"We, the undersigned, therefore, pet.i.tion your honorable body to take the necessary steps for a revision of the Const.i.tution, so that all citizens may enjoy equal political rights."

Your Committee have given the subject referred to them a careful examination, and now

REPORT.

Your Committee believe that the prayer of the pet.i.tioners ought to be granted. Our opinion is based both upon grounds of principle and expediency, which we will endeavor to present as briefly as is consistent with a due consideration of this subject.

The founders of this Republic claimed and a.s.serted with great emphasis, the essential equality of human rights as a self-evident truth. They scouted the venerable old dogma of the divine right of kings and t.i.tled aristocracies to rule the submissive mult.i.tude. They were equally explicit in their claim that "taxation and representation are inseparable."

The House of Representatives of Ma.s.sachusetts, 1764, declared, "That the imposition of duties and taxes, by the Parliament of Great Britain, upon a _people not represented_ in the House of Commons, is absolutely irreconcilable with their rights." A pamphlet ent.i.tled "The Rights of the British Colonies a.s.serted,"

was sent to the agent of the Colony in England, to show him the state of the public mind, and along with it an energetic letter.

"The silence of the province," said this letter, alluding to the suggestion of the agent that he had taken silence for consent, "should have been imputed to any cause--even to despair--rather than be construed into a tacit cession of their rights, or the acknowledgment of a right in the Parliament of Great Britain, to impose duties and taxes on a people who are not represented In the House of Commons." "_If we are not represented we are slaves!_" Some of England's ablest jurists acknowledge the truth of this doctrine. Chief Justice Pratt said: "My position is this--taxation and representation are inseparable. The position is founded in the law of nature. It is more; it is itself an eternal law of nature." In defence of this doctrine they waged a seven years' war: and yet, when they had wrung from the grasp of Great Britain the Colonies she would not govern upon this principle, and undertook to organize them according to their favorite theory, most of the Colonies, by a single stroke of the pen, cut off one-half of the people from any representation in the government which claimed their obedience to its laws, the right to tax them for its support, and the right to punish them for disobedience.

This disparity between their theory and practice does not seem to have excited much, if any notice, at the time, nor until its bitter fruits had long been eaten in obscurity and sorrow by thousands who suffered, but did not complain. Indeed, so apathetic has been the public mind upon this subject, that no one is surprised to see such a remark as the following by a distinguished commentator upon American inst.i.tutions: "In the free States, except criminals and paupers, _there is no cla.s.s of persons_ who do not exercise the elective franchise." It seems women are not even a cla.s.s of persons. They are fairly dropped from the human race, and very naturally, since we have grown accustomed to recognize as _universal_ suffrage, that which excludes by const.i.tutional taboo one-half of the people. To declare that a voice in the government is the right of _all_, and then give it only to a _part_--and that the part to which the claimant himself belongs--is to renounce even the appearance of principle. As ought to have been foreseen, the cla.s.s of persons thus cut off from the means of self-protection, have become victims of unequal and oppressive legislation, which runs through our whole code. We first bind the hands, by the organic law, and then proceed with deliberate safety, by the statute, to spoil the goods of the victim. Whatever palliation for the past h.o.a.ry custom, false theology, and narrow prejudice may furnish, it is certainly time now to remedy those evils, and reduce to practice our favorite theory of government.

The citizens thus robbed of a natural right complain of the injustice. They protest against taxation without representation.

They claim that all _just_ government must derive its power from the consent of the governed. A forcible female writer says: "Even this so-called free government of the united States, as at present administered, is nothing but a political, hereditary despotism to woman; she has no instrumentality whatever in making the laws by which she is governed, while her property is taxed _without_ representation."

