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whilst it is generally agreed that in many instances her instruction has been neglected and her legal position lowered, opinion is divided as to granting her all the rights of a legal voter.*)

*) As early as 1871, Admiral de Gueydon, in his remarkable essay on “Political Equality,” expressed himself thus: “Can one reasonably qualify as universal a suffrage that takes no notice of the interests of women and children? What becomes of the considerations of age and sex when there is question of taxes ? They disappear: everybody has to pay. Hence everybody, without distinction of age or sex, ought to partake also in the election of those who impose the taxes.

"Justice and reason are a unit in reclaiming political equality on the same ground and by the very means by which each is assured the enjoyment of this equality before the civil law. It is thus in industrial, social, and commercial societies : no question is asked about the age or the sex of the member ; a single interest is sufficient to secure the right of representation. It should be the same in the large society called the nation. Each having an interest in the good government of the State, each has a right to intervene directly or indirectly according to his capability."

M. Gabriel Alix wants to grant women a limited vote only:

We are opposed to a single register, we demand an electoral register, which, besides the present legal voters, contains the names of women and minors as well as of all corporations and establishments of public utility discharging local affairs, for all municipal and provincial elections.”

In brief, the “feminine question” has become part of the “social question” to such an extent that, “to solve the former means to advance the solution of the latter."*)

Here we find the explanation why Socialists and Masons are so earnestly at work to draw women to their side. They are well aware that the hand that rocks the cradle is the hand that rules the world."

"The foundations of the present order," writes the Socialist Bebel, "are undermined; the revolutionary spirit enters everywhere. Hence woman is not to remain inactive; she must consecrate her forces to whomsoever shall affranchise her together with the proletarian. With her assistance victory is ours." **)

At the “Free-thought Congress” of Sept. 19, 1881, the President thanked the members for having added a woman to the list of officers, saying: “On woman the Free-thinkers have placed their hope for the conversion of the future."

And the Congress of the French Federation of Free-thought (Nov. 1893) contained in its declaration of principles the significant words: “The influence of Free-thought on the moral, economic, and social condition of woman forms part of our discussions as also the study of the most practical means to withdraw women from the disastrous influence of the priest.”

*) “The Feminine Question in Germany.” By Mary André. Correspondant of March 10, 1896.

**) Bebel, “Socialism and Woman."

Masonry expresses itself in the same terms as Socialism and Free-thought :

“We have accomplished nothing," they say, “as long as the women are not on our side; we must gain them for us: all men united avail nothing without them.”

The French government eagerly lent itself to the service of these destructive ideas. It decreed the obligatory instruction of girls without the catechism and created for that purpose high schools without chaplains.*) Hand in hand with the high schools, the normal institutes for young ladies, the asylums, orphanages, and professional lay schools work at this dechristianization.

*) There are in France, according to M. C. Sée, one of the chief promoters of those iniquitous laws, 63 colleges for young ladies, having 800 professors and 10,413 pupils. The maintenance of these establishments annually requires 49,044,957 francs ; on an average each pupil costs the tax payers, 4,710 francs - $816.20.

But the bitter fruits of an atheistic education have not been slow to ripen; even Freethinkers lament in the high school graduates and other young ladies with diplomas the lack of a proper education, the crammed brains and cramped bodies, their superficial and false knowledge, their self-infatuation and chimerical conception of life, the dissatisfaction with their social position, their want of morality and restraint.

The frightful increase of youthful criminality, misery and vice *) are a standing complaint of the daily press.

Not a small part of this criminality must be attributed to the overproduction of young ladies with diplomas. **)

Long ago the Saviour had said: “A bad tree cannot bear good fruit." Since man

*) "From 1880 to 1890 the number of young criminals increased one fourth, whilst the crimes of adults increased but one ninth. The criminality of the young is almost double that of the adults to-day.” (Eug. Rostand, in La Reforme Sociale of March 1, 1897.

**) Of 30,000 breveted young ladies applying for office, but 3,000 obtained a situation with the government, and 2,000 more were promised an appointment as teachers within five years. 25,000, after much suffering, returned home, and 3,500 fell a prey to vice.

ers.

exists, the tree of knowledge has never borne wholesome fruit, except where planted in divine ground, watched and pruned by select garden

This law is absolute and without any exception. It concerns the education of both sexes; the soul of woman, in particular, owes its moral and intellectual redemption to Christianity.

The most famous philosophers of Greek and Roman antiquity never addressed themselves to women; when they had to speak of her, they did it with contempt and for her further degradation. But the Saviour instructed women and spoke to them of them, selves; a great many of His actions were performed for her reformation and elevation. And no wonder: He knew they were indispensable cooperators in the salvation, both earthly and heavenly, of humanity.

Since the Saviour's ascension woman is transformed: at the Cenaculum, in the person of the Mother of God and that of the other holy women, she received the effusion of the Spirit of Wisdom, of Force, and of Charity; the Apostles associated her with them in the apostolate and speak of her assistance with respectful gratitude. In the Middle Ages, all Catholic

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