Return to Title Page for The Collected Works of John Stuart Mill, Volume XXVIII The Collected Works of John Stuart Mill, Volume XXVIII - Public and Parliamentary Speeches Part I November 1850 - November 1868
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55.: The Admission of Women to the Electoral Franchise 20 MAY, 1867 - John Stuart Mill, The Collected Works of John Stuart Mill, Volume XXVIII The Collected Works of John Stuart Mill, Volume XXVIII - Public and Parliamentary Speeches Part I November 1850 - November 1868 
The Collected Works of John Stuart Mill, Volume XXVIII - Public and Parliamentary Speeches Part I November 1850 - November 1868, ed. John M. Robson and Bruce L. Kinzer (Toronto: University of Toronto Press, London: Routledge and Kegan Paul, 1988).
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The Admission of Women to the Electoral Franchise
Speech of John Stuart Mill, M.P. on the Admission of Women to the Electoral Franchise. Spoken in the House of Commons, May 20th, 1867 (London: Trübner, 1867), and PD, 3rd ser., Vol. 187, cols. 842–3. The text of the pamphlet is reproduced ibid., cols. 817–29, Mill having instructed Trübner to send a copy to Hansard; see CW, Vol. XVI, p. 1277. That Hansard used that text is indicated by the asterisk in PD. (There are no substantive differences except two misprints in PD: “Nor, Sir” for “Now, Sir” at 152.6, and “indirect” for “in direct” at 157.27.) Reported in The Times, 21 May, p. 9, from which variants and responses are taken; the variants are all supported by the report in the St. Stephen’s Chronicle, Vol. III, pp. 475–81. The copies in SC have no corrections or emendations.
i rise, sir, to propose an extension of the suffrage which can excite no party or class feeling in this House; which can give no umbrage to the keenest assertor of the claims either of property or of numbers; an extension which has not the smallest tendency to disturb what we have heard so much about lately, the balance of political power; which cannot afflict the most timid alarmist with revolutionary terrors, or offend the most jealous democrat as an infringement of popular rights (hear, hear), or a privilege granted to one class of society at the expense of another. There is nothing to distract our attention from the simple question, whether there is any adequate justification for continuing to exclude an entire half of the community, not only from admission, but from the capability of being ever admitted within the pale of the Constitution, though they may fulfil all the conditions legally and constitutionally sufficient in every case but theirs. Sir, within the limits of our Constitution this is a solitary case. There is no other example of an exclusion which is absolute. If the law denied a vote to all but the possessors of £5000 a year, the poorest man in the nation might—and now and then would—acquire the suffrage; but neither birth, nor fortune, nor merit, nor exertion, nor intellect, nor even that great disposer of human affairs, accident, can ever enable any woman to have her voice counted in those national affairs which touch her and hers as nearly as any other aperson in the nationa . (Hear, hear.)
Now, Sir, before going any further, allow me to say, that a primâ facie case is already made out. It is not just to make distinctions, in rights and privileges, without a positive reason. I do not mean that the electoral franchise, or any other public function, is an abstract right, and that to withhold it from any one, on sufficient grounds of expediency, is a personal wrong; it is a complete misunderstanding of the principle I maintain, to confound this with it; my argument is entirely one of expediency. But there are different orders of expediency; all expediencies are not exactly on the same level; there is an important branch of expediency called justice; and justice, though it does not necessarily require that we should confer political functions on every one, does require that we should not, capriciously and without cause, withhold from one what we give to another. As was most truly said by my right honourable friend the Member for South Lancashire, in the most misunderstood and misrepresented speech I ever remember;1 to lay a ground for refusing the suffrage to any one, it is necessary to allege either personal unfitness or public danger. Now, can either of these be alleged in the present case? Can it be pretended that women who manage an estate or conduct a business,—who pay rates and taxes, often to a large amount, and frequently from their own earnings,—many of whom are responsible heads of families, and some of whom, in the capacity of schoolmistresses, teach much more than a great number of the male electors have ever learnt,—are not capable of a function of which every male householder is capable? (Hear, hear.) Or is it feared that if they were admitted to the suffrage they would revolutionize the State,—would deprive us of any of our valued institutions, or that we should have worse laws, or be in any way whatever worse governed, through the effect of their suffrages? No one, Sir, believes anything of the kind.
