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肩書を与える: Three Guineas
Author: Virginia Woolf
eBook No.: 0200931h.html
Language: English
Date first 地位，任命するd: November 2002
Most 最近の update: November 2002

This eBook was produced by: Don Lainson

生産／産物 公式文書，認めるs: 公式文書，認めるs 示すd in the eBook are 位置を示すd ,in 一時期／支部 order, at the end of the eBook.

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Three Guineas

by

Virginia Woolf

1938

Contents

One.
Two
Three
公式文書，認めるs and 言及／関連s - One
公式文書，認めるs and 言及／関連s - Two
公式文書，認めるs and 言及／関連s - Three

One

Three years is a long time to leave a letter unanswered, and your letter has been lying without an answer even longer than that. I had hoped that it would answer itself, or that other people would answer it for me. But there it is with its question—How in your opinion are we to 妨げる war?—still unanswered.

It is true that many answers have 示唆するd themselves, but 非，不，無 that would not need explanation, and explanations take time. In this 事例／患者, too, there are 推論する／理由s why it is 特に difficult to 避ける 誤解. A whole page could be filled with excuses and 陳謝s; 宣言s of unfitness, 無資格／無能力, 欠如（する） of knowledge, and experience: and they would be true. But even when they were said there would still remain some difficulties so 根底となる that it may 井戸／弁護士席 証明する impossible for you to understand or for us to explain. But one does not like to leave so remarkable a letter as yours—a letter perhaps unique in the history of human correspondence, since when before has an educated man asked a woman how in her opinion war can be 妨げるd?—unanswered. Therefore let us make the 試みる／企てる; even if it is doomed to 失敗.

In the first place let us draw what all letter-writers instinctively draw, a sketch of the person to whom the letter is 演説（する）／住所d. Without someone warm and breathing on the other 味方する of the page, letters are worthless. You, then, who ask the question, are a little grey on the 寺s; the hair is no longer 厚い on the 最高の，を越す of your 長，率いる. You have reached the middle years of life not without 成果／努力, at the 妨げる／法廷，弁護士業; but on the whole your 旅行 has been 繁栄する. There is nothing parched, mean or 不満な in your 表現. And without wishing to flatter you, your 繁栄—wife, children, house—has been deserved. You have never sunk into the contented apathy of middle life, for, as your letter from an office in the heart of London shows, instead of turning on your pillow and prodding your pigs, pruning your pear trees—you have a few acres in Norfolk—you are 令状ing letters, …に出席するing 会合s, 統括するing over this and that, asking questions, with the sound of the guns in your ears. For the 残り／休憩（する）, you began your education at one of the 広大な／多数の／重要な public schools and finished it at the university.

It is now that the first difficulty of communication between us appears. Let us 速く 示す the 推論する／理由. We both come of what, in this hybrid age when, though birth is mixed, classes still remain 直す／買収する，八百長をするd, it is convenient to call the educated class. When we 会合，会う in the flesh we speak with the same accent; use knives and forks in the same way; 推定する／予想する maids to cook dinner and wash up after dinner; and can talk during dinner without much difficulty about politics and people; war and peace; 野蛮／未開 and civilization—all the questions indeed 示唆するd by your letter. Moreover, we both earn our livings. But . . . those three dots 示す a precipice, a 湾 so 深く，強烈に 削減（する） between us that for three years and more I have been sitting on my 味方する of it wondering whether it is any use to try to speak across it. Let us then ask someone else—it is Mary Kingsley—to speak for us. 'I don't know if I ever 明らかにする／漏らすd to you the fact that 存在 許すd to learn German was all the paid-for education I ever had. Two thousand 続けざまに猛撃するs was spent on my brother's, I still hope not in vain.'¹ Mary Kingsley is not speaking for herself alone; she is speaking, still, for many of the daughters of educated men. And she is not 単に speaking for them; she is also pointing to a very important fact about them, a fact that must profoundly 影響（力） all that follows: the fact of Arthur's Education 基金. You, who have read Pendennis, will remember how the mysterious letters A.E.F. 人物／姿／数字d in the 世帯 ledgers. Ever since the thirteenth century English families have been 支払う／賃金ing money into that account. From the Pastons to the Pendennises, all educated families from the thirteenth century to the 現在の moment have paid money into that account. It is a voracious receptacle. Where there were many sons to educate it 要求するd a 広大な／多数の／重要な 成果／努力 on the part of the family to keep it 十分な. For your education was not 単に in 調書をとる／予約する-learning; games educated your 団体／死体; friends taught you more than 調書をとる／予約するs or games. Talk with them broadened your 見通し and 濃厚にするd your mind. In the holidays you travelled; acquired a taste for art; a knowledge of foreign politics; and then, before you could earn your own living, your father made you an allowance upon which it was possible for you to live while you learnt the profession which now する権利を与えるs you to 追加する the letters K.C. to your 指名する. All this （機の）カム out of Arthur's Education 基金. And to this your sisters, as Mary Kingsley 示すs, made their 出資／貢献. Not only did their own education, save for such small sums as paid the German teacher, go into it; but many of those 高級なs and trimmings which are, after all, an 必須の part of education—travel, society, 孤独, a 宿泊するing apart from the family house—they were paid into it too. It was a voracious receptacle, a solid fact—Arthur's Education 基金—a fact so solid indeed that it cast a 影をつくる／尾行する over the entire landscape. And the result is that though we look at the same things, we see them 異なって. What is that congregation of buildings there, with a 半分-monastic look, with chapels and halls and green playing-fields? To you it is your old school; Eton or Harrow; your old university, Oxford or Cambridge; the source of memories and of traditions innumerable. But to us, who see it through the 影をつくる／尾行する of Arthur's Education 基金, it is a schoolroom （米）棚上げする／（英）提議する; an omnibus going to a class; a little woman with a red nose who is not 井戸／弁護士席 educated herself but has an 無効の mother to support; an allowance of &続けざまに猛撃する;50 a year with which to buy 着せる／賦与するs, give 現在のs and take 旅行s on coming to 成熟. Such is the 影響 that Arthur's Education 基金 has had upon us. So magically does it change the landscape that the noble 法廷，裁判所s and quadrangles of Oxford and Cambridge often appear to educated men's daughters² like petticoats with 穴を開けるs in them, 冷淡な 脚s of mutton, and the boat train starting for abroad while the guard 激突するs the door in their 直面するs.

The fact that Arthur's Education 基金 changes the landscape—the halls, the playing grounds, the sacred edifices—is an important one; but that 面 must be left for 未来 discussion. Here we are only 関心d with the obvious fact, when it comes to considering this important question—how we are to help you 妨げる war—that education makes a difference. Some knowledge of politics, of 国際関係 of 経済的なs, is 明白に necessary in order to understand the 原因（となる）s which lead to war. Philosophy, theology even, might come in usefully. Now you the uneducated, you with an untrained mind, could not かもしれない を取り引きする such questions satisfactorily. War, as the result of impersonal 軍隊s, is you will agree beyond the しっかり掴む of the untrained mind. But war as the result of human nature is another thing. Had you not believed that human nature, the 推論する／理由s, the emotions of the ordinary man and woman, lead to war, you would not have written asking for our help. You must have argued, men and women, here and now, are able to 発揮する their wills; they are not pawns and puppets dancing on a string held by invisible 手渡すs. They can 行為／法令／行動する, and think for themselves. Perhaps even they can 影響（力） other people's thoughts and 活動／戦闘s. Some such 推論する／理由ing must have led you to 適用する to us; and with justification. For happily there is one 支店 of education which comes under the 長，率いるing '未払いの-for education'—that understanding of human 存在s and their 動機s which, if the word is rid of its 科学の 協会s, might be called psychology. Marriage, the one 広大な／多数の／重要な profession open to our class since the 夜明け of time until the year 1919; marriage, the art of choosing the human 存在 with whom to live life 首尾よく, should have taught us some 技術 in that. But here again another difficulty 直面するs us. For though many instincts are held more or いっそう少なく in ありふれた by both sexes, to fight has always been the man's habit, not the woman's. 法律 and practice have developed that difference, whether innate or 偶発の. Scarcely a human 存在 in the course of history has fallen to a woman's ライフル銃／探して盗む; the 広大な 大多数 of birds and beasts have been killed by you, not by us; and it is difficult to 裁判官 what we do not 株.³

How then are we to understand your problem, and if we cannot, how can we answer your question, how to 妨げる war? The answer based upon our experience and our psychology—Why fight?—is not an answer of any value. 明白に there is for you some glory, some necessity, some satisfaction in fighting which we have never felt or enjoyed. 完全にする understanding could only be 達成するd by 輸血 and memory transfusion—a 奇蹟 still beyond the reach of science. But we who live now have a 代用品，人 for 輸血 and memory transfusion which must serve at a pinch. There is that marvellous, perpetually 新たにするd, and as yet 大部分は 未開発の 援助（する） to the understanding of human 動機s which is 供給するd in our age by biography and autobiography. Also there is the daily paper, history in the raw. There is thus no longer any 推論する／理由 to be 限定するd to the minute （期間が）わたる of actual experience which is still, for us, so 狭くする, so circumscribed. We can 補足（する） it by looking at the picture of the lives of others. It is of course only a picture at 現在の, but as such it must serve. It is to biography then that we will turn first, quickly and 簡潔に, ーするために 試みる／企てる to understand what war means to you. Let us 抽出する a few 宣告，判決s from a biography. First, this from a 兵士's life:

I have had the happiest possible life, and have always been working for war, and have now got into the biggest in the prime of life for a 兵士 . . . Thank God, we are off in an hour. Such a magnificent 連隊! Such men, such horses! Within ten days I hope Francis and I will be riding 味方する by 味方する straight at the Germans.⁴

To which the 伝記作家 追加するs:

From the first hour he had been supremely happy, for he had 設立する his true calling.

To that let us 追加する this from an 飛行士's life:

We talked of the League of Nations and the prospects of peace and 軍備縮小. On this 支配する he was not so much militarist as 戦争の. The difficulty to which he could find no answer was that if 永久の peace were ever 達成するd, and armies and 海軍s 中止するd to 存在する, there would be no 出口 for the manly 質s which fighting developed, and that human physique and human character would 悪化する.⁵

Here, すぐに, are three 推論する／理由s which lead your sex to fight; war is a profession; a source of happiness and excitement; and it is also an 出口 for manly 質s, without which men would 悪化する. But that these feelings and opinions are by no means universally held by your sex is 証明するd by the に引き続いて 抽出する from another biography, the life of a poet who was killed in the European war: Wilfred Owen.

Already I have comprehended a light which never will filter into the dogma of any 国家の church: すなわち, that one of Christ's 必須の 命令（する）s was: Passivity at any price! 苦しむ dishonour and 不名誉, but never 訴える手段／行楽地 to 武器. Be いじめ（る）d, be 乱暴／暴力を加えるd, be killed; but do not kill . . . Thus you see how pure Christianity will not fit in with pure patriotism.

And の中で some 公式文書，認めるs for poems that he did not live to 令状 are these:

The unnaturalness of 武器s . . . Inhumanity of war . . . The insupportability of war . . . Horrible beastliness of war . . . Foolishness of war.⁶

From these quotations it is obvious that the same sex 持つ／拘留するs very different opinions about the same thing. But also it is obvious, from today's newspaper, that however many dissentients there are, the 広大な／多数の／重要な 大多数 of your sex are today in favour of war. The Scarborough 会議／協議会 of educated men, the Bournemouth 会議／協議会 of working men are both agreed that to spend &続けざまに猛撃する;300,000,000 毎年 upon 武器 is a necessity. They are of opinion that Wilfred Owen was wrong; that it is better to kill than to be killed. Yet since biography shows that differences of opinion are many, it is plain that there must be some one 推論する／理由 which 勝つ／広く一帯に広がるs ーするために bring about this overpowering unanimity. Shall we call it, for the sake of brevity, 'patriotism'? What then, we must ask next, is this 'patriotism' which leads you to go to war? Let the Lord 長，指導者 司法（官） of England 解釈する／通訳する it for us:

Englishmen are proud of England. For those who have been trained in English schools and universities, and who have done the work of their lives in England, there are few loves stronger than the love we have for our country. When we consider other nations, when we 裁判官 the 長所s of the 政策 of this country or of that, it is the 基準 of our own country that we 適用する . . . Liberty has made her abode in England. England is the home of democratic 会・原則s . . . It is true that in our 中央 there are many enemies of liberty—some of them, perhaps, in rather 予期しない ４半期/4分の1s. But we are standing 会社／堅い. It has been said that an Englishman's Home is his 城. The home of Liberty is in England. And it is a 城 indeed—a 城 that will be defended to the last. . . Yes, we are 大いに blessed, we Englishmen.⁷

That is a fair general 声明 of what patriotism means to an educated man and what 義務s it 課すs upon him. But the educated man's sister—what does 'patriotism' mean to her? Has she the same 推論する／理由s for 存在 proud of England, for loving England, for defending England? Has she been '大いに blessed' in England? History and biography when questioned would seem to show that her position in the home of freedom has been different from her brother's; and psychology would seem to hint that history is not without its 影響 upon mind and 団体／死体. Therefore her 解釈／通訳 of the word 'patriotism' may 井戸／弁護士席 異なる from his. And that difference may make it 極端に difficult for her to understand his 鮮明度／定義 of patriotism and the 義務s it 課すs. If then our answer to your question, 'How in your opinion are we to 妨げる war?' depends upon understanding the 推論する／理由s, the emotions, the 忠義s which lead men to go to war, this letter had better be torn across and thrown into the waste-paper basket. For it seems plain that we cannot understand each other because of these differences. It seems plain that we think 異なって （許可，名誉などを）与えるing as we are born 異なって; there is a Grenfell point of 見解（をとる）; a Knebworth point of 見解（をとる）; a Wilfred Owen point of 見解（をとる）; a Lord 長，指導者 司法（官）'s point of 見解（をとる） and the point of 見解（をとる） of an educated man's daughter. All 異なる. But is there no 絶対の point of 見解（をとる）? Can we not find somewhere written up in letters of 解雇する／砲火／射撃 or gold, 'This is 権利. This wrong'?—a moral 裁判／判断 which we must all, whatever our differences, 受託する? Let us then 言及する the question of the rightness or wrongness of war to those who make morality their profession—the clergy. Surely if we ask the clergy the simple question: 'Is war 権利 or is war wrong?' they will give us a plain answer which we cannot 否定する. But no—the Church of England, which might be supposed able to abstract the question from its worldly 混乱s, is of two minds also. The bishops themselves are at loggerheads. The Bishop of London 持続するd that 'the real danger to the peace of the world today were the 平和主義者s. Bad as war was dishonour was far worse.'⁸ On the other 手渡す, the Bishop of Birmingham⁹ 述べるd himself as an 'extreme 平和主義者 . . . I cannot see myself that war can be regarded as consonant with the spirit of Christ.' So the Church itself gives us divided counsel—in some circumstances it is 権利 to fight; in no circumstances is it 権利 to fight. It is 苦しめるing, baffling, 混乱させるing, but the fact must be 直面するd; there is no certainty in heaven above or on earth below. Indeed the more lives we read, the more speeches we listen to, the more opinions we 協議する, the greater the 混乱 becomes and the いっそう少なく possible it seems, since we cannot understand the impulses, the 動機s, or the morality which lead you to go to war, to make any suggestion that will help you to 妨げる war.

But besides these pictures of other people's lives and minds—these biographies and histories—there are also other pictures—pictures of actual facts; photographs. Photographs, of course, are not arguments 演説（する）／住所d to the 推論する／理由; they are 簡単に 声明s of fact 演説（する）／住所d to the 注目する，もくろむ. But in that very 簡単 there may be some help. Let us see then whether when we look at the same photographs we feel the same things. Here then on the （米）棚上げする／（英）提議する before us are photographs. The Spanish 政府 sends them with 患者 pertinacity about twice a week.* They are not pleasant photographs to look upon. They are photographs of dead 団体／死体s for the most part. This morning's collection 含む／封じ込めるs the photograph of what might be a man's 団体／死体, or a woman's; it is so mutilated that it might, on the other 手渡す, be the 団体／死体 of a pig. But those certainly are dead children, and that undoubtedly is the section of a house. A 爆弾 has torn open the 味方する; there is still a birdcage hanging in what was 推定では the sitting-room, but the 残り／休憩（する） of the house looks like nothing so much as a bunch of spillikins 一時停止するd in 中央の 空気／公表する.

* Written in the winter of 1936-7.

Those photographs are not an argument; they are 簡単に a 天然のまま 声明 of fact 演説（する）／住所d to the 注目する，もくろむ. But the 注目する，もくろむ is connected with the brain; the brain with the nervous system. That system sends its messages in a flash through every past memory and 現在の feeling. When we look at those photographs some fusion takes place within us; however different the education, the traditions behind us, our sensations are the same; and they are violent. You, Sir, call them 'horror and disgust'. We also call them horror and disgust. And the same words rise to our lips. War, you say, is an abomination; a barbarity; war must be stopped at whatever cost. And we echo your words. War is an abomination; a barbarity; war must be stopped. For now at last we are looking at the same picture; we are seeing with you the same dead 団体／死体s, the same 廃虚d houses.

Let us then give up, for the moment, the 成果／努力 to answer your question, how we can help you to 妨げる war, by discussing the political, the 愛国的な or the psychological 推論する／理由s which lead you to go to war. The emotion is too 肯定的な to 苦しむ 患者 分析. Let us concentrate upon the practical suggestions which you bring 今後 for our consideration. There are three of them. The first is to 調印する a letter to the newspapers; the second is to join a 確かな society; the third is to subscribe to its 基金s. Nothing on the 直面する of it could sound simpler. To scribble a 指名する on a sheet of paper is 平易な; to …に出席する a 会合 where pacific opinions are more or いっそう少なく rhetorically 繰り返し言うd to people who already believe in them is also 平易な; and to 令状 a cheque in support of those ばく然と 許容できる opinions, though not so 平易な, is a cheap way of 静かなing what may conveniently be called one's 良心. Yet there are 推論する／理由s which make us hesitate; 推論する／理由s into which we must enter, いっそう少なく superficially, later on. Here it is enough to say that though the three 対策 you 示唆する seem plausible, yet it also seems that, if we did what you ask, the emotion 原因（となる）d by the photographs would still remain unappeased. That emotion, that very 肯定的な emotion, 需要・要求するs something more 肯定的な than a 指名する written on a sheet of paper; an hour spent listening to speeches; a cheque written for whatever sum we can afford—say one guinea. Some more energetic, some more active method of 表明するing our belief that war is barbarous, that war is 残忍な, that war, as Wilfred Owen put it, is insupportable, horrible and beastly seems to be 要求するd. But, rhetoric apart, what active method is open to us? Let us consider and compare. You, of course, could once more （問題を）取り上げる 武器—in Spain, as before in フラン—in defence of peace. But that 推定では is a method that having tried you have 拒絶するd. At any 率 that method is not open to us; both the Army and the 海軍 are の近くにd to our sex. We are not 許すd to fight. Nor again are we 許すd to be members of the 在庫／株 交流. Thus we can use neither the 圧力 of 軍隊 nor the 圧力 of money. The いっそう少なく direct but still 効果的な 武器s which our brothers, as educated men, 所有する in the 外交の service, in the Church, are also 否定するd to us. We cannot preach sermons or 交渉する 条約s. Then again although it is true that we can 令状 articles or send letters to the 圧力（をかける）, the 支配（する）／統制する of the 圧力（をかける）—the 決定／判定勝ち（する） what to print, what not to print—is 完全に in the 手渡すs of your sex. It is true that for the past twenty years we have been 認める to the Civil Service and to the 妨げる／法廷，弁護士業; but our position there is still very 不安定な and our 当局 of the slightest. Thus all the 武器s with which an educated man can 施行する his opinion are either beyond our しっかり掴む or so nearly beyond it that even if we used them we could scarcely （打撃，刑罰などを）与える one scratch. If the men in your profession were to 部隊 in any 需要・要求する and were to say: 'If it is not 認めるd we will stop work', the 法律s of England would 中止する to be 治めるd. If the women in your profession said the same thing it would make no difference to the 法律s of England whatever. Not only are we incomparably 女性 than the men of our own class; we are 女性 than the women of the working class. If the working women of the country were to say: 'If you go to war, we will 辞退する to make 軍需品s or to help in the 生産／産物 of goods,' the difficulty of war-making would be 本気で 増加するd. But if all the daughters of educated men were to 負かす／撃墜する 道具s tomorrow, nothing 必須の either to the life or to the war-making of the community would be embarrassed. Our class is the weakest of all the classes in the 明言する／公表する. We have no 武器 with which to 施行する our will.¹⁰

The answer to that is so familiar that we can easily 心配する it. The daughters of educated men have no direct 影響（力）, it is true; but they 所有する the greatest 力／強力にする of all; that is, the 影響（力） that they can 発揮する upon educated men. If this is true, if, that is, 影響（力） is still the strongest of our 武器s and the only one that can be 効果的な in helping you to 妨げる war, let us, before we 調印する your manifesto or join your society, consider what that 影響（力） 量s to. 明確に it is of such 巨大な importance that it deserves 深遠な and 長引かせるd scrutiny. Ours cannot be 深遠な; nor can it be 長引かせるd; it must be 早い and imperfect—still, let us 試みる／企てる it.

What 影響（力） then have we had in the past upon the profession that is most closely connected with war—upon politics? There again are the innumerable, the invaluable biographies, but it would puzzle an alchemist to 抽出する from the 集まりd lives of 政治家，政治屋s that particular 緊張する which is the 影響（力） upon them of women. Our 分析 can only be slight and superficial; still if we 狭くする our 調査 to manageable 限界s, and run over the memoirs of a century and a half we can hardly 否定する that there have been women who have 影響（力）d politics. The famous Duchess of Devonshire, Lady Palmerston, Lady Melbourne, Madame de Lieven, Lady Holland, Lady Ashburton—to skip from one famous 指名する to another—were all undoubtedly 所有するd of 広大な／多数の／重要な political 影響（力）. Their famous houses and the parties that met in them play so large a part in the political memoirs of the time that we can hardly 否定する that English politics, even perhaps English wars, would have been different had those houses and those parties never 存在するd. But there is one characteristic that all those memoirs 所有する in ありふれた; the 指名するs of the 広大な／多数の／重要な political leaders—Pitt, Fox, Burke, Sheridan, Peel, Canning, Palmerston, Disraeli, Gladstone—are ぱらぱら雨d on every page; but you will not find either at the 長，率いる of the stairs receiving the guests, or in the more 私的な apartments of the house, any daughter of an educated man. It may be that they were deficient in charm, in wit, in 階級, or in 着せる／賦与するing. Whatever the 推論する／理由, you may turn page after page, 容積／容量 after 容積／容量, and though you will find their brothers and husbands—Sheridan at Devonshire House, Macaulay at Holland House, Matthew Arnold at Lansdowne House, Carlyle even at Bath House, the 指名するs of Jane Austen, Charlotte Brontë, and George Eliot do not occur; and though Mrs Carlyle went, Mrs Carlyle seems on her own showing to have 設立する herself ill at 緩和する.

But, as you will point out, the daughters of educated men may have 所有するd another 肉親，親類d of 影響（力）—one that was 独立した・無所属 of wealth and 階級, of ワイン, food, dress and all the other amenities that make the 広大な／多数の／重要な houses of the 広大な／多数の／重要な ladies so seductive. Here indeed we are on firmer ground, for there was of course one political 原因（となる） which the daughters of educated men had much at heart during the past 150 years: the franchise. But when we consider how long it took them to 勝利，勝つ that 原因（となる）, and what 労働, we can only 結論する that 影響（力） has to be 連合させるd with wealth ーするために be 効果的な as a political 武器, and that 影響（力） of the 肉親，親類d that can be 発揮するd by the daughters of educated men is very low in 力／強力にする, very slow in 活動／戦闘, and very painful in use.¹¹ Certainly the one 広大な／多数の／重要な political 業績／成就 of the educated man's daughter cost her over a century of the most exhausting and menial 労働; kept her trudging in 行列s, working in offices, speaking at street corners; finally, because she used 軍隊, sent her to 刑務所，拘置所, and would very likely still keep her there, had it not been, paradoxically enough, that the help she gave her brothers when they used 軍隊 at last gave her the 権利 to call herself, if not a 十分な daughter, still a stepdaughter of England.¹²

影響（力） then when put to the 実験（する） would seem to be only fully 効果的な when 連合させるd with 階級, wealth and 広大な／多数の／重要な houses. The 影響力のある are the daughters of noblemen, not the daughters of educated men. And that 影響（力） is of the 肉親，親類d 述べるd by a distinguished member of your own profession, the late Sir Ernest Wild.

He （人命などを）奪う，主張するd that the 広大な／多数の／重要な 影響（力） which women 発揮するd over men always had been, and always せねばならない be, an indirect 影響（力）. Man liked to think he was doing his 職業 himself when, in fact, he was doing just what the woman 手配中の，お尋ね者, but the wise woman always let him think he was running the show when he was not. Any woman who chose to take an 利益／興味 in politics had an immensely greater 力／強力にする without the 投票（する） than with it, because she could 影響（力） many 投票者s. His feeling was that it was not 権利 to bring women 負かす／撃墜する to the level of men. He looked up to women, and 手配中の，お尋ね者 to continue to do so. He 願望（する）d that the age of chivalry should not pass, because every man who had a woman to care about him liked to 向こうずね in her 注目する，もくろむs.¹³

And so on.

If such is the real nature of our 影響（力）, and we all 認める the description and have 公式文書，認めるd the 影響s, it is either beyond our reach, for many of us are plain, poor and old; or beneath our contempt, for many of us would prefer to call ourselves 売春婦s 簡単に and to take our stand 率直に under the lamps of Piccadilly Circus rather than use it. If such is the real nature, the indirect nature, of this celebrated 武器, we must do without it; 追加する our pigmy impetus to your more 相当な 軍隊s, and have 頼みの綱, as you 示唆する, to letter 調印, society joining and the 製図／抽選 of an 時折の exiguous cheque. Such would seem to be the 必然的な, though depressing, 結論 of our 調査 into the nature of 影響（力）, were it not that for some 推論する／理由, never satisfactorily explained, the 権利 to 投票（する）,¹⁴ in itself by no means ごくわずかの, was mysteriously connected with another 権利 of such 巨大な value to the daughters of educated men that almost every word in the dictionary has been changed by it, 含むing the word '影響（力）'. You will not think these words 誇張するd if we explain that they 言及する to the 権利 to earn one's living.

