Even those who do not look upon a voice in the government as a matter of personal right, nor profess principles which require that it should be extended to all, have usually traditional maxims of political justice, with which it is impossible to reconcile the exclusion of all women from the common rights of citizenship. It is an axiom of English freedom, that taxation and representation should be coëxtensive. Even under the laws which give the wife's property to the husband, there are many unmarried women who pay taxes. It is one of the fundamental doctrines of the British constitution, that all persons should be tried by their peers; yet women, whenever tried, are tried by male judges and a male jury. To foreigners, the law accords the privilege of claiming that half the jury should be composed of themselves; not so to women. Apart from maxims of detail, which represent local and national, rather than universal ideas, it is an acknowledged dictate of justice, to make no degrading distinctions without necessity. In all things, the presumption ought to be on the side of equality. A reason must be given why anything should be permitted to one person, and interdicted to another. But when that which is interdicted includes nearly everything which those to whom it is permitted most prize, and to be deprived of which they feel to be most insulting; when not only political liberty, but personal freedom of action, is the prerogative of a caste; when even, in the exercise of industry, almost all employments which task the higher faculties in an important field, which lead to distinction, riches, or even pecuniary independence, are fenced round as the exclusive domain of the predominant section, scarcely any doors being left open to the dependent class, except such as all who can enter elsewhere disdainfully pass by; the miserable expediencies which are advanced as excuses for so grossly partial a dispensation would not be sufficient, even if they were real, to render it other than a flagrant injustice. While, far from being expedient, we are firmly convinced that the division of mankind into two castes, one born to rule over the other, is, in this case, as in all cases, an unqualified mischief; a source of perversion and demoralization, both to the favored class and to those at whose expense they are favored; producing none of the good which it is the custom to ascribe to it, and forming a bar, almost insuperable, while it lasts, to any really vital improvement, either in the character or in the social condition of the human race.