And it is not only the general principles of justice that are infringed, or at least set aside, by the exclusion of women, merely as women, from any share in the representation; that exclusion is also repugnant to the particular principles of the British Constitution. It violates one of the oldest band most cherishedb of our constitutional maxims—a doctrine dear to reformers, and theoretically acknowledged by most Conservatives—that taxation and representation should be co-extensive. Do not women pay taxes? Does not every woman who is sui juris contribute exactly as much to the revenue as a man who has the same electoral qualification? If a stake in the country means anything,2 the owner of freehold or leasehold property has the same stake, whether it is owned by a man or a woman. There is evidence in our constitutional records that women have voted, in counties and in some boroughs, at former, though certainly distant, periods of our history.
The House, however, will doubtless expect that I should not rest my case solely on the general principles either of justice or of the Constitution, but should produce what are called practical arguments. Now, there is one practical argument of great weight, which, I frankly confess, is entirely wanting in the case of women; they do not hold great meetings in the parks, or demonstrations at Islington.3 (Oh!) How far this omission may be considered to invalidate their claim, I will not undertake to decide; but other practical arguments, practical in the most restricted meaning of the term, are not wanting; and I am prepared to state them, if I may be permitted first to ask, what are the practical objections? The difficulty which most people feel on this subject, is not a practical objection; there is nothing practical about it; it is a mere feeling—a feeling of strangeness; the proposal is so new; at least they think so, though this is a mistake; it is a very old proposal. Well, Sir, strangeness is a thing which wears off; some things were strange enough to many of us three months ago which are not at all so now; and many are strange now, which will not be strange to the same persons a few years hence, or even, perhaps, a few months. And as for novelty, we live in a world of novelties; the despotism of custom is on the wane; we are not now satisfied with knowing what a thing is, we ask whether it ought to be; and in this House at least, I am bound to believe that an appeal lies from custom to a higher tribunal, in which reason is judge. Now, the reasons which custom is in the habit of giving for itself on this subject are usually very brief. That, indeed, is one of my difficulties; it is not easy to refute an interjection; interjections, however, are the only arguments among those we usually hear on this subject, which it seems to me at all difficult to refute. The others mostly present themselves in such aphorisms as these: Politics are not women’s business, and would distract them from their proper duties: Women do not desire the suffrage, but would rather be without it: Women are sufficiently represented by the representation of their male relatives and connexions: Women have power enough already. (Laughter.) I shall probably be thought to have done enough in the way of answering, if I answer all this; and it may, perhaps, instigate any honourable gentleman who takes the trouble of replying to me, to produce something more recondite.