That, Sir, was the 権利 that was conferred upon us いっそう少なく than twenty years ago, in the year 1919, by an 行為／法令／行動する which unbarred the professions. The door of the 私的な house was thrown open. In every purse there was, or might be, one 有望な new sixpence in whose light every thought, every sight, every 活動／戦闘 looked different. Twenty years is not, as time goes, a long time; nor is a sixpenny bit a very important coin; nor can we yet draw upon biography to 供給（する） us with a picture of the lives and minds of the new-sixpenny owners. But in imagination perhaps we can see the educated man's daughter, as she 問題／発行するs from the 影をつくる／尾行する of the 私的な house, and stands on the 橋（渡しをする） which lies between the old world and the new, and asks, as she twirls the sacred coin in her 手渡す, 'What shall I do with it? What do I see with it?' Through that light we may guess everything she saw looked different—men and women, cars and churches. The moon even, scarred as it is in fact with forgotten 噴火口，クレーターs, seemed to her a white sixpence, a chaste sixpence, an altar upon which she 公約するd never to 味方する with the servile, the signers-on, since it was hers to do what she liked with—the sacred sixpence that she had earned with her own 手渡すs herself. And if checking imagination with prosaic good sense, you 反対する that to depend upon a profession is only another form of slavery, you will 収容する／認める from your own experience that to depend upon a profession is a いっそう少なく 嫌悪すべき form of slavery than to depend upon a father. 解任する the joy with which you received your first guinea for your first 簡潔な／要約する, and the 深い breath of freedom that you drew when you realized that your days of dependence upon Arthur's Education 基金 were over. From that guinea, as from one of the 魔法 pellets to which children 始める，決める 解雇する／砲火／射撃 and a tree rises, all that you most value—wife, children, home—and above all that 影響（力） which now enables you to 影響（力） other men, have sprung. What would that 影響（力） be if you were still 製図／抽選 &続けざまに猛撃する;40 a year from the family purse, and for any 新規加入 to that income were 扶養家族 even upon the most benevolent of fathers? But it is needless to expatiate. Whatever the 推論する／理由, whether pride, or love of freedom, or 憎悪 of hypocrisy, you will understand the excitement with which in 1919 your sisters began to earn not a guinea but a sixpenny bit, and will not 軽蔑（する） that pride, or 否定する that it was 正確に，正当に based, since it meant that they need no longer use the 影響（力） 述べるd by Sir Ernest Wild.

The word '影響（力）' then has changed. The educated man's daughter has now at her 処分 an 影響（力） which is different from any 影響（力） that she has 所有するd before. It is not the 影響（力） which the 広大な／多数の／重要な lady, the サイレン／魅惑的な, 所有するs; nor is it the 影響（力） which the educated man's daughter 所有するd when she had no 投票（する）; nor is it the 影響（力） which she 所有するd when she had a 投票（する） but was debarred from the 権利 to earn her living. It 異なるs, because it is an 影響（力） from which the charm element has been 除去するd; it is an 影響（力） from which the money element has been 除去するd. She need no longer use her charm to procure money from her father or brother. Since it is beyond the 力／強力にする of her family to punish her financially she can 表明する her own opinions. In place of the 賞賛s and 反感s which were often unconsciously dictated by the need of money she can 宣言する her 本物の likes and dislikes. In short, she need not acquiesce; she can 非難する. At last she is in 所有／入手 of an 影響（力） that is disinterested.

Such in rough and 早い 輪郭（を描く）s is the nature of our new 武器, the 影響（力） which the educated man's daughter can 発揮する now that she is able to earn her own living. The question that has next to be discussed, therefore, is how can she use this new 武器 to help you to 妨げる war? And it is すぐに plain that if there is no difference between men who earn their livings in the professions and women who earn their livings, then this letter can end; for if our point of 見解（をとる） is the same as yours then we must 追加する our sixpence to your guinea; follow your methods and repeat your words. But, whether fortunately or unfortunately, that is not true. The two classes still 異なる enormously. And to 証明する this, we need not have 頼みの綱 to the dangerous and uncertain theories of psychologists and biologists; we can 控訴，上告 to facts. Take the fact of education. Your class has been educated at public schools and universities for five or six hundred years, ours for sixty. Take the fact of 所有物／資産／財産.¹⁵ Your class 所有するs in its own 権利 and not through marriage 事実上 all the 資本／首都, all the land, all the 価値のあるs, and all the patronage in England. Our class 所有するs in its own 権利 and not through marriage 事実上 非，不，無 of the 資本／首都, 非，不，無 of the land, 非，不，無 of the 価値のあるs, and 非，不，無 of the patronage in England. That such differences make for very かなりの differences in mind and 団体／死体, no psychologist or biologist would 否定する. It would seem to follow then as an indisputable fact that 'we'—meaning by 'we' a whole made trained and are so 異なって 影響（力）d by memory and tradition—must still 異なる in some 必須の 尊敬（する）・点s from 'you', whose 団体／死体, brain and spirit have been so 異なって trained and are so 異なって 影響（力）d by memory and tradition. Though we see the same world, we see it through different 注目する，もくろむs. Any help we can give you must be different from that you can give yourselves, and perhaps the value of that help may 嘘（をつく） in the fact of that difference. Therefore before we agree to 調印する your manifesto or join your society, it might be 井戸／弁護士席 to discover where the difference lies, because then we may discover where the help lies also. Let us then by way of a very elementary beginning lay before you a photograph—a crudely coloured photograph—of your world as it appears to us who see it from the threshold of the 私的な house; through the 影をつくる／尾行する of the 隠す that St Paul still lays upon our 注目する，もくろむs; from the 橋（渡しをする） which connects the 私的な house with the world of public life.

Your world, then, the world of professional, of public life, seen from this angle undoubtedly looks queer. At first sight it is enormously impressive. Within やめる a small space are （人が）群がるd together St Paul's, the Bank of England, the Mansion House, the 大規模な if funereal battlements of the 法律 法廷，裁判所s; and on the other 味方する, Westminster Abbey and the Houses of 議会. There, we say to ourselves, pausing, in this moment of 移行 on the 橋（渡しをする）, our fathers and brothers have spent their lives. All these hundreds of years they have been 開始するing those steps, passing in and out of those doors, 上がるing those pulpits, preaching, money-making, 治めるing 司法（官）. It is from this world that the 私的な house (somewhere, 概略で speaking, in the West End) has derived its creeds, its 法律s, its 着せる／賦与するs and carpets, its beef and mutton. And then, as is now permissible, 慎重に 押し進めるing aside the swing doors of one of these 寺s, we enter on tiptoe and 調査する the scene in greater 詳細（に述べる）. The first sensation of colossal size, of majestic masonry is broken up into a myriad points of amazement mixed with 尋問. Your 着せる／賦与するs in the first place make us gape with astonishment.¹⁶ How many, how splendid, how 極端に ornate they are—the 着せる／賦与するs worn by the educated man in his public capacity! Now you dress in violet; a jewelled crucifix swings on your breast; now your shoulders are covered with lace; now furred with ermine; now slung with many linked chains 始める，決める with precious 石／投石するs. Now you wear wigs on your 長，率いるs; 列／漕ぐ／騒動s of 卒業生（する）d curls descend to your necks. Now your hats are boat-形態／調整d, or cocked; now they 開始する in 反対／詐欺s of 黒人／ボイコット fur; now they are made of 厚かましさ／高級将校連 and scuttle 形態／調整d; now plumes of red, now of blue hair surmount them. いつかs gowns cover your 脚s; いつかs gaiters. Tabards embroidered with lions and unicorns swing from your shoulders; metal 反対するs 削減（する） in 星／主役にする 形態／調整s or in circles glitter and twinkle upon your breasts. 略章s of all colours—blue, purple, crimson—cross from shoulder to shoulder. After the comparative 簡単 of your dress at home, the splendour of your public attire is dazzling.

But far stranger are two other facts that 徐々に 明らかにする／漏らす themselves when our 注目する，もくろむs have 回復するd from their first amazement. Not only are whole 団体／死体s of men dressed alike summer and winter—a strange characteristic to a sex which changes its 着せる／賦与するs によれば the season, and for 推論する／理由s of 私的な taste and 慰安—but every button, rosette and （土地などの）細長い一片 seems to have some symbolical meaning. Some have the 権利 to wear plain buttons only; others rosettes; some may wear a 選び出す／独身 （土地などの）細長い一片; others three, four, five or six. And each curl or （土地などの）細長い一片 is sewn on at 正確に the 権利 distance apart; it may be one インチ for one man, one インチ and a ４半期/4分の1 for another. 支配するs again 規制する the gold wire on the shoulders, the braid on the trousers, the cockades on the hats—but no 選び出す／独身 pair of 注目する，もくろむs can 観察する all these distinctions, let alone account for them 正確に.

Even stranger, however, than the 象徴的な splendour of your 着せる／賦与するs are the 儀式s that take place when you wear them. Here you ひさまづく; there you 屈服する; here you 前進する in 行列 behind a man carrying a silver poker; here you 開始する a carved 議長，司会を務める; here you appear to do homage to a piece of painted 支持を得ようと努めるd; here you abase yourselves before （米）棚上げする／（英）提議するs covered with richly worked tapestry. And whatever these 儀式s may mean you 成し遂げる them always together, always in step, always in the uniform proper to the man and the occasion.

Apart from the 儀式s such decorative apparel appears to us at first sight strange in the extreme. For dress, as we use it, is comparatively simple. Besides the prime 機能（する）／行事 of covering the 団体／死体, it has two other offices—that it creates beauty for the 注目する，もくろむ, and that it attracts the 賞賛 of your sex. Since marriage until the year 1919—いっそう少なく than twenty years ago—was the only profession open to us, the enormous importance of dress to a woman can hardly be 誇張するd. It was to her what （弁護士の）依頼人s are to you—dress was her 長，指導者, perhaps her only, method of becoming Lord （ドイツなどの）首相／（大学の）学長. But your dress in its 巨大な elaboration has 明白に another 機能（する）／行事. It not only covers nakedness, gratifies vanity, and creates 楽しみ for the 注目する，もくろむ, but it serves to advertise the social, professional, or 知識人 standing of the wearer. If you will excuse the humble illustration, your dress fulfils the same 機能（する）／行事 as the tickets in a grocer's shop. But, here, instead of 説 'This is margarine; this pure butter; this is the finest butter in the market,' it says, 'This man is a clever man—he is Master of Arts; this man is a very clever man—he is Doctor of Letters; this man is a most clever man—he is a Member of the Order of 長所.' It is this 機能（する）／行事—the 宣伝 機能（する）／行事—of your dress that seems to us most singular. In the opinion of St Paul, such 宣伝, at any 率 for our sex, was unbecoming and immodest; until a very few years ago we were 否定するd the use of it. And still the tradition, or belief, ぐずぐず残るs の中で us that to 表明する 価値（がある） of any 肉親，親類d, whether 知識人 or moral, by wearing pieces of metal, or 略章, coloured hoods or gowns, is a barbarity which deserves the ridicule which we bestow upon the 儀式s of savages. A woman who advertised her motherhood by a tuft of horsehair on the left shoulder would scarcely, you will agree, be a venerable 反対する.

But what light does our difference here throw upon the problem before us? What 関係 is there between the sartorial splendours of the educated man and the photograph of 廃虚d houses and dead 団体／死体s? 明白に the 関係 between dress and war is not far to 捜し出す; your finest 着せる／賦与するs are those that you wear as 兵士s. Since the red and the gold, the 厚かましさ／高級将校連 and the feathers are discarded upon active service, it is plain that their expensive and not, one might suppose, hygienic splendour is invented partly ーするために impress the beholder with the majesty of the 軍の office, partly in order through their vanity to induce young men to become 兵士s. Here, then, our 影響（力） and our difference might have some 影響; we, who are forbidden to wear such 着せる／賦与するs ourselves, can 表明する the opinion that the wearer is not to us a pleasing or an impressive spectacle. He is on the contrary a ridiculous, a barbarous, a displeasing spectacle. But as the daughters of educated men we can use our 影響（力） more 効果的に in another direction, upon our own class—the class of educated men. For there, in 法廷，裁判所s and universities, we find the same love of dress. There, too, are velvet and silk, fur and ermine. We can say that for educated men to 強調する their 優越 over other people, either in birth or intellect, by dressing 異なって, or by 追加するing 肩書を与えるs before, or letters after their 指名するs are 行為／法令／行動するs that rouse 競争 and jealousy—emotions which, as we need scarcely draw upon biography to 証明する, nor ask psychology to show, have their 株 in encouraging a disposition に向かって war. If then we 表明する the opinion that such distinctions make those who 所有する them ridiculous and learning contemptible we should do something, 間接に, to discourage the feelings that lead to war. Happily we can now do more than 表明する an opinion; we can 辞退する all such distinctions and all such uniforms for ourselves. This would be a slight but 限定された 出資／貢献 to the problem before us—how to 妨げる war; and one that a different training and a different tradition puts more easily within our reach than within yours.¹⁷

But our bird's-注目する，もくろむ 見解（をとる） of the outside of things is not altogether encouraging. The coloured photograph that we have been looking at 現在のs some remarkable features, it is true; but it serves to remind us that there are many inner and secret 議会s that we cannot enter. What real 影響（力） can we bring to 耐える upon 法律 or 商売／仕事, 宗教 or politics—we to whom many doors are still locked, or at best ajar, we who have neither 資本／首都 nor 軍隊 behind us? It seems as if our 影響（力） must stop short at the surface. When we have 表明するd an opinion upon the surface we have done all that we can do. It is true that the surface may have some 関係 with the depths, but if we are to help you to 妨げる war we must try to 侵入する deeper beneath the 肌. Let us then look in another direction—in a direction natural to educated men's daughters, in the direction of education itself.

Here, fortunately, the year, the sacred year 1919, comes to our help. Since that year put it into the 力／強力にする of educated men's daughters to earn their livings they have at last some real 影響（力） upon education. They have money. They have money to subscribe to 原因（となる）s. 名誉として与えられる treasurers invoke their help. To 証明する it, here, opportunely, cheek by jowl with your letter, is a letter from one such treasurer asking for money with which to 再構築する a women's college. And when 名誉として与えられる treasurers invoke help, it stands to 推論する／理由 that they can be 取引d with. We have the 権利 to say to her, 'You shall only have our guinea with which to help you 再構築する your college if you will help this gentleman whose letter also lies before us to 妨げる war.' We can say to her, 'You must educate the young to hate war. You must teach them to feel the inhumanity, the beastliness, the insupportability of war.' But what 肉親，親類d of education shall we 取引 for? What sort of education will teach the young to hate war?

That is a question that is difficult enough in itself; and may 井戸／弁護士席 seem unanswerable by those who are of Mary Kingsley's 説得／派閥—those who have had no direct experience of university education themselves. Yet the part that education plays in human life is so important, and the part that it might play in answering your question is so かなりの that to shirk any 試みる／企てる to see how we can 影響（力） the young through education against war would be craven. Let us therefore turn from our 駅／配置する on the 橋（渡しをする） across the Thames to another 橋（渡しをする） over another river, this time in one of the 広大な／多数の／重要な universities; for both have rivers, and both have 橋（渡しをする）s, too, for us to stand upon. Once more, how strange it looks, this world of ドームs and spires, of lecture rooms and 研究室／実験室s, from our vantage point! How different it looks to us from what it must look to you! To those who behold it from Mary Kingsley's angle—'存在 許すd to learn German was all the paid education I ever had'—it may 井戸／弁護士席 appear a world so remote, so formidable, so intricate in its 儀式s and traditions that any 批評 or comment may 井戸／弁護士席 seem futile. Here, too, we marvel at the brilliance of your 着せる／賦与するs; here, too, we watch maces 築く themselves and 行列s form, and 公式文書，認める with 注目する，もくろむs too dazzled to 記録，記録的な／記録する the differences, let alone to explain them, the subtle distinctions of hats and hoods, of purples and crimsons, of velvet and cloth, of cap and gown. It is a solemn spectacle. The words of Arthur's song in Pendennis rise to our lips:

Although I enter not,
Yet 一連の会議、交渉／完成する about the 位置／汚点／見つけ出す
いつかs I hover,
And at the sacred gate,
With longing 注目する，もくろむs I wait,
Expectant . . .

and again,

I will not enter there,
To sully your pure 祈り
With thoughts unruly.
But 苦しむ me to pace
一連の会議、交渉／完成する the forbidden place,
ぐずぐず残る a minute,
Like outcast spirits, who wait
And see through Heaven's gate
Angels within it.

But, since both you, Sir, and the 名誉として与えられる treasurer of the college 再構築するing 基金 are waiting for answers to your letters we must 中止する to hang over old 橋（渡しをする）s humming old songs; we must 試みる／企てる to を取り引きする the question of education, however imperfectly.

What, then, is this 'university education' of which Mary Kingsley's sisterhood have heard so much and to which they have 与える／捧げるd so painfully? What is this mysterious 過程 that takes about three years to 遂行する, costs a 一連の会議、交渉／完成する sum in hard cash, and turns the 天然のまま and raw human 存在 into the finished 製品—an educated man or woman? There can be no 疑問 in the first place of its 最高の value. The 証言，証人／目撃する of biography—that 証言，証人／目撃する which any one who can read English can 協議する on the 棚上げにするs of any public library—is 全員一致の upon this point; the value of education is の中で the greatest of all human values. Biography 証明するs this in two ways. First, there is the fact that the 広大な／多数の／重要な 大多数 of the men who have 支配するd England for the past 500 years, who are now 判決，裁定 England in 議会 and the Civil Service, have received a university education. Second, there is the fact which is even more impressive if you consider what toil, what privation it 暗示するs—and of this, too, there is ample proof in biography—the fact of the 巨大な sum of money that has been spent upon education in the past 500 years. The income of Oxford University is &続けざまに猛撃する;435,656 (1933-4), the income of Cambridge University is &続けざまに猛撃する;212,000 (1930). In 新規加入 to the university income each college has its own separate income, which, 裁判官ing only from the gifts and bequests 発表するd from time to time in the newspapers, must in some 事例／患者s be of fabulous 割合s.¹⁸ If we 追加する その上の the incomes enjoyed by the 広大な／多数の／重要な public schools—Eton, Harrow, Winchester, Rugby, to 指名する the largest only—so 抱擁する a sum of money is reached that there can be no 疑問 of the enormous value that human 存在s place upon education. And the 熟考する／考慮する of biography—the lives of the poor, of the obscure, of the uneducated—証明するs that they will make any 成果／努力, any sacrifice to procure an education at one of the 広大な／多数の／重要な universities.¹⁹

But perhaps the greatest 証言 to the value of education with which biography 供給するs us is the fact that the sisters of educated men not only made the sacrifices of 慰安 and 楽しみ, which were needed ーするために educate their brothers, but 現実に 願望（する）d to be educated themselves. When we consider the 判決，裁定 of the Church on this 支配する, a 判決，裁定 which we learn from biography was in 軍隊 only a few years ago—'. . . I was told that 願望（する） for learning in women was against the will of God, . . .'²⁰—we must 許す that their 願望（する） must have been strong. And if we 反映する that all the professions for which a university education fitted her brothers were の近くにd to her, her belief in the value of education must appear still stronger, since she must have believed in education for itself. And if we 反映する その上の that the one profession that was open to her—marriage—was held to need no education, and indeed was of such a nature that education unfitted women to practise it, then it would have been no surprise to find that she had 放棄するd any wish or 試みる／企てる to be educated herself, but had contented herself with 供給するing education for her brothers—the 広大な 大多数 of women, the nameless, the poor, by cutting 負かす／撃墜する 世帯 expenses; the minute 少数，小数派, the 肩書を与えるd, the rich, by 設立するing or endowing colleges for men. This indeed they did. But so innate in human nature is the 願望（する） for education that you will find, if you 協議する biography, that the same 願望（する）, in spite of all the 妨害s that tradition, poverty and ridicule could put in its way, 存在するd too の中で women. To 証明する this let us 診察する one life only—the life of Mary Astell.²¹ Little is known about her, but enough to show that almost 250 years ago this obstinate and perhaps irreligious 願望（する） was alive in her; she 現実に 提案するd to 設立する a college for women. What is almost as remarkable, the Princess Anne was ready to give her &続けざまに猛撃する;10,000—a very かなりの sum then, and, indeed, now, for any woman to have at her 処分—に向かって the expenses. And then—then we 会合，会う with a fact which is of extreme 利益／興味, both 歴史的に and psychologically: the Church 介入するd. Bishop Burnet was of opinion that to educate the sisters of educated men would be to encourage the wrong 支店, that is to say, the Roman カトリック教徒 支店, of the Christian 約束. The money went どこかよそで; the college was never 設立するd.

But these facts, as facts so often do, 証明する 二塁打-直面するd; for though they 設立する the value of education, they also 証明する that education is by no means a 肯定的な value; it is not good in all circumstances, and good for all people; it is only good for some people and for some 目的s. It is good if it produces a belief in the Church of England; bad if it produces a belief in the Church of Rome; it is good for one sex and for some professions, but bad for another sex and for another profession.

Such at least would seem to be the answer of biography—the oracle is not dumb, but it is 疑わしい. As, however, it is of 広大な／多数の／重要な importance that we should use our 影響（力） through education to 影響する／感情 the young against war we must not be baffled by the 回避s of biography or seduced by its charm. We must try to see what 肉親，親類d of education an educated man's sister receives at 現在の, in order that we may do our 最大の to use our 影響（力） in the universities where it 適切に belongs, and where it will have most chance of 侵入するing beneath the 肌. Now happily we need no longer depend upon biography, which 必然的に, since it is 関心d with the 私的な life, bristles with innumerable 衝突s of 私的な opinion. We have now to help us that 記録，記録的な／記録する of the public life which is history. Even 部外者s can 協議する the annals of those public 団体／死体s which 記録，記録的な／記録する not the day-to-day opinions of 私的な people, but use a larger accent and 伝える through the mouths of 議会s and 上院s the considered opinions of 団体／死体s of educated men.

History at once 知らせるs us that there are now, and have been since about 1870, colleges for the sisters of educated men both at Oxford and at Cambridge. But history also 知らせるs us of facts of such a nature about those colleges that all 試みる／企てる to 影響（力） the young against war through the education they receive there must be abandoned. In 直面する of them it is mere waste of time and breath to talk of '影響（力）ing the young'; useless to lay 負かす／撃墜する 条件, before 許すing the 名誉として与えられる treasurer to have her guinea; better to take the first train to London than to haunt the sacred gates. But, you will interpose, what are these facts? these historical but deplorable facts? Therefore let us place them before you, 警告 you that they are taken only from such 記録，記録的な／記録するs as are 利用できる to an 部外者 and from the annals of the university which is not your own—Cambridge. Your 裁判／判断, therefore, will be undistorted by 忠義 to old 関係, or 感謝 for 利益s received, but it will be impartial and disinterested.

To begin then where we left off: Queen Anne died and Bishop Burnet died and Mary Astell died; but the 願望（する） to 設立する a college for her own sex did not die. Indeed, it became stronger and stronger. By the middle of the nineteenth century it became so strong that a house was taken at Cambridge to 宿泊する the students. It was not a nice house; it was a house without a garden in the middle of a noisy street. Then a second house was taken, a better house this time, though it is true that the water 急ぐd through the dining-room in 嵐の 天候 and there was no playground. But that house was not 十分な; the 願望（する） for education was so 緊急の that more rooms were needed, a garden to walk in, a playground to play in. Therefore another house was needed. Now history tells us that ーするために build this house, money was needed. You will not question that fact but you may 井戸／弁護士席 question the next—that the money was borrowed. It will seem to you more probable that the money was given. The other colleges, you will say, were rich; all derived their incomes 間接に, some 直接／まっすぐに, from their sisters. There is Gray's Ode to 証明する it. And you will 引用する the song with which he あられ／賞賛するs the benefactors: the Countess of Pembroke who 設立するd Pembroke; the Countess of Clare who 設立するd Clare; Margaret of Anjou who 設立するd Queens'; the Countess of Richmond and Derby who 設立するd St John's and Christ's.

