erty, 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