whose eyes were closed in death’s pale night, Ere fate revealed thee to my aching sight; Ambiguous something, by no standard fixed, Frail span, of naught and of existence mixed; Embryo, imperfect as my tort’ring thought, Sad outcast of existence and of naught; Thou, who to guilty love first ow’st thy frame, Whom guilty honour kills to hide its shame; Dire offspring! formed by love’s too pleasing pow’r! Honour’s dire victim in a luckless hour! Soften the pangs that still revenge thy doom: Nor, from the dark abyss of nature’s womb, Where back I cast thee, let revolving time Call up past scenes to aggravate my crime. Two adverse tyrants ruled thy wayward fate, Thyself a helpless victim to their hate; Love, spite of honour’s dictates, gave thee breath; Honour, in spite of love, pronounced thy death."

"With consistency, beautiful and undeviating, human life, from its commencement to its close, is protected by the common law. In the contemplation of law, life begins when the infant is first able to stir in the womb. By the law, life is protected not only from immediate destruction, but from every degree of actual violence, and, in some cases, from every degree of danger."

"Women...sacrificing to lasciviousness the parental affection...either destroy the embryo in the womb, or cast if off when born. Nature in every thing demands respect, and those who violate her laws seldom violate them with impunity."

"[This] subject lies deeper down in woman’s wrongs than any other...I hesitate not to assert that most of (the responsibility for) this crime lies at the door of the male sex."

"Infanticide is on the increase to an extent inconceivable. Nor is it confined to the cities by any means. Androscoggin County in Maine is largely a rural district, but a recent Medical Convention there unfolded a fearful condition of society in relation to this subject. Dr. Oaks made the remark that, according to the best estimate he could make, there were four hundred murders annually produced by abortion in that county alone....There must be a remedy for such a crying evil as this. But where shall it be found, at least where begin, if not in the complete enfranchisement and elevation of woman? Forced maternity, not out of legal marriage but within it, must lie at the bottom of a vast proportion of such revolting outrages against the laws of nature and our common humanity."

"All the articles on this subject that I have read have been from men. They denounce women as alone guilty, and never include man in any plans for the remedy. . . Guilty? Yes. No matter what the motive, love of ease, or a desire to save from suffering the unborn innocent, the woman is awfully guilty who commits the deed [abortion]. It will burden her conscience in life, it will burden her soul in death; But oh, thrice guilty is he who drove her to the desperation which impelled her to the crime! ...We want prevention, not merely punishment. We must reach the root of the evil [abortion]...It is practiced by those whose inmost souls revolt from the dreadful deed."

"When a man steals to satisfy hunger, we may safely conclude that there is something wrong in society. So when a woman destroys the life of her unborn child, it is an evidence that either by education or circumstances she has been greatly wronged."

"Child murderers practice their profession without let or hindrance, and open infant butcheries unquestioned...Is there no remedy for all this ante-natal child murder?...Perhaps there will come a time when...an unmarried mother will not be despised because of her motherhood...and when the right of the unborn to be born will not be denied or interfered with."

"The rights of children as individuals begin while yet they remain the foetus."

"Abortion is also a practice which spreads damnation world-wide. . . When a woman becomes conscious that she is pregnant, and a desire comes up in her heart to shirk the duties it involves, that moment the fetal life is the unloved, the unwished child. Is it to be wondered at that there are so many undutiful children--so many who instinctively feel that they are "encumbrances" rather than the beautiful necessities of the home? What true mother's heart but bounds with pride and joy when she sees the beauteous results of her constructive work? Why should she not also feel happiness when she realizes that she is performing that constructive process? Is it to be wondered at that so many children lacking all confidence in themselves and so foolishly diffident that it follows them through life, when we consider the conduct of women during pregnancy? It should be the pride of every woman to be the willing, the anxious, the contented mother, and if she be so under the guidance of the knowledge we deem essential, she will never have cause to regret that she fulfilled the duties of maternity. All practices which degenerate the character of children should be discountenanced by every humanitarian, and women encouraged to wisely and perfectly mold and fashion the life which they shall give to the world."

"I wish to say my word on the theme of the day — Abortion and the Abortionists. . . Abortion [is]one of the fixed institutions of the country, one of the marked characteristics of the age, one of the indicative symptoms of the ripening and the rottening of our prevalent state of society! Who proposes to disturb Madame Restel [underground abortion practitioner]? Who really wants that there should be no opportunity to secure an abortion under peculiarly trying circumstances? . . . But the great revenue of these practitioners is from the married women among the wealthy. They have become unfit to have children, and abortion is the sewerage for this wretched stagnation of feminine life. . . . Abortion before marriage and especially after marriage are the rule rather than the exception—in the wealthy and fashionable classes, and to a great extent among workingwomen who say they 'can’t afford to have children'. . . Abortion is only a symptom of a more deep-seated disorder of the social state. It cannot be put down by law. Normally the mother of ten children is as healthy, and may be as youthful and beautiful, as a healthy maiden. Child-bearing is not a disease, but a beautiful office of nature. But to our faded-out, sickly, exhausted type of women, it is a fearful ordeal. Nearly every child born is an unwelcome guest. Abortion is the choice of evils for such women."

"Whoever has read the Weekly knows I hold abortion (except to save the life of the mother) to be just as much murder as the killing of a person after birth is murder."

"We are aware that many women attempt to excuse themselves for procuring abortions, upon the ground that it is not murder. But the fact of resort to so weak an argument only shows the more palpably that they fully realize the enormity of the crime. Is it not equally destroying the would-be future oak to crush the sprout before it pushes its head above the sod, as to cut down the sapling, or cut down the tree? Is it not equally to destroy life, to crush it in the very germ, and to take it when the germ has evolved to any given point in its line of development?"

"Men must no longer insult all womanhood by saying that freedom means the degradation of woman. Every woman knows if she were free, she would never bear an unwished-for child, nor think of murdering one before its birth."

"We need not resolve the difficult question of when life begins. When those trained in the respective disciplines of medicine, philosophy, and theology are unable to arrive at any consensus, the judiciary, in this point in the development of man's knowledge, is not in a position to speculate as to the answer."

"Methods to terminate an unwanted or unintended pregnancy are known to have existed since ancient times. As far back as 5000 years ago, the Chinese Emperor Shen Nung described the use of mercury for inducing abortion. A recent publication lists over 100 traditional methods of inducing abortion, which can be broadly classified into four categories: (1) oral and injectable medicines; (2) vaginal preparations; (3) introduction of a foreign body into the uterus; and (4) trauma to the abdomen. Many of these methods pose serious threats to the woman’s life and well-being."

"A drug, herb or other chemical agent that dilated the cervix and/or causes the uterus to contract, resulting in the ending of a pregnancy before the fetus can survive on its own. Plants of various kinds have been used for this purpose since ancient times. Among the most effective for cervical dilation is LAMINARIA, a marine plant whose stem gradually expands when it is moist. Dried laminaria, when inserted into the cervix causes it to open and, over a period of hours, gradually stretches the cervical canal. It does not however, induce uterine contractions. A number of herbs are said to be EMMENAGOGUES, that is, they allegedly induce menstruation delayed by illness or emotional stress, and sometimes also by pregnancy. As abortifacients they supposedly work best when taken very soon after conception, even before the next menstrual period is due and generally they must be brewed to a fairly concentrated strength. When effective, they then induce abdominal cramps and uterine contractions, ending in abortion. This procedure also tends to be accompanied by pain, vomiting and diarrhea; indeed, some herbalists warn that an herb-induced abortion is more traumatic than a medical procedure performed in early pregnancy such as VACUUM ASPIRATION. Further, some vegetable compounds so used are toxic in large doses, and the oil of at least two plants, pennyroyal (or squawmint Mentha pulegium) and Eastern red cedar (Juniperus virginiana), has cause a number of deaths. Among the herbs said to be effective abortifacients are blue cohosh or squaw root (Caulophyllum thalicroides), common rue (Ruta graveolens), black cohosh or black snakeroot (Cimicifuga racemosa) and tansy (Chrysanthemum or Tanectum vulgare). The last two are toxic in large doses, and black cohosh should be avoided if a woman has low blood pressure. An abortifacient long used in the American Deep South is cotton bark (Gossypium herbaceum), which brings on uterine contractions when chewed. The cotton tree often is a host to ERGOT, a parasitic fungus whose derivatives have long been used in childbirth under medical supervision to strengthen uterine contractions."