Page:History of Woman Suffrage Volume 1.djvu/164

148 The question of woman's voting, of the propriety of woman's appearing at the polls, is already settled. See what has been done in Detroit: On the day of the late election, the women went to the offices and stores of gentlemen, asking them if they had voted. If the reply happened to be in the negative, as was often the case, the next question was, "Will you be kind enough to take this vote, sir, and deposit it in the ballot-box for me?" Which was seldom, if ever, refused. And so, many a man voted for the "Maine Law," who would not, otherwise, have voted at all. But this was not all; many women kept themselves in the vicinity of the polls, and when they found a man undecided, they ceased not their entreaties until they had gained him to the Temperance cause. More than this, two women finding an intemperate man in the street, talked to him four hours, before they could get him to promise to vote as they wished. Upon his doing so, they escorted him, one on each side, to the ballot-box, saw him deposit the vote they had given him, and then treated him to a good supper.

Now, this is more than any Woman's Rights advocate ever thought of proposing. Yet no one thinks of saying a word against it, because it was done for temperance. But how much worse would it have been for those women to have gone to the polls with a brother or husband, instead of with this man? Or to have deposited two votes in perhaps five minutes' time, than to have spent four hours in soliciting some other person to give one? Why is it worse to go to the ballot-box with our male friends, than to the church, parties, or picnics, etc.? If a man should control the political principles of his wife, he should also control her religious principles.

Among the resolutions which have been acted upon and adopted by this meeting is one which affirms that for man to attempt to fix the sphere of woman, is cool assumption. I purpose to take that sentiment for the text of a few words of remark this evening, for it is just there that I think the whole controversy-hinges. It is not so much what is woman's appropriate sphere; it is not so much what she may do and what she may not do, that we have to contend about; as whether one human being or one class of human beings is to fix for another human being, or another class of human beings, the proper field of action and the proper mode of employing the faculties which God has given them. If I understand aright the principles of liberty, just here is the point of controversy, between the despot and the champion of human rights, in any department. Just when one human being assumes to decide for another what is that other's sphere of action, just then despotism begins. Everything else is but the legitimate consequence of this.

T have said it is not so much a matter of controversy what woman may do or may not do. Why, it would be a hard matter to say what has been recognized by men themselves, as the legitimate sphere of woman. We have a great deal of contradiction and opposition nowadays when woman attempts to do this, that, or the other thing, although that very thing has sometime or other, and somewhere or other, been performed or attempted to be performed by woman, with man's approval. If you talk about politics, why, woman's participation in politics is no new thing, is