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 nation, she must have the same rights as all other members, according to the fundamental principles of our Government.

Thirdly, viewed as a woman, an equal factor in civilization, her rights and duties are still the same—individual happiness and development.

Fourthly, it is only the incidental relations of life, such as mother, wife, sister, daughter, which may involve some special duties and training. In the usual discussion in regard to woman’s sphere, such men as Herbert Spencer, Frederick Harrison and Grant Allen uniformly subordinate her rights and duties as an individual, as a citizen, as a woman, to the necessities of these incidental relations, some of which a large class of women never assume. In discussing the sphere of man we do not decide his rights as an individual, as a citizen, as a man, by his duties as a father, a husband, a brother or a son, some of which he may never undertake. Moreover he would be better fitted for these very relations, and whatever special work he might choose to do to earn his bread, by the complete development of all his faculties as an individual. Just so with woman. The education which will fit her to discharge the duties in the largest sphere of human usefulness, will best fit her for whatever special work she may be compelled to do.

The isolation of every human soul and the necessity of self-dependence must give each individual the right to choose his own surroundings. The strongest reason for giving woman all the opportunities for higher education, for the full development of her faculties, her forces of mind and body; for giving her the most enlarged freedom of thought and action; a complete emancipation from all forms of bondage, of custom, dependence, superstition ; from all the crippling influences of fear—is the solitude and personal responsibility of her own individual life. The strongest reason why we ask for woman a voice in the government under which she lives; in the religion she is asked to believe; equality in social life, where she is the chief factor; a place in the trades and professions, where she may earn her bread, is because of her birthright to self-sovereignty ; because, as an individual, she must rely on herself.

To throw obstacles in the way of a complete education is ‘like putting out the eyes; to deny the rights of property is like cutting off the hands. To refuse political equality is to rob the ostracized of all self-respect, of credit in the market place, of recompense in the world of work, of a voice in choosing those who make and administer the law, a choice in the jury before whom they are tried, and in the judge who decides their punishment. Shakespeare’s play of Titus and Andronicus contains a terrible satire on woman’s position in the nineteenth century—‘Rude men seized the king’s daughter, cut out her tongue, cut off her hands, and then bade her go call for water and wash her hands.” What a picture of woman’s position! Robbed of her natural rights, handicapped by law and custom at every turn, yet compelled to fight her own battles, and in the emergencies of life to fall back on herself for protection.

How the little courtesies of life on the surface of society, deemed