But this feeling, it is claimed, is entertained but by few women; on the contrary, they generally disown such claim when made in their behalf. Supposing the fact to be true to the fullest extent ever a.s.serted, if it proves that American women ought to remain as they are, it proves exactly the same with respect to Asiatic women; for they, too, instead of murmuring at their seclusion and at the restraint imposed upon them, pride themselves on it, and are astonished at the effrontery of women who receive visits from male acquaintances, and are seen in the streets unveiled. Habits of submission make women, as well as men, servile-minded. The vast population of Asia do not desire or value--probably would not accept--political liberty, nor the savages of the forest civilization; which does not prove that either of these things is undesirable for them, or that they will not, at some future time, enjoy it. Custom hardens human beings to any kind of degradation, by deadening that part of their nature which would resist it. And the case of woman is, in this respect even, a peculiar one, for no other inferior caste that we have heard of has been taught to regard its degradation as their, its, honor. The argument, however, implies a secret consciousness that the alleged preference of women for their dependent state is merely apparent, and arises from their being allowed no choice; for, if the preference be natural, there can be no necessity for enforcing it by law. To make laws compelling people to follow their inclinations, has not, hitherto, been thought necessary by any legislator.

The plea that women do not desire any change is the same that has been urged, times out of mind, against the proposal of abolishing any social evil. "There is no complaint," which is generally, and in this case certainly not true, and when true, only so because there is not that hope of success, without which complaint seldom makes itself audible to unwilling ears. How does the objector know that women do not desire equality of freedom? It would be very simple to suppose that if they do desire it they will all say so. Their position is like that of the tenants and laborers who vote against their own political interests to please their landlords or employers, with the unique admission that submission is inculcated in them from childhood, as the peculiar attraction and grace of their character. They are taught to think that to repel actively even an admitted injustice, done to themselves, is somewhat unfeminine, and had better be left to some male friend or protector. To be accused of rebelling against anything which admits of being called an ordinance of society, they are taught to regard as an imputation of a serious offence, to say the least, against the propriety of their s.e.x. It requires unusual moral courage, as well as disinterestedness in a woman, to express opinions favorable to woman's enfranchis.e.m.e.nt, until, at least, there is some prospect of obtaining it.

The comfort of her individual life and her social consideration, usually depend on the good-will of those who hold the undue power; and to the possessors of power, any complaint, however bitter, of the misuse of it, is scarcely a less flagrant act of insubordination than to protest against the power itself. The professions of women in this matter remind us of the State offenders of old, who, on the point of execution, used to protest their love and devotion to the sovereign by whose unjust mandate they suffered. Grlselda, himself, might be matched from the speeches put by Shakespeare into the mouths of male victims of kingly caprice and tyranny; the Duke of Buckingham, for example, in "Henry VIII.," and even Wolsey.

The literary cla.s.s of women are often ostentatious in disclaiming the desire for equality of citizenship, and proclaiming their complete satisfaction with the place which society a.s.signs them; exercising in this, as in many other respects, a most noxious influence over the feelings and opinions of men, who unsuspectingly accept the servilities of toadyism as concessions to the force of truth, not considering that it is the personal interest of these women to profess whatever opinions they expect will be agreeable to men. It is not among men of talent, sprung from the people, and patronized and flattered by the aristocracy, that we look for the leaders of a democratic movement. Successful literary women are just as unlikely to prefer the cause of woman to their own social consideration. They depend on men's opinion for their literary, as well as for their feminine successes; and such is their bad opinion of men, that they believe there is not more than one in a thousand who does not dislike and fear strength, sincerity, and high spirit in a woman. They are, therefore, anxious to earn pardon and toleration for whatever of these qualities their writings may exhibit on other subjects, by a studied display of submission on this; that they may give no occasion for vulgar men to say--what nothing will prevent vulgar men from saying--that learning makes woman unfeminine, and that literary ladies are likely to be bad wives.