Politics, it is said, are not a woman’s business. Well, Sir, I rather think that politics are not a man’s business either; unless he is one of the few who are selected and paid to devote their time to the public service, or is a member of this or of the other House. The vast majority of male electors have each his own business, which absorbs nearly the whole of his time; but I have not heard that the few hours occupied, once in a few years, in attending at a polling booth, even if we throw in the time spent in reading newspapers and political treatises, ever causes them to neglect their shops or their counting-houses. I have never understood that those who have votes are worse merchants, or worse lawyers, or worse physicians, or even worse clergymen than other people. One would almost suppose that the British Constitution denied a vote to every one who could not give the greater part of his time to politics: if this were the case, we should have a very limited constituency. But allow me to ask, what is the meaning of political freedom? Is it anything but the control of those who do make their business of politics, by those who do not? Is it not the very essence of constitutional liberty, that men come from their looms and their forges to decide, and decide well, whether they are properly governed, and whom they will be governed by? And the nations which prize this privilege the most, and exercise it most fully, are invariably those who excel the most in the common concerns of life. The ordinary occupations of most women are, and are likely to remain, principally domestic; but the notion that these occupations are incompatible with the keenest interest in national affairs, and in all the great interests of humanity, is a utterly futile as the apprehension, once sincerely entertained, that artisans would desert their workshops and their factories if they were taught to read. I know there is an obscure feeling—a feeling which is ashamed to express itself openly—as if women had no right to care about anything, except how they may be the most useful and devoted servants of some man. But as I am convinced that there is not a single member of this House, whose conscience accuses him of so mean a feeling, I may say without offence, that this claim to confiscate the whole existence of one half of the species for the supposed convenience of the other, appears to me, independently of its injustice, particularly silly. For who that has had ordinary experience of human affairs, and ordinary capacity of profiting by that experience, fancies that those do their own work best who understand nothing else? A man has lived to little purpose who has not learnt that without general mental cultivation, no particular work that requires understanding is ever done in the best manner. It requires brains to use practical experience; and brains, even without practical experience, go further than any amount of practical experience without brains. But perhaps it is thought that the ordinary occupations of women are more antagonistic than those of men are to the comprehension of public affairs. It is thought, perhaps, that those who are principally charged with the moral education of the future generations of men, cannot be fit to form an opinion about the moral and educational interests of a people: and that those whose chief daily business is the judicious laying-out of money, so as to produce the greatest results with the smallest means, cannot possibly give any lessons to right honourable gentlemen on the other side of the House or on this, who contrive to produce such singularly small results with such vast means. (Ironical cheers.)
I feel a degree of confidence, Sir, on this subject, which I could not feel, if the political change, in itself not great or formidable, which I advocate, were not grounded, as beneficent and salutary political changes almost always are, upon a previous social change. The notion of a hard and fast line of separation between women’s occupations and men’s—of forbidding women to take interest in the things which interest men—belongs to a gone-by state of society, which is receding further and further into the past. We talk of political revolutions, but we do not sufficiently attend to the fact that there has taken place around us a csilentc domestic revolution: women and men are, for the first time in history, really each other’s companions. Our traditions respecting the proper relations between them have descended from a time when their lives were apart—when they were separate in their thoughts, because they were separate equally in their amusements and in their serious occupations. In former days a man passed his life among men; all his friendships, all his real intimacies, were with men; with men alone did he consult on any serious business; the wife was either a plaything, or an upper servant. All this, among the educated classes, is now changed. The man no longer gives his spare hours to violent outdoor exercises and boisterous conviviality with male associates: the two sexes now pass their lives together; the women of a man’s family are his habitual society; the wife is his chief associate, his most confidential friend, and often his most trusted adviser. Now, does a man wish to have for his nearest companion, so closely linked with him, and whose wishes and preferences have so strong a claim on him, one whose thoughts are alien to those which occupy his own mind—one who can neither be a help, a comfort, nor a support, to his noblest feelings and purposes? Is this close and almost exclusive companionship compatible with women’s being warned off all large subjects—being taught that they ought not to care for what it is men’s duty to care for, and that to have any serious interests outside the household is stepping beyond their province? Is it good for a man to live in complete communion of thoughts and feelings