tained, and then men said: "Oh, this phrenology is a humbug! Physiognomy is rational; we can see how a man can judge that way; there is something in physiognomy." So they swallowed physiognomy in order to be strong enough to combat phrenology. Animal magnetism, I believe, came up next; and the people ridiculed it as they had ridiculed those that had gone before. They now thought that there might be some sense in physiognomy and phrenology, but animal magnetism was preposterous. Then came mesmerism. "Why," people said, "this is nothing in the world but animal magnetism, in which, of course, there is some reason." Then came spiritualism. "Oh," people said, "that is nothing but mesmerism." So they admitted each anterior heresy for the sake of refuting the new one. And now, may a woman be an artist? May she sing in public? May she speak in public? "Well," said people, "she can sing, if she has the gift; there is no harm in that; but this delivering an oration, this is not woman's sphere." Then if we say, "Shall a woman vote?" they say, "Oh! vote! vote! Let her speak if she wants to speak; but as for voting, that will never do!"
Therefore, as I have said, if I could but see the next point ahead, I would immediately proclaim it, because then people would say, "Let women vote if they want to vote, but that is as far as we can go." I rejoice in your presence this morning. I, for one, need not assert that I am from my whole heart and conviction thoroughly of opinion that the nature of woman, the purity and sweetness of the family, the integrity and strength of the State, will all be advantaged when woman shall be, like man, a participator in public affairs.
Rev. James Freeman Clarke said—Ladies and gentlemen:—This is a very serious question, whichever way we look at it. I do not suppose that, if the women of the country were to be admitted to-day to vote, the consequences would appear to-day, or for some time to come, because women everywhere would vote very much as those around them are in the habit of voting. Young men growing up generally vote as their fathers and brothers are in the habit of voting—those with whom they are in the habit of communication; so it would be with women. They would probably, for some time to come, vote very much as their husbands, fathers, and brothers do now. The ultimate result, however, is of the greatest consequence; and nobody can tell exactly what it will be. I, for one, believe that it will be very beneficial, and it is for that reason that I am here to-day.
I believe, in the first place, that women ought to vote, because it seems to me that this is in the direction of all human progress, and in the direction of civilization. Civilization, thus far, has constantly occupied itself in bringing woman up to, and putting her by the side of man. In the barbarous stage of society, woman is the slave and tool of man; in the Asiatic age she is the plaything and ornament with which man amuses himself; but in Christendom there is a tendency to place woman side by side with man in everything, and just as far as it has been done we find the benefit of it. Woman ought to be made the companion of man in his great work of government. The reason why people think politics is a low and vulgar pursuit is that woman has never been in politics. Where man goes alone he is easily corrupted. Soldiers in the army are degraded, despite the patriotic nobleness of their