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 directions in France, Switzerland, and Italy, and these are now federated together into one body, sworn to destroy the recognition and encouragement of prostitution by the State.

Reaction from Christian cant upon this subject, and the rightful recognition of the sacredness and dignity of human nature, physical as well as mental, have to a great extent prejudiced many of the Secular party against the society agitating for repeal; the unwise and indelicate proceeding of scattering wholesale—so that they fell into the hands of the youth of both sexes—a number of tracts and leaflets dealing with medical details and with terrible crimes, the perusal of which by young girls and boys is about as wholesome as the reading of the Police News, roused a feeling of bitter indignation against those whose names appeared as leaders of the repeal movement, although they were very likely utterly ignorant of the follies perpetrated by unwise coadjutors. This phase fortunately seems to have disappeared; and it is hardly necessary to say that there is nothing in the speeches made at the meetings of the society to which the most prudish could object, unless, indeed, they object to the question being dealt with at all. Should this position be taken, surely it is then well to remind such that the discussions to which they object only become necessary through the existence of the evil attacked, and that the lack of modesty lies in the commission of the evil, and not in the endeavor to rescue the victims of it. When men of the world angrily object to women touching such a subject, they should remember that if they really respected the modesty and purity of women no such subject would be in existence, and that to those who gain nothing by the perpetuation of prostitution their loud indignation looks very much like the angry dread of a slave-owner who fears that the abolitionist preacher may possibly, sooner or later, deprive him of the services of his human property. I assert that the Secular party, as a whole, has a duty with regard to this subject, which it somewhat fails to discharge; a duty towards the promotion of national morality, of national health; and a duty also of asserting the sacredness of the individual liberty of women as well as of men, the inalienable rights of each over his or her own person.

It is perfectly true that marriage is different as regarded from the Secularist and from the Christian point of view. The Secularist reverences marriage, but he regards marriage as something far higher than a union "blessed" by a minister; he considers, also, that marriage should be terminable, like any other contract, when it fails in its object, and becomes injurious instead of beneficial; he does not despise human passion, or pretend that he has no body; on the contrary, reverencing nature, he regards physical union as perfecting the union of heart and mind, and sees in the complete unity of marriage the possibility of a far higher and nobler humanity than either man or woman can attain in a state of celibacy. But, surely, in proportion to our admiration for this true marriage, and our reverence for the home which it builds up, and which forms the healthy and pure nursery for the next generation of citizens, must be our pain and our regret when we come face to face with