with one who is studiously kept inferior to himself, whose earthly interests are forcibly confined within four walls, and who cultivates, as a grace of character, ignorance and indifference about the most inspiring subjects, those among which his highest duties are cast? Does any one suppose that this can happen without detriment to the man’s own character? Sir, the time is now come when, unless women are raised to the level of men, men will be pulled down to theirs. The women of a man’s family are either a stimulus and a support to his highest aspirations, or a drag upon them. You may keep them ignorant of politics, but you cannot prevent them from concerning themselves with the least respectable part of politics—its personalities; if they do not understand and cannot enter into the man’s feelings of public duty, they do care about his personal interest, and that is the scale into which their weight will certainly be thrown. They will be an influence always at hand, co-operating with the man’s selfish promptings, lying in wait for his moments of moral irresolution, and doubling the strength of every temptation. Even if they maintain a modest forbearance, the mere absence of their sympathy will hang a dead-weight on his moral energies, making him unwilling to make sacrifices which they will feel, and to forego social advantages and successes in which they would share, for objects which they cannot appreciate. Supposing him fortunate enough to escape any actual sacrifice of conscience, the indirect effect on the higher parts of his own character is still deplorable. Under an idle notion that the beauties of character of the two sexes are mutually incompatible, men are afraid of manly women; but those who have considered the nature and power of social influences well know, that unless there are manly women, there will not much longer be manly men. When men and women are really companions, if women are frivolous, men will be frivolous; if women care for nothing but personal interest and idle vanities, men in general will care for little else: the two sexes must now rise or sink together. It may be said that women may take interest in great public questions without having votes; they may, certainly; but how many of them will? Education and society have exhausted their power in inculcating on women that their proper rule of conduct is what society expects from them; and the denial of the vote is a proclamation intelligible to every one, that whatever else society may expect, it does not expect that they should concern themselves with public interests. Why, the whole of a girl’s thoughts and feelings are toned down by it from her schooldays; she does not take the interest even in national history which her brothers do, because it is to be no business of hers when she grows up. If there are women—and now happily there are many—who do interest themselves in these subjects, and do study them, it is because the force within is strong enough to bear up against the worst kind of discouragement, that which acts not by interposing obstacles, which may be struggled against, but by deadening the spirit which faces and conquers obstacles.
We are told, Sir, that women do not wish for the suffrage. If the fact were so, it would only prove that all women are still under this deadening influence; that the opiate still benumbs their mind and conscience. But great numbers of women do desire the suffrage, and have asked for it by petitions to this House. How do we know how many more thousands there may be, who have not asked for what they do not hope to get; or for fear of what may be thought of them by men, or by other women; or from the feeling, so sedulously cultivated in them by their education—aversion to make themselves conspicuous? Men must have a rare power of self-delusion, if they suppose that leading questions put to the ladies of their family or of their acquaintance will elicit their real sentiments, or will be answered with complete sincerity by one woman in ten thousand. No one is so well schooled as most women are in making a virtue of necessity; it costs little to disclaim caring for what is not offered; and frankness in the expression of sentiments which may be unpleasing and may be thought uncomplimentary to their nearest connections, is not one of the virtues which a woman’s education tends to cultivate, and is, moreover, a virtue attended with sufficient risk, to induce prudent women usually to reserve its exercise for cases in which there is a nearer and a more personal interest at stake. However this may be, those who do not care for the suffrage will not use it; either they will not register, or if they do, they will vote as their male relatives advise: by which, as the advantage will probably be about equally shared among all classes, no harm will be done. Those, be they few or many, who do value the privilege, will exercise it, and will receive that stimulus to their faculties, and that widening and liberalizing influence over their feelings and sympathies, which the suffrage seldom fails to produce on those who are admitted to it. Meanwhile an unworthy stigma would be removed from the whole sex. The law would cease to declare them incapable of serious things; would cease to proclaim that their opinions and wishes are unworthy of regard, on things which concern them equally with men, and on many things which concern them much more than men. They would no longer be classed with children, idiots, and lunatics, as incapable of taking care of either themselves or others, and needing that everything should be done for them, without asking their consent. If only one woman in twenty thousand used the suffrage, to be declared capable of it would be a boon to all women. Even that theoretical enfranchisement would remove a weight from the expansion of their faculties, the real mischief of which is much greater than the apparent.
