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872 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 asserted, 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 sex. It requires unusual moral courage, as well as disinterestedness in a woman, to express opinions favorable to woman's enfranchisement, 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 class of women are often ostentatious in disclaiming the desire for equality of citizenship, and proclaiming their complete satisfaction with the place which society assigns 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