She studies with her brothers in the same school, recites to the same teachers, and reads the same books.  With her friends, she joins in the service and song and worship of, the sanctuary, converses in the social assembly, and listens to distinguished speakers as they discuss topics of literature, art, science, or statesmanship.  The cry of suffering humanity touches her heart, and she is deeply interested in the great movements toward the elevation of the race.  In this ascent, every step she has taken has been in opposition to the protest of the spirit of other civilizations, which yet lurks in many a breast.  To be seen by strangers, to have her face unveiled, to sit in public assemblies, to study sciences and arts, is contrary to nature, is an offense against purity, and tends to destroy her loveliness,—­said these inveterate croakers.  Yet society recognized her influence and power, and believed she had both rights and duties.  Step by step, odious laws have been repealed, her right to her own property has been in great measure secured, doors of usefulness have been opened before her, her voice is welcomed from the platform, and her writings from the press.  She visits the sick and the prisoner, and pleads for the suffering, until hospitals and asylums are founded in their behalf.  She soothes the sorrows of the aged, takes the hand of the orphan to lead him in paths of safety, and in the tumult of war ministers to the wounded and dying.

Amidst her general activity, many questions arise as to what further avenues of usefulness may properly open.  How far may she engage in business, and in what branches? what is her proper work in the Church, and to what extent may she perform public religious services? is she properly a citizen, and what privileges or rights should she enjoy?—­are inquiries which are considered and discussed.  The greatest interest is at present excited by the question, “Should women have the ballot?” and both in this country and in England it has able advocates and strong opponents.

It can not be denied that the answer of the large majority is in the negative, and that in many instances this answer comes in the form of the laugh of ridicule or in the sneer of contempt.  Such is the fate of all incipient efforts for reformation; but where a cause is intrinsically just, it can survive and triumph.

Without entering into the general discussion, two points may be briefly noted.  First, this question is considered only in Christian lands.  It is not even heard of elsewhere.  It is mooted only in countries where the Bible is placed in the hands of the common people.  It is strong only where free institutions have been established, and where liberal ideas have prevailed.  It is the outgrowth of Bible freedom.  Secondly, many of its opponents are persons of strong intellect, of broad views, of great benevolence, and of unquestioned piety.  Yet in the opposition we find also all, or nearly all, of the most ignorant classes of society.