Then it is said, that women do not need direct power, having so much indirect, through their influence over their male relatives and connections. I should like to carry this argument a little further. Rich people have a great deal of indirect influence. Is this a reason for refusing them votes? Does any one propose a rating qualification the wrong way, or bring in a Reform Bill to disfranchise all who live in a £500 house, or pay £100 a year in direct taxes? Unless this rule for distributing the franchise is to be reserved for the exclusive benefit of women, it would follow that persons of more than a certain fortune should be allowed to bribe, but should not be allowed to vote. Sir, it is true that women have great power. It is part of my case that they have great power; but they have it under the worst possible conditions, because it is indirect, and therefore irresponsible. I want to make this great power a responsible power. I want to make the woman feel her conscience interested in its honest exercise. I want her to feel that it is not given to her as a mere means of personal ascendency. I want to make her influence work by a manly interchange of opinion, and not by cajolery. I want to awaken in her the political point of honour. Many a woman already influences greatly the political conduct of the men connected with her, and sometimes, by force of will, actually governs it; but she is never supposed to have anything to do with it; the man whom she influences, and perhaps misleads, is alone responsible; her power is like the back-stairs influence of a favourite. Sir, I demand that all who exercise power should have the burthen laid on them of knowing something about the things they have power over. With the acknowledged right to a voice, would come a sense of the corresponding duty. Women are not usually inferior in tenderness of conscience to men. Make the woman a moral agent in these matters: show that you expect from her a political conscience: and when she has learnt to understand the transcendent importance of these things, she will know why it is wrong to sacrifice political convictions to personal interest or vanity; she will understand that political integrity is not a foolish personal crotchet, which a man is bound, for the sake of his family, to give up, but a solemn duty: and the men whom she can influence will be better men in all public matters, and not, as they often are now, worse men by the whole amount of her influence.
But at least, it will be said, women do not suffer any practical inconvenience, as women, by not having a vote. The interests of all women are safe in the hands of their fathers, husbands, and brothers, who have the same interest with them, and not only know, far better than they do, what is good for them, but care much more for them than they care for themselves. Sir, this is exactly what is said of all unrepresented classes. The operatives, for instance: are they not virtually represented by the representation of their employers? Are not the interest of the employers and that of the employed, when properly understood, the same? To insinuate the contrary, is it not the horrible crime of setting class against class? Is not the farmer equally interested with the labourer in the prosperity of agriculture,—the cotton manufacturer equally with his workmen in the high price of calicoes? Are they not both interested alike in taking off taxes? And, generally, have not employers and employed a common interest against all outsiders, just as husband and wife have against all outside the family? And what is more, are not all employers good, kind, benevolent men, who love their workpeople, and always desire to do what is most for their good? All these assertions are as true, and as much to the purpose, as the corresponding assertions respecting men and women. Sir, we do not live in Arcadia, but, as we were lately reminded, in faece Romuli:4 and in that region workmen need other protection than that of their employers, and women other protection than that of their men. I should like to have a return laid before this House of the number of women who are annually beaten to death, kicked to death, or trampled to death by their male protectors: and, in an opposite column, the amount of the sentences passed, in those cases in which the dastardly criminals did not get off altogether. I should also like to have, in a third column, the amount of property, the unlawful taking of which was, at the same sessions or assizes, by the same judge, thought worthy of the same amount of punishment. We should then have an arithmetical estimate of the value set by a male legislature and male tribunals on the murder of a woman, often by torture continued through years, which, if there is any shame in us, would make us hang our heads. Sir, before it is affirmed that women do not suffer in their interests, as women, by the denial of a vote, it should be considered whether women have no grievances; whether the laws, and those practices which laws can reach, are in every way as favourable to women as to men. Now, how stands the fact? In the matter of education, for instance. We continually hear that the most important part of national education is that of mothers, because they educate the future men. Is this importance really attached to it? Are there many fathers who care as much, or are willing to expend as much, for the education of their daughters as of their sons? Where are the Universities, where the High Schools, or the schools of any high description, for them? If it be said that girls are better educated at home, where are the training-schools for governesses? What has become of the endowments which the bounty of our ancestors destined for the education, not of one sex only, but of both indiscriminately? I am told by one of the highest