But even if a large majority of women do not desire any change in the Const.i.tution, that would be a very bad reason for withholding the elective franchise from those who do desire it. Freedom of choice, liberty to choose their own sphere, is what is asked. We have not heard that the most ardent apostles of female suffrage propose to compel any woman to make stump speeches against her will, or to march a fainting sisterhood to the polls under a police, in Bloomer costume. Women who condemn their sisters for discontent with the laws as they are, have their prototype in those men of America who, in our revolutionary struggle with England, vehemently denounced and stigmatized as fanatics and rebels the leaders and malcontents of that day. But neither their patriotism nor wisdom have ever been much admired by the American people, perhaps not even by the English.

The objection urged against female suffrage with the greatest confidence and by the greatest number, is that such a right is incompatible with the refinement and delicacy of the s.e.x. That it would make them harsh and disputative, like male voters. This objection loses most, if not all of its force, when it is compared with the well-established usages of society as relates to woman. She already fills places and discharges duties with the approbation of most men, which are, to say the least, quite as dangerous to her refinement and retiring modesty, as the act of voting or even holding office would be. In our political campaigns all parties are anxious to secure the co-operation of women. They are urged to attend our political meetings, and even in our ma.s.s meetings, when whole acres of men are a.s.sembled, they are importunately urged to take a conspicuous part, sometimes as the representatives of the several States, and sometimes as the donors of banners and flags, accompanied with patriotic speeches by the fair donors. And in great moral questions, such as temperance, for example, in the right disposition of which woman is more interested than man, she often discharges a large amount of the labor of the campaign; but yet, when it comes to the crowning act of voting, she must stand aside--delicacy forbids--that is too masculine, too public, too exposing, though it could be done, in most cases, with as little difficulty and exposure as a letter can be taken out or put in the post-office.

Then there is that large cla.s.s of concert singers and readers of the drama, who are eulogized and petted by those who are most shocked at the idea of women submitting themselves to the exposure of voting. In fact, the whole question of publicity is settled to the fullest extent; at least every man must be silent who acquiesces in the concert, the drama, or the opera. We need not dwell on the exposures of the stage or the indelicacies of the ballet, but if Jenny Lind was "an angel of purity and benevolence" for consenting to stand, chanting and enchanting, before three thousand excited admirers; if Madame Sontag could give a full-dress rehearsal (which does not commonly imply a superfluity of apparel) for the special edification of the clergy of Boston, and be rewarded with duplicate Bibles, it is difficult to see why a woman may not vote on questions vitally affecting the interests of herself, or children, or kindred.

But, with all our dainty notions of female proprieties, women are, by common consent, dragged into court as witnesses, and subjected to the most scrutinizing and often indelicate examinations and questions, if either party imagines he can gain a sixpence, or dull the edge of a criminal prosecution, by her testimony. The interest, convenience, and prejudices of men, and not any true regard for the delicacy of the s.e.x, seem to be the standard by which woman's rights and duties are to be measured.

It is prejudice, custom, long-established usage, and not reason, which demand the sacrifice of woman's natural rights of self-government; a relic of barbarism still lingering in all political, and nearly all religions organizations. Among the purely savage tribes, woman takes position as a domestic drudge--a mere beast of burden, whilst the sensual civilization of Asia regard her more in the light of a domestic luxury, to be jealously guarded from the profane sight of all men but her husband. Both positions equally and widely remote from the n.o.ble one G.o.d intended her to fill.

In Persia and Turkey women grossly offend the public taste if they suffer their faces to be seen in the streets. In the latter country they are prohibited by law, in common with "pigs, dogs, and other unclean animals," as the law styles them, from so much as entering their mosques. _Our_ ideas of the proper sphere, duties, and capabilities of woman do not differ from these so much in kind as degree. They are all based upon the a.s.sumption that man has the right to decide what are the rights, to point out the duties, and to fix the boundaries of woman's sphere; which, taking for true, our cherished theory of government, to wit: the _inalienability and equality of human rights_ can hardly be characterized by a milder term than that of an impudent and oppressive usurpation. Who has authorized us, whilst railing at miters, and crosiers, and scepters, and shouting in the ears of the British Lion, as self-evident truths, "representation and taxation are, and _shall_ be, inseparable,"--"governments, to be _just_, must have the consent of the governed;" to say woman, one-half of the whole race, shall, nevertheless, be taxed without representation and governed without her consent? Who hath made us a judge betwixt her and her Maker?