What is grandeur, what is 力／強力にする?
Heavier toil, superior 苦痛.
What the 有望な reward we 伸び（る）?
The 感謝する memory of the good.
甘い is the breath of vernal にわか雨,
The bee's collected treasures 甘い,
甘い music's melting 落ちる, but sweeter yet
The still small 発言する／表明する of 感謝.²²

Here, you will say in sober prose, was an 適切な時期 to 返す the 負債. For what sum was needed? A beggarly &続けざまに猛撃する;10,000—the very sum that the bishop 迎撃するd about two centuries 以前. That &続けざまに猛撃する;10,000 surely was disgorged by the Church that had swallowed it? But churches do not easily disgorge what they have swallowed. Then the colleges, you will say, which had 利益d, they must have given it 喜んで in memory of their noble benefactresses? What could &続けざまに猛撃する;10,000 mean to St John's or Clare or Christ's? And the land belonged to St John's. But the land, history says, was 賃貸し（する）d; and the &続けざまに猛撃する;10,000 was not given; it was collected laboriously from 私的な purses. の中で them one lady must be for ever remembered because she gave &続けざまに猛撃する;1,000; and Anon. must receive whatever thanks Anon. will 同意 to receive, because she gave sums 範囲ing from &続けざまに猛撃する;20 to &続けざまに猛撃する;100. And another lady was able, 借りがあるing to a 遺産／遺物 from her mother, to give her services as mistress without salary. And the students themselves subscribed—so far as students can—by making beds and washing dishes, by forgoing amenities and living on simple fare. Ten thousand 続けざまに猛撃するs is not at all a beggarly sum when it has to be collected from the purses of the poor, from the 団体／死体s of the young. It takes time, energy, brains, to collect it, sacrifice to give it. Of course, several educated men were very 肉親，親類d; they lectured to their sisters; others were not so 肉親，親類d; they 辞退するd to lecture to their sisters. Some educated men were very 肉親，親類d and encouraged their sisters; others were not so 肉親，親類d, they discouraged their sisters.²³ にもかかわらず, by hook or by crook, the day （機の）カム at last, history tells us, when somebody passed an examination. And then the mistresses, 主要な／長／主犯s or whatever they called themselves—for the 肩書を与える that should be worn by a woman who will not take a salary must be a 事柄 of 疑問—asked the （ドイツなどの）首相／（大学の）学長s and the Masters about whose 肩書を与えるs there need be no 疑問, at any 率 upon that 得点する／非難する／２０, whether the girls who had passed examinations might advertise the fact as those gentlemen themselves did by putting letters after their 指名するs. This was advisable, because, as the 現在の Master of Trinity, Sir J. J. Thomson, O.M., F.R.S., after poking a little 正当と認められる fun at the 'pardonable vanity' of those who put letters after their 指名するs, 知らせるs us, 'the general public who have not taken a degree themselves attach much more importance to B.A. after a person's 指名する than those who have. 長，率いる mistresses of schools therefore prefer a belettered staff, so that students of Newnham and Girton, since they could not put B.A. after their 指名するs, were at a disadvantage in 得るing 任命s.' And in Heaven's 指名する, we may both ask, what 考えられる 推論する／理由 could there be for 妨げるing them from putting the letters B.A. after their 指名するs if it helped them to 得る 任命s? To that question history 供給（する）s no answer; we must look for it in psychology, in biography; but history 供給（する）s us with the fact. 'The 提案, however,' the Master of Trinity continues—the 提案, that is, that those who had passed examinations might call themselves B.A.—'met with the most 決定するd 対立 . . . On the day of the 投票（する）ing there was a 広大な／多数の／重要な influx of 非，不，無-居住（者）s and the 提案 was thrown out by the 鎮圧するing 大多数 of 1707 to 661. I believe the number of 投票者s has never been equalled . . . The behaviour of some of the undergraduates after the 投票 was 宣言するd in the 上院 House was exceptionally deplorable and disgraceful. A large 禁止（する）d of them left the 上院 House, proceeded to Newnham and 損失d the bronze gates which had been put up as a 記念の to 行方不明になる Clough, the first 主要な／長／主犯.'²⁴

Is that not enough? Need we collect more facts from history and biography to 証明する our 声明 that all 試みる／企てる to 影響（力） the young against war through the education they receive at the universities must be abandoned? For do they not 証明する that education, the finest education in the world, does not teach people to hate 軍隊, but to use it? Do they not 証明する that education, far from teaching the educated generosity and magnanimity, makes them on the contrary so anxious to keep their 所有／入手s, that 'grandeur and 力／強力にする' of which the poet speaks, in their own 手渡すs, that they will use not 軍隊 but much subtler methods than 軍隊 when they are asked to 株 them? And are not 軍隊 and possessiveness very closely connected with war? Of what use then is a university education in 影響（力）ing people to 妨げる war? But history goes on of course; year 後継するs to year. The years change things; わずかに but imperceptibly they change them. And history tells us that at last, after spending time and strength whose value is immeasurable in 繰り返して soliciting the 当局 with the humility 推定する／予想するd of our sex and proper to suppliants the 権利 to impress 長，率いる mistresses by putting the letters B.A. after the 指名する was 認めるd. But that 権利, history tells us, was only a titular 権利. At Cambridge, in the year 1937, the women's colleges—you will scarcely believe it, Sir, but once more it is the 発言する／表明する of fact that is speaking, not of fiction—the women's colleges are not 許すd to be members of the university;²⁵ and the number of educated men's daughters who are 許すd to receive a university education is still 厳密に 限られた／立憲的な; though both sexes 与える／捧げる to the university 基金s.²⁶ As for poverty, The Times newspaper 供給（する）s us with 人物／姿／数字s; any ironmonger will 供給する us with a foot-支配する; if we 手段 the money 利用できる for scholarships at the men's colleges with the money 利用できる for their sisters at the women's colleges, we shall save ourselves the trouble of 追加するing up; and come to the 結論 that the colleges for the sisters of educated men are, compared with their brothers' colleges, unbelievably and shamefully poor.²⁷

Proof of that last fact comes pat to 手渡す in the 名誉として与えられる treasurer's letter, asking for money with which to 再構築する her college. She has been asking for some time; she is still asking, it seems. But there is nothing, after what has been said above, that need puzzle us, either in the fact that she is poor, or in the fact that her college needs 再構築するing. What is puzzling, and has become still more puzzling, in 見解（をとる） of the facts given above, is this: What answer ought we to make her when she asks us to help her to 再構築する her college? History, biography, and the daily paper between them make it difficult either to answer her letter or to dictate 条件. For between them they have raised many questions. In the first place, what 推論する／理由 is there to think that a university education makes the educated against war? Again, if we help an educated man's daughter to go to Cambridge are we not 軍隊ing her to think not about education but about war?—not how she can learn, but how she can fight in order that she may 勝利，勝つ the same advantages as her brothers? その上の, since the daughters of educated men are not members of Cambridge University they have no say in that education, therefore how can they alter that education even if we ask them to? And then, of course, other questions arise—questions of a practical nature, which will easily be understood by a busy man, an 名誉として与えられる treasurer, like yourself, Sir. You will be the first to agree that to ask people who are so 大部分は 占領するd in raising 基金s with which to 再構築する a college to consider the nature of education and what 影響 it can have upon war is to heap another straw upon an already overburdened 支援する. From an 部外者, moreover, who has no 権利 to speak, such a request may 井戸／弁護士席 deserve, and perhaps receive, a reply too forcible to be 引用するd. But we have sworn that we will do all we can to help you to 妨げる war by using our 影響（力）—our earned money 影響（力）. And education is the obvious way. Since she is poor, since she is asking for money, and since the giver of money is する権利を与えるd to dictate 条件, let us 危険 it and 草案 a letter to her, laying 負かす／撃墜する the 条件 upon which she shall have our money to help 再構築する her college. Here, then, is an 試みる／企てる:

'Your letter. Madam, has been waiting some time without an answer. But 確かな 疑問s and questions have arisen. May we put them to you, ignorantly as an 部外者 must, but 率直に as an 部外者 should when asked to 与える／捧げる money? You say, then, that you are asking for &続けざまに猛撃する;100,000 with which to 再構築する your college. But how can you be so foolish? Or are you so secluded の中で the nightingales and the willows, or so busy with 深遠な questions of caps and gowns, and which is to walk first into the Provost's 製図／抽選-room—the Master's pug or the Mistress's pom—that you have no time to read the daily papers? Or are you so 悩ますd with the problem of 製図／抽選 &続けざまに猛撃する;100,000 gracefully from an indifferent public that you can only think of 控訴，上告s and 委員会s, bazaars and ices, strawberries and cream?

'Let us then 知らせる you: we are spending three hundred millions 毎年 upon the army and 海軍; for, によれば a letter that lies cheek by jowl with your own, there is 墓／厳粛／彫る／重大な danger of war. How then can you 本気で ask us to 供給する you with money with which to 再構築する your college? If you reply that the college was built on the cheap, and that the college needs 再構築するing, that may be true. But when you go on to say that the public is generous, and that the public is still 有能な of 供給するing large sums for 再構築するing colleges, let us draw your attention to a 重要な passage in the Master of Trinity's memoirs. It is this: "Fortunately, however, soon after the beginning of this century the University began to receive a succession of very handsome bequests and 寄付s, and these, 補佐官d by a 自由主義の 認める from the 政府, have put the 財政／金融s of the University in such a good position that it has been やめる unnecessary to ask for any 増加する in the 出資／貢献 from the Colleges. The income of the University from all sources has 増加するd from about &続けざまに猛撃する;60,000 in 1900 to &続けざまに猛撃する;212,000 in 1930. It is not a very wild hypothesis to suppose that this has been to a large extent 予定 to the important and very 利益／興味ing 発見s which have been made in the University, and Cambridge may be 引用するd as an example of the practical results which come from 研究 for its own sake."

'Consider only that last 宣告，判決. ". . . Cambridge may be 引用するd as an example of the practical results which come from 研究 for its own sake." What has your college done to 刺激する 広大な／多数の／重要な 製造業者s to endow it? Have you taken a 主要な part in the 発明 of the 器具／実施するs of war? How far have your students 後継するd in 商売／仕事 as 資本主義者s? How then can you 推定する／予想する "very handsome bequests and 寄付s" to come your way? Again, are you a member of Cambridge University? You are not. How then can you 公正に／かなり ask for any say in their 配当? You can not. Therefore, Madam, it is plain that you must stand at the door, cap in 手渡す, giving parties, spending your strength and your time in soliciting subscriptions. That is plain. But it is also plain that 部外者s who find you thus 占領するd must ask themselves, when they receive a request for a 出資／貢献 に向かって 再構築するing your college, Shall I send it or shan't I? If I send it, what shall I ask them to do with it? Shall I ask them to 再構築する the college on the old lines? Or shall I ask them to 再構築する it, but 異なって? Or shall I ask them to buy rags and 石油 and Bryant & May's matches and 燃やす the college to the ground?

'These are the questions, Madam, that have kept your letter so long unanswered. They are questions of 広大な／多数の／重要な difficulty and perhaps they are useless questions. But can we leave them unasked in 見解（をとる） of this gentleman's questions? He is asking how can we help him to 妨げる war? He is asking us how we can help him to defend liberty; to defend culture? Also consider these photographs: they are pictures of dead 団体／死体s and 廃虚d houses. Surely in 見解（をとる） of these questions and pictures you must consider very carefully before you begin to 再構築する your college what is the 目的（とする） of education, what 肉親，親類d of society, what 肉親，親類d of human 存在 it should 捜し出す to produce. At any 率 I will only send you a guinea with which to 再構築する your college if you can 満足させる me that you will use it to produce the 肉親，親類d of society, the 肉親，親類d of people that will help to 妨げる war.

'Let us then discuss as quickly as we can the sort of education that is needed. Now since history and biography—the only 証拠 利用できる to an 部外者—seem to 証明する that the old education of the old colleges 産む／飼育するs neither a particular 尊敬（する）・点 for liberty nor a particular 憎悪 of war it is （疑いを）晴らす that you must 再構築する your college 異なって. It is young and poor; let it therefore take advantage of those 質s and be 設立するd on poverty and 青年. 明白に, then, it must be an 実験の college, an adventurous college. Let it be built on lines of its own. It must be built not of carved 石／投石する and stained glass, but of some cheap, easily combustible 構成要素 which does not hoard dust and （罪などを）犯す traditions. Do not have chapels.²⁸ Do not have museums and libraries with chained 調書をとる／予約するs and first 版s under glass 事例／患者s. Let the pictures and the 調書をとる／予約するs be new and always changing. Let it be decorated afresh by each 世代 with their own 手渡すs cheaply. The work of the living is cheap; often they will give it for the sake of 存在 許すd to do it. Next, what should be taught in the new college, the poor college? Not the arts of 支配するing other people; not the arts of 判決，裁定, of 殺人，大当り, of acquiring land and 資本／首都. They 要求する too many 総計費 expenses; salaries and uniforms and 儀式s. The poor college must teach only the arts that can be taught cheaply and practised by poor people; such as 薬／医学, mathematics, music, 絵 and literature. It should teach the arts of human intercourse; the art of understanding other people's lives and minds, and the little arts of talk, of dress, of cookery that are 連合した with them. The 目的（とする） of the new college, the cheap college, should be not to segregate and 専攻する, but to 連合させる. It should 調査する the ways in which mind and 団体／死体 can be made to 協力する; discover what new combinations make good wholes in human life. The teachers should be drawn from the good 肝臓s 同様に as from the good thinkers. There should be no difficulty in attracting them. For there would be 非，不，無 of the 障壁s of wealth and 儀式, of 宣伝 and 競争 which now make the old and rich universities such uneasy dwelling-places—cities of 争い, cities where this is locked up and that is chained 負かす／撃墜する; where nobody can walk 自由に or talk 自由に for 恐れる of transgressing some chalk 示す, of displeasing some 高官. But if the college were poor it would have nothing to 申し込む／申し出; 競争 would be 廃止するd. Life would be open and 平易な. People who love learning for itself would 喜んで come there. Musicians, painters, writers, would teach there, because they would learn. What could be of greater help to a writer than to discuss the art of 令状ing with people who were thinking not of examinations or degrees or of what honour or 利益（をあげる） they could make literature give them but of the art itself?

'And so with the other arts and artists. They would come to the poor college and practise their arts there because it would be a place where society was 解放する／自由な; not parcelled out into the 哀れな distinctions of rich and poor, of clever and stupid; but where all the different degrees and 肉親，親類d of mind, 団体／死体 and soul 長所 協力するd. Let us then 設立する this new college; this poor college; in which learning is sought for itself; where 宣伝 is 廃止するd; and there are no degrees; and lectures are not given, and sermons are not preached, and the old 毒（薬）d vanities and parades which 産む／飼育する 競争 and jealousy . . .'

The letter broke off there. It was not from 欠如（する） of things to say; the peroration indeed was only just beginning. It was because the 直面する on the other 味方する of the page—the 直面する that a letter-writer always sees—appeared to be 直す／買収する，八百長をするd with a 確かな melancholy, upon a passage in the 調書をとる／予約する from which quotation has already been made. '長，率いる mistresses of schools therefore prefer a belettered staff, so that students of Newnham and Girton, since they could not put B.A. after their 指名する, were at a disadvantage in 得るing 任命s.' The 名誉として与えられる treasurer of the 再構築するing 基金 had her 注目する，もくろむs 直す／買収する，八百長をするd on that. 'What is the use of thinking how a college can be different,' she seemed to say, 'when it must be a place where students are taught to 得る 任命s?' 'Dream your dreams,' she seemed to 追加する, turning, rather wearily, to the （米）棚上げする／（英）提議する which she was arranging for some festival, a bazaar 推定では, 'but we have to 直面する realities.'

That then was the 'reality' on which her 注目する，もくろむs were 直す／買収する，八百長をするd; students must be taught to earn their livings. And since that reality meant that she must 再構築する her college on the same lines as the others, it followed that the college for the daughters of educated men must also make 研究 produce practical results which will induce bequests and 寄付s from rich men; it must encourage 競争; it must 受託する degrees and coloured hoods; it must 蓄積する 広大な／多数の／重要な wealth; it must 除外する other people from a 株 of its wealth; and, therefore, in 500 years or so, that college, too, must ask the same question that you, Sir, are asking now: 'How in your opinion are we to 妨げる war?'

An 望ましくない result that seemed; why then subscribe a guinea to procure it? That question at any 率 was answered. No guinea of earned money should go to 再構築するing the college on the old 計画（する）; just as certainly 非，不，無 could be spent upon building a college upon a new 計画（する）; therefore the guinea should be （ーのために）とっておくd 'Rags. 石油. Matches'. And this 公式文書，認める should be 大（公）使館員d to it. 'Take this guinea and with it 燃やす the college to the ground. 始める，決める 解雇する／砲火／射撃 to the old hypocrisies. Let the light of the 燃やすing building 脅す the nightingales and incarnadine the willows. And let the daughters of educated men dance 一連の会議、交渉／完成する the 解雇する／砲火／射撃 and heap armful upon armful of dead leaves upon the 炎上s. And let their mothers lean from the upper windows and cry "Let it 炎! Let it 炎! For we have done with this 'education'!"'

That passage, Sir, is not empty rhetoric, for it is based upon the respectable opinion of the late headmaster of Eton, the 現在の Dean of Durham.²⁹ にもかかわらず, there is something hollow about it, as is shown by a moment's 衝突 with fact. We have said that the only 影響（力） which the daughters of educated men can at 現在の 発揮する against war is the disinterested 影響（力） that they 所有する through 収入 their livings. If there were no means of training them to earn their livings, there would be an end of that 影響（力）. They could not 得る 任命s. If they could not 得る 任命s they would again be 扶養家族 upon their fathers and brothers; and if they were again 扶養家族 upon their fathers and brothers they would again be consciously and unconsciously in favour of war. History would seem to put that beyond 疑問. Therefore we must send a guinea to the 名誉として与えられる treasurer of the college 再構築するing 基金, and let her do what she can with it. It is useless as things are to attach 条件s as to the way in which that guinea is to be spent.

Such then is the rather lame and depressing answer to our question whether we can ask the 当局 of the colleges for the daughters of educated men to use their 影響（力） through education to 妨げる war. It appears that we can ask them to do nothing; they must follow the old road to the old end; our own 影響（力） as 部外者s can only be of the most indirect sort. If we are asked to teach, we can 診察する very carefully into the 目的（とする） of such teaching, and 辞退する to teach any art or science that encourages war. その上の, we can 注ぐ 穏やかな 軽蔑（する） upon chapels, upon degrees, and upon the value of examinations. We can intimate that a prize poem can still have 長所 in spite of the fact that it has won a prize; and 持続する that a 調書をとる／予約する may still be 価値（がある） reading in spite of the fact that its author took a first class with honours in the English tripos. If we are asked to lecture we can 辞退する to 支える up the vain and vicious system of lecturing by 辞退するing to lecture.³⁰ And, of course, if we are 申し込む／申し出d offices and honours for ourselves we can 辞退する them—how, indeed, in 見解（をとる） of the facts, could we かもしれない do さもなければ? But there is no blinking the fact that in the 現在の 明言する／公表する of things the most 効果的な way in which we can help you through education to 妨げる war is to subscribe as generously as possible to the colleges for the daughters of educated men. For, to repeat, if those daughters are not going to be educated they are not going to earn their livings, if they are not going to earn their livings, they are going once more to be 制限するd to the education of the 私的な house; and if they are going to be 制限するd to the education of the 私的な house they are going, once more, to 発揮する all their 影響（力） both consciously and unconsciously in favour of war. Of that there can be little 疑問. Should you 疑問 it, should you ask proof, let us once more 協議する biography. Its 証言 upon this point is so conclusive, but so voluminous, that we must try to condense many 容積／容量s into one story. Here, then, is the narrative of the life of an educated man's daughter who was 扶養家族 upon father and brother in the 私的な house of the nineteenth century.

The day was hot, but she could not go out. 'How many a long dull summer's day have I passed immured indoors because there was no room for me in the family carriage and no lady's maid who had time to walk out with me.' The sun 始める，決める; and out she went at last, dressed 同様に as could be managed upon an allowance of from &続けざまに猛撃する;40 to &続けざまに猛撃する;100 a year.³¹ But 'to any sort of entertainment she must be …を伴ってd by father or mother or by some married woman.' Whom did she 会合，会う at those entertainments thus dressed, thus …を伴ってd? Educated men—'閣僚 大臣s, 外交官／大使s, famous 兵士s and the like, all splendidly dressed, wearing decorations.' What did they talk about? Whatever refreshed the minds of busy men who 手配中の，お尋ね者 to forget their own work—'the gossip of the dancing world' did very 井戸／弁護士席. The days passed. Saturday （機の）カム. On Saturday 'M.P.s and other busy men had leisure to enjoy society'; they （機の）カム to tea and they （機の）カム to dinner. Next day was Sunday. On Sundays 'the 広大な／多数の／重要な 大多数 of us went as a 事柄 of course to morning church.' The seasons changed. It was summer. In the summer they entertained 訪問者s, 'mostly 親族s' in the country. Now it was winter. In the winter 'they 熟考する／考慮するd history and literature and music, and tried to draw and paint. If they did not produce anything remarkable they learnt much in the 過程.' And so with some visiting the sick and teaching the poor, the years passed. And what was the 広大な／多数の／重要な end and 目的（とする） of these years, of that education? Marriage, of course. '. . . it was not a question of whether we should marry, but 簡単に of whom we should marry,' says one of them. It was with a 見解（をとる） to marriage that her mind was taught. It was with a 見解（をとる） to marriage that she tinkled on the piano, but was not 許すd to join an orchestra; sketched innocent 国内の scenes, but was not 許すd to 熟考する／考慮する from the nude; read this 調書をとる／予約する, but was not 許すd to read that, charmed, and talked. It was with a 見解（をとる） to marriage that her 団体／死体 was educated; a maid was 供給するd for her; that the streets were shut to her; that the fields were shut to her; that 孤独 was 否定するd her—all this was 施行するd upon her in order that she might 保存する her 団体／死体 損なわれていない for her husband. In short, the thought of marriage 影響（力）d what she said, what she thought, what she did. How could it be さもなければ? Marriage was the only profession open to her.³²

The sight is so curious for what it shows of the educated man as 井戸／弁護士席 as of his daughter that it is tempting to ぐずぐず残る. The 影響（力） of the pheasant upon love alone deserves a 一時期／支部 to itself.³³ But we are not asking now the 利益／興味ing question, what was the 影響 of that education upon the race? We are asking why did such an education make the person so educated consciously and unconsciously in favour of war? Because consciously, it is obvious, she was 軍隊d to use whatever 影響（力） she 所有するd to 支える up the system which 供給するd her with maids; with carriages; with 罰金 着せる／賦与するs; with 罰金 parties—it was by these means that she 達成するd marriage. Consciously she must use whatever charm or beauty she 所有するd to flatter and cajole the busy men, the 兵士s, the lawyers, the 外交官／大使s, the 閣僚 大臣s who 手配中の，お尋ね者 recreation after their day's work. Consciously she must 受託する their 見解（をとる）s, and 落ちる in with their 法令s because it was only so that she could wheedle them into giving her the means to marry or marriage itself.³⁴ In short, all her conscious 成果／努力 must be in favour of what Lady Lovelace called 'our splendid Empire' . . . 'the price of which,' she 追加するd, 'is おもに paid by women.' And who can 疑問 her, or that the price was 激しい?

But her unconscious 影響（力） was even more 堅固に perhaps in favour of war. How else can we explain that amazing 爆発 in August 1914, when the daughters of educated men who had been educated thus 急ぐd into hospitals, some still …に出席するd by their maids, drove lorries, worked in fields and 軍需品 factories, and used all their 巨大な 蓄える／店s of charm, of sympathy, to 説得する young men that to fight was heroic, and that the 負傷させるd in 戦う／戦い deserved all her care and all her 賞賛する? The 推論する／理由 lies in that same education. So 深遠な was her unconscious loathing for the education of the 私的な house with its cruelty, its poverty, its hypocrisy, its immorality, its inanity that she would 請け負う any 仕事 however menial, 演習 any fascination however 致命的な that enabled her to escape. Thus consciously she 願望（する）d 'our splendid Empire'; unconsciously she 願望（する）d our splendid war.

So, Sir, if you want us to help you to 妨げる war the 結論 seems to be 必然的な; we must help to 再構築する the college which, imperfect as it may be, is the only 代案／選択肢 to the education of the 私的な house. We must hope that in time that education may be altered. That guinea must be given before we give you the guinea that you ask for your own society. But it is 与える／捧げるing to the same 原因（となる）—the 予防 of war. Guineas are rare; guineas are 価値のある, but let us send one without any 条件 大（公）使館員d to the 名誉として与えられる treasurer of the building 基金, because by so doing we are making a 肯定的な 出資／貢献 to the 予防 of war.

Two

Now that we have given one guinea に向かって 再構築するing a college we must consider whether there is not more that we can do to help you to 妨げる war. And it is at once obvious, if what we have said about 影響（力） is true, that we must turn to the professions, because if we could 説得する those who can earn their livings, and thus 現実に 持つ／拘留する in their 手渡すs this new 武器, our only 武器, the 武器 of 独立した・無所属 opinion based upon 独立した・無所属 income, to use that 武器 against war, we should do more to help you than by 控訴，上告ing to those who must teach the young to earn their livings; or by ぐずぐず残る, however long, 一連の会議、交渉／完成する the forbidden places and sacred gates of the universities where they are thus taught. This, therefore, is a more important question than the other.

Let us then lay your letter asking for help to 妨げる war, before the 独立した・無所属, the 円熟した, those who are 収入 their livings in the professions. There is no need of rhetoric; hardly, one would suppose, of argument. 'Here is a man,' one has only to say, 'whom we all have 推論する／理由 to 尊敬（する）・点; he tells us that war is possible; perhaps probable; he asks us, who can earn our livings, to help him in any way we can to 妨げる war.' That surely will be enough without pointing to the photographs that are all this time piling up on the （米）棚上げする／（英）提議する—photographs of more dead 団体／死体s, of more 廃虚d houses, to call 前へ／外へ an answer, and an answer that will give you, Sir, the very help that you 要求する. But . . . it seems that there is some hesitation, some 疑問—not certainly that war is horrible, that war is beastly, that war is insupportable and that war is 残忍な, as Wilfred Owen said, or that we wish to do all we can to help you to 妨げる war. にもかかわらず, 疑問s and hesitations there are; and the quickest way to understand them is to place before you another letter, a letter as 本物の as your own, a letter that happens to 嘘（をつく） beside it on the （米）棚上げする／（英）提議する.¹

It is a letter from another 名誉として与えられる treasurer, and it is again asking for money. 'Will you,' she 令状s, 'send a subscription to' [a society to help the daughters of educated men to 得る 雇用 in the professions] 'ーするために help us to earn our livings? Failing money,' she goes on, 'any gift will be 許容できる—調書をとる／予約するs, fruit or cast-off 着せる／賦与するing that can be sold in a bazaar.' Now that letter has so much 耐えるing upon the 疑問s and hesitations referred to above, and upon the help we can give you, that it seems impossible either to send her a guinea or to send you a guinea until we have considered the questions which it raises.

