servative, I remember very well when the appointment of women, by the Anti-Slavery Society of New England, to act on committees with men, grievously shocked my prejudices; and I said to myself, "Well, where will this matter end?" I remember very well that when many persons, whose names are now quite familiar to the people, first began to speak on the anti-slavery question, I felt that if the diffidence and modesty and delicacy of woman had not been sacrificed, it had, at any rate, been put in peril; and that, although a few might survive, the perilous example would pervert and destroy the imitators and followers.
It was in the year 1856 that I first made a profession of my faith in Woman's Rights. During the Fremont campaign I had so far had my eyes opened and my understanding enlightened, as to see that if it is right for the people of Great Britain to put a politician at the head of their government, and she a woman—if, in all the civilized nations of the world, it is deemed both seemly and proper for women to be in public meetings and take part therein, provided they are duchesses or the ladies of lords—if it is right, in other words, for aristocracy to give to their women the right of public speech, then it is right, also, for democracy to give their women the right of public speech. Does any one question whether Lucy Stone may speak? or Mrs. Livermore? or Mrs. Stanton? There is not a city or town in the nation that does not hail their coming; and there are no persons so refined, and no persons so conservative as not to listen to them; and there are none that listen who do not always admit that women may speak. God does not give such gifts for nothing.
We are in a community that is constantly growing, expanding, developing. We do not believe that human nature has reached its limits. There are new combinations, new developments, taking place. Nor do we believe that men have reached the ultimatum of their practical efficiency, any more than women have. It is in the order of things, that having met, tried, and settled this question—the right of woman to public speech—we should meet the next question, the right of women to act. She has a right to think,—has she a right to practice? May she vote, or sit upon committees in matters pertaining to local or National interests? It is this question which is under discussion now. It seems wild and wandering to many, but not more wild and wandering than fifteen years ago, to the great majority of our citizens, seemed the question of woman's right to public speech. I venture to say that within the fifteen years next coming it will seem strange to the great mass of the people that it should have been considered of doubtful propriety for woman to exercise the privilege, or, I should rather say, the duty of suffrage.
And so within the last few years this question has risen up, to the suppression, I may say, of everything else; for everything else is conceded. I don't know what advanced step may be next proposed. If I did, I should propose it to-day—for this reason, that I notice that each advance becomes the acceptance of the disputed question immediately in its rear. When the doctrine of physiognomy—Lavater's doctrine—was first propounded, men laughed it to scorn, and contemned the idea that there could be anything true or noble in it, until phrenology came and asserted that the brain's proportional parts could be known, and that the mind could be outwardly ascer-