It is said woman's mental and moral organization is peculiar, differing widely from that of man. Perhaps so. She must then have a peculiar fitness of qualification to judge what will be wise and just government for her. Let her be free to choose for herself, in the light of her peculiar organization, to what she is best adapted. She is better qualified to judge of her proper sphere than man can be. She knows her own wants and capabilities.

Let us leave her, as G.o.d created her, a free agent, accountable to Him for any violation of the laws of her nature. He has mingled the s.e.xes in the family relation; they are a.s.sociated on terms of equality in some churches. They are active working and voting members of literary and benevolent societies. They vote as share-holders in stock companies, and in countries where less is said about freedom, and equality, and representation, they are often called to, and fill, with distinguished ability, very important positions, and often discharge the highest political trusts known to their laws. Which of England's kings has shown more executive ability than Elizabeth, or which has been more conscientious and discreet than Annie and Victoria? Spain, too, had her Isabella, and France her Maid of Orleans, her Madame Roland, yes, and her Charlotte Corday. Austria and Hungary their Maria Theresa. Russia her Catharine; and even the jealous Jewish Theocracy was judged forty years by a woman. It is too late, by thirty centuries, to put in the plea of her incompetency in political affairs.

But it is objected that it would not do for woman, particularly a married woman, to be allowed to vote. It might bring discord into the family if she differed from her husband. If this objection were worth anything at all, it would lie with tenfold greater force against religious than political organizations. No animosities are so bitter and implacable as those growing out of religions disagreements; yet we allow women to choose their religious creeds, attend their favorite places of worship, and in some of them take an equal part in the church business, and all this, though the husband is of another religion, or of no religion, and no one this side of Turkey claims that the law should compel woman to have no religion, or adopt that of her husband. But, even if that objection were a good one, more than half the adult women of the State are unmarried.

It is said, too, that as woman is not required to perform military duty, and work on the roads, she ought not to vote. None but "able-bodied" men, under a certain age, are required to do military duty, and the effect is practically the same in regard to the two days' work on the roads, whilst women pay tax for military and road purposes the same as man. A _man's_ right to vote does not depend on his ability to perform physical labor, why should a _woman's?_ By the exclusion of woman from her due influence and voice in the government, we lose that elevating and refining influence which she gives to religious, social, and domestic life. Her presence at our political meetings, all agree, contributes greatly to their order, decorum, and decency. Why should not the polls, also, be civilized by her presence?

Does not the morality of our politics demonstrate a great want of the two qualities so characteristic of woman, heart and conscience? The female element which works such miracles of reform in the rude manners of men, in all the departments of life where she has the freedom to go, is nowhere more needed than in our politics, or at the polls.

We have endeavored to show that the const.i.tutional prohibition of female suffrage is not only a violation of natural right, but equally at war with the fundamental principles of the government.

Let us now look at the practical results of this organic wrong.

After having taken away from woman the means of protecting her person and property, by the peaceable, but powerful ballot, how have we discharged the self-imposed duty of legislating for her?

By every principle of honor, or even of common honesty, we are bound to see that her interests do not suffer in our hands. That, if we depart at all from the principle of strict equality, it should be in her favor. Let as see what are the facts.