The first question is 明白に, Why is she asking for money? Why is she so poor, this 代表者／国会議員 of professional women, that she must beg for cast-off 着せる／賦与するing for a bazaar? That is the first point to （疑いを）晴らす up, because if she is as poor as this letter 示すs, then the 武器 of 独立した・無所属 opinion upon which we have been counting to help you to 妨げる war is not, to put it mildly, a very powerful 武器. On the other 手渡す, poverty has its advantages; for if she is poor, as poor as she pretends to be, then we can 取引 with her, as we 取引d with her sister at Cambridge, and 演習 the 権利 of 可能性のある givers to 課す 条件. Let us then question her about her 財政上の position and 確かな other facts before we give her a guinea, or lay 負かす／撃墜する the 条件 upon which she is to have it. Here is the 草案 of such a letter:

'受託する a thousand 陳謝s, Madam, for keeping you waiting so long for an answer to your letter. The fact is, 確かな questions have arisen, to which we must ask you to reply before we send you a subscription. In the first place you are asking for money—money with which to 支払う／賃金 your rent. But how can it be, how can it かもしれない be, my dear Madam, that you are so terribly poor? The professions have been open to the daughters of educated men for almost 20 years. Therefore, how can it be, that you, whom we take to be their 代表者／国会議員, are standing, like your sister at Cambridge, hat in 手渡す, pleading for money, or failing money, for fruit, 調書をとる／予約するs, or cast-off 着せる／賦与するing to sell at a bazaar? How can it be, we repeat? Surely there must be some very 墓／厳粛／彫る／重大な defect, of ありふれた humanity, of ありふれた 司法（官）, or of ありふれた sense. Or can it 簡単に be that you are pulling a long 直面する and telling a tall story like the beggar at the street corner who has a 在庫／株ing 十分な of guineas 安全に hoarded under her bed at home? In any 事例／患者, this perpetual asking for money and pleading of poverty is laying you open to very 墓／厳粛／彫る／重大な rebukes, not only from indolent 部外者s who dislike thinking about practical 事件／事情／状勢s almost as much as they dislike 調印 cheques, but from educated men. You are 製図／抽選 upon yourselves the 非難 and contempt of men of 設立するd 評判 as philosophers and 小説家s—of men like Mr Joad and Mr 井戸／弁護士席s. Not only do they 否定する your poverty, but they 告発する／非難する you of apathy and 無関心／冷淡. Let me draw your attention to the 告発（する），告訴（する）／料金s that they bring against you. Listen, in the first place, to what Mr C. E. M. Joad has to say of you. He says: "I 疑問 whether at any time during the last fifty years young women have been more 政治上 apathetic, more socially indifferent than at the 現在の time." That is how he begins. And he goes on to say, very rightly, that it is not his 商売／仕事 to tell you what you せねばならない do; but he 追加するs, very kindly, that he will give you an example of what you might do. You might imitate your sisters in America. You might 設立する "a society for the 宣伝 of peace". He gives an example. This society explained, "I know not with what truth, that the number of 続けざまに猛撃するs spent by the world on 軍備s in the 現在の year was 正確に／まさに equal to the number of minutes (or was it seconds?) which had elapsed since the death of Christ, who taught that war is unchristian . . ." Now why should not you, too, follow their example and create such a society in England? It would need money, of course; but—and this is the point that I wish 特に to 強調する—there can be no 疑問 that you have the money. Mr Joad 供給するs the proof. "Before the war money 注ぐd into the coffers of the W.S.P.U. in order that women might 勝利，勝つ the 投票（する） which, it was hoped, would enable them to make war a thing of the past. The 投票（する） is won," Mr Joad continues, "but war is very far from 存在 a thing of the past." That I can 確認する myself—証言，証人／目撃する this letter from a gentleman asking for help to 妨げる war, and there are 確かな photographs of dead 団体／死体s and 廃虚d houses—but let Mr Joad continue. "Is it 不当な," he goes on, "to ask that 同時代の women should be 用意が出来ている to give as much energy and money, to 苦しむ as much obloquy and 侮辱 in the 原因（となる） of peace, as their mothers gave and 苦しむd in the 原因（となる） of equality?" And again, I cannot help but echo, is it 不当な to ask women to go on, from 世代 to 世代, 苦しむing obloquy and 侮辱 first from their brothers and then for their brothers? Is it not both perfectly reasonable and on the whole for their physical, moral and spiritual 福利事業? But let us not interrupt Mr Joad. "If it is, then the sooner they give up the pretence of playing with public 事件／事情／状勢s and return to 私的な life the better. If they cannot make a 職業 of the House of ありふれたs, let them at least make something of their own houses. If they cannot learn to save men from the 破壊 which incurable male mischievousness 企て，努力，提案s fair to bring upon them, let women at least learn to 料金d them, before they destroy themselves."² Let us not pause to ask how even with a 投票（する） they can cure what Mr Joad himself 収容する／認めるs to be incurable, for the point is how, in the 直面する of that 声明, you have the effrontery to ask me for a guinea に向かって your rent? によれば Mr Joad you are not only 極端に rich; you are also 極端に idle; and so given over to the eating of peanuts and ice cream that you have not learnt how to cook him a dinner before he destroys himself, let alone how to 妨げる that 致命的な 行為／法令／行動する. But more serious 告発（する），告訴（する）／料金s are to follow. Your lethargy is such that you will not fight even to 保護する the freedom which your mothers won for you. That 告発（する），告訴（する）／料金 is made against you by the most famous of living English 小説家s—Mr H. G. 井戸／弁護士席s. Mr H. G. 井戸／弁護士席s says, "There has been no perceptible woman's movement to resist the practical obliteration of their freedom by 国粋主義者／ファシスト党員s or Nazis."³ Rich, idle, greedy and lethargic as you are, how have you the effrontery to ask me to subscribe to a society which helps the daughters of educated men to make their livings in the professions? For as these gentlemen 証明する in spite of the 投票（する） and the wealth which that 投票（する） must have brought with it, you have not ended war; in spite of the 投票（する） and the 力／強力にする which that 投票（する） must have brought with it, you have not resisted the practical obliteration of your freedom by 国粋主義者／ファシスト党員s or Nazis. What other 結論 then can one come to but that the whole of what was called "the woman's movement" has 証明するd itself a 失敗; and the guinea which I am sending you herewith is to be 充てるd not to 支払う／賃金ing your rent but to 燃やすing your building. And when that is burnt, retire once more to the kitchen, Madam, and learn, if you can, to cook the dinner which you may not 株 . . .'⁴

There, Sir, the letter stopped; for on the 直面する at the other 味方する of the letter—the 直面する that a letter-writer always sees—was an 表現, of 退屈 was it, or was it of 疲労，（軍の）雑役? The 名誉として与えられる treasurer's ちらりと見ること seemed to 残り／休憩（する） upon a little 捨てる of paper upon which were written two dull little facts which, since they have some 耐えるing upon the question we are discussing, how the daughters of educated men who are 収入 their livings in the professions can help you to 妨げる war, may be copied here. The first fact was that the income of the W.S.P.U. upon which Mr Joad has based his 見積（る） of their wealth was (in the year 1912 at the 高さ of their activity) &続けざまに猛撃する;42,000.⁵ The second fact was that: 'To earn &続けざまに猛撃する;250 a year is やめる an 業績／成就 even for a 高度に qualified woman with years of experience.'⁶ The date of that 声明 is 1934.

Both facts are 利益／興味ing; and since both have a direct 耐えるing upon the question before us, let us 診察する them. To take the first fact first—that is 利益／興味ing because it shows that one of the greatest political changes of our times was 遂行するd upon the incredibly minute income of &続けざまに猛撃する;42,000 a year. 'Incredibly minute' is, of course, a comparative 称する，呼ぶ／期間／用語; it is incredibly minute, that is to say, compared with the income which the 保守的な party, or the 自由主義の party—the parties to which the educated woman's brother belonged—had at their 処分 for their political 原因（となる）s. It is かなり いっそう少なく than the income which the 労働 party—the party to which the working woman's brother belongs—has at their 処分.⁷ It is incredibly minute compared with the sums that a society like the Society for the 廃止 of Slavery for example had at its 処分 for the 廃止 of that slavery. It is incredibly minute compared with the sums which the educated man spends 毎年, not upon political 原因（となる）s, but upon sports and 楽しみ. But our amazement, whether at the poverty of educated men's daughters or at their economy, is a decidedly unpleasant emotion in this 事例／患者, for it 軍隊s us to 嫌疑者，容疑者／疑う that the 名誉として与えられる treasurer is telling the sober truth; she is poor; and it 軍隊s us to ask once more how, if &続けざまに猛撃する;42,000 was all that the daughters of educated men could collect after many years of indefatigable 労働 for their own 原因（となる）, they can help you to 勝利，勝つ yours? How much peace will &続けざまに猛撃する;42,000 a year buy at the 現在の moment when we are spending &続けざまに猛撃する;300,000,000 毎年 upon 武器?

But the second fact is the more startling and the more depressing of the two—the fact that now, almost 20 years, that is, after they have been 認める to the money-making professions 'to earn &続けざまに猛撃する;250 a year is やめる an 業績／成就 even for a 高度に qualified woman with years of experience.' Indeed, that fact, if it is a fact, is so startling and has so much 耐えるing upon the question before us that we must pause for a moment to 診察する it. It is so important that it must be 診察するd, moreover, by the white light of facts, not by the coloured light of biography. Let us have 頼みの綱 then to some impersonal and impartial 当局 who has no more axe to grind or dinner to cook than Cleopatra's Needle—Whitaker's Almanack, for example.

Whitaker, needless to say, is not only one of the most dispassionate of authors, but one of the most methodical. There, in his Almanack he has collected all the facts about all, or almost all, of the professions that have been opened to the daughters of educated men. In a section called '政府 and Public Offices' he 供給するs us with a plain 声明 of whom the 政府 雇うs professionally, and of what the 政府 支払う／賃金s those whom it 雇うs. Since Whitaker 可決する・採択するs the alphabetical system, let us follow his lead and 診察する the first six letters of the alphabet. Under A there are the Admiralty, the 空気／公表する 省, and 省 of 農業. Under B there is the British Broadcasting 会社／団体; under C the 植民地の Office and the Charity Commissioners; under D the Dominions Office and 開発 （売買）手数料，委託（する）／委員会／権限; under E there are the Ecclesiastical Commissioners and the Board of Education; and so we come to the sixth letter F under which we find the 省 of 漁業s, the Foreign Office, the Friendly Societies and the 罰金 Arts. These then are some of the professions which are now, as we are frequently reminded, open to both men and women 平等に. And the salaries paid to those 雇うd in them come out of public money which is 供給（する）d by both sexes 平等に. And the 所得税 which 供給（する）s those salaries (の中で other things) now stands at about five shillings in the 続けざまに猛撃する. We have all, therefore, an 利益／興味 in asking how that money is spent, and upon whom. Let us look at the salary 名簿（に載せる）／表（にあげる） of the Board of Education, since that is the class to which we both, Sir, though in very different degrees, have the honour to belong. The 大統領, Whitaker says, of the Board of Education, gets &続けざまに猛撃する;2,000; his 主要な／長／主犯 私的な 長官 gets from &続けざまに猛撃する;847 to &続けざまに猛撃する;1,058; his Assistant 私的な 長官 gets from &続けざまに猛撃する;277 to &続けざまに猛撃する;634. Then there is the 永久の 長官 of the Board of Education. He gets &続けざまに猛撃する;3,000; his 私的な 長官 gets from &続けざまに猛撃する;277 to &続けざまに猛撃する;634. The 議会の 長官 gets &続けざまに猛撃する;1,200; his 私的な 長官 gets from &続けざまに猛撃する;277 to &続けざまに猛撃する;634. The 副 長官 gets &続けざまに猛撃する;2,200. The 永久の 長官 of the Welsh Department gets &続けざまに猛撃する;1,650. And then there are 主要な／長／主犯 Assistant 長官s and Assistant 長官s, there are Directors of 設立s, Accountants-General, 主要な／長／主犯 財政／金融 Officers, 財政／金融 Officers, 合法的な 助言者s, Assistant 合法的な 助言者s—all these ladies and gentlemen, the impeccable and impartial Whitaker 知らせるs us, get incomes which run into four 人物／姿／数字s or over. Now an income which is over or about a thousand a year is a nice 一連の会議、交渉／完成する sum when it is paid 年一回の and paid punctually; but when we consider that the work is a whole-time 職業 and a 技術d 職業 we shall not grudge these ladies and gentlemen their salaries, even though our 所得税 does stand at five shillings in the 続けざまに猛撃する, and our incomes are by no means paid punctually or paid 毎年. Men and women who spend every day and all day in an office from the age of about 23 to the age of 60 or so deserve every penny they get. Only, the reflection will intrude itself, if these ladies are 製図／抽選 &続けざまに猛撃する;1,000, &続けざまに猛撃する;2,000 and &続けざまに猛撃する;3,000 a year, not only in the Board of Education, but in all the other boards and offices which are now open to them, from the Admiralty at the beginning of the alphabet to the Board of 作品 at the end, the 声明 that '&続けざまに猛撃する;250 is やめる an 業績／成就, even for a 高度に qualified woman with years of experience' must be, to put it plainly, an unmitigated 嘘（をつく）. Why, we have only to walk 負かす／撃墜する Whitehall; consider how many boards and offices are housed there; 反映する that each is staffed and officered by a flock of 長官s and under-長官s so many and so nicely graded that their very 指名するs make our 長，率いるs spin; and remember that each has his or her own 十分な salary, to exclaim that the 声明 is impossible, inexplicable. How can we explain it? Only by putting on a stronger pair of glasses. Let us read 負かす／撃墜する the 名簿（に載せる）／表（にあげる）, その上の and その上の and その上の 負かす／撃墜する. At last we come to a 指名する to which the prefix '行方不明になる' is 大（公）使館員d. Can it be that all the 指名するs on 最高の，を越す of hers, all the 指名するs to which the big salaries are 大（公）使館員d, are the 指名するs of gentlemen? It seems so. So then it is not the salaries that are 欠如（する）ing; it is the daughters of educated men.

Now three good 推論する／理由s for this curious 欠陥／不足 or 不平等 嘘（をつく） upon the surface. Dr Robson 供給（する）s us with the first—'The 行政の Class, which 占領するs all the controlling positions in the Home Civil Service, consists to an 圧倒的な extent of the fortunate few who can manage to get to Oxford and Cambridge; and the 入り口 examination has always been expressly designed for that 目的.'⁸ The fortunate few in our class, the daughters of educated men class, are very, very few. Oxford and Cambridge, as we have seen, 厳密に 限界 the number of educated men's daughters who are 許すd to receive a university education. Secondly, many more daughters stay at home to look after old mothers than sons stay at home to look after old fathers. The 私的な house, we must remember, is still a going 関心. Hence より小数の daughters than sons enter for the Civil Service Examination. In the third place, we may 公正に／かなり assume that 60 years of examination passing are not so 効果的な as 500. The Civil Service Examination is a stiff one; we may reasonably 推定する／予想する more sons to pass it than daughters. We have にもかかわらず to explain the curious fact that though a 確かな number of daughters enter for the examination and pass the examination those to whose 指名するs the word '行方不明になる' is 大（公）使館員d do not seem to enter the four-人物／姿／数字 zone. The sex distinction seems, によれば Whitaker, 所有するd of a curious leaden 質, liable to keep any 指名する to which it is fastened circling in the lower spheres. Plainly the 推論する／理由 for this may 嘘（をつく） not upon the surface, but within. It may be, to speak bluntly, that the daughters are in themselves deficient; that they have 証明するd themselves untrustworthy; unsatisfactory; so 欠如（する）ing in the necessary ability that it is to the public 利益／興味 to keep them to the lower grades where, if they are paid いっそう少なく, they have いっそう少なく chance of 妨げるing the 処理／取引 of public 商売／仕事. This 解答 would be 平易な but, unfortunately, it is 否定するd to us. It is 否定するd to us by the 総理大臣 himself. Women in the Civil Services are not untrustworthy, Mr Baldwin* 知らせるd us the other day. 'Many of them,' he said, 'are in positions in the course of their daily work to amass secret （警察などへの）密告，告訴（状）. Secret （警察などへの）密告，告訴（状） has a way of 漏れるing very often, as we 政治家，政治屋s know to our cost. I have never known a 事例／患者 of such a 漏れ 存在 予定 to a woman, and I have known 事例／患者s of 漏れ coming from men who should have known a 広大な／多数の／重要な 取引，協定 better.' So they are not so loose-lipped and fond of gossip as the tradition would have it? A useful 出資／貢献 in its way to psychology and a hint to 小説家s; but still there may be other 反対s to women's 雇用 as Civil Servants.

* Since these words were written Mr Baldwin has 中止するd to be 総理大臣 and become an Earl.

Intellectually, they may not be so able as their brothers. But here again the 総理大臣 will not help us out. 'He was not 用意が出来ている to say that any 結論 had been formed—or was even necessary—whether women were as good as, or better than, men, but he believed that women had worked in the Civil Service to their own content, and certainly to the 完全にする satisfaction of everybody who had anything to do with them.' Finally, as if to cap what must やむを得ず be an 十分な説得力のない 声明 by 表明するing a personal opinion which might rightly be more 肯定的な he said, 'I should like to 支払う／賃金 my personal 尊敬の印 to the 産業, capacity, ability and 忠義 of the women I have come across in Civil Service positions.' And he went on to 表明する the hope that 商売／仕事 men would make more use of those very 価値のある 質s.⁹

Now if anyone is in a position to know the facts it is the Prime 大臣; and if anyone is able to speak the truth about them it is the same gentleman. Yet Mr Baldwin says one thing; Mr Whitaker says another. If Mr Baldwin is 井戸／弁護士席 知らせるd, so is Mr Whitaker. にもかかわらず, they 否定する each other. The 問題／発行する is joined; Mr Baldwin says that women are first-class civil servants; Mr Whitaker says that they are third-class civil servants. It is, in short, a 事例／患者 of Baldwin v. Whitaker, and since it is a very important 事例／患者, for upon it depends the answer to many questions which puzzle us, not only about the poverty of educated men's daughters but about the psychology of educated men's sons, let us try the 事例／患者 of the 総理大臣 v. the Almanack.

For such a 裁判，公判 you, Sir, have 限定された 資格s; as a barrister you have first-手渡す knowledge of one profession, and as an educated man second-手渡す knowledge of many more. And if it is true that the daughters of educated men who are of Mary Kingsley's 説得／派閥 have no direct knowledge, still through fathers and uncles, cousins and brothers they may （人命などを）奪う，主張する some indirect knowledge of professional life—it is a photograph that they have often looked upon—and this indirect knowledge they can 改善する, if they have a mind, by peeping through doors, taking 公式文書，認めるs, and asking questions 慎重に. If, then, we pool our first-手渡す, secondhand, direct and indirect knowledge of the professions with a 見解（をとる） to trying the important 事例／患者 of Baldwin v. Whitaker we shall agree at the 手始め that professions are very queer things. It by no means follows that a clever man gets to the 最高の，を越す or that a stupid man stays at the 底（に届く）. This rising and 落ちるing is by no means a 削減（する）-and-乾燥した，日照りのd （疑いを）晴らす-削減（する） 合理的な／理性的な 過程, we shall both agree. After all, as we both have 推論する／理由 to know, 裁判官s are fathers; and 永久の 長官s have sons. 裁判官s 要求する 保安官s; 永久の 長官s, 私的な 長官s. What is more natural than that a 甥 should be a 保安官 or the son of an old school friend a 私的な 長官? To have such perquisites in their gift is as much the 予定 of the public servant as a cigar now and then or a cast-off dress here and there are perquisites of the 私的な servant. But the giving of such perquisites, the 演習 of such 影響（力）, queers the professions. Success is easier for some, harder for others, however equal the brain 力／強力にする may be so that some rise 突然に; some 落ちる 突然に; some remain strangely 静止している; with the result that the professions are queered. Often indeed it is the public advantage that they should be queered. Since nobody, from the Master of Trinity downwards (bating, 推定では, a few 長，率いる Mistresses), believes in the infallibility of examiners, a 確かな degree of elasticity is to the public advantage; since the impersonal is fallible, it is 井戸／弁護士席 that it should be 補足（する）d by the personal. Happily for us all, therefore, we may 結論する, a board is not made literally of oak, nor a 分割 of アイロンをかける. Both boards and 分割s 送信する／伝染させる human sympathies, and 反映する human 反感s with the result that the imperfections of the examination system are 修正するd; the public 利益／興味 is served; and the 関係 of 血 and friendship are 認めるd. Thus it is やめる possible that the 指名する '行方不明になる' 送信する／伝染させるs through the board or 分割 some vibration which is not 登録（する）d in the examination room. '行方不明になる' 送信する／伝染させるs sex; and sex may carry with it an aroma. '行方不明になる' may carry with it the swish of petticoats, the savour of scent or other odour perceptible to the nose on the その上の 味方する of the partition and obnoxious to it. What charms and consoles in the 私的な house may distract and 悪化させる in the public office. The 大司教s' （売買）手数料，委託（する）／委員会／権限 保証するs us that this is so in the pulpit.¹⁰ Whitehall may be 平等に susceptible. At any 率 since 行方不明になる is a woman, 行方不明になる was not educated at Eton or Christ Church. Since 行方不明になる is a woman, 行方不明になる is not a son or a 甥. We are hazarding our way の中で imponderables. We can scarcely proceed too much on tiptoe. We are trying, remember, to discover what flavour 大（公）使館員s itself to sex in a public office; we are 匂いをかぐing most delicately not facts but savours. And therefore it would be 井戸／弁護士席 not to depend on our own 私的な noses, but to call in 証拠 from outside. Let us turn to the public 圧力（をかける） and see if we can discover from the opinions 空気／公表するd there any hint that will guide us in our 試みる／企てる to decide the delicate and difficult question as to the aroma, the atmosphere that surrounds the word '行方不明になる' in Whitehall. We will 協議する the newspapers.

First:

I think your 特派員 . . . 正確に sums up this discussion in the 観察 that woman has too much liberty. It is probable that this いわゆる liberty （機の）カム with the war, when women assumed 責任／義務s so far unknown to them. They did splendid service during those days. Unfortunately, they were 賞賛するd and petted out of all 割合 to the value of their 業績／成果s.¹¹

That does very 井戸／弁護士席 for a beginning. But let us proceed:

I am of the opinion that a かなりの 量 of the 苦しめる which is 流布している in this section of the community [the clerical] could be relieved by the 政策 of 雇うing men instead of women, wherever possible. There are today in 政府 offices, 地位，任命する offices, 保険 companies, banks and other offices, thousands of women doing work which men could do. At the same time there are thousands of qualified men, young and middle-老年の, who cannot get a 職業 of any sort. There is a large 需要・要求する for woman 労働 in the 国内の arts, and in the 過程 of regrading a large number of women who have drifted into clerical service would become 利用できる for 国内の service.¹²

The odour thickens, you will agree.

Then once more:

I am 確かな I 発言する／表明する the opinion of thousands of young men when I say that if men were doing the work that thousands of young women are now doing the men would be able to keep those same women in decent homes. Homes are the real places of the women who are now 説得力のある men to be idle. It is time the 政府 主張するd upon 雇用者s giving work to more men, thus enabling them to marry the women they cannot now approach.¹³

There! There can be no 疑問 of the odour now. The cat is out of the 捕らえる、獲得する; and it is a Tom.

After considering the 証拠 含む／封じ込めるd in those three quotations, you will agree that there is good 推論する／理由 to think that the word '行方不明になる', however delicious its scent in the 私的な house, has a 確かな odour 大（公）使館員d to it in Whitehall which is disagreeable to the noses on the other 味方する of the partition; and that it is likely that a 指名する to which '行方不明になる' is 大（公）使館員d will, because of this odour, circle in the lower spheres where the salaries are small rather than 開始する to the higher spheres where the salaries are 相当な. As for 'Mrs', it is a 汚染するd word; an obscene word. The いっそう少なく said about that word the better. Such is the smell of it, so 階級 does it stink in the nostrils of Whitehall, that Whitehall 除外するs it 完全に. In Whitehall as in heaven, there is neither marrying nor giving in marriage.¹⁴

Odour then—or shall we call it 'atmosphere'?—is a very important element in professional life; in spite of the fact that like other important elements it is impalpable. It can escape the noses of examiners in examination rooms, yet 侵入する boards and 分割s and 影響する／感情 the senses of those within. Its 耐えるing upon the 事例／患者 before us is 否定できない. For it 許すs us to decide in the 事例／患者 of Baldwin v. Whitaker that both the 総理大臣 and the Almanack are telling the truth. It is true that women civil servants deserve to be paid as much as men; but it is also true that they are not paid as much as men. The discrepancy is 予定 to atmosphere.

Atmosphere plainly is a very mighty 力／強力にする. Atmosphere not only changes the sizes and 形態／調整s of things; it 影響する／感情s solid 団体／死体s, like salaries, which might have been thought impervious to atmosphere. An epic poem might be written about atmosphere, or a novel in ten or fifteen 容積／容量s. But since this is only a letter, and you are 圧力（をかける）d for time, let us 限定する ourselves to the plain 声明 that atmosphere is one of the most powerful, partly because it is one of the most impalpable, of the enemies with which the daughters of educated men have to fight. If you think that 声明 誇張するd, look once more at the 見本s of atmosphere 含む／封じ込めるd in those three quotations. We shall find there not only the 推論する／理由 why the 支払う／賃金 of the professional woman is still so small, but something more dangerous, something which, if it spreads, may 毒（薬） both sexes 平等に. There, in those quotations, is the egg of the very same worm that we know under other 指名するs in other countries. There we have in embryo the creature, 独裁者 as we call him when he is Italian or German, who believes that he has the 権利 whether given by God, Nature, sex or race is immaterial, to dictate to other human 存在s how they shall live; what they shall do. Let us 引用する again: 'Homes are the real places of the women who are now 説得力のある men to be idle. It is time the 政府 主張するd upon 雇用者s giving work to more men, thus enabling them to marry the women they cannot now approach.' Place beside it another quotation: 'There are two worlds in the life of the nation, the world of men and the world of women. Nature has done 井戸／弁護士席 to ゆだねる the man with the care of his family and the nation. The woman's world is her family, her husband, her children, and her home.' One is written in English, the other in German. But where is the difference? Are they not both 説 the same thing? Are they not both the 発言する／表明するs of 独裁者s, whether they speak English or German, and are we not all agreed that the 独裁者 when we 会合，会う him abroad is a very dangerous 同様に as a very ugly animal? And he is here の中で us, raising his ugly 長，率いる, spitting his 毒（薬）, small still, curled up like a caterpillar on a leaf, but in the heart of England. Is it not from this egg, to 引用する Mr 井戸／弁護士席s again, that 'the practical obliteration of [our] freedom by 国粋主義者／ファシスト党員s or Nazis' will spring? And is not the woman who has to breathe that 毒（薬） and to fight that insect, 内密に and without 武器, in her office, fighting the 国粋主義者／ファシスト党員 or the Nazi as surely as those who fight him with 武器 in the limelight of publicity? And must not that fight wear 負かす／撃墜する her strength and exhaust her spirit? Should we not help her to 鎮圧する him in our own country before we ask her to help us to 鎮圧する him abroad? And what 権利 have we, Sir, to trumpet our ideals of freedom and 司法（官） to other countries when we can shake out from our most respectable newspapers any day of the week eggs like these?

Here, rightly, you will check what has all the symptoms of becoming a peroration by pointing out that though the opinions 表明するd in these letters are not altogether agreeable to our 国家の self-esteem they are the natural 表現 of 恐れる and a jealousy which we must understand before we 非難する them. It is true, you will say, that these gentlemen seem a little unduly 関心d with their own salaries and their own 安全, but that is comprehensible, given the traditions of their sex, and even 両立できる with a 本物の love of freedom and a 本物の 憎悪 of 独裁政治. For these gentlemen are, or wish to become, husbands and fathers, and in that 事例／患者 the support of the family will depend upon them. In other words, sir, I take you to mean that the world as it is at 現在の is divided into two services; one the public and the other the 私的な. In one world the sons of educated men work as civil servants, 裁判官s, 兵士s and are paid for that work; in the other world, the daughters of educated men work as wives, mothers, daughters—but are they not paid for that work? Is the work of a mother, of a wife, of a daughter, 価値（がある） nothing to the nation in solid cash? That fact, if it be a fact, is so astonishing that we must 確認する it by 控訴，上告ing once more to the impeccable Whitaker. Let us turn to his pages again. We may turn them, and turn them again. It seems incredible, yet it seems 否定できない. の中で all those offices there is no such office as a mother's; の中で all those salaries there is no such salary as a mother's. The work of an 大司教 is 価値（がある） &続けざまに猛撃する;15,000 a year to the 明言する／公表する; the work of a 裁判官 is 価値（がある） &続けざまに猛撃する;5,000 a year; the work of a 永久の 長官 is 価値（がある） &続けざまに猛撃する;3,000 a year; the work of an army captain, of a sea captain, of a sergeant of dragoons, of a policeman, of a postman—all these 作品 are 価値（がある） 支払う／賃金ing out of the 税金s, but wives and mothers and daughters who work all day and every day, without whose work the 明言する／公表する would 崩壊（する） and 落ちる to pieces, without whose work your sons, sir, would 中止する to 存在する, are paid nothing whatever. Can it be possible? Or have we 罪人／有罪を宣告するd Whitaker, the impeccable, of errata?