authorities on the subject, that in the majority of the endowments the provision made is not for boys, but for education generally; in one great endowment, Christ’s Hospital, it is expressly for both: that institution now maintains and educates 1100 boys, and exactly 26 girls.5 And when they attain womanhood, how does it fare with that great and increasing portion of the sex, who, sprung from the educated classes, have not inherited a provision, and not having obtained one by marriage, or disdaining to marry merely for a provision, depend on their exertions for subsistence? Hardly any decent educated occupation, save one, is open to them. They are either governesses or nothing. A fact has recently occurred, well worthy of commemoration in connection with this subject. A young lady, Miss Garrett, from no pressure of necessity, but from an honourable desire to employ her activity in alleviating human suffering, studied the medical profession.6 Having duly qualified herself, she, with an energy and perseverance which cannot be too highly praised, knocked successively at all the doors through which, by law, access is obtained into the medical profession. Having found all other doors fast shut, she fortunately discovered one which had accidentally been left ajar. The Society of Apothecaries, it seems, had forgotten to shut out those who they never thought would attempt to come in, and through this narrow entrance this young lady found her way into this profession. But so objectionable did it appear to this learned body that women should be the medical attendants even of women, that the narrow wicket through which Miss Garrett entered has been closed after her, and no second Miss Garrett will be allowed to pass through it.7 And this is instar omnium.8 No sooner do women show themselves capable of competing with men in any career, than that career, if it be lucrative or honourable, is closed to them. A short time ago, women might be Associates of the Royal Academy; but they were so distinguishing themselves, they were assuming so honourable a place in their art, that this privilege also has been withdrawn.9 This is the sort of care taken of women’s interests by the men who so faithfully represent them. This is the way we treat unmarried women. And how is it with the married? They, it may be said, are not interested in this motion; and they are not directly interested; but it interests, even directly, many who have been married, as well as others who will be. Now, by the common law of England, all that a wife has, belongs absolutely to the husband; he may tear it all from her, squander every penny of it in debauchery, leave her to support by her labour herself and her children, and if by heroic exertion and self-sacrifice she is able to put by something for their future wants, unless she is judicially separated from him he can pounce down upon her savings, and leave her penniless. And such cases are of quite common occurrence. Sir, if we were besotted enough to think these things right, there would be more excuse for us; but we know better. The richer classes take care to exempt their own daughters from the consequences of this abominable state of the law. By the contrivance of marriage settlements, they are able in each case to make a private law for themselves, and they invariably do so. Why do we not provide that justice for the daughters of the poor, which we take care to provide for our own daughters? Why is not that which is done in every case that we personally care for, made the law of the land, so that a poor man’s child, whose parents could not afford the expense of a settlement, may retain a right to any little property that may devolve on her, and may have a voice in the disposal of her own earnings, which, in the case of many husbands, are the best and only reliable part of the incomings of the family? I am sometimes asked what practical grievances I propose to remedy by giving women a vote. I propose, for one thing, to remedy this. I give these instances to prove that women are not the petted children of society which many people seem to think they are—that they have not the over-abundance, the superfluity of power that is ascribed to them, and are not sufficiently represented by the representation of the men who have not had the heart to do for them this simple and obvious piece of justice. (Hear, hear.) Sir, grievances of less magnitude than the law of the property of married women, when suffered by parties less inured to passive submission, have provoked revolutions. We ought not to take advantage of the security we feel against any such consequence in the present case, to withhold from a limited number of women that moderate amount of participation in the enactment and improvement of our laws, which this motion solicits for them, and which would enable the general feelings of women to be heard in this House through a few male representatives. We ought not to deny to them, what we are conceding to everybody else—a right to be consulted din the choice of a representatived ; the ordinary chance of placing in the great Council of the nation a few organs of their sentiments—of having, what every petty trade or profession has, a few members who feel specially called on to attend to their interests, and to point out how those interests are affected by the law, or by any proposed changes in it. No more is asked by this motion; and when the time comes, as it certainly will come, when this will be granted, I feel the firmest conviction that you will never repent of the concession.
[At the end of his speech, Mill moved his amendment to substitute the word person for the word man “(hear, hear)” in Clause 4 of the Reform Bill, which dealt with the occupation qualifications for voters in counties. Following seven other speakers, Mill concluded the debate.]