When a woman marries she becomes almost annihilated in the eyes of the law, except as a subject of punishment. She loses the right to receive and control the wages of her own labor. If she be an administratrix, or executrix, she is counted as dead, and another must be appointed. If she have children, they may be taken from her against her will, and placed in the care of any one, no matter how unfit, whom the father may select. He may even give them away by will. "The personal property of the wife, such as money, goods, cattle, and other chattels, which she had in possession at the time of her marriage, in her own right, and not in the right of another, vest immediately in the husband, and he can dispose of them as he pleases. On his death, they go to his representatives, like the residue of his property. So, if any such goods or chattels come to her possession in her own right, after the marriage, they, in like manner, immediately vest in the husband." "Such property of the wife, as bonds, notes, arrears of rent, legacies, which are termed _choses in action_, do not vest in the husband by mere operation of marriage. To ent.i.tle him to them, he must first reduce them into possession, by recovering the money, or altering the security, as by making them payable to himself. If the husband appoint an attorney to receive a debt or claim due the wife, and the attorney received it, or if he mortgaged the claim or debt, or a.s.sign it for a valuable consideration, or recover judgment by suit, in his own name, or if he release it, in all these cases the right of the wife, upon the decease of the husband, is gone."

The real estate of the wife, such as houses and lands, is in nearly the same state of subjection to the husband's will. He is ent.i.tled to all the rents and profits while they both live, and the husband can hold the estate during his life, even though the wife be dead. A woman may thus be stripped of every available cent she ever had in the world, and even see it squandered in ministering to the low appet.i.te or pa.s.sions of a drunken debauchee of a husband. And when, by economy and toil, she may have acquired the means of present subsistence, this, too, may be _lawfully_ taken from her, and applied to the same base purpose.

Even her Family Bible, the last gift of a dying mother, her only remaining comfort, can be lawfully taken and sold by the husband, to buy the means of intoxication. _This very thing has been done._ Can any one believe that laws, so wickedly one-sided as these, were ever honestly designed for the equal benefit of woman with man? Yet wives are said to have quite a sufficient representation in the government, through their husbands, to secure them protection.

But the cruel inequality of the laws relating to woman as wife are quite outdone by those relating to her as widow. It is these stricken and sorrowful victims, the law seems especially to have selected as its prey. Upon the death of the husband, the law takes possession of the whole of the estate. The smallest items of property must be turned out for valuation, to be handled by strangers. The clothes that the deceased had worn, the chair in which he sat, the bed on which he died, all these sacred memorials of the dead, must undergo the cold scrutiny of officers of the law. The widow is counted but as an alien, and an inc.u.mbrance on the estate, the bulk of which is designed for other hands. She is to have doled out to her, like a pauper, by paltry sixes, the furniture of her own kitchen. "One table, six chairs, six knives and forks, six plates, six tea-cups and saucers, one sugar-dish, one milk-pail, one tea-pot, and _twelve_ spoons!" All this munificent provision for, perhaps, a family of only a dozen-persons. Think of it, ye widows, and learn to be grateful for man's provident care of you in your hour of need!

Then comes the sale of "the effects of the deceased," as they are called; and amid the fullness and freshness of her grief, the widow is compelled to see sold into the hands of strangers, amid the coa.r.s.e jokes and levity of a public auction, articles to her beyond all price, and around which so many tender memories cling.

Experience alone can fully teach the torture of this fiery ordeal. But this is only the beginning of her sorrows. If she have children, the estate is considered to belong to them, while she is but an "inc.u.mbrance" upon it. She is to have the rents and profits of one-third part of the real estate her lifetime, which, to the vast majority of cases, is so unproductive as to compel her to leave that spot, endeared to her by so many tender ties--the home of her early love, the birthplace of her children--for a cheaper and less comfortable home. But, bereaved of her husband and robbed of her property,

"The law hath yet another hold on her."

Following up the insulting and injurious a.s.sumption of her incompetency and untrustworthiness, implied in the denial of her right of suffrage, the guardianship of her children is taken from her. Her daughter, at the age of twelve, and her son, at fifteen, are to go through the mockery of choosing for themselves a _competent_ guardian--a proceeding calculated to destroy the beautiful trust and confidence in the wisdom and fitness of the mother to govern and direct them, so natural and so essential to the happiness of children. When the justifying pretext for the infliction of all this misery is the benefit of the children, her maternal nature will struggle hard to endure it with patience.