Ah, you will interpose, here is another 誤解. Husband and wife are not only one flesh; they are also one purse. The wife's salary is half the husband's income. The man is paid more than the woman for that very 推論する／理由—because he has a wife to support. The bachelor then is paid at the same 率 as the unmarried woman? It appears not—another queer 影響 of atmosphere, no 疑問; but let it pass. Your 声明 that the wife's salary is half the husband's income seems to be an equitable 協定, and no 疑問, since it is equitable, it is 確認するd by 法律. Your reply that the 法律 leaves these 私的な 事柄s to be decided 個人として is いっそう少なく 満足な, for it means that the wife's half-株 of the ありふれた income is not paid 合法的に into her 手渡すs, but into her husband's. But still a spiritual 権利 may be as binding as a 合法的な 権利; and if the wife of an educated man has a spiritual 権利 to half her husband's income, then we may assume that the wife of an educated man has as much money to spend, once the ありふれた 世帯 法案s are met, upon any 原因（となる） that 控訴，上告s to her as her husband. Now her husband, 証言，証人／目撃する Whitaker, 証言，証人／目撃する the wills in the daily paper, is often not 単に 井戸／弁護士席 paid by his profession, but is master of a very かなりの 資本／首都 sum. Therefore this lady who 主張するs that &続けざまに猛撃する;250 a year is all that a woman can earn today in the professions is 避けるing the question; for the profession of marriage in the educated class is a 高度に paid one, since she has a 権利, a spiritual 権利, to half her husband's salary. The puzzle 深くするs; the mystery thickens. For if the wives of rich men are themselves rich women, how does it come about that the income of the W.S.P.U. was only &続けざまに猛撃する;42,000 a year; how does it come about that the 名誉として与えられる treasurer of the college 再構築するing 基金 is still asking for &続けざまに猛撃する;100,000; how does it come about that the treasurer of a society for helping professional women to 得る 雇用 is asking not 単に for money to 支払う／賃金 her rent but will be 感謝する for 調書をとる／予約するs, fruit or cast-off 着せる／賦与するing? It stands to 推論する／理由 that if the wife has a spiritual 権利 to half her husband's income because her own work as his wife is 未払いの, then she must have as much money to spend upon such 原因（となる）s as 控訴，上告 to her as he has. And since those 原因（となる）s are standing hat in 手渡す a-begging we are 軍隊d to 結論する that they are 原因（となる）s that do not take the fancy of the educated man's wife. The 告発（する），告訴（する）／料金 against her is a very serious one. For consider—there is the money—that 黒字／過剰 基金 that can be 充てるd to education, to 楽しみ, to philanthropy when the 世帯 予定s are met; she can spend her 株 as 自由に as her husband can spend his. She can spend it upon whatever 原因（となる）s she likes; and yet she will not spend it upon the 原因（となる）s that are dear to her own sex. There they are, hat in 手渡す a-begging. That is a terrible 告発（する），告訴（する）／料金 to bring against her.

But let us pause for a moment before we decide that 告発（する），告訴（する）／料金 against her. Let us ask what are the 原因（となる）s, the 楽しみs, the philanthropies upon which the educated man's wife does in fact spend her 株 of the ありふれた 黒字／過剰 基金. And here we are 直面するd with facts which, whether we like them or not, we must 直面する. The fact is that the tastes of the married woman in our class are markedly virile. She spends 広大な sums 毎年 upon party 基金s; upon sport; upon grouse moors; upon cricket and football. She lavishes money upon clubs—Brooks', White's, the Travellers', the 改革（する）, the Athenaeum—to について言及する only the most 目だつ. Her 支出 upon these 原因（となる）s, 楽しみs and philanthropies must run into many millions every year. And yet by far the greater part of this sum is spent upon 楽しみs which she does not 株. She lays out thousands and thousands of 続けざまに猛撃するs upon clubs to which her own sex is not 認める;¹⁵ upon racecourses where she may not ride; upon colleges from which her own sex is 除外するd. She 支払う／賃金s a 抱擁する 法案 毎年 for ワイン which she does not drink and for cigars which she does not smoke. In short, there are only two 結論s to which we can come about the educated man's wife—the first is that she is the most altruistic of 存在s who prefers to spend her 株 of the ありふれた 基金 upon his 楽しみs and 原因（となる）s; the second, and more probable, if いっそう少なく creditable, is not that she is the most altruistic of 存在s, but that her spiritual 権利 to a 株 of half her husband's income peters out in practice to an actual 権利 to board, 宿泊するing and a small 年次の allowance for pocket money and dress. Either of these 結論s is possible; the 証拠 of public 会・原則s and subscription 名簿（に載せる）／表（にあげる）s puts any other out of the question. For consider how nobly the educated man supports his old school, his old college; how splendidly he subscribes to party 基金s; how munificently he 与える／捧げるs to all those 会・原則s and sports by which he and his sons educate their minds and develop their 団体／死体s—the daily papers 耐える daily 証言，証人／目撃する to those indisputable facts. But the absence of her 指名する from subscription 名簿（に載せる）／表（にあげる）s, and the poverty of the 会・原則s which educate her mind and her 団体／死体 seem to 証明する that there is something in the atmosphere of the 私的な house which deflects the wife's spiritual 株 of the ありふれた income impalpably but irresistibly に向かって those 原因（となる）s which her husband 認可するs and those 楽しみs which he enjoys. Whether creditable or discreditable, that is the fact. And that is the 推論する／理由 why those other 原因（となる）s stand a-begging.

With Whitaker's facts and the facts of the subscription 名簿（に載せる）／表（にあげる）s before us, we seem to have arrived at three facts which are indisputable and must have 広大な／多数の／重要な 影響（力） upon our 調査 how we can help you to 妨げる war. The first is that the daughters of educated men are paid very little from the public 基金s for their public services; the second is that they are paid nothing at all from the public 基金s for their 私的な services; and the third is that their 株 of the husband's income is not a flesh-and-血 株 but a spiritual or 名目上の 株, which means that when both are 着せる／賦与するd and fed the 黒字／過剰 基金 that can be 充てるd to 原因（となる）s, 楽しみs or philanthropies gravitates mysteriously but indisputably に向かって those 原因（となる）s, 楽しみs and philanthropies which the husband enjoys, and of which the husband 認可するs. It seems that the person to whom the salary is 現実に paid is the person who has the actual 権利 to decide how that salary shall be spent.

These facts then bring us 支援する in a chastened mood and with rather altered 見解（をとる）s to our starting point. For we were going, you may remember, to lay your 控訴，上告 for help in the 予防 of war before the women who earn their livings in the professions. It is to them, we said, to whom we must 控訴，上告, because it is they who have our new 武器, the 影響（力） of an 独立した・無所属 opinion based upon an 独立した・無所属 income, in their 所有／入手. But the facts once more are depressing. They make it （疑いを）晴らす in the first place that we must 支配する out, as possible helpers, that large group to whom marriage is a profession, because it is an 未払いの profession, and because the spiritual 株 of half the husband's salary is not, facts seem to show, an actual 株. Therefore, her disinterested 影響（力） 設立するd upon an 独立した・無所属 income is nil. If he is in favour of 軍隊, she too will be in favour of 軍隊. In the second place, facts seem to 証明する that the 声明 'To earn &続けざまに猛撃する;250 a year is やめる an 業績／成就 even for a 高度に qualified woman with years of experience' is not an unmitigated 嘘（をつく） but a 高度に probable truth. Therefore, the 影響（力） which the daughters of educated men have at 現在の from their money-収入 力／強力にする cannot be 率d very 高度に. Yet since it has become more than ever obvious that it is to them that we must look for help, for they alone can help us, it is to them that we must 控訴，上告. This 結論 then brings us 支援する to the letter from which we 引用するd above—the 名誉として与えられる treasurer's letter, the letter asking for a subscription to the society for helping the daughters of educated men to 得る 雇用 in the professions. You will agree, sir, that we have strong selfish 動機s for helping her—there can be no 疑問 about that. For to help women to earn their livings in the professions is to help them to 所有する that 武器 of 独立した・無所属 opinion which is still their most powerful 武器. It is to help them to have a mind of their own and a will of their own with which to help you to 妨げる war. But . . .—here again, in those dots, 疑問s and hesitations 主張する themselves—can we, considering the facts given above, send her our guinea without laying 負かす／撃墜する very stringent 条件 as to how that guinea shall be spent?

For the facts which we have discovered in checking her 声明 as to her 財政上の position have raised questions which make us wonder whether we are wise to encourage people to enter the professions if we wish to 妨げる war. You will remember that we are using our psychological insight (for that is our only 資格) to decide what 肉親，親類d of 質s in human nature are likely to lead to war. And the facts 公表する／暴露するd above are of a 肉親，親類d to make us ask, before we 令状 our cheque, whether if we encourage the daughters of educated men to enter the professions we shall not be encouraging the very 質s that we wish to 妨げる? Shall we not be doing our guinea's 価値（がある） to 確実にする that in two or three centuries not only the educated men in the professions but the educated women in the professions will be asking—oh, of whom? as the poet says—the very question that you are asking us now: How can we 妨げる war? If we encourage the daughters to enter the professions without making any 条件s as to the way in which the professions are to be practised shall we not be doing our best to stereotype the old tune which human nature, like a gramophone whose needle has stuck, is now grinding out with such 悲惨な unanimity? 'Here we go 一連の会議、交渉／完成する the mulberry tree, the mulberry tree, the mulberry tree. Give it all to me, give it all to me, all to me. Three hundred millions spent upon war.' With that song, or something like it, （犯罪の）一味ing in our ears we cannot send our guinea to the 名誉として与えられる treasurer without 警告 her that she shall only have it on 条件 that she shall 断言する that the professions in 未来 shall be practised so that they shall lead to a different song and a different 結論. She shall only have it if she can 満足させる us that our guinea shall be spent in the 原因（となる） of peace. It is difficult to 明確に表す such 条件s; in our 現在の psychological ignorance perhaps impossible. But the 事柄 is so serious, war is so insupportable, so horrible, so 残忍な, that an 試みる／企てる must be made. Here then is another letter to the same lady.

'Your letter, Madam, has waited a long time for an answer, but we have been 診察するing into 確かな 告発（する），告訴（する）／料金s made against you and making 確かな 調査s. We have acquitted you, Madam, you will be relieved to learn, of telling lies. It would seem to be true that you are poor. We have acquitted you その上の, of idleness, apathy and greed. The number of 原因（となる）s that you are 支持する／優勝者ing, however 内密に and ineffectively, is in your favour. If you prefer ice creams and peanuts to roast beef and beer the 推論する／理由 would seem to be 経済的な rather than gustatory. It would seem probable that you have not much money to spend upon food or much leisure to spend upon eating it in 見解（をとる） of the circulars and ちらしs you 問題／発行する, the 会合s you arrange, the bazaars you 組織する. Indeed, you would appear to be working, without a salary too, rather longer hours than the Home Office would 認可する. But though we are willing to 嘆き悲しむ your poverty and to commend your 産業 we are not going to send you a guinea to help you to help women to enter the professions unless you can 保証する us that they will practise those professions in such a way as to 妨げる war. That, you will say, is a vague 声明, an impossible 条件. Still, since guineas are rare and guineas are 価値のある you will listen to the 条件 we wish to 課す if, you intimate, they can be 明言する／公表するd 簡潔に. 井戸／弁護士席 then, Madam, since you are 圧力（をかける）d for time, what with the 年金s 法案, what with shepherding the Peers into the House of Lords so that they may 投票（する） on it as 教えるd by you, what with reading Hansard and the newspapers—though that should not take much time; you will find no について言及する of your activities there;¹⁶ a 共謀 of silence seems to be the 支配する; what with plotting still for equal 支払う／賃金 for equal work in the Civil Service, while at the same time you are arranging hares and old coffee-マリファナs so as to seduce people into 支払う／賃金ing more for them than they are 厳密に 価値（がある） at a bazaar—since, in one word, it is obvious that you are busy, let us be quick; make a 早い 調査する; discuss a few passages in the 調書をとる／予約するs in your library; in the papers on your （米）棚上げする／（英）提議する, and then see if we can make the 声明 いっそう少なく vague, the 条件s more （疑いを）晴らす.

'Let us then begin by looking at the outside of things, at the general 面. Things have outsides let us remember 同様に as insides. の近くに at 手渡す is a 橋（渡しをする） over the Thames, an admirable vantage ground for such a 調査する. The river flows beneath; 船s pass, laden with 木材／素質, bursting with corn; there on one 味方する are the ドームs and spires of the city; on the other, Westminster and the Houses of 議会. It is a place to stand on by the hour, dreaming. But not now. Now we are 圧力（をかける）d for time. Now we are here to consider facts; now we must 直す／買収する，八百長をする our 注目する，もくろむs upon the 行列—the 行列 of the sons of educated men.

'There they go, our brothers who have been educated at public schools and universities, 開始するing those steps, passing in and out of those doors, 上がるing those pulpits, preaching, teaching, 治めるing 司法（官）, practising 薬／医学, transacting 商売／仕事, making money. It is a solemn sight always—a 行列, like a caravanserai crossing a 砂漠. 広大な／多数の／重要な-grandfathers, grandfathers, fathers, uncles—they all went that way, wearing their gowns, wearing their wigs, some with 略章s across their breasts, others without. One was a bishop. Another a 裁判官. One was an 海軍大将. Another a general. One was a professor. Another a doctor. And some left the 行列 and were last heard of doing nothing in Tasmania; were seen, rather shabbily dressed, selling newspapers at Charing Cross. But most of them kept in step, walked によれば 支配する, and by hook or by crook made enough to keep the family house, somewhere, 概略で speaking, in the West End, 供給（する）d with beef and mutton for all, and with education for Arthur. It is a solemn sight, this 行列, a sight that has often 原因（となる）d us, you may remember, looking at it sidelong from an upper window, to ask ourselves 確かな questions. But now, for the past twenty years or so, it is no longer a sight 単に, a photograph, or fresco scrawled upon the 塀で囲むs of time, at which we can look with 単に an aesthetic 評価. For there, trapesing along at the tail end of the 行列, we go ourselves. And that makes a difference. We who have looked so long at the 野外劇／豪華な行列 in 調書をとる／予約するs, or from a curtained window watched educated men leaving the house at about nine-thirty to go to an office, returning to the house at about six-thirty from an office, need look passively no longer. We too can leave the house, can 開始する those steps, pass in and out of those doors, wear wigs and gowns, make money, 治める 司法（官）. Think—one of these days, you may wear a 裁判官's wig on your 長，率いる, an ermine cape on your shoulders; sit under the lion and the unicorn; draw a salary of five thousand a year with a 年金 on retiring. We who now agitate these humble pens may in another century or two speak from a pulpit. Nobody will dare 否定する us then; we shall be the mouthpieces of the divine spirit—a solemn thought, is it not? Who can say whether, as time goes on, we may not dress in 軍の uniform, with gold lace on our breasts, swords at our 味方するs, and something like the old family coal-scuttle on our 長，率いるs, save that that venerable 反対する was never decorated with plumes of white horsehair. You laugh—indeed the 影をつくる／尾行する of the 私的な house still makes those dresses look a little queer. We have worn 私的な 着せる／賦与するs so long—the 隠す that St Paul recommended. But we have not come here to laugh, or to talk of fashions—men's and women's. We are here, on the 橋（渡しをする）, to ask ourselves 確かな questions. And they are very important questions; and we have very little time in which to answer them. The questions that we have to ask and to answer about that 行列 during this moment of 移行 are so important that they may 井戸／弁護士席 change the lives of all men and women for ever. For we have to ask ourselves, here and now, do we wish to join that 行列, or don't we? On what 条件 shall we join that 行列? Above all, where is it 主要な us, the 行列 of educated men? The moment is short; it may last five years; ten years, or perhaps only a 事柄 of a few months longer. But the questions must be answered; and they are so important that if all the daughters of educated men did nothing, from morning to night, but consider that 行列 from every angle, if they did nothing but ponder it and analyse it, and think about it and read about it and pool their thinking and reading, and what they see and what they guess, their time would be better spent than in any other activity now open to them. But, you will 反対する, you have no time to think; you have your 戦う／戦いs to fight, your rent to 支払う／賃金, your bazaars to 組織する. That excuse shall not serve you, Madam. As you know from your own experience, and there are facts that 証明する it, the daughters of educated men have always done their thinking from 手渡す to mouth; not under green lamps at 熟考する／考慮する （米）棚上げする／（英）提議するs in the cloisters of secluded colleges. They have thought while they stirred the マリファナ, while they 激しく揺するd the cradle. It was thus that they won us the 権利 to our brand-new sixpence. It 落ちるs to us now to go on thinking; how are we to spend that sixpence? Think we must. Let us think in offices; in omnibuses; while we are standing in the （人が）群がる watching 載冠（式）／即位（式）s and Lord 市長's Shows; let us think as we pass the Cenotaph; and in Whitehall; in the gallery of the House of ありふれたs; in the 法律 法廷，裁判所s; let us think at baptisms and marriages and funerals. Let us never 中止する from thinking—what is this "civilization" in which we find ourselves? What are these 儀式s and why should we 参加する them? What are these professions and why should we make money out of them? Where in short is it 主要な us, the 行列 of the sons of educated men?

'But you are busy; let us return to facts. Come indoors then, and open the 調書をとる／予約するs on your library 棚上げにするs. For you have a library, and a good one. A working library, a living library; a library where nothing is chained 負かす／撃墜する and nothing is locked up; a library where the songs of the singers rise 自然に from the lives of the 肝臓s. There are the poems, here the biographies. And what light do they throw upon the professions, these biographies? How far do they encourage us to think that if we help the daughters to become professional women we shall discourage war? The answer to that question is scattered all about these 容積／容量s; and is legible to anyone who can read plain English. And the answer, one must 収容する／認める, is 極端に queer. For almost every biography we read of professional men in the nineteenth century, to 限界 ourselves to that not distant and fully 文書d age, is 大部分は 関心d with war. They were 広大な／多数の／重要な 闘士，戦闘機s, it seems, the professional men in the age of Queen Victoria. There was the 戦う／戦い of Westminster. There was the 戦う／戦い of the universities. There was the 戦う／戦い of Whitehall. There was the 戦う／戦い of Harley Street. There was the 戦う／戦い of the 王室の 学院. Some of these 戦う／戦いs, as you can 証言する, are still in 進歩. In fact the only profession which does not seem to have fought a 猛烈な／残忍な 戦う／戦い during the nineteenth century is the profession of literature. All the other professions, によれば the 証言 of biography, seem to be as bloodthirsty as the profession of 武器 itself. It is true that the combatants did not （打撃，刑罰などを）与える flesh 負傷させるs;¹⁷ chivalry forbade; but you will agree that a 戦う／戦い that wastes time is as deadly as a 戦う／戦い that wastes 血. You will agree that a 戦う／戦い that costs money is as deadly as a 戦う／戦い that costs a 脚 or an arm. You will agree that a 戦う／戦い that 軍隊s 青年 to spend its strength haggling in 委員会 rooms, soliciting favours, assuming a mask of reverence to cloak its ridicule, （打撃，刑罰などを）与えるs 負傷させるs upon the human spirit which no 外科 can 傷をいやす／和解させる. Even the 戦う／戦い of equal 支払う／賃金 for equal work is not without its timeshed, its spiritshed, as you yourself, were you not unaccountably reticent on 確かな 事柄s, might agree. Now the 調書をとる／予約するs in your library 記録，記録的な／記録する so many of these 戦う／戦いs that it is impossible to go into them all; but as they all seem to have been fought on much the same 計画（する）, and by the same combatants, that is by professional men v. their sisters and daughters, let us, since time 圧力（をかける）s, ちらりと見ること at one of these （選挙などの）運動をするs only and 診察する the 戦う／戦い of Harley Street, in order that we may understand what 影響 the professions have upon those who practise them.

'The （選挙などの）運動をする was opened in the year 1869 under the leadership of Sophia Jex-Blake. Her 事例／患者 is so typical an instance of the 広大な／多数の／重要な Victorian fight between the 犠牲者s of the patriarchal system and the patriarchs, of the daughters against the fathers, that it deserves a moment's examination. Sophia's father was an admirable 見本／標本 of the Victorian educated man, kindly, cultivated and 井戸／弁護士席-to-do. He was a proctor of Doctors' ありふれたs. He could afford to keep six servants, horses and carriages, and could 供給する his daughter not only with food and 宿泊するing but with "handsome furniture" and "a cosy 解雇する／砲火／射撃" in her bedroom. For salary, "for dress and 私的な money", he gave her &続けざまに猛撃する;40 a year. For some 推論する／理由 she 設立する this sum insufficient. In 1859, in 見解（をとる） of the fact that she had only nine shillings and ninepence left to last her till next ４半期/4分の1, she wished to earn money herself. And she was 申し込む／申し出d a tutorship with the 支払う／賃金 of five shillings an hour. She told her father of the 申し込む／申し出. He replied, "Dearest, I have only this moment heard that you 熟視する／熟考する 存在 paid for the tutorship. It would be やめる beneath you, darling, and I cannot 同意 to it," She argued: "Why should I not take it? You as a man did your work and received your 支払い（額）, and no one thought it any degradation, but a fair 交流 . . . Tom is doing on a large 規模 what I am doing on a small one." He replied: "The 事例／患者s you 特記する／引用する, darling, are not to the point. . . T. W. . . . feels bound as a man . . . to support his wife and family, and his position is a high one, which can only be filled by a first-class man of character, and 産する／生じるing him nearer two than one thousand a year . . . How 完全に different is my darling's 事例／患者! You want for nothing, and know that (humanly speaking) you will want for nothing. If you married tomorrow—to my liking—and I don't believe you would ever marry さもなければ—I should give you a good fortune." Upon which her comment, in a 私的な diary, was: "Like a fool I have 同意d to give up the 料金s for this 称する，呼ぶ／期間／用語 only—though I am miserably poor. It was foolish. It only defers the struggle."¹⁸

'There she was 権利. The struggle with her own father was over. But the struggle with fathers in general, with the patriarchy itself, was deferred to another place and another time. The second fight was at Edinburgh in 1869. She had 適用するd for admission to the 王室の College of 外科医s. Here is a newspaper account of the first 小競り合い. "A 騒動 of a very unbecoming nature took place yesterday afternoon in 前線 of the 王室の College of 外科医s . . . の直前に four o'clock . . . nearly 200 students 組み立てる／集結するd in 前線 of the gate 主要な to the building . . ." the 医療の students howled and sang songs. "The gate was の近くにd in their [the women's] 直面するs . . . Dr Handyside 設立する it utterly impossible to begin his demonstration . . . a pet sheep was introduced into the room" and so on. The methods were much the same as those that were 雇うd at Cambridge during the 戦う／戦い of the Degree. And again, as on that occasion, the 当局 嘆き悲しむd those downright methods and 雇うd others, more astute and more 効果的な, of their own. Nothing would induce the 当局 野営するd within the sacred gates to 許す the women to enter. They said that God was on their 味方する, Nature was on their 味方する, 法律 was on their 味方する, and 所有物／資産／財産 was on their 味方する. The college was 設立するd for the 利益 of men only; men only were する権利を与えるd by 法律 to 利益 from its endowments. The usual 委員会s were formed. The usual 嘆願（書）s were 調印するd. The humble 控訴，上告s were made. The usual bazaars were held. The usual questions of 策略 were 審議d. As usual it was asked, ought we to attack now, or is it wiser to wait? Who are our friends and who are our enemies? There were the usual differences of opinion, the usual 分割s の中で the counsellors. But why particularize? The whole 訴訟／進行 is so familiar that the 戦う／戦い of Harley Street in the year 1869 might 井戸／弁護士席 be the 戦う／戦い of Cambridge University at the 現在の moment. On both occasions there is the same waste of strength, waste of temper, waste of time, and waste of money. Almost the same daughters ask almost the same brothers for almost the same 特権s. Almost the same gentlemen intone the same 拒絶s for almost the same 推論する／理由s. It seems as if there were no 進歩 in the human race, but only repetition. We can almost hear them if we listen singing the same old song, "Here we go 一連の会議、交渉／完成する the mulberry tree, the mulberry tree, the mulberry tree" and if we 追加する, "of 所有物／資産／財産, of 所有物／資産／財産, of 所有物／資産／財産," we shall fill in the rhyme without doing 暴力／激しさ to the facts.

'But we are not here to sing old songs or to fill in 行方不明の rhymes. We are here to consider facts. And the facts which we have just 抽出するd from biography seem to 証明する that the professions have a 確かな 否定できない 影響 upon the professors. They make the people who practise them possessive, jealous of any 違反 of their 権利s, and 高度に combative if anyone dares 論争 them. Are we not 権利 then in thinking that if we enter the same professions we shall acquire the same 質s? And do not such 質s lead to war? In another century or so if we practise the professions in the same way, shall we not be just as possessive, just as jealous, just as pugnacious, just as 肯定的な as to the 判決 of God, Nature, 法律 and 所有物／資産／財産 as these gentlemen are now? Therefore this guinea, which is to help you to help women to enter the professions, has this 条件 as a first 条件 大（公）使館員d to it. You shall 断言する that you will do all in your 力／強力にする to 主張する that any woman who enters any profession shall in no way 妨げる any other human 存在, whether man or woman, white or 黒人／ボイコット, 供給するd that he or she is qualified to enter that profession, from entering it; but shall do all in her 力／強力にする to help them.

'You are ready to put your 手渡す to that, here and now, you say, and at the same time stretch out that 手渡す for the guinea. But wait. Other 条件s are 大（公）使館員d to it before it is yours. For consider once more the 行列 of the sons of educated men; ask yourself once more, where is it 主要な us? One answer 示唆するs itself 即時に. To incomes, it is obvious, that seem, to us at least, 極端に handsome. Whitaker puts that beyond a 疑問. And besides the 証拠 of Whitaker, there is the 証拠 of the daily paper—the 証拠 of the wills, of the subscription 名簿（に載せる）／表（にあげる）s that we have considered already. In one 問題／発行する of one paper, for example, it is 明言する／公表するd that three educated men died; and one left &続けざまに猛撃する;1,193,251; another &続けざまに猛撃する;1,010,288; another &続けざまに猛撃する;1,404,132. These are large sums for 私的な people to amass, you will 収容する／認める. And why should we not amass them too in course of time? Now that the Civil Service is open to us we may 井戸／弁護士席 earn from one thousand to three thousand a year; now that the 妨げる／法廷，弁護士業 is open to us we may 井戸／弁護士席 earn &続けざまに猛撃する;5,000 a year as 裁判官s, and any sum up to forty or fifty thousand a year as barristers. When the Church is open to us we may draw salaries of fifteen thousand, five thousand, three thousand 年一回の, with palaces and deaneries 大（公）使館員d. When the 在庫／株 交流 is open to us we may die 価値（がある） as many millions as Pierpont Morgan, or as Rockefeller himself. As doctors we may make anything from two thousand to fifty thousand a year. As editors even we may earn salaries that are by no means despicable. One has a thousand a year; another two thousand; it is rumoured that the editor of a 広大な／多数の／重要な daily paper has a salary of five thousand 年一回の. All this wealth may in the course of time come our way if we follow the professions. In short, we may change our position from 存在 the 犠牲者s of the patriarchal system, paid on the トラックで運ぶ system, with &続けざまに猛撃する;30 or &続けざまに猛撃する;40 a year in cash and board and 宿泊するing thrown in, to 存在 the 支持する／優勝者s of the 資本主義者 system, with a 年一回の income in our own 所有／入手 of many thousands which, by judicious 投資, may leave us when we die 所有するd of a 資本／首都 sum of more millions than we can count.