I will merely say, in answer to the noble Lord who requested me to withdraw the Motion,10 that I am a great deal too well pleased with the speeches that have been made against it—his own included—to think of withdrawing it. There is nothing that has pleased me more in those speeches than to find that every one who has attempted to argue at all, has argued against something which is not before the House (hear, hear): they have argued against the admission of married women, which is not in the Motion; or they have argued against the admission of women as Members of this House; or again, as the honourable Member for the Wick boroughs (Mr. Laing) has done, they have argued against allowing women to be generals and officers in the army;11 a question which I need scarcely say is not before the House. I certainly do think that when we come to universal suffrage, as some time or other we probably shall come (oh, oh!)—if we extend the vote to all men, we should extend it to all women also. So long, however, as you maintain a property qualification, I do not propose to extend the suffrage to any women but those who have the qualification. If, as is surmised by one of the speakers,12 young ladies should attach so much value to the suffrage that they should be unwilling to divest themselves of it in order to marry, I can only say that if they will not marry without it, they will probably be allowed to retain it. (Hear, and a laugh.) As to any question that may arise in reference to the removal of any other disabilities of women, it is not before the House. There are evidently many arguments and many considerations that cannot be overlooked in dealing with these larger questions, but which do not arise on the present Motion, and on which, therefore, it is not necessary that I should comment. I will only say that if we should in the progress of experience—especially after experience of the effect of granting the suffrage—come to the decision that married women ought to have the suffrage, or that women should be admitted to any employment or occupation which they are not now admitted to—if it should become the general opinion that they ought to have it, they will have it.
[After Mill’s speech, the question was put, and the amendment lost, 196 to 73, Mill being a teller.]
[a-a]TT,SSC member of the community
[1 ]Gladstone, speech of 11 May, 1864, cols. 312–27, specifically, col. 324.
[2 ]For the phrase, see William Windham (1750–1810), Speech on Defence of the Country (22 July, 1807; Commons), PD, 1st ser., Vol. 9, col. 897.
[3 ]For the former, see Nos. 27, 29, 31, 32, and 34; for the latter, No. 32.
[c-c]TT,SSC social and
[4 ]Cicero (106–43 ), Letters to Atticus (Latin and English), trans. E.O. Winstedt, 3 vols. (London: Heinemann; New York: Macmillan,1912), Vol. I, p. 108 (II, i): “the dregs of humanity collected by Romulus” rather than the inhabitants of Plato’s Republic (Arcadia).
[5 ]Sarah Emily Davies (1830–1921), On the Application of Funds to the Education of Girls (London: Longman, et al., 1865).(Originally a paper read before the Education Department of the National Association for the Promotion of Social Science, 3 May, 1865.)
[6 ]Elizabeth Garrett (1836–1917), later Anderson.
[7 ]Three young women had followed Elizabeth Garrett’s path, but they and any further potential candidates were made ineligible for certification by a ruling that public lectures (from which women were barred) were a requirement. See “Female Candidates at Apothecaries’ Hall,” Medical Times and Gazette, 2 Mar., 1867, p. 229, and “Ladies Not Admitted,” British Medical Journal, 9 Mar., 1867, p. 269.
[8 ]Pliny the Elder (ca. 23–79 ), Natural History (Latin and English), trans. H. Rackham, et al., 10 vols. (London: Heinemann; Cambridge, Mass.: Harvard University Press, 1938–62), Vol. IV, p. 64 (XII, 87).
[9 ]The reference to Associates of the Royal Academy is puzzling. When the Academy was founded in 1768, two women, Angelica Kauffmann and Mary Moser, had been made Associates, but no more were elected until the twentieth century. Women had regularly, however, been exhibitors at the annual exhibitions, and since 1861 had been admitted in limited numbers as students, the first, Laura Anne Herford, perhaps being allowed entry because she signed her submission only with her initials. Some of these students, including Louisa Starr, distinguished themselves, and consequently there was an effective limit placed on their numbers.
[10 ]George Edward Arundell Monckton-Arundell, Viscount Galway (1805–76), M.P. for East Retford, cols. 841–2.
[11 ]Samuel Laing (1812–97), col. 840.
[12 ]John Burgess Karslake (1821–81), M.P. for Andover, cols. 829–30.