But, until the pa.s.sage of the law of 1863, "regulating descents and distributions," when there were no children of either parent, the law did not abate its rigor toward her, in the disposition of the real estate, which is generally all that is left, after paying the debts and costs of "settlement," though the whole of the houses and lands might have been bought with her money, two-thirds were immediately handed over to the relatives of the husband, however above need; and though they might have been strangers, or even enemies, to her. She had but a life estate in the other third, which, at her death, also went, as the other, to her husband's heirs. She could not indulge her benevolent feelings or gratify her friendships, by devising by will, to approved charities or favorite friends, the means she no longer needed. With a bitter sense of injustice and despairing sorrow, she might well adopt the language of the unhappy Jew:

"Nay, take my life and all, pardon not that; You take my house, when you do take the prop That doth sustain my house; you take my life, When you do take the means whereby I live."

Such is the famous right of dower, which has been the subject of so many stupid eulogies by lawyers and commentators.

Take an example of the effect of these laws upon an overburdened heart, which occurred just before the pa.s.sage of the Act of 1853.

A young couple, by their united means and patient industry, had secured for themselves a small, but comfortable home. It furnished the means of supplying all their simple wants. It was their own; doubly endeared by the struggles and sacrifices it had cost them. They were content. They had no children, but they had each other, and were happy in their mutual love. Death seemed a great way off; and life--it was a real joy. They knew little of the laws of estates. Owing nothing, they feared no intrusion upon the sanct.i.ty of their home. But the husband was killed by the falling of a tree; and, after some hours, was found dead by the agonized wife. There was no will. The wrung heart of the childless widow, in her utter bereavement, still clung to her home, which, though blighted and desolate, was still dear to her.

There, at least, she would find shelter. But soon the inexorable law laid its cold, unwelcome hand upon that darkened home. There must be letters of administration had--an inventory of the "effects"--an apprais.e.m.e.nt. Everything was explained by sympathizing counsel. The "right of dower" set conspicuously in the foreground--"one equal third part"--at length she comprehended it all. Her home was to pa.s.s into other hands: henceforth she was to be counted only as an inc.u.mbrance on it.

Looking from the misery of the present down the gloom of the future, she could see only widowhood and penury. And whilst the appraisers were performing their ungracious task of overhauling cupboards and drawers, and estimating the value in cash of presents received in her courtship, she, in her quiet despair at this last bitter drop added to her full cup, arrayed herself in her best apparel (which the law generously provides "she shall retain"), and, without uttering a word of complaint or farewell, walked to the nearest water and drowned herself.

If "oppression maketh even a wise man mad," ought we to wonder that a woman, almost crazed by a sudden and terrible bereavement, upon finding that her calamity, instead of giving her the jealous and compa.s.sionate protection of the law, was to be made the pretext for robbing her of what yet remained of earthly comforts, should, in the madness of her despair, cast away the burden of a life no longer tolerable? In India she would have been burned upon the funeral pile of her dead husband; we drive her to madness and suicide by the slower, but no less cruel torture, of starvation and a breaking heart. Whilst persisting in such legislation, how could we expect to escape the woe, denounced by the compa.s.sionate and long-suffering Saviour, against the "hypocrites who devour widows' houses"?