'It is a thought not without its glamour. Consider what it would mean if の中で us there were now a woman 自動車 製造業者 who, with a 一打／打撃 of the pen, could endow the women's colleges with two or three hundred thousand 続けざまに猛撃するs apiece. The 名誉として与えられる treasurer of the 再構築するing 基金, your sister at Cambridge, would have her 労働s かなり lightened then. There would be no need of 控訴，上告s and 委員会s, of strawberries and cream and bazaars. And suppose that there were not 単に one rich woman, but that rich women were as ありふれた as rich men. What could you not do? You could shut up your office at once. You could 財政／金融 a woman's party in the House of ありふれたs. You could run a daily newspaper committed to a 共謀, not of silence, but of speech. You could get 年金s for spinsters; those 犠牲者s of the patriarchal system, whose allowance is insufficient and whose board and 宿泊するing are no longer thrown in. You could get equal 支払う／賃金 for equal work. You could 供給する every mother with chloroform when her child is born;¹⁹ bring 負かす／撃墜する the maternal death-率 from four in every thousand to 非，不，無 at all, perhaps. In one 開会／開廷／会期 you could pass 法案s that will now take you perhaps a hundred years of hard and continuous 労働 to get through the House of ありふれたs. There seems at first sight nothing that you could not do, if you had the same 資本／首都 at your 処分 that your brothers have at theirs. Why not, then, you exclaim, help us to take the first step に向かって 所有するing it? The professions are the only way in which we can earn money. Money is the only means by which we can 達成する 反対するs that are immensely 望ましい. Yet here you are, you seem to 抗議する, haggling and 取引ing over 条件s. But consider this letter from a professional man asking us to help him to 妨げる war. Look also at the photographs of dead 団体／死体s and 廃虚d houses that the Spanish 政府 sends almost 週刊誌. That is why it is necessary to haggle and to 取引 over 条件s.

'For the 証拠 of the letter and of the photographs when 連合させるd with the facts with which history and biography 供給する us about the professions seem together to throw a 確かな light, a red light, shall we say, upon those same professions. You make money in them; that is true; but how far is money in 見解（をとる） of those facts in itself a 望ましい 所有／入手? A 広大な／多数の／重要な 当局 upon human life, you will remember, held over two thousand years ago that 広大な／多数の／重要な 所有／入手s were 望ましくない. To which you reply, and with some heat as if you 嫌疑者，容疑者／疑うd another excuse for keeping the purse-string tied, that Christ's words about the rich and the Kingdom of Heaven are no longer helpful to those who have to 直面する different facts in a different world. You argue that as things are now in England extreme poverty is いっそう少なく 望ましい than extreme wealth. The poverty of the Christian who should give away all his 所有／入手s produces, as we have daily and abundant proof, the 手足を不自由にする／（物事を）損なうd in 団体／死体, the feeble in mind. The 失業した, to take the obvious example, are not a source of spiritual or 知識人 wealth to their country. These are 重大な arguments; but consider for a moment the life of Pierpont Morgan. Do you not agree with that 証拠 before us that extreme wealth is 平等に 望ましくない, and for the same 推論する／理由s? If extreme wealth is 望ましくない and extreme poverty is 望ましくない, it is arguable that there is some mean between the two which is 望ましい. What then is that mean—how much money is needed to live upon in England today? How should that money be spent? What is the 肉親，親類d of life, the 肉親，親類d of human 存在, you 提案する to 目的（とする） at if you 後継する in 抽出するing this guinea? Those, Madam, are the questions that I am asking you to consider and you cannot 否定する that those are questions of the 最大の importance. But 式のs, they are questions that would lead us far beyond the solid world of actual fact to which we are here 限定するd. So let us shut the New Testament; Shakespeare, Shelley, Tolstoy and the 残り／休憩（する）, and 直面する the fact that 星／主役にするs us in the 直面する at this moment of 移行—the fact of the 行列; the fact that we are trapesing along somewhere in the 後部 and must consider that fact before we can 直す／買収する，八百長をする our 注目する，もくろむs upon the 見通し on the horizon.

'There it is then, before our 注目する，もくろむs, the 行列 of the sons of educated men, 上がるing those pulpits, 開始するing those steps, passing in and out of those doors, preaching, teaching, 治めるing 司法（官）, practising 薬／医学, making money. And it is obvious that if you are going to make the same incomes from the same professions that those men make you will have to 受託する the same 条件s that they 受託する. Even from an upper window and from 調書をとる／予約するs we know or can guess what those 条件s are. You will have to leave the house at nine and come 支援する to it at six. That leaves very little time for fathers to know their children. You will have to do this daily from the age of twenty-one or so to the age of about sixty-five. That leaves very little time for friendship, travel or art. You will have to 成し遂げる some 義務s that are very arduous, others that are very barbarous. You will have to wear 確かな uniforms and profess 確かな 忠義s. If you 後継する in your profession the words "For God and Empire" will very likely be written, like the 演説（する）／住所 on a dog-collar, 一連の会議、交渉／完成する your neck.²⁰ And if words have meaning, as words perhaps should have meaning, you will have to 受託する that meaning and do what you can to 施行する it. In short, you will have to lead the same lives and profess the same 忠義s that professional men have professed for many centuries. There can be no 疑問 of that.

'If you 報復する, what 害（を与える） is there in that? Why should we hesitate to do what our fathers and grandfathers have done before us? Let us go into greater 詳細（に述べる） and 協議する the facts which are nowadays open to the 査察 of all who can read their mother tongue in biography. There they are, those innumerable and invaluable 作品 upon the 棚上げにするs of your own library. Let us ちらりと見ること again 速く at the lives of professional men who have 後継するd in their professions. Here is an 抽出する from the life of a 広大な／多数の／重要な lawyer. "He went to his 議会s about half-past nine . . . He took 簡潔な／要約するs home with him . . . so that he was lucky if he got to bed about one or two o'clock in the morning."²¹ That explains why most successful barristers are hardly 価値（がある） sitting next at dinner—they yawn so. Next, here is a quotation from a famous 政治家，政治屋's speech. ". . . since 1914 I have never seen the 野外劇／豪華な行列 of the blossom from the first damson to the last apple—never once have I seen that in Worcestershire since 1914, and if that is not a sacrifice I do not know what is."²² A sacrifice indeed, and one that explains the perennial 無関心／冷淡 of the 政府 to art—why, these unfortunate gentlemen must be as blind as bats. Take the 宗教的な profession next. Here is a quotation from the life of a 広大な／多数の／重要な bishop. "This is an awful mind-and-soul-destroying life. I really do not know how to live it. The arrears of important work 蓄積する and 鎮圧する."²³ That 耐えるs out what so many people are 説 now about the Church and the nation. Our bishops and deans seem to have no soul with which to preach and no mind with which to 令状. Listen to any sermon in any church; read the journalism of Dean Alington or Dean Inge in any newspaper. Take the doctor's profession next. "I have taken a good 取引，協定 over &続けざまに猛撃する;13,000 during the year, but this cannot かもしれない be 持続するd, and while it lasts it is slavery. What I feel most is 存在 away from Eliza and the children so frequently on Sundays, and again at Christmas."²⁴ That is the （民事の）告訴 of a 広大な／多数の／重要な doctor; and his 患者 might 井戸／弁護士席 echo it, for what Harley Street specialist has time to understand the 団体／死体, let alone the mind or both in combination, when he is a slave to thirteen thousand a year? But is the life of a professional writer any better? Here is a 見本 taken from the life of a 高度に successful 新聞記者／雑誌記者. "On another day at this time he wrote a 1,600 words article on Nietzsche, a leader of equal length on the 鉄道 strike for the 基準, 600 words for the Tribune and in the evening was at Shoe 小道／航路."²⁵ That explains の中で other things why the public reads its politics with cynicism, and authors read their reviews with foot-支配するs—it is the 宣伝 that counts; 賞賛する or 非難する have 中止するd to have any meaning. And with one more ちらりと見ること at the 政治家，政治屋's life, for his profession after all is the most important 事実上, let us have done. "Lord Hugh loitered in the ロビー . . . The 法案 [the 死んだ Wife's Sister 法案] was in consequence dead, and the その上の chances of the 原因（となる） were relegated to the chances and mischances of another year."²⁶ That not only serves to explain a 確かな 流布している 不信 of 政治家，政治屋s, but also reminds us that since you have the 年金s 法案 to steer through the ロビーs of so just and humane an 会・原則 as the House of ありふれたs, we must not loiter too long ourselves の中で these delightful biographies, but must try to sum up the （警察などへの）密告，告訴（状） which we have 伸び（る）d from them.

'What then do these quotations from the lives of successful professional men 証明する, you ask? They 証明する, as Whitaker 証明するs things, nothing whatever. If Whitaker, that is, says that a bishop is paid five thousand a year, that is a fact; it can be checked and 立証するd. But if Bishop 血の塊／突き刺す says that the life of a bishop is "an awful mind- and soul-destroying life" he is 単に giving us his opinion; the next bishop on the （法廷の）裁判 may きっぱりと 否定する him. These quotations then 証明する nothing that can be checked and 立証するd; they 単に 原因（となる） us to 持つ／拘留する opinions. And those opinions 原因（となる） us to 疑問 and 非難する and question the value of professional life—not its cash value; that is 広大な／多数の／重要な; but its spiritual, its moral, its 知識人 value. They make us of the opinion that if people are 高度に successful in their professions they lose their senses. Sight goes. They have no time to look at pictures. Sound goes. They have no time to listen to music. Speech goes. They have no time for conversation. They lose their sense of 割合—the relations between one thing and another. Humanity goes. Money making becomes so important that they must work by night 同様に as by day. Health goes. And so 競争の激しい do they become that they will not 株 their work with others though they have more than they can do themselves. What then remains of a human 存在 who has lost sight, and sound, and sense of 割合? Only a 手足を不自由にする／（物事を）損なう in a 洞穴.

'That of course is a 人物／姿／数字, and fanciful; but that it has some 関係 with 人物／姿／数字s that are 統計に基づく and not fanciful—with the three hundred millions spent upon 武器—seems possible. Such at any 率 would seem to be the opinion of disinterested 観察者／傍聴者s whose position gives them every 適切な時期 for 裁判官ing 広範囲にわたって, and for 裁判官ing 公正に／かなり. Let us 診察する two such opinions only. The Marquess of Londonderry said:

We seem to hear a babel of 発言する／表明するs の中で which direction and 指導／手引 are 欠如（する）ing, and the world appears to be 場内取引員／株価 time . . . During the last century gigantic 軍隊s of 科学の 発見 had been unloosed, while at the same time we could discern no corresponding 前進する in literary or 科学の 業績／成就 . . . The question we are asking ourselves is whether man is 有能な of enjoying these new fruits of 科学の knowledge and 発見, or whether by their misuse he will bring about the 破壊 of himself and the edifice of civilization.²⁷

'Mr Churchill said:

確かな it is that while men are 集会 knowledge and 力／強力にする with ever-増加するing and measureless 速度(を上げる）, their virtues and their 知恵 have not shown any 著名な 改良 as the centuries have rolled. The brain of a modern man does not 異なる in 必須のs from that of the human 存在s who fought and loved here millions of years ago. The nature of man has remained hitherto 事実上 不変の. Under 十分な 強調する／ストレス—餓死, terror, warlike passion, or even 冷淡な 知識人 frenzy, the modern man we know so 井戸／弁護士席 will do the most terrible 行為s, and his modern woman will 支援する him up.²⁸

'Those are two quotations only from a 広大な／多数の／重要な number to the same 影響. And to them let us 追加する another, from a いっそう少なく impressive source but 価値（がある） your reading since it too 耐えるs upon our problem, from Mr Cyril Chaventry of North Wembley.

A woman's sense of values [he 令状s], is indisputably different from that of a man. 明白に therefore a woman is at a disadvantage and under 疑惑 when in 競争 in a man-created sphere of activity. More than ever today women have the 適切な時期 to build a new and better world, but in this slavish imitation of men they are wasting their chance.²⁹

'That opinion, too, is a 代表者／国会議員 opinion, one from a 広大な／多数の／重要な number to the same 影響 供給するd by the daily papers. And the three quotations taken together are 高度に instructive. The two first seem to 証明する that the enormous professional competence of the educated man has not brought about an altogether 望ましい 明言する／公表する of things in the civilized world; and the last, which calls upon professional women to use "their different sense of values" to "build a new and better world" not only 暗示するs that those who have built that world are 不満な with the results, but, by calling upon the other sex to 治療（薬） the evil 課すs a 広大な／多数の／重要な 責任／義務 and 暗示するs a 広大な／多数の／重要な compliment. For if Mr Chaventry and the gentlemen who agree with him believe that "at a disadvantage and under 疑惑" as she is, with little or no political or professional training and upon a salary of about &続けざまに猛撃する;250 a year, the professional woman can yet "build a new and better world", they must credit her with 力／強力にするs that might almost be called divine. They must agree with Goethe:

The things that must pass
Are only symbols;
Here shall all 失敗
Grow to 業績／成就,
Here, the Untellable
Work all fulfilment,
The woman in woman
Lead 今後 for ever³⁰

—another very 広大な／多数の／重要な compliment, and from a very 広大な／多数の／重要な poet you will agree.

'But you do not want compliments; you are pondering quotations. And since your 表現 is decidedly downcast, it seems as if these quotations about the nature of professional life have brought you to some melancholy 結論. What can it be? 簡単に, you reply, that we, daughters of educated men, are between the devil and the 深い sea. Behind us lies the patriarchal system; the 私的な house, with its nullity, its immorality, its hypocrisy, its servility. Before us lies the public world, the professional system, with its possessiveness, its jealousy, its pugnacity, its greed. The one shuts us up like slaves in a harem; the other 軍隊s us to circle, like caterpillars 長，率いる to tail, 一連の会議、交渉／完成する and 一連の会議、交渉／完成する the mulberry tree, the sacred tree, of 所有物／資産／財産. It is a choice of evils. Each is bad. Had we not better 急落（する），激減（する） off the 橋（渡しをする） into the river; give up the game; 宣言する that the whole of human life is a mistake and so end it?

'But before you take that step, Madam, a 決定的な one, unless you 株 the opinion of the professors of the Church of England that death is the gate of life—Mors Janua Vitae is written upon an arch in St Paul's—in which 事例／患者 there is, of course, much to recommend it, let us see if another answer is not possible.

'Another answer may be 星／主役にするing us in the 直面する on the 棚上げにするs of your own library, once more in the biographies. Is it not possible that by considering the 実験s that the dead have made with their lives in the past we may find some help in answering the very difficult question that is now 軍隊d upon us? At any 率, let us try. The question that we will now put to biography is this: For 推論する／理由s given above we are agreed that we must earn money in the professions. For 推論する／理由s given above those professions seem to us 高度に 望ましくない. The questions we put to you, lives of the dead, is how can we enter the professions and yet remain civilized human 存在s; human 存在s, that is, who wish to 妨げる war?

'This time let us turn to the lives not of men but of women in the nineteenth century—to the lives of professional women. But there would seem to be a gap in your library, Madam. There are no lives of professional women in the nineteenth century. A Mrs Tomlinson, the wife of a Mr Tomlinson, F.R.S., F.C.S., explains the 推論する／理由. This lady, who wrote a 調書をとる／予約する "支持するing the 雇用 of young ladies as nurses for children", says: ". . . it seemed as if there were no way in which an unmarried lady could earn a living but by taking a 状況／情勢 as governess, for which 地位，任命する she was often unfit by nature and education, or want of education."³¹ That was written in 1859—いっそう少なく than 100 years ago. That explains the gap on your 棚上げにするs. There were no professional women, except governesses, to have lives written of them. And the lives of governesses, that is the written lives, can be counted on the fingers of one 手渡す. What then can we learn about the lives of professional women from 熟考する／考慮するing the lives of governesses? Happily old boxes are beginning to give up their old secrets. Out the other day crept one such 文書 written about the year 1811. There was, it appears, an obscure 行方不明になる Weeton, who used to scribble 負かす／撃墜する her thoughts upon professional life の中で other things when her pupils were in bed. Here is one such thought. "Oh! how I have 燃やすd to learn Latin, French, the Arts, the Sciences, anything rather than the dog trot way of sewing, teaching, 令状ing copies, and washing dishes every day . . . Why are not 女性（の）s permitted to 熟考する／考慮する physics, divinity, astronomy, etc., etc., with their attendants, chemistry, botany, logic, mathematics, &c.?"³² That comment upon the lives of governesses, that question from the lips of governesses, reaches us from the 不明瞭. It is illuminating, too. But let us go on groping; let us 選ぶ up a hint here and a hint there as to the professions as they were practised by women in the nineteenth century. Next we find Anne Clough, the sister of Arthur Clough, pupil of Dr Arnold, Fellow of Oriel, who, though she served without a salary, was the first 主要な／長／主犯 of Newnham, and thus may be called a professional woman in embryo—we find her training for her profession by "doing much of the 家事" . . . "収入 money to 支払う／賃金 off what had been lent by their friends", "圧力（をかける）ing for leave to keep a small school", reading 調書をとる／予約するs her brother lent her, and exclaiming, "If I were a man, I would not work for riches, to make myself a 指名する or to leave a 豊富な family behind me. No, I think I would work for my country, and make its people my 相続人s."³³ The nineteenth-century women were not without ambition it seems. Next we find Josephine Butler, who, though not 厳密に speaking a professional woman, led the （選挙などの）運動をする against the Contagious 病気s 行為／法令／行動する to victory, and then the （選挙などの）運動をする against the sale and 購入（する） of children "for 悪名高い 目的s"—we find Josephine Butler 辞退するing to have a life of herself written, and 説 of the women who helped her in those （選挙などの）運動をするs: "The utter absence in them of any 願望（する） for 承認, of any 痕跡 of egotism in any form, is worthy of 発言／述べる. In the 潔白 of their 動機s they 向こうずね out '（疑いを）晴らす as 水晶'."³⁴ That, then, was one of the 質s that the Victorian woman 賞賛するd and practised—a 消極的な one, it is true; not to be 認めるd; not to be egotistical; to do the work for the sake of doing the work.³⁵ An 利益／興味ing 出資／貢献 to psychology in its way. And then we come closer to our own time; we find Gertrude Bell, who, though the 外交の service was and is shut to women, 占領するd a 地位，任命する in the East which almost する権利を与えるd her to be called a pseudo-外交官—we find rather to our surprise that "Gertrude could never go out in London without a 女性（の） friend or, failing that, a maid.³⁶ . . . when it seemed 避けられない for Gertrude to 運動 in a hansom with a young man from one tea party to another, she feels 強いるd to 令状 and 自白する it to my mother."³⁷ So they were chaste, the women pseudo-外交官s of the Victorian Age?³⁸ And not 単に in 団体／死体; in mind also. "Gertrude was not 許すd to read Bourget's The Disciple" for 恐れる of 契約ing whatever 病気 that 調書をとる／予約する may disseminate. 不満な but ambitious, ambitious but 厳格な，質素な, chaste yet adventurous—such are some of the 質s that we have discovered. But let us go on looking—if not at the lines, then between the lines of biography. And we find, between the lines of their husbands' biographies, so many women practising—but what are we to call the profession that consists in bringing nine or ten children into the world, the profession which consists in running a house, nursing an 無効の, visiting the poor and the sick, tending here an old father, there an old mother?—there is no 指名する and there is no 支払う／賃金 for that profession; but we find so many mothers, sisters and daughters of educated men practising it in the nineteenth century that we must lump them and their lives together behind their husbands' and brothers', and leave them to 配達する their message to those who have the time to 抽出する it and the imagination with which to decipher it. Let us ourselves, who as you hint are 圧力（をかける）d for time, sum up these 無作為の hints and reflections upon the professional life of women in the nineteenth century by 引用するing once more the 高度に 重要な words of a woman who was not a professional woman in the strict sense of the word, but had some nondescript 評判 as a traveller にもかかわらず—Mary Kingsley:

I don't know if I ever 明らかにする／漏らすd the fact to you that 存在 許すd to learn German was all the paid-for education I ever had. &続けざまに猛撃する;2,000 was spent on my brother's. I still hope not in vain.

'That 声明 is so suggestive that it may save us the bother of groping and searching between the lines of professional men's lives for the lives of their sisters. If we develop the suggestions we find in that 声明, and connect it with the other hints and fragments that we have 暴露するd, we may arrive at some theory or point of 見解（をとる） that may help us to answer the very difficult question, which now 直面するs us. For when Mary Kingsley says, ". . . 存在 許すd to learn German was all the paid-for education I ever had", she 示唆するs that she had an 未払いの-for education. The other lives that we have been 診察するing 確認する that suggestion. What then was the nature of that "未払いの-for education" which, whether for good or for evil, has been ours for so many centuries? If we 集まり the lives of the obscure behind four lives that were not obscure, but were so successful and distinguished that they were 現実に written, the lives of Florence Nightingale, 行方不明になる Clough, Mary Kingsley and Gertrude Bell, it seems 否定できない that they were all educated by the same teachers. And those teachers, biography 示すs, obliquely, and 間接に, but emphatically and indisputably 非，不，無 the いっそう少なく, were poverty, chastity, derision, and—but what word covers "欠如（する） of 権利s and 特権s"? Shall we 圧力（をかける） the old word "freedom" once more into service? "Freedom from unreal 忠義s", then, was the fourth of their teachers; that freedom from 忠義 to old schools, old colleges, old churches, old 儀式s, old countries which all those women enjoyed, and which, to a 広大な／多数の／重要な extent, we still enjoy by the 法律 and custom of England. We have no time to coin new words, 大いに though the language is in need of them. Let "freedom from unreal 忠義s" then stand as the fourth 広大な／多数の／重要な teacher of the daughters of educated men.

'Biography thus 供給するs us with the fact that the daughters of educated men received an 未払いの-for education at the 手渡すs of poverty, chastity, derision and freedom from unreal 忠義s. It was this 未払いの for education, biography 知らせるs us, that fitted them, aptly enough, for the 未払いの-for professions. And biography also 知らせるs us that those 未払いの-for professions had their 法律s, traditions, and 労働s no いっそう少なく certainly than the paid-for professions. その上の, the student of biography cannot かもしれない 疑問 from the 証拠 of biography that this education and these professions were in many ways bad in the extreme, both for the 未払いの themselves and for their 子孫s. The 集中的な childbirth of the 未払いの wife, the 集中的な money-making of the paid husband in the Victorian age had terrible results, we cannot 疑問, upon the mind and 団体／死体 of the 現在の age. To 証明する it we need not 引用する once more the famous passage in which Florence Nightingale 公然と非難するd that education and its results; nor 強調する／ストレス the natural delight with which she 迎える／歓迎するd the Crimean war; nor illustrate from other sources—they are, 式のs, innumerable—the inanity, the pettiness, the spite, the tyranny, the hypocrisy, the immorality which it engendered as the lives of both sexes so abundantly 証言する. Final proof of its harshness upon one sex at any 率 can be 設立する in the annals of our "広大な／多数の／重要な war", when hospitals, 収穫 fields and 軍需品 作品 were 大部分は staffed by 難民s 飛行機で行くing from its horrors to their comparative amenity.

'But biography is many-味方するd; biography never returns a 選び出す／独身 and simple answer to any question that is asked of it. Thus the biographies of those who had biographies—say Florence Nightingale, Anne Clough, Emily Brontë, Christina Rossetti, Mary Kingsley—証明する beyond a 疑問 that this same education, the 未払いの for, must have had 広大な／多数の／重要な virtues 同様に as 広大な／多数の／重要な defects, for we cannot 否定する that these, if not educated, still were civilized women. We cannot, when we consider the lives of our uneducated mothers and grandmothers, 裁判官 education 簡単に by its 力／強力にする to "得る 任命s", to 勝利，勝つ honour, to make money. We must if we are honest, 収容する／認める that some who had no paid-for education, no salaries and no 任命s were civilized human 存在s—whether or not they can rightly be called "English" women is 事柄 for 論争; and thus 収容する／認める that we should be 極端に foolish if we threw away the results of that education or gave up the knowledge that we have 得るd from it for any 賄賂 or decoration どれでも. Thus biography, when asked the question we have put to it—how can we enter the professions and yet remain civilized human 存在s, human 存在s who discourage war, would seem to reply: If you 辞退する to be separated from the four 広大な／多数の／重要な teachers of the daughters of educated men—poverty, chastity, derision and freedom from unreal 忠義s—but 連合させる them with some wealth, some knowledge, and some service to real 忠義s then you can enter the professions and escape the 危険s that make them 望ましくない.

'Such 存在 the answer of the oracle, such are the 条件s 大（公）使館員d to this guinea. You shall have it, to recapitulate, on 条件 that you help all 適切に qualified people, of whatever sex, class or colour, to enter your profession; and その上の on 条件 that in the practice of your profession you 辞退する to be separated from poverty, chastity, derision and freedom from unreal 忠義s. Is the 声明 now more 肯定的な, have the 条件s been made more （疑いを）晴らす and do you agree to the 条件? You hesitate. Some of the 条件s, you seem to 示唆する, need その上の discussion. Let us take them, then, in order. By poverty is meant enough money to live upon. That is, you must earn enough to be 独立した・無所属 of any other human 存在 and to buy that modicum of health, leisure, knowledge and so on that is needed for the 十分な 開発 of 団体／死体 and mind. But no more. Not a penny more.

'By chastity is meant that when you have made enough to live on by your profession you must 辞退する to sell your brain for the sake of money. That is you must 中止する to practise your profession, or practise it for the sake of 研究 and 実験; or, if you are an artist, for the sake of the art; or give the knowledge acquired professionally to those who need it for nothing. But 直接／まっすぐに the mulberry tree begins to make you circle, break off. Pelt the tree with laughter.

'By derision—a bad word, but once again the English language is much in need of new words—is meant that you must 辞退する all methods of advertising 長所, and 持つ／拘留する that ridicule, obscurity and 非難 are より望ましい, for psychological 推論する／理由s, to fame and 賞賛する. 直接／まっすぐに badges, orders, or degrees are 申し込む／申し出d you, fling them 支援する in the giver's 直面する.

'By freedom from unreal 忠義s is meant that you must rid yourself of pride and 国籍 in the first place; also of 宗教的な pride, college pride, school pride, family pride, sex pride and those unreal 忠義s that spring from them. 直接／まっすぐに the seducers come with their seductions to 賄賂 you into 捕らわれた, 涙／ほころび up the parchments; 辞退する to fill up the forms.

