I travelled the other day upon the Boston and Providence Railroad with a party of mechanics, mostly English and Scotch.  They were discussing this very question, and, with the true English habit, thought it was all a matter of property.  Without it a woman certainly should not vote, they said; but they all favored, to my surprise, the enfranchisement of women of property.  “As a general rule,” said the chief speaker, “a woman that’s got property has got sense enough to vote.”

There it was!  These foreigners, who had found their own manhood by coming to a land which not only the Pilgrim Fathers but the Pilgrim Mothers had settled, and subdued, and freed for them, were still ready to disfranchise most of the daughters of those mothers, on the ground that they had not “sense enough to vote.”  I thanked them for their blunt truthfulness, so much better than the flattery of most of the native-born.

My other instance shall be a conversation overheard in a railway station near Boston, between two intelligent citizens, who had lately listened to Anna Dickinson.  “The best of it was,” said one, “to see our minister introduce her.”  “Wonder what the Orthodox churches would have said to that ten years ago?” said the other.  “Never mind,” was the answer.  “Things have changed.  What I think is, it’s all in the bringing up.  If women were brought up just as men are, they’d have just as much brains.” (Brains again!) “That’s what Beecher says.  Boys are brought up to do business, and take care of themselves:  that’s where it is.  Girls are brought up to dress and get married.  Start ’em alike!  That’s what Beecher says.  Start ’em alike, and see if girls haven’t got just as much brains.”

“Still harping on my daughter,” and on the condition of her brains!  It is on this that the whole question turns, in the opinion of many men.  Ask ten men their objections to woman suffrage.  One will plead that women are angels.  Another fears discord in families.  Another points out that women cannot fight,—­he himself being very likely a non-combatant.  Another quotes St. Paul for this purpose,—­not being, perhaps, in the habit of consulting that authority on any other point.  But with the others, very likely, everything will turn on the question of brains.  They believe, or think they believe, that women have not sense enough to vote.  They may not say so to women, but they habitually say it to men.  If you wish to meet the common point of view of masculine voters, you must find it here.

It is fortunate that it is so.  Of all points, this is the easiest to settle; for every intelligent woman, even if she be opposed to woman suffrage, helps to settle it.  Every good lecture by a woman, every good book written by one, every successful business enterprise carried on, helps to decide the question.  Every class of girls that graduates from every good school helps to pile up the argument on this point.  And the vast army of women, constituting nine out of ten of the teachers in our American schools, may appeal as logically to their pupils, and settle the argument based on brains.  “If we had sense enough to educate you,” they may say to each graduating class of boys, “we have sense enough to vote beside you.”