Throughout the agitation for the abolition of slavery in America, there were statesmen who gradually became convinced of the political and moral necessity of giving to the freedman the protection of the ballot.  In this current agitation there are at least a few men and women who would extend a greater social and political freedom to all women if only because domestic control has proved so ineffectual.

We may certainly take courage from the fact that our contemporaries are fired by social compassions and enthusiasms, to which even our immediate predecessors were indifferent.  Such compunctions have ever manifested themselves in varying degrees of ardor through different groups in the same community.  Thus among those who are newly aroused to action in regard to the social evil are many who would endeavor to regulate it and believe they can minimize its dangers, still larger numbers who would eliminate all trafficking of unwilling victims in connection with it, and yet others who believe that as a quasi-legal institution it may be absolutely abolished.  Perhaps the analogy to the abolition of slavery is most striking in that these groups, in their varying points of view, are like those earlier associations which differed widely in regard to chattel slavery.  Only the so-called extremists, in the first instance, stood for abolition and they were continually told that what they proposed was clearly impossible.  The legal and commercial obstacles, bulked large, were placed before them and it was confidently asserted that the blame for the historic existence of slavery lay deep within human nature itself.  Yet gradually all of these associations reached the point of view of the abolitionist and before the war was over even the most lukewarm unionist saw no other solution of the nation’s difficulty.  Some such gradual conversion to the point of view of abolition is the experience of every society or group of people who seriously face the difficulties and complications of the social evil.  Certainly all the national organizations—­the National Vigilance Committee, the American Purity Federation, the Alliance for the Suppression and Prevention of the White Slave Traffic and many others—­stand for the final abolition of commercialized vice.  Local vice commissions, such as the able one recently appointed in Chicago, although composed of members of varying beliefs in regard to the possibility of control and regulation, united in the end in recommending a law enforcement looking towards final abolition.  Even the most sceptical of Chicago citizens, after reading the fearless document, shared the hope of the commission that “the city, when aroused to the truth, would instantly rebel against the social evil in all its phases.”  A similar recommendation of ultimate abolition was recently made unanimous by the Minneapolis vice commission after the conversion of many of its members.  Doubtless all of the national societies have before them a task only less gigantic