It is said woman can accomplish any object of her desire better by persuasion, by her smiles and tears and eloquence, than she could ever compel by her vote. But with all her powers of coaxing and eloquence, she has never yet coaxed her partner into doing her simple justice. Shall we never get beyond the absurd theory that every woman is legally and politically represented by her husband, and hence has an adequate guarantee? The answer is, that she has been so represented ever since representation began, and the result appears to be that, among the Anglo-Saxon race generally, the entire system of laws in regard to women is, at this moment, so utterly wrong, that Lord Brougham is reported to have declared it useless to attempt to amend it--"There must be a total reconstruction before a woman can have any justice." The wrong lies not so much in any special statute as in the fundamental theory of the law, yet no man can read the statutes on this subject of the most enlightened nation, without admitting that they were obviously made by man, not with a view to woman's interest, but his own. Our Ohio laws may not be so bad as the law repealed in Vermont in 1850, which _confiscated to the State_ one-half the property of every childless widow, unless the husband had other heirs. But they must compel from every generous man the admission, that neither justice nor gallantry has yet availed to procure anything like impartiality in the legal provisions for the two s.e.xes. With what decent show of justice, then, can man, thus dishonored, claim a continuance of this suicidal confidence? There is something respectable in the frank barbarism of the old Russian nuptial consecration, "Here, wolf, take thy lamb." But we can not easily extend the same charity to the civilized wolf of England and America, clad in the sheep's clothing of a volume of revised statutes, caressing the person of the bride and devouring her property.

It is said the husband can, by will, provide against these cases of hardship and injustice. True, he can, if he will, but does he?

The number is few, some of the more thoughtful and conscientious; but this is only obtaining justice as a favor, and not as a natural right. But it is a majority of husbands who make these laws, and they generally have no desire to amend them by will.

Besides, the will of the husband is sometimes even worse than the law itself. Such cases are by no means rare. Almost every man's memory may furnish one or more examples that have fallen under his immediate notice. One or two only we will mention. A woman, advanced in life, who owned a valuable farm in her own right, in the border of a flourishing town, married a man who had little or no property. The farm was soon cut up into town lots and sold at high prices. In a few years the husband died, leaving no children, but, by will, directed the division of nearly the whole of the estate among his relatives, persons who the wife never saw. The only remedy in this case was to fall back upon her right of dower, and submit to the robbery of the law, in order to escape the worse robbery of the will. This will was not the result of any disagreement between the husband and the wife. It was only the natural outgrowth of the whole policy of our laws as regards the property rights of woman. Permit us to notice one other case, which occurred in a neighboring State. Many similar ones, no doubt, have occurred in our own, the law in both States being the same.

A woman who had a fortune of fifty thousand dollars in "personal property," married. All this, by the law, belonged absolutely to the husband. In a year he died, leaving a will directing that the widow should have the proceeds of a certain part of this money, _so long as she remained unmarried_. If she married again, or at her death, it was to go to his heirs.

How different in all these cases is the condition of the husband upon the death of the wife. There in then no officious intermeddling of the law in his domestic affairs. His house, sad and desolate though it be, is still sacred and secure from the foot of unbidden guests. There is no legal "settlement" to eat up his estate. He is not told that "one equal third part" of all his lands and tenements shall be set apart for his use during his lifetime. "He has all, everything, even his wife's bridal presents too are his. If the wife had lands in her own right, and if they have ever had a living child, he has a life estate in the whole of it, not a beggarly 'third part.'"

Such is the result of man's government of woman without her consent. Such is the protection he affords her. She now asks the means of protecting herself, by the same instrumentality which man considers so essential to his freedom and security, representation, political equality--THE RIGHT OF SUFFRAGE.

The removal of this const.i.tutional restriction is of great consequence, because it casts upon woman a stigma of inferiority, of incompetency, of unworthiness of trust. It ranks her with criminals and madmen and idiots. It is essential to her, practically, as being the key to all her rights, which will open to her the door of equality and justice.

Does any one believe that if woman had possessed an equal voice in making our laws, we should have standing on our statute books, for generations, laws so palpably unequal and unjust toward her?

The idea is preposterous.

If our sense of natural justice and our theory of government both agree, that the being who is to suffer under laws shall first personally a.s.sent to them, and that the being whose industry the government is to burden should have a voice in fixing the character and amount of that burden, then, while woman is admitted to the gallows, the jail, and the tax-list, _we have no right_ to debar her from the ballot-box.

Your Committee recommend the adoption of the following resolution: