In the Society of Friends, for instance, the equality and independent action of the sexes has been brought almost to its highest point; and yet, even there, every woman abandons her family name on marriage, and is so far identified from that moment with her husband's household instead of her own; Lucretia Coffin
vanishes, and Lucretia Mott
takes her place.
In the few cases among reformers where the wife has, as a matter of supposed consistency, refused to take her husband's name, the children have borne it nevertheless; and the tradition of the old Roman law — that they were her husband's children rather than hers — has thus been maintained in spite of her protest.
Nor is it easy to see how we can get away from the remnant of this logical entanglement, since no child can bear all its inherited names; and if it is to keep but one, it is in many respects easier that it should be the father's. Fortunately there are plenty of specific ways in which the condition of women may be bettered, leaving students of antiquity to interpret the decision of Phoebus Apollo
as they may.