Let us consider chivalry, first, from the standpoint of the woman
suffragist. Her notion of _chivalry_ is that man should accept every
disadvantageous offer which may be made to him by woman.

That, of course, is to make chivalry the principle of egalitarian
equity limited in its application to the case between man and woman.

It follows that she who holds that the suffrage ought, in obedience to
that principle of justice, to be granted to her by man, might quite
logically hold that everything else in man's gift ought also to be
conceded.

But to do the woman suffragist justice, she does not press the
argument from chivalry. Inasmuch as life has brought home to her that
the ordinary man has quite other conceptions of that virtue, she
declares that "she has no use for it."

Let us now turn to the anti-suffragist view. The anti-suffragist (man
or woman) holds that chivalry is a principle which enters into every
reputable relation between the sexes, and that of all the civilising
agencies at work in the world it is the most important.

But I think I hear the reader interpose, "What, then, is chivalry if
it is not a question of serving woman without reward?"

A moment's thought will make the matter clear.

When a man makes this compact with a woman, "I will do you reverence,
and protect you, and yield you service; and you, for your part, will
hold fast to an ideal of gentleness, of personal refinement, of