'And if you still 反対する that these 鮮明度／定義s are both too 独断的な and too general, and ask how anybody can tell how much money and how much knowledge are needed for the 十分な 開発 of 団体／死体 and mind, and which are the real 忠義s which we must serve and which the unreal which we must despise, I can only 言及する you—time 圧力（をかける）s—to two 当局. One is familiar enough. It is the psychometer that you carry on your wrist, the little 器具 upon which you depend in all personal 関係s. If it were 明白な it would look something like a 温度計. It has a vein of quicksilver in it which is 影響する／感情d by any 団体／死体 or soul, house or society in whose presence it is exposed. If you want to find out how much wealth is 望ましい, expose it in a rich man's presence; how much learning is 望ましい expose it in a learned man's presence. So with patriotism, 宗教 and the 残り／休憩（する）. The conversation need not be interrupted while you 協議する it; nor its amenity 乱すd. But if you 反対する that this is too personal and fallible a method to 雇う without 危険 of mistake, 証言，証人／目撃する the fact that the 私的な psychometer has led to many unfortunate marriages and broken friendships, then there is the other 当局 now easily within the reach even of the poorest of the daughters of educated men. Go to the public galleries and look at pictures; turn on the wireless and rake 負かす／撃墜する music from the 空気／公表する; enter any of the public libraries which are now 解放する／自由な to all. There you will be able to 協議する the findings of the public psychometer for yourself. To take one example, since we are 圧力（をかける）d for time. The Antigone of Sophocles has been done into English prose or 詩（を作る） by a man whose 指名する is immaterial.³⁹ Consider the character of Creon. There you have a most 深遠な 分析 by a poet, who is a psychologist in 活動／戦闘, of the 影響 of 力／強力にする and wealth upon the soul. Consider Creon's （人命などを）奪う，主張する to 絶対の 支配する over his 支配するs. That is a far more instructive 分析 of tyranny than any our 政治家，政治屋s can 申し込む／申し出 us. You want to know which are the unreal 忠義s which we must despise, which are the real 忠義s which we must honour? Consider Antigone's distinction between the 法律s and the 法律. That is a far more 深遠な 声明 of the 義務s of the individual to society than any our sociologists can 申し込む／申し出 us. Lame as the English （判決などを）下すing is, Antigone's five words are 価値（がある） all the sermons of all the 大司教s.⁴⁰ But to 大きくする would be impertinent. 私的な 裁判／判断 is still 解放する／自由な in 私的な and that freedom is the essence of freedom.

'For the 残り／休憩（する）, though the 条件s may seem many and the guinea, 式のs, is 選び出す／独身, they are not for the most part as things are at 現在の very difficult of fulfilment. With the exception of the first—that we must earn enough money to live upon—they are 大部分は 確実にするd us by the 法律s of England. The 法律 of England sees to it that we do not 相続する 広大な／多数の／重要な 所有／入手s; the 法律 of England 否定するs us, and let us hope will long continue to 否定する us, the 十分な stigma of 国籍. Then we can scarcely 疑問 that our brothers will 供給する us for many centuries to come, as they have done for many centuries past, with what is so 必須の for sanity, and so invaluable in 妨げるing the 広大な／多数の／重要な modern sins of vanity, egotism, megalomania—that is to say ridicule, 非難 and contempt.⁴¹ And so long as the Church of England 辞退するs our services—long may she 除外する us!—and the 古代の schools and colleges 辞退する to 収容する／認める us to a 株 of their endowments and 特権s we shall be 免疫の without any trouble on our part from the particular 忠義s and fealties which such endowments and 特権s engender. その上の, Madam, the traditions of the 私的な house, that ancestral memory which lies behind the 現在の moment, are there to help you. We have seen in the quotations given above how 広大な／多数の／重要な a part chastity, bodily chastity, has played in the 未払いの education of our sex. It should not be difficult to transmute the old ideal of bodily chastity into the new ideal of mental chastity—to 持つ／拘留する that if it was wrong to sell the 団体／死体 for money it is much more wrong to sell the mind for money, since the mind, people say, is nobler than the 団体／死体. Then again, are we not 大いに 防備を堅める／強化するd in resisting the seductions of the most powerful of all seducers—money—by those same traditions? For how many centuries have we not enjoyed the 権利 of working all day and every day for &続けざまに猛撃する;40 a year with board and 宿泊するing thrown in? And does not Whitaker 証明する that half the work of educated men's daughters is still 未払いの-for work? Finally, honour, fame, consequence—is it not 平易な for us to resist that seduction, we who have worked for centuries without other honour than that which is 反映するd from the coronets and badges on our father's or husband's brows and breasts?

'Thus, with 法律 on our 味方する, and 所有物／資産／財産 on our 味方する, and ancestral memory to guide us, there is no need of その上の argument; you will agree that the 条件s upon which this guinea is yours are, with the exception of the first, comparatively 平易な to fulfil. They 単に 要求する that you should develop, 修正する and direct by the findings of the two psychometers the traditions and the education of the 私的な house which have been in 存在 these 2,000 years. And if you will agree to do that, there can be an end of 取引ing between us. Then the guinea with which to 支払う／賃金 the rent of your house is yours—would that it were a thousand! For if you agree to these 条件 then you can join the professions and yet remain uncontaminated by them; you can rid them of their possessiveness, their jealousy, their pugnacity, their greed. You can use them to have a mind of your own and a will of your own. And you can use that mind and will to 廃止する the inhumanity, the beastliness, the horror, the folly of war. Take this guinea then and use it, not to 燃やす the house 負かす／撃墜する, but to make its windows 炎. And let the daughters of uneducated women dance 一連の会議、交渉／完成する the new house, the poor house, the house that stands in a 狭くする street where omnibuses pass and the street hawkers cry their wares, and let them sing, "We have done with war! We have done with tyranny!" And their mothers will laugh from their 墓／厳粛／彫る／重大なs, "It was for this that we 苦しむd obloquy and contempt! Light up the windows of the new house, daughters! Let them 炎!"

'Those then are the 条件 upon which I give you this guinea with which to help the daughters of uneducated women to enter the professions. And by cutting short the peroration let us hope that you will be able to give the finishing touches to your bazaar, arrange the hare and the coffee-マリファナ, and receive the 権利 Honourable Sir Sampson Legend, O.M., K.C.B., LL.D., D.C.L., P.C., etc., with that 空気／公表する of smiling deference which に適するs the daughter of an educated man in the presence of her brother.'

Such then, Sir, was the letter finally sent to the 名誉として与えられる treasurer of the society for helping the daughters of educated men to enter the professions. Those are the 条件s upon which she is to have her guinea. They have been でっちあげる，人を罪に陥れるd, so far as possible, to 確実にする that she shall do all that a guinea can make her do to help you to 妨げる war. Whether the 条件s have been rightly laid 負かす／撃墜する, who shall say? But as you will see, it was necessary to answer her letter and the letter from the 名誉として与えられる treasurer of the college 再構築するing 基金, and to send them both guineas before answering your letter, because unless they are helped, first to educate the daughters of educated men, and then to earn their living in the professions, those daughters cannot 所有する an 独立した・無所属 and disinterested 影響（力） with which to help you to 妨げる war. The 原因（となる）s it seems are connected. But having shown this to the best of our ability, let us return to your own letter and to your request for a subscription to your own society.

Three

Here then is your own letter. In that, as we have seen, after asking for an opinion as to how to 妨げる war, you go on to 示唆する 確かな practical 対策 by which we can help you to 妨げる it. These are it appears that we should 調印する a manifesto, 誓約（する）ing ourselves 'to 保護する culture and 知識人 liberty';¹ that we should join a 確かな society, 充てるd to 確かな 対策 whose 目的（とする） is to 保存する peace; and, finally, that we should subscribe to that society which like the others is in need of 基金s.

First, then, let us consider how we can help you to 妨げる war by 保護するing culture and 知識人 liberty, since you 保証する us that there is a 関係 between those rather abstract words and these very 肯定的な photographs—the photographs of dead 団体／死体s and 廃虚d houses.

But if it was surprising to be asked for an opinion how to 妨げる war, it is still more surprising to be asked to help you in the rather abstract 条件 of your manifesto to 保護する culture and 知識人 liberty. Consider, Sir, in the light of the facts given above, what this request of yours means. It means that in the year 1938 the sons of educated men are asking the daughters to help them to 保護する culture and 知識人 liberty. And why, you may ask, is that so surprising? Suppose that the Duke of Devonshire, in his 星／主役にする and garter, stepped 負かす／撃墜する into the kitchen and said to the maid who was peeling potatoes with a smudge on her cheek: 'Stop your potato peeling, Mary, and help me to construe this rather difficult passage in Pindar,' would not Mary be surprised and run 叫び声をあげるing to Louisa the cook, 'Lawks, Louie, Master must be mad!' That, or something like it, is the cry that rises to our lips when the sons of educated men ask us, their sisters, to 保護する 知識人 liberty and culture. But let us try to translate the kitchen-maid's cry into the language of educated people.

Once more we must beg you, Sir, to look from our angle, from our point of 見解（をとる）, at Arthur's Education 基金. Try once more, difficult though it is to 新たな展開 your 長，率いる in that direction, to understand what it has meant to us to keep that receptacle filled all these centuries so that some 10,000 of our brothers may be educated every year at Oxford and Cambridge. It has meant that we have already 与える／捧げるd to the 原因（となる） of culture and 知識人 liberty more than any other class in the community. For have not the daughters of educated men paid into Arthur's Education 基金 from the year 1262 to the year 1870 all the money that was needed to educate themselves, bating such 哀れな sums as went to 支払う／賃金 the governess, the German teacher, and the dancing master? Have they not paid with their own education for Eton and Harrow, Oxford and Cambridge, and all the 広大な／多数の／重要な schools and universities on the continent—the Sorbonne and Heidelberg, Salamanca and Padua and Rome? Have they not paid so generously and lavishly if so 間接に, that when at last, in the nineteenth century, they won the 権利 to some paid-for education for themselves, there was not a 選び出す／独身 woman who had received enough paid-for education to be able to teach them?² And now, out of the blue, just as they were hoping that they might filch not only a little of that same university education for themselves but some of the trimmings—travel, 楽しみ, liberty—for themselves, here is your letter 知らせるing them that the whole of that 広大な, that fabulous sum—for whether counted 直接／まっすぐに in cash, or 間接に in things done without, the sum that filled Arthur's Education 基金 is 広大な—has been wasted or wrongly 適用するd. With what other 目的 were the universities of Oxford and Cambridge 設立するd, save to 保護する culture and 知識人 liberty? For what other 反対する did your sisters go without teaching or travel or 高級なs themselves except that with the money so saved their brothers should go to schools and universities and there learn to 保護する culture and 知識人 liberty? But now since you 布告する them in danger and ask us to 追加する our 発言する／表明する to yours, and our sixpence to your guinea, we must assume that the money so spent was wasted and that those societies have failed. Yet, the reflection must intrude, if the public schools and universities with their (a)手の込んだ／(v)詳述する 機械／機構 for mind-training and 団体／死体-training have failed, what 推論する／理由 is there to think that your society, sponsored though it is by distinguished 指名するs, is going to 後継する, or that your manifesto, 調印するd though it is by still more distinguished 指名するs, is going to 変える? Ought you not, before you 賃貸し（する） an office, 雇う a 長官, elect a 委員会 and 控訴，上告 for 基金s, to consider why those schools and universities have failed?

That, however, is a question for you to answer. The question which 関心s us is what possible help we can give you in 保護するing culture and 知識人 liberty—we, who have been shut out from the universities so 繰り返して, and are only now 認める so restrictedly; we who have received no paid-for education どれでも, or so little that we can only read our own tongue and 令状 our own language, we who are, in fact, members not of the 知識階級 but of the ignorantsia? To 確認する us in our modest 見積（る） of our own culture and to 証明する that you in fact 株 it there is Whitaker with his facts. Not a 選び出す／独身 educated man's daughter, Whitaker says, is thought 有能な of teaching the literature of her own language at either university. Nor is her opinion 価値（がある） asking, Whitaker 知らせるs us, when it comes to buying a picture for the 国家の Gallery, a portrait for the Portrait Gallery, or a mummy for the British Museum. How then can it be 価値（がある） your while to ask us to 保護する culture and 知識人 liberty when, as Whitaker 証明するs with his 冷淡な facts, you have no belief that our advice is 価値（がある） having when it comes to spending the money, to which we have 与える／捧げるd, in buying culture and 知識人 liberty for the 明言する／公表する? Do you wonder that the 予期しない compliment takes us by surprise? Still, there is your letter. There are facts in that letter, too. In it you say that war is 切迫した; and you go on to say, in more languages than one—here is the French 見解／翻訳／版:³ Seule la culture désintéressée peut garder le monde de sa 廃虚—you go on to say that by 保護するing 知識人 liberty and our 相続物件 of culture we can help you to 妨げる war. And since the first 声明 at least is indisputable and any kitchenmaid even if her French is 欠陥のある can read and understand the meaning of '空気／公表する （警察の）手入れ，急襲 警戒s' when written in large letters upon a blank 塀で囲む, we cannot ignore your request on the 嘆願 of ignorance or remain silent on the 嘆願 of modesty. Just as any kitchen-maid would 試みる／企てる to construe a passage in Pindar if told that her life depended on it, so the daughters of educated men, however little their training qualifies them, must consider what they can do to 保護する culture and 知識人 liberty if by so doing they can help you to 妨げる war. So let us by all means in our 力／強力にする 診察する this その上の method of helping you, and see, before we consider your request that we should join your society, whether we can 調印する this manifesto in favour of culture and 知識人 liberty with some 意向 of keeping our word.

What, then, is the meaning of those rather abstract words? If we are to help you to 保護する them it would be 井戸／弁護士席 to define them in the first place. But like all 名誉として与えられる treasurers you are 圧力（をかける）d for time, and to ramble through English literature in search of a 鮮明度／定義, though a delightful pastime in its way, might 井戸／弁護士席 lead us far. Let us agree, then, for the 現在の, that we know what they are, and concentrate upon the practical question how we can help you to 保護する them. Now the daily paper with its 準備／条項 of facts lies on the （米）棚上げする／（英）提議する; and a 選び出す／独身 quotation from it may save time and 限界 our 調査. 'It was decided yesterday at a 会議／協議会 of 長，率いる masters that women were not fit teachers for boys over the age of fourteen.' That fact is of instant help to us here, for it 証明するs that 確かな 肉親，親類d of help are beyond our reach. For us to 試みる／企てる to 改革（する） the education of our brothers at public schools and universities would be to 招待する a にわか雨 of dead cats, rotten eggs and broken gates from which only street scavengers and locksmiths would 利益, while the gentlemen in 当局, history 保証するs us, would 調査する the tumult from their 熟考する／考慮する windows without taking the cigars from their lips or 中止するing to sip, slowly as its bouquet deserves, their admirable claret.⁴ The teaching of history, then, 増強するd by the teaching of the daily paper, 運動s us to a more 制限するd position. We can only help you to defend culture and 知識人 liberty by defending our own culture and our own 知識人 liberty. That is to say, we can hint, if the treasurer of one of the women's colleges asks us for a subscription, that some change might be made in that 衛星 団体／死体 when it 中止するs to be 衛星; or again, if the treasurer of some society for 得るing professional 雇用 for women asks us for a subscription, 示唆する that some change might be 望ましい, in the 利益／興味s of culture and 知識人 liberty, in the practice of the professions. But as paid-for education is still raw and young, and as the number of those 許すd to enjoy it at Oxford and Cambridge is still 厳密に 限られた／立憲的な, culture for the 広大な／多数の／重要な 大多数 of educated men's daughters must still be that which is acquired outside the sacred gates, in public libraries or in 私的な libraries, whose doors by some unaccountable oversight have been left 打ち明けるd. It must still, in the year 1938, 大部分は consist in reading and 令状ing our own tongue. The question thus becomes more manageable. Shorn of its glory it is easier to を取り引きする. What we have to do now, then, Sir, is to lay your request before the daughters of educated men and to ask them to help you to 妨げる war, not by advising their brothers how they shall 保護する culture and 知識人 liberty, but 簡単に by reading and 令状ing their own tongue in such a way as to 保護する those rather abstract goddesses themselves.

This would seem, on the 直面する of it, a simple 事柄, and one that needs neither argument nor rhetoric. But we are met at the 手始め by a new difficulty. We have already 公式文書，認めるd the fact that the profession of literature, to give it a simple 指名する, is the only profession which did not fight a 一連の 戦う／戦いs in the nineteenth century. There has been no 戦う／戦い of Grub Street. That profession has never been shut to the daughters of educated men. This was 予定 of course to the extreme cheapness of its professional 必要物／必要条件s. 調書をとる／予約するs, pens and paper are so cheap, reading and 令状ing have been, since the eighteenth century at least, so universally taught in our class, that it was impossible for any 団体／死体 of men to corner the necessary knowledge or to 辞退する admittance, except on their own 条件, to those who wished to read 調書をとる／予約するs or to 令状 them. But it follows, since the profession of literature is open to the daughters of educated men, that there is no 名誉として与えられる treasurer of the profession in such need of a guinea with which to 起訴する her 戦う／戦い that she will listen to our 条件, and 約束 to do what she can to 観察する them. This places us, you will agree, in an ぎこちない predicament. For how then can we bring 圧力 upon them—what can we do to 説得する them to help us? The profession of literature 異なるs, it would seem, from all the other professions. There is no 長，率いる of the profession; no Lord （ドイツなどの）首相／（大学の）学長 as in your own 事例／患者: no 公式の／役人 団体／死体 with the 力／強力にする to lay 負かす／撃墜する 支配するs and 施行する them.⁵ We cannot debar women from the use of libraries;⁶ or forbid them to buy 署名／調印する and paper; or 支配する that metaphors shall only be used by one sex, as the male only in art schools was 許すd to 熟考する／考慮する from the nude; or 支配する that rhyme shall be used by one sex only as the male only in 学院s of music was 許すd to play in orchestras. Such is the 信じられない licence of the profession of letters that any daughter of an educated man may use a man's 指名する—say George Eliot or George Sand—with the result that an editor or a publisher, unlike the 当局 in Whitehall, can （悪事，秘密などを）発見する no difference in the scent or savour of a manuscript, or even know for 確かな whether the writer is married or not.

Thus, since we have very little 力／強力にする over those who earn their livings by reading and 令状ing, we must go to them 謙虚に without 賄賂s or 刑罰，罰則s. We must go to them cap in 手渡す, like beggars, and ask them of their goodness to spare time to listen to our request that they shall practise the profession of reading and 令状ing in the 利益／興味s of culture and 知識人 liberty.

And now, 明確に, some その上の 鮮明度／定義 of 'culture and 知識人 liberty' would be useful. Fortunately, it need not be, for our 目的s, exhaustive or (a)手の込んだ／(v)詳述する. We need not 協議する Milton, Goethe, or Matthew Arnold; for their 鮮明度／定義 would 適用する to paid-for culture—the culture which, in 行方不明になる Weeton's 鮮明度／定義, 含むs physics, divinity, astronomy, chemistry, botany, logic and mathematics, 同様に as Latin, Greek and French. We are 控訴，上告ing in the main to those whose culture is the 未払いの-for culture, that which consists in 存在 able to read and 令状 their own tongue. Happily your manifesto is at 手渡す to help us to define the 条件 その上の; 'disinterested' is the word you use. Therefore let us define culture for our 目的s as the disinterested 追跡 of reading and 令状ing the English language. And 知識人 liberty may be defined for our 目的s as the 権利 to say or 令状 what you think in your own words, and in your own way. These are very 天然のまま 鮮明度／定義s, but they must serve. Our 控訴，上告 then might begin: 'Oh, daughters of educated men, this gentleman, whom we all 尊敬（する）・点, says that war is 切迫した; by 保護するing culture and 知識人 liberty he says that we can help him to 妨げる war. We entreat you, therefore, who earn your livings by reading and 令状ing . . .' But here the words 滞る on our lips, and the 祈り peters out into three separate dots because of facts again—because of facts in 調書をとる／予約するs, facts in biographies, facts which make it difficult, perhaps impossible, to go on.

What are those facts then? Once more we must interrupt our 控訴，上告 ーするために 診察する them. And there is no difficulty in finding them. Here, for example, is an illuminating 文書 before us, a most 本物の and indeed moving piece of work, the autobiography of Mrs Oliphant, which is 十分な of facts. She was an educated man's daughter who earned her living by reading and 令状ing. She wrote 調書をとる／予約するs of all 肉親，親類d. Novels, biographies, histories, handbooks of Florence and Rome, reviews, newspaper articles innumerable （機の）カム from her pen. With the proceeds she earned her living and educated her children. But how far did she 保護する culture and 知識人 liberty? That you can 裁判官 for yourself by reading first a few of her novels; The Duke's Daughter, Diana Trelawny, Harry Joscelyn, say; continue with the lives of Sheridan and Cervantes; go on to the 製造者s of Florence and Rome; 結論する by sousing yourself in the innumerable faded articles, reviews, sketches of one 肉親，親類d and another which she 与える／捧げるd to literary papers. When you have done, 診察する the 明言する／公表する of your own mind, and ask yourself whether that reading has led you to 尊敬（する）・点 disinterested culture and 知識人 liberty. Has it not on the contrary smeared your mind and dejected your imagination, and led you to 嘆き悲しむ the fact that Mrs Oliphant sold her brain, her very admirable brain, 売春婦d her culture and enslaved her 知識人 liberty in order that she might earn her living and educate her children?⁷ 必然的に, considering the 損失 that poverty （打撃，刑罰などを）与えるs upon mind and 団体／死体, the necessity that is laid upon those who have children to see that they are fed and 着せる／賦与するd, nursed and educated, we have to applaud her choice and to admire her courage. But if we applaud the choice and admire the courage of those who do what she did, we can spare ourselves the trouble of 演説（する）／住所ing our 控訴，上告 to them, for they will no more be able to 保護する disinterested culture and 知識人 liberty than she was. To ask them to 調印する your manifesto would be to ask a publican to 調印する a manifesto in favour of temperance. He may himself be a total abstainer; but since his wife and children depend upon the sale of beer, he must continue to sell beer, and his 署名 to the manifesto would be of no value to the 原因（となる） of temperance because 直接／まっすぐに he had 調印するd it he must be at the 反対する inducing his 顧客s to drink more beer. So to ask the daughters of educated men who have to earn their livings by reading and 令状ing to 調印する your manifesto would be of no value to the 原因（となる） of disinterested culture and 知識人 liberty, because 直接／まっすぐに they had 調印するd it they must be at the desk 令状ing those 調書をとる／予約するs, lectures and articles by which culture is 売春婦d and 知識人 liberty is sold into slavery. As an 表現 of opinion it may have value; but if what you need is not 単に an 表現 of opinion but 肯定的な help, you must でっちあげる，人を罪に陥れる your request rather 異なって. Then you will have to ask them to 誓約（する） themselves not to 令状 anything that 否定するs culture, or to 調印する any 契約 that （規則などを）破る／侵害するs 知識人 liberty. And to that the answer given us by biography would be short but 十分な: Have I not to earn my living? Thus, Sir, it becomes （疑いを）晴らす that we must make our 控訴，上告 only to those daughters of educated men who have enough to live upon. To them we might 演説（する）／住所 ourselves in this wise: 'Daughters of educated men who have enough to live upon . . .' But again the 発言する／表明する 滞るs: again the 祈り peters out into separate dots. For how many of them are there? Dare we assume in the 直面する of Whitaker, of the 法律s of 所有物／資産／財産, of the wills in the newspapers, of facts in short, that 1,000, 500, or even 250 will answer when thus 演説（する）／住所d? However that may be, let the plural stand and continue: 'Daughters of educated men who have enough to live upon, and read and 令状 your own language for your own 楽しみ, may we very 謙虚に entreat you to 調印する this gentleman's manifesto with some 意向 of putting your 約束 into practice?'

Here, if indeed they 同意 to listen, they might very reasonably ask us to be more explicit—not indeed to define culture and 知識人 liberty, for they have 調書をとる／予約するs and leisure and can define the words for themselves. But what, they may 井戸／弁護士席 ask, is meant by this gentleman's 'disinterested' culture, and how are we to 保護する that and 知識人 liberty in practice? Now as they are daughters, not sons, we may begin by reminding them of a compliment once paid them by a 広大な／多数の／重要な historian. 'Mary's 行為／行う,' says Macaulay, 'was really a signal instance of that perfect disinterestedness and self-devotion of which man seems to be incapable, but which is いつかs 設立する in women.'⁸ Compliments, when you are asking a favour, never come amiss. Next let us 言及する them to the tradition which has long been honoured in the 私的な house—the tradition of chastity. 'Just as for many centuries, Madam,' we might 嘆願d, 'it was thought vile for a woman to sell her 団体／死体 without love, but 権利 to give it to the husband whom she loved, so it is wrong, you will agree, to sell your mind without love, but 権利 to give it to the art which you love.' 'But what,' she may ask, 'is meant by "selling your mind without love"?' '簡潔に,' we might reply, 'to 令状 at the 命令（する） of another person what you do not want to 令状 for the sake of money. But to sell a brain is worse than to sell a 団体／死体, for when the 団体／死体 販売人 has sold her momentary 楽しみ she takes good care that the 事柄 shall end there. But when a brain 販売人 has sold her brain, its anaemic, vicious and 病気d progeny are let loose upon the world to 感染させる and corrupt and （種を）蒔く the seeds of 病気 in others. Thus we are asking you, Madam, to 誓約（する） yourself not to commit 姦通 of the brain because it is a much more serious offence than the other.' '姦通 of the brain,' she may reply, 'means 令状ing what I do not want to 令状 for the sake of money. Therefore you ask me to 辞退する all publishers, editors, lecture スパイ／執行官s and so on who 賄賂 me to 令状 or to speak what I do not want to 令状 or to speak for the sake of money?' 'That is so, Madam; and we その上の ask that if you should receive 提案s for such sales you will resent them and expose them as you would resent and expose such 提案s for selling your 団体／死体, both for your own sake and for the sake of others. But we would have you 観察する that the verb "to adulterate" means, によれば the dictionary, "to falsify by admixture of baser 成分s." Money is not the only baser 成分. 宣伝 and publicity are also adulterers. Thus, culture mixed with personal charm, or culture mixed with 宣伝 and publicity, are also adulterated forms of culture. We must ask you to abjure them; not to appear on public 壇・綱領・公約s; not to lecture; not to 許す your 私的な 直面する to be published, or 詳細（に述べる）s of your 私的な life; not to avail yourself, in short, of any of the forms of brain 売春 which are so insidiously 示唆するd by the pimps and panders of the brain-selling 貿易（する）; or to 受託する any of those baubles and labels by which brain 長所 is advertised and certified—メダルs, honours, degrees—we must ask you to 辞退する them 絶対, since they are all 記念品s that culture has been 売春婦d and 知識人 liberty sold into 捕らわれた.'

