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296 the bill abolishing the slave-trade passed the House of Lords, Lord St. Vincent rose and stalked out, declaring that he washed his hands of the ruin of the British empire. When the Greenwich pensioners saw the first steamer upon the Thames, they protested that they did not like the steamer, for it was contrary to nature. When, at the close of the reign of Charles II., London had half a million of people, there was a fierce opposition to street-lamps,—such is the hostility of venerable traditions to an increase of light. When Mr. Jefferson learned that New York had explored the route of a canal, he benignly regarded it, in the spirit of our Committee, as, doubtless, "defensible in theory"; for he said that it was "a very fine project, and might be executed a century hence." And, fifty-six years ago, Chancellor Livingston wrote from this city, that the proposition of a railroad, shod with iron, to move heavy weights four miles an hour, was ingenious, perhaps "theoretically defensible"; but, upon the whole, the road would not be so cheap or convenient as a canal. In this country, sir, the venerable traditions are used to being disturbed. America was clearly designed to be a disturber of traditions, and to leave nobler precedents than she found. So, a few months ago, what the committee call a revolutionary innovation was proposed by giving the ballot to the freedmen in the District of Columbia. The awful results of such a revolution were duly set forth in one of the myriad veto messages of the President of the United States. But they have voted. If anybody proposed to disturb the election, it was certainly not the new voters. The election was perfectly peaceful, and not one of the presidential pangs has been justified. So with this reform. It is new in the extent proposed. It is as new as the harvest after the sowing, and it is as natural. The resumption of rights long denied or withheld never made a social convulsion: that is produced by refusing them. The West-Indian slaves received their liberty, praying upon their knees; and the influence of the enfranchisement of women will glide into society as noiselessly as the dawn increases into day.

Or shall I be told that women, if not numerically counted at the polls, do yet exert an immense influence upon politics, and do not really need the ballot. If this argument was seriously urged, I should suffer my eyes to rove through this chamber and they would show me many honorable gentlemen of reputed political influence. May they, therefore, be properly and justly disfranchised? I ask the honorable Chairman of the Committee, whether he thinks that a citizen should have no vote because he has influence? What gives influence? Ability, intelligence, honesty. Are these to be excluded from the polls? Is it only stupidity, ignorance and rascality which ought to possess political power?

Or, will it be said that women do not want the ballot and ought to be asked? And upon what principle ought they to be asked? When natural rights or their means of defense have been immemorially denied to a large class, does humanity, or justice, or good sense require that they should be registered and called to vote upon their own restoration? Why, Mr. Chairman, it might as well be said that Jack the Giant Killer ought to have gravely asked the captives in the ogre's dungeon whether they wished to be released. It must be assumed that men and women wish to enjoy their natural rights, as that the eyes wish light or the lungs an atmosphere. Did we