So much may be argued with fair show of reason. We may dispute the assumption that there is anything to be gained by disfranchising a man because he engages in trade, and thereby possibly confers a benefit upon those whom he serves. We may doubt or deny that there is likely to accrue any advantage to society from the disfranchisement of all ministers of religion. We may believe that to suppress some of the categories which are discriminated against would be a disaster, subversive of the life of society even. When all this has been admitted it remains the fact that it is possible to conceive of a society in which there are no employers, traders, recipients of capitalist incomes, or ministers of religion; it is possible to conceive of such a society in which, even under this constitution, only a very small fraction of the adult population would be disfranchised. Of course, it is so highly improbable that it borders on the fantastic; but it is, nevertheless, within the bounds of conceivability that practically universal suffrage might be realized within the limits of this instrument. Let us examine, briefly, the conditions under which the franchise is to be exercised: we do not find any provision for that secrecy of the ballot which experience and ordinary good sense indicate as the only practicable method of eliminating coercion, intimidation, and vote-trafficking. Nor do we find anything like a uniform method of voting. The holding of elections “conducted according to custom on days fixed by the local Soviets”--themselves elective bodies--makes possible an amount of political manipulation and intrigue which almost staggers the imagination. Not until human beings attain a far greater degree of perfection than has ever yet been attained, so far as there is any record, will it be safe or prudent to endow any set of men with so much arbitrary power over the manner in which their fellows may exercise the electoral franchise.