deal with the principal arguments upon which the woman suffragist
relies.

The preponderating majority of the women who claim the suffrage do not
do so from motives of public interest or philanthropy.

They are influenced almost exclusively by two motives: resentment at
the suggestion that woman should be accounted by man as inherently his
inferior in certain important respects; and reprehension of a state of
society in which more money, more personal liberty (In reality only
more of the personal liberty which the possession of money confers),
more power, more public recognition and happier physiological
conditions fall to the share of man.

A cause which derives its driving force so little from philanthropy
and public interest and so much from offended _amour propre_ and
pretensions which are, as we shall see, unjustified, has in reality no
moral prestige.

For its intellectual prestige the movement depends entirely on the
fact that it has the advocacy of a certain number of distinguished
men.

It will not be amiss to examine that advocacy.

The "intellectual" whose name appears at the foot of woman's suffrage
petitions will, when you have him by himself, very often Make
confession:--"Woman suffrage," he will tell you, "is not the grave and
important cause which the ardent female suffragist deems it to be. Not
only will it not do any of the things which she imagines it is going