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larger than the number of males who are willing to teach. The larger number of females offer to teach because other occupations are not open to them. The smaller number of males offer to teach because other more profitable occupations are open to most males who are competent to teach. The result is that the competition for positions of teachers to be filled by ladies is so great as to reduce the price: but as males can not be employed at that price, and are necessary in certain places in the schools, those seeking their services have to pay a higher rate for them.

      Persons having a larger number of places open to them with fewer competitors command higher wages than those who have a smaller number of places open to them with more competitors. This is the law of society. It is the law of supply and demand, which can not be changed by legislation. Then it follows that the ballot can not enable those who have to compete with the larger number to command the same prices as those who compete with the smaller number in the labor market. As the Legislature has no power to regulate in practice that of which the advocates of woman suffrage complain, the ballot in the hands of females could not aid its regulation.

      The ballot can not impart to the female physical strength which she does not possess, nor can it open to her pursuits which she does not have physical ability to engage in; and as long as she lacks the physical strength to compete with men in the different departments of labor, there will be more competition in her department, and she must necessarily receive less wages.

      But it is claimed again, that females should have the ballot as a protection against the tyranny of bad husbands. This is also delusive. If the husband is brutal, arbitrary, or tyrannical, and tyrannizes over her at home, the ballot in her hands would be no protection against such injustice, but the husband who compelled her to conform to his wishes in other respects would also compel her to use the ballot, if she possessed it, as he might please to dictate. The ballot would therefore be of no assistance to the wife in such case, nor could it heal family strifes or dissensions. On the contrary, one of the gravest objections to placing the ballot in the hands of the female sex is that it would promote unhappiness and dissensions in the family circle. There should be unity and harmony in the family.

      At present the man represents the family in meeting the demands of the law and of society upon the family. So far as the rougher, coarser duties are concerned, the man represents the family, and the individuality of the woman is not brought into prominence; but when the ballot is placed in the hands of woman her individuality is enlarged, and she is expected to answer for herself the demands of the law and of society on her individual account, and not as the weaker member of the family to answer by her husband. This naturally draws her out from the dignified and cultivated refinement of her womanly position, and brings her into a closer contact with the rougher elements of society, which tends to destroy that higher reverence and respect which her refinement and dignity in the relation of wife and mother have always inspired in those who approached her in her honorable and useful retirement.

      When she becomes a voter she will be more or less of a politician, and will form political alliances or unite with political parties which will frequently be antagonistic to those to which her husband belongs. This will introduce into the family circle new elements of disagreement and discord which will frequently end in unhappy divisions, if not in separation or divorce. This must frequently occur when she becomes an active politician, identified with a party which is distasteful to her husband. On the other hand, if she unites with her husband in party associations and votes with him on all occasions so as not to disturb the harmony and happiness of the family, then the ballot is of no service as it simply duplicates the vote of the male on each side of the question and leaves the result the same.

      Again, if the family is the unit of society, and the state is composed of an aggregation of families, then it is important to society that there be as many happy families as possible, and it becomes the duty of man and woman alike to unite in the holy relations of matrimony.

      As this is the only legal and proper mode of rendering obedience to the early command to multiply and replenish the earth, whatever tends to discourage the holy relation of matrimony is in disobedience of this command, and any change which encourages such disobedience is violative of the Divine law, and can not result in advantage to the state. Before forming this relation it is the duty of young men who have to take upon themselves the responsibilities of providing for and protecting the family to select some profession or pursuit that is most congenial to their tastes, and in which they will be most likely to be successful; but this can not be permitted to the young ladies, or if permitted it can not be practically carried out after matrimony.

      As it might frequently happen that the young man had selected one profession or pursuit, and the young lady another, the result would be that after marriage she must drop the profession or pursuit of her choice, and employ herself in the sacred duties of wife and mother at home, and in rearing, educating, and elevating the family, while the husband pursues the profession of his choice.

      It may be said, however, that there is a class of young ladies who do not choose to marry, and who select professions or avocations and follow them for a livelihood. This is true, but this class, compared with the number who unite in matrimony with the husbands of their choice, is comparatively very small, and it is the duty of society to encourage the increase of marriages rather than of celibacy. If the larger number of females select pursuits or professions which require them to decline marriage, society to that extent is deprived of the advantage resulting from the increase of population by marriage.

      It is said by those who have examined the question closely that the largest number of divorces is now found in the communities where the advocates of female suffrage are most numerous, and where the individuality of woman as related to her husband, which such a doctrine inculcates, is increased to the greatest extent.

      If this be true, it is a strong plea in the interests of the family and of society against granting the petition of the advocates of woman suffrage.

      After all, this is a local question, which properly belongs to the different States of the Union, each acting for itself, and to the Territories of the Union, when not acting in conflict with the laws of the United States.

      The fact that a State adopts the rule of female suffrage neither increases nor diminishes its power in the Union, as the number of Representatives in Congress to which each State is entitled and the number of members in the electoral college appointed by each is determined by its aggregate population and not by the proportion of its voting population, so long as no race or class as defined by the Constitution is excluded from the exercise of the right of suffrage.

      Now, Mr. President, I shall make no apology for adding to what I have said some extracts from an able and well-written volume, entitled "Letters from the Chimney Corner," written by a highly cultivated lady of Chicago. This gifted lady has discussed the question with so much clearness and force that I can make no mistake by substituting some of the thoughts taken from her book for anything I might add on this question. While discussing the relations of the sexes, and showing that neither sex is of itself a whole, a unit, and that each requires to be supplemented by the other before its true structural integrity can be achieved, she adds:

      Now, everywhere throughout nature, to the male and female ideal, certain distinct powers and properties belong. The lines of demarkation are not always clear, not always straight lines: they are frequently wavering, shadowy, and difficult to follow, yet on the whole whatever physical strength, personal aggressiveness, the intellectual scope and vigor which manage vast material enterprises are emphasized, there the masculine ideal is present. On the other hand, wherever refinement, tenderness, delicacy, sprightliness, spiritual acumen, and force, are to the fore, there the feminine ideal is represented, and these terms will be found nearly enough for all practical purposes to represent the differing endowments of actual men and women. Different powers suggest different activities, and under the division of labor here indicated the control of the state, legislation, the power of the ballot, would seem to fall to the share of man. Nor does this decision carry with it any injustice, any robbery of just or natural right to woman.

      In her hands is placed a moral and spiritual power far greater than the power of the ballot. In her married or reproductive state the forming and shaping of human souls in their most plastic period is her destiny. Nor do her labors or her responsibilities end with infancy or childhood. Throughout his entire

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