tions of law. But you have no occasion for expression of theoretical views from me.
If I may be pardoned a suggestion, it would be the specification to the public mind of the practical uses and benefits which would result from the exercise of the suffrage by women. Men are not conscious that women lack the practical protection of the laws or the comforts and conveniences of material and social relations more than themselves. The possession of the ballot as a practical means of securing happiness does not appear to the masses to be necessary to women in our country. Men say: "We do the best we can for our wives and children and relatives. They are as well off as we." In a certain sense this appears to be true. The other and higher truth is that woman suffrage is necessary in order that society may advance. The natural conservatism of an existing order of things will not give way to a new factor in the control of affairs, until it has been shown in what way enlightened selfishness may hope for good to society if the change be made. Here it seems to me that the convention may now strike a blow more powerful than for many years. Society has not so labored with the great problems which concern its own Salvation for generations.
What would woman do with the ballot if she had it? What for education? What for sobriety? What for social purity? What for equalizing the conditions and the rewards of labor—the labor of her own sex first— and towards a just division of production among all members of the community? What for the removal, or for the amelioration when removal is impossible, of hunger, cold, disease and degradation, from the daily lives of human beings? What could and what would woman do with the ballot which is not now as well done by man alone, to improve the conditions which envelope individual existence as with bands of iron? What good things—state them seriatim, as the lawyers say—could woman do in New Hampshire and in New York city, and ultimately among the savage tribes of the earth, which she cannot do as well without as with the suffrage? Would woman by her suffrage even help to remove illiteracy from Louisiana, intemperance from New England, and stop society from committing murder by the tenement-house abuses of New York? Let the convention specify what practical good woman will try to achieve with her God-given rights, provided that men will permit her to enjoy them. Show us wherein you will do us good if we will rob you no longer. It might influence us greatly. Why should we do right for nothing? In fact, unless you show that the exercise of your alleged right will be useful, can you logically conclude that you have any? We must have proof that the experiment will not fail before we will even try it. You must connect the ballot with progress and reform and convince men that they, as well as women, will be better off for its possession by the whole of the adult community rather than only by a part. Theories may be true, but they are seldom reduced to practice by society unless it can be clearly seen that their adoption will heal some hurt or introduce some broad and general good.