Upon 審理，公聴会 this 鮮明度／定義, 穏やかな and imperfect as it is, of what it means, not 単に to 調印する your manifesto in favour of culture and 知識人 liberty, but to put that opinion into practice, even those daughters of educated men who have enough to live upon may 反対する that the 条件 are too hard for them to keep. For they would mean loss of money, which is 望ましい, loss of fame which is universally held to be agreeable, and 非難 and ridicule which are by no means ごくわずかの. Each would be the butt of all who have an 利益／興味 to serve or money to make from the sale of brains. And for what reward? Only, in the rather abstract 条件 of your manifesto, that they would thus '保護する culture and 知識人 liberty', not by their opinion but by their practice.

Since the 条件 are so hard, and there is no 団体／死体 in 存在 whose 判決，裁定 they need 尊敬（する）・点 or obey, let us consider what other method of 説得／派閥 is left to us. Only, it would seem, to point to the photographs—the photographs of dead 団体／死体s and 廃虚d houses. Can we bring out the 関係 between them and 売春婦d culture and 知識人 slavery and make it so （疑いを）晴らす that the one 暗示するs the other, that the daughters of educated men will prefer to 辞退する money and fame, and to be the 反対するs of 軽蔑（する） and ridicule rather than 苦しむ themselves, or 許す others to 苦しむ, the 刑罰，罰則s there made 明白な? It is difficult in the short time at our 処分, and with the weak 武器s in our 所有／入手, to make that 関係 （疑いを）晴らす, but if what you, Sir, say is true, and there is a 関係 and a very real one between them, we must try to 証明する it.

Let us then begin by 召喚するing, if only from the world of imagination, some daughter of an educated man who has enough to live upon and can read and 令状 for her own 楽しみ and, taking her to be the 代表者／国会議員 of what may in fact be no class at all, let us ask her to 診察する the 製品s of that reading and 令状ing which 嘘（をつく） upon her own （米）棚上げする／（英）提議する. 'Look, Madam,' we might begin, 'at the newspapers on your （米）棚上げする／（英）提議する. Why, may we ask, do you take in three dailies, and three 週刊誌s?' 'Because,' she replies, 'I am 利益／興味d in politics, and wish to know the facts.' 'An admirable 願望（する）, Madam. But why three? Do they 異なる then about facts, and if so, why?' To which she replies, with some irony, 'You call yourself an educated man's daughter, and yet pretend not to know the facts—概略で that each paper is 財政／金融d by a board; that each board has a 政策; that each board 雇うs writers to expound that 政策, and if the writers do not agree with that 政策, the writers, as you may remember after a moment's reflection, find themselves 失業した in the street. Therefore if you want to know any fact about politics you must read at least three different papers, compare at least three different 見解／翻訳／版s of the same fact, and come in the end to your own 結論. Hence the three daily papers on my （米）棚上げする／（英）提議する.' Now that we have discussed, very 簡潔に, what may be called the literature of fact, let us turn to what may be called the literature of fiction. 'There are such things, Madam,' we may remind her, 'as pictures, plays, music and 調書をとる／予約するs. Do you 追求する the same rather extravagant 政策 there—ちらりと見ること at three daily papers and three 週刊誌 papers if you want to know the facts about pictures, plays, music and 調書をとる／予約するs, because those who 令状 about art are in the 支払う／賃金 of an editor, who is in the 支払う／賃金 of a board, which has a 政策 to 追求する, so that each paper takes a different 見解（をとる）, so that it is only by comparing three different 見解（をとる）s that you can come to your own 結論—what pictures to see, what play or concert to go to, which 調書をとる／予約する to order from the library?' And to that she replies, 'Since I am an educated man's daughter, with a smattering of culture 選ぶd up from reading, I should no more dream, given the 条件s of journalism at 現在の, of taking my opinions of pictures, plays, music or 調書をとる／予約するs from the newspapers than I would take my opinion of politics from the newspapers. Compare the 見解（をとる）s, make allowance for the distortions, and then 裁判官 for yourself. That is the only way. Hence the many newspapers on my （米）棚上げする／（英）提議する.'⁹

So then the literature of fact and the literature of opinion, to make a 天然のまま distinction, are not pure fact, or pure opinion, but adulterated fact and adulterated opinion, that is fact and opinion 'adulterated by the admixture of baser 成分s' as the dictionary has it. In other words you have to （土地などの）細長い一片 each 声明 of its money 動機, of its 力／強力にする 動機, of its 宣伝 動機, of its publicity 動機, of its vanity 動機, let alone of all the other 動機s which, as an educated man's daughter, are familiar to you, before you （不足などを）補う your mind which fact about politics to believe, or even which opinion about art? 'That is so,' she agrees. But if you were told by somebody who had 非，不，無 of those 動機s for wrapping up truth that the fact was in his or her opinion this or that, you would believe him or her, always 許すing of course for the fallibility of human 裁判／判断 which, in 裁判官ing 作品 of art, must be かなりの? '自然に,' she agrees. If such a person said that war was bad, you would believe him; or if such a person said that some picture, symphony, play or poem were good you would believe him? '許すing for human fallibility, yes.' Now suppose, Madam, that there were 250 or 50, or 25 such people in 存在, people 誓約（する）d not to commit 姦通 of the brain, so that it was unnecessary to （土地などの）細長い一片 what they said of its money 動機, 力／強力にする 動機, 宣伝 動機, publicity 動機, vanity 動機 and so on, before we unwrapped the 穀物 of truth, might not two very remarkable consequences follow? Is it not possible that if we knew the truth about war, the glory of war would be scotched and 鎮圧するd where it lies curled up in the rotten cabbage leaves of our 売春婦d fact-purveyors; and if we knew the truth about art instead of shuffling and shambling through the smeared and dejected pages of those who must live by 売春婦ing culture, the enjoyment and practice of art would become so 望ましい that by comparison the 追跡 of war would be a tedious game for 年輩の dilettantes in search of a mildly sanitary amusement—the 投げ上げる／ボディチェックするing of 爆弾s instead of balls over frontiers instead of 逮捕するs? In short, if newspapers were written by people whose 単独の 反対する in 令状ing was to tell the truth about politics and the truth about art we should not believe in war, and we should believe in art.

Hence there is a very （疑いを）晴らす 関係 between culture and 知識人 liberty and those photographs of dead 団体／死体s and 廃虚d houses. And to ask the daughters of educated men who have enough to live upon to commit 姦通 of the brain is to ask them to help in the most 肯定的な way now open to them—since the profession of literature is still that which stands widest open to them—to 妨げる war.

Thus, Sir, we might 演説（する）／住所 this lady, crudely, 簡潔に it is true; but time passes and we cannot define その上の. And to this 控訴，上告 she might 井戸／弁護士席 reply, if indeed she 存在するs: 'What you say is obvious; so obvious that every educated man's daughter already knows it for herself, or if she does not, has only to read the newspapers to be sure of it. But suppose she were 井戸／弁護士席 enough off not 単に to 調印する this manifesto in favour of disinterested culture and 知識人 liberty but to put her opinion into practice, how could she 始める，決める about it? And do not,' she may reasonably 追加する, 'dream dreams about ideal worlds behind the 星／主役にするs; consider actual facts in the actual world.' Indeed, the actual world is much more difficult to を取り引きする than the dream world. Still, Madam, the 私的な printing 圧力（をかける） is an actual fact, and not beyond the reach of a 穏健な income. Typewriters and duplicators are actual facts and even cheaper. By using these cheap and so far unforbidden 器具s you can at once rid yourself of the 圧力 of boards, 政策s and editors. They will speak your own mind, in your own words, at your own time, at your own length, at your own bidding. And that, we are agreed, is our 鮮明度／定義 of '知識人 liberty.' 'But,' she may say, '"the public"? How can that be reached without putting my own mind through the mincing machine and turning it into sausage?' '"The public," Madam,' we may 保証する her, 'is very like ourselves; it lives in rooms; it walks in streets, and is said moreover to be tired of sausage. Fling ちらしs 負かす／撃墜する 地階s; expose them on 立ち往生させるs; trundle them along streets on barrows to be sold for a penny or given away. Find out new ways of approaching "the public"; 選び出す／独身 it into separate people instead of 集まりing it into one monster, 甚だしい／１２ダース in 団体／死体, feeble in mind. And then 反映する—since you have enough to live on, you have a room, not やむを得ず "cosy" or "handsome" but still silent, 私的な; a room where 安全な from publicity and its 毒（薬） you could, even asking a reasonable 料金 for the service, speak the truth to artists, about pictures, music, 調書をとる／予約するs, without 恐れる of 影響する／感情ing their sales, which are exiguous, or 負傷させるing their vanity, which is prodigious.¹⁰ Such at least was the 批評 that Ben Jonson gave Shakespeare at the Mermaid and there is no 推論する／理由 to suppose, with Hamlet as 証拠, that literature 苦しむd in consequence. Are not the best critics 私的な people, and is not the only 批評 価値（がある） having spoken 批評? Those then are some of the active ways in which you, as a writer of your own tongue, can put your opinion into practice. But if you are passive, a reader, not a writer, then you must 可決する・採択する not active but passive methods of 保護するing culture and 知識人 liberty.' 'And what may they be?' she will ask. 'To 棄権する, 明白に. Not to subscribe to papers that encourage 知識人 slavery; not to …に出席する lectures that 売春婦 culture; for we are agreed that to 令状 at the 命令（する） of another what you do not want to 令状 is to be enslaved, and to mix culture with personal charm or 宣伝 is to 売春婦 culture. By these active and passive 対策 you would do all in your 力／強力にする to break the （犯罪の）一味, the vicious circle, the dance 一連の会議、交渉／完成する and 一連の会議、交渉／完成する the mulberry tree, the 毒（薬） tree of 知識人 harlotry. The （犯罪の）一味 once broken, the 捕虜s would be 解放する／自由なd. For who can 疑問 that once writers had the chance of 令状ing what they enjoy 令状ing they would find it so much more pleasurable that they would 辞退する to 令状 on any other 条件; or that readers once they had the chance of reading what writers enjoy 令状ing, would find it so much more nourishing than what is written for money that they would 辞退する to be palmed off with the stale 代用品，人 any longer? Thus the slaves who are now kept hard at work piling words into 調書をとる／予約するs, piling words into articles, as the old slaves piled 石／投石するs into pyramids, would shake the manacles from their wrists and give up their loathsome 労働. And "culture", that amorphous bundle, swaddled up as she now is in insincerity, emitting half truths from her timid lips, sweetening and diluting her message with whatever sugar or water serves to swell the writer's fame or his master's purse, would 回復する her 形態／調整 and become, as Milton, Keats and other 広大な／多数の／重要な writers 保証する us that she is in reality, muscular, adventurous, 解放する／自由な. 反して now, Madam, at the very について言及する of culture the 長，率いる aches, the 注目する，もくろむs の近くに, the doors shut, the 空気／公表する thickens; we are in a lecture room, 階級 with the ガス／煙s of stale print, listening to a gentleman who is 軍隊d to lecture or to 令状 every Wednesday, every Sunday, about Milton or about Keats, while the lilac shakes its 支店s in the garden 解放する／自由な, and the gulls, 渦巻くing and 急襲するing, 示唆する with wild laughter that such stale fish might with advantage be 投げ上げる／ボディチェックするd to them. That is our 嘆願 to you, Madam; those are our 推論する／理由s for 勧めるing it. Do not 単に 調印する this manifesto in favour of culture and 知識人 liberty; 試みる／企てる at least to put your 約束 into practice.'

Whether the daughters of educated men who have enough to live upon and read and 令状 their own tongue for their own 楽しみ will listen to this request or not, we cannot say, Sir. But if culture and 知識人 liberty are to be 保護するd, not by opinions 単に but by practice, this would seem to be the way. It is not an 平易な way, it is true. にもかかわらず, such as it is, there are 推論する／理由s for thinking that the way is easier for them than for their brothers. They are 免疫の, through no 長所 of their own, from 確かな compulsions. To 保護する culture and 知識人 liberty in practice would mean, as we have said, ridicule and chastity, loss of publicity and poverty. But those, as we have seen, are their familiar teachers. その上の, Whitaker with his facts is at 手渡す to help them; for since he 証明するs that all the fruits of professional culture—such as directorships of art galleries and museums, professorships and lectureships and editorships—are still beyond their reach, they should be able to take a more 純粋に disinterested 見解（をとる） of culture than their brothers, without for a moment （人命などを）奪う，主張するing, as Macaulay 主張するs, that they are by nature more disinterested. Thus helped by tradition and by facts as they are, we have not only some 権利 to ask them to help us to break the circle, the vicious circle of 売春婦d culture, but some hope that if such people 存在する they will help us. To return then to your manifesto: we will 調印する it if we can keep these 条件; if we cannot keep them, we will not 調印する it.

Now that we have tried to see how we can help you to 妨げる war by 試みる／企てるing to define what is meant by 保護するing culture and 知識人 liberty let us consider your next and 必然的な request: that we should subscribe to the 基金s of your society. For you, too, are an 名誉として与えられる treasurer, and like the other 名誉として与えられる treasurers in need of money. Since you, too, are asking for money it might be possible to ask you, also, to define your 目的（とする）s, and to 取引 and to 課す 条件 as with the other 名誉として与えられる treasurers. What then are the 目的（とする）s of your society? To 妨げる war, of course. And by what means? 概して speaking, by 保護するing the 権利s of the individual; by …に反対するing 独裁政治; by 確実にするing the democratic ideals of equal 適切な時期 for all. Those are the 長，指導者 means by which as you say, 'the 継続している peace of the world can be 保証するd.' Then, Sir, there is no need to 取引 or to haggle. If those are your 目的（とする）s, and if, as it is impossible to 疑問, you mean to do all in your 力／強力にする to 達成する them, the guinea is yours—would that it were a million! The guinea is yours; and the guinea is a 解放する／自由な gift, given 自由に.

But the word '解放する／自由な' is used so often, and has come, like used words, to mean so little, that it may be 井戸／弁護士席 to explain 正確に／まさに, even pedantically, what the word '解放する／自由な' means in this 状況. It means here that no 権利 or 特権 is asked in return. The giver is not asking you to 収容する／認める her to the 聖職者 of the Church of England; or to the 在庫／株 交流; or to the 外交の Service. The giver has no wish to be 'English' on the same 条件 that you yourself are 'English'. The giver does not （人命などを）奪う，主張する in return for the gift admission to any profession; any honour, 肩書を与える, or メダル; any professorship or lectureship; any seat upon any society, 委員会 or board. The gift is 解放する／自由な from all such 条件s because the one 権利 of 最高位の importance to all human 存在s is already won. You cannot take away her 権利 to earn a living. Now then for the first time in English history an educated man's daughter can give her brother one guinea of her own making at his request for the 目的 明示するd above without asking for anything in return. It is a 解放する／自由な gift, given without 恐れる, without flattery, and without 条件s. That, Sir, is so momentous an occasion in the history of civilization that some 祝賀 seems called for. But let us have done with the old 儀式s—the Lord 市長, with 海がめs and 郡保安官s in 出席, （電話線からの）盗聴 nine times with his mace upon a 石／投石する while the 大司教 of Canterbury in 十分な canonicals invokes a blessing. Let us invent a new 儀式 for this new occasion. What more fitting than to destroy an old word, a vicious and corrupt word that has done much 害（を与える） in its day and is now obsolete? The word 'feminist' is the word 示すd. That word, によれば the dictionary, means 'one who 支持する／優勝者s the 権利s of women'. Since the only 権利, the 権利 to earn a living, has been won, the word no longer has a meaning. And a word without a meaning is a dead word, a corrupt word. Let us therefore celebrate this occasion by 火葬するing the 死体. Let us 令状 that word in large 黒人／ボイコット letters on a sheet of foolscap; then solemnly 適用する a match to the paper. Look, how it 燃やすs! What a light dances over the world! Now let us bray the ashes in a 迫撃砲 with a goose-feather pen, and 宣言する in unison singing together that anyone who uses that word in 未来 is a （犯罪の）一味-the-bell-and-run-away-man,¹¹ a mischief 製造者, a groper の中で old bones, the proof of whose defilement is written in a smudge of dirty water upon his 直面する. The smoke has died 負かす／撃墜する; the word is destroyed. 観察する, Sir, what has happened as the result of our 祝賀. The word 'feminist' is destroyed; the 空気／公表する is （疑いを）晴らすd; and in that clearer 空気／公表する what do we see? Men and women working together for the same 原因（となる）. The cloud has 解除するd from the past too. What were they working for in the nineteenth century—those queer dead women in their poke bonnets and shawls? The very same 原因（となる） for which we are working now. 'Our （人命などを）奪う，主張する was no （人命などを）奪う，主張する of women's 権利s only;'—it is Josephine Butler who speaks—'it was larger and deeper; it was a （人命などを）奪う，主張する for the 権利s of all—all men and women—to the 尊敬（する）・点 in their persons of the 広大な／多数の／重要な 原則s of 司法（官） and Equality and Liberty.' The words are the same as yours; the （人命などを）奪う，主張する is the same as yours. The daughters of educated men who were called, to their 憤慨, 'feminists' were in fact the 前進する guard of your own movement. They were fighting the same enemy that you are fighting and for the same 推論する／理由s. They were fighting the tyranny of the patriarchal 明言する／公表する as you are fighting the tyranny of the 国粋主義者／ファシスト党員 明言する／公表する. Thus we are 単に carrying on the same fight that our mothers and grandmothers fought; their words 証明する it; your words 証明する it. But now with your letter before us we have your 保証／確信 that you are fighting with us, not against us. That fact is so 奮起させるing that another 祝賀 seems called for. What could be more fitting than to 令状 more dead words, more corrupt words, upon more sheets of paper and 燃やす them—the words, Tyrant, 独裁者, for example? But, 式のs, those words are not yet obsolete. We can still shake out eggs from newspapers; still smell a peculiar and unmistakable odour in the 地域 of Whitehall and Westminster. And abroad the monster has come more 率直に to the surface. There is no mistaking him there. He has 広げるd his 範囲. He is 干渉するing now with your liberty; he is dictating how you shall live; he is making distinctions not 単に between the sexes, but between the races. You are feeling in your own persons what your mothers felt when they were shut out, when they were shut up, because they were women. Now you are 存在 shut out, you are 存在 shut up, because you are Jews, because you are 民主主義者s, because of race, because of 宗教. It is not a photograph that you look upon any longer; there you go, trapesing along in the 行列 yourselves. And that makes a difference. The whole iniquity of 独裁政治, whether in Oxford or Cambridge, in Whitehall or 負かす／撃墜するing Street, against Jews or against women, in England, or in Germany, in Italy or in Spain is now 明らかな to you. But now we are fighting together. The daughters and sons of educated men are fighting 味方する by 味方する. That fact is so 奮起させるing, even if no 祝賀 is possible, that if this one guinea could be multiplied a million times all those guineas should be at your service without any other 条件s than those that you have 課すd upon yourself. Take this one guinea then and use it to 主張する 'the 権利s of all—all men and women—to the 尊敬（する）・点 in their persons of the 広大な／多数の／重要な 原則s of 司法（官） and Equality and Liberty.' Put this penny candle in the window of your new society, and may we live to see the day when in the 炎 of our ありふれた freedom the words tyrant and 独裁者 shall be burnt to ashes, because the words tyrant and 独裁者 shall be obsolete.

That request then for a guinea answered, and the cheque 調印するd, only one その上の request of yours remains to be considered—it is that we should fill up a form and become members of your society. On the 直面する of it that seems a simple request, easily 認めるd. For what can be simpler than to join the society to which this guinea has just been 与える／捧げるd? On the 直面する of it, how 平易な, how simple; but in the depths, how difficult, how 複雑にするd . . . What possible 疑問s, what possible hesitations can those dots stand for? What 推論する／理由 or what emotion can make us hesitate to become members of a society whose 目的（とする）s we 認可する, to whose 基金s we have 与える／捧げるd? It may be neither 推論する／理由 nor emotion, but something more 深遠な and 根底となる than either. It may be difference. Different we are, as facts have 証明するd, both in sex and in education. And it is from that difference, as we have already said, that our help can come, if help we can, to 保護する liberty, to 妨げる war. But if we 調印する this form which 暗示するs a 約束 to become active members of your society, it would seem that we must lose that difference and therefore sacrifice that help. To explain why this is so is not 平易な, even though the gift of a guinea has made it possible (so we have 誇るd), to speak 自由に without 恐れる or flattery. Let us then keep the form unsigned on the （米）棚上げする／（英）提議する before us while we discuss, so far as we are able, the 推論する／理由s and the emotions which make us hesitate to 調印する it. For those 推論する／理由s and emotions have their origin 深い in the 不明瞭 of ancestral memory; they have grown together in some 混乱; it is very difficult to untwist them in the light.

To begin with an elementary distinction: a society is a conglomeration of people joined together for 確かな 目的（とする）s; while you, who 令状 in your own person with your own 手渡す are 選び出す／独身. You the individual are a man whom we have 推論する／理由 to 尊敬（する）・点; a man of the brotherhood, to which, as biography 証明するs, many brothers have belonged. Thus Anne Clough, 述べるing her brother, says: 'Arthur is my best friend and 助言者 . . . Arthur is the 慰安 and joy of my life; it is for him, and from him, that I am 刺激するd to 捜し出す after all that is lovely and of good 報告（する）／憶測.' To which William Wordsworth, speaking of his sister but answering the other as if one nightingale called to another in the forests of the past, replies:

The Blessing of my later years
Was with me when a Boy:
She gave me 注目する，もくろむs, she gave me ears;
And humble cares, and delicate 恐れるs;
A heart, the fountain of 甘い 涙／ほころびs;
And love, and thought, and joy.¹²

Such was, such perhaps still is, the 関係 of many brothers and sisters in 私的な, as individuals. They 尊敬（する）・点 each other and help each other and have 目的（とする）s in ありふれた. Why then, if such can be their 私的な 関係, as biography and poetry 証明する, should their public 関係, as 法律 and history 証明する, be so very different? And here, since you are a lawyer, with a lawyer's memory, it is not necessary to remind you of 確かな 法令s of English 法律 from its first 記録，記録的な／記録するs to the year 1919 by way of 証明するing that the public, the society 関係 of brother and sister has been very different from the 私的な. The very word 'society' 始める，決めるs （死傷者）数ing in memory the dismal bells of a 厳しい music: shall not, shall not, shall not. You shall not learn; you shall not earn; you shall not own; you shall not—such was the society 関係 of brother to sister for many centuries. And though it is possible, and to the 楽観的な 信頼できる, that in time a new society may （犯罪の）一味 a carillon of splendid harmony, and your letter 先触れ（する）s it, that day is far distant. 必然的に we ask ourselves, is there not something in the conglomeration of people into societies that 解放（する）s what is most selfish and violent, least 合理的な／理性的な and humane in the individuals themselves? 必然的に we look upon society, so 肉親，親類d to you, so 厳しい to us, as an ill-fitting form that distorts the truth; deforms the mind; fetters the will. 必然的に we look upon societies as 共謀s that 沈む the 私的な brother, whom many of us have 推論する／理由 to 尊敬（する）・点, and inflate in his stead a monstrous male, loud of 発言する／表明する, hard of 握りこぶし, childishly 意図 upon 得点する／非難する／２０ing the 床に打ち倒す of the earth with chalk 示すs, within whose mystic 境界s human 存在s are penned, rigidly, 分かれて, artificially; where, daubed red and gold, decorated like a savage with feathers he goes through mystic 儀式s and enjoys the 疑わしい 楽しみs of 力／強力にする and dominion while we, 'his' women, are locked in the 私的な house without 株 in the many societies of which his society is composed. For such 推論する／理由s compact as they are of many memories and emotions—for who shall analyse the 複雑さ of a mind that 持つ／拘留するs so 深い a 貯蔵所 of time past within it?—it seems both wrong for us rationally and impossible for us emotionally to fill up your form and join your society. For by so doing we should 合併する our 身元 in yours; follow and repeat and 得点する／非難する／２０ still deeper the old worn ruts in which society, like a gramophone whose needle has stuck, is grinding out with intolerable unanimity 'Three hundred millions spent upon 武器.' We should not give 影響 to a 見解（をとる） which our own experience of 'society' should have helped us to 想像する. Thus, Sir, while we 尊敬（する）・点 you as a 私的な person and 証明する it by giving you a guinea to spend as you choose, we believe that we can help you most 効果的に by 辞退するing to join your society; by working for our ありふれた ends—司法（官） and equality and liberty for all men and women—outside your society, not within.

But this, you will say, if it means anything, can only mean that you, the daughters of educated men, who have 約束d us your 肯定的な help, 辞退する to join our society in order that you may make another of your own. And what sort of society do you 提案する to 設立する outside ours, but in 協調 with it, so that we may both work together for our ありふれた ends? That is a question which you have every 権利 to ask, and which we must try to answer in order to 正当化する our 拒絶 to 調印する the form you send. Let us then draw 速く in 輪郭（を描く） the 肉親，親類d of society which the daughters of educated men might 設立する and join outside your society but in 協調 with its ends. In the first place, this new society, you will be relieved to learn, would have no 名誉として与えられる treasurer, for it would need no 基金s. It would have no office, no 委員会, no 長官; it would call no 会合s; it would 持つ／拘留する no 会議／協議会s. If 指名する it must have, it could be called the 部外者s Society. That is not a resonant 指名する, but it has the advantage that it squares with facts—the facts of history, of 法律, of biography; even, it may be, with the still hidden facts of our still unknown psychology. It would consist of educated men's daughters working in their own class—how indeed can they work in any other?¹³—and by their own methods for liberty, equality and peace. Their first 義務, to which they would 貯蔵所d themselves not by 誓い, for 誓いs and 儀式s have no part in a society which must be 匿名の／不明の and elastic before everything would be not to fight with 武器. This is 平易な for them to 観察する, for in fact, as the papers 知らせる us, 'the Army 会議 have no 意向 of 開始 新採用するing for any women's 軍団.'¹⁴ The country 確実にするs it. Next they would 辞退する in the event of war to make 軍需品s or nurse the 負傷させるd. Since in the last war both these activities were おもに 発射する／解雇するd by the daughters of working men, the 圧力 upon them here too would be slight, though probably disagreeable. On the other 手渡す the next 義務 to which they would 誓約（する） themselves is one of かなりの difficulty, and calls not only for courage and 率先, but for the special knowledge of the educated man's daughter. It is, 簡潔に, not to 刺激する their brothers to fight, or to dissuade them, but to 持続する an 態度 of 完全にする 無関心／冷淡. But the 態度 表明するd by the word '無関心／冷淡' is so コンビナート／複合体 and of such importance that it needs even here その上の 鮮明度／定義. 無関心／冷淡 in the first place must be given a 会社／堅い 地盤 upon fact. As it is a fact that she cannot understand what instinct 強要するs him, what glory, what 利益／興味, what manly satisfaction fighting 供給するs for him—'without war there would be no 出口 for the manly 質s which fighting develops'—as fighting thus is a sex characteristic which she cannot 株, the 相当するもの some （人命などを）奪う，主張する of the maternal instinct which he cannot 株, so is it an instinct which she cannot 裁判官. The 部外者 therefore must leave him 解放する／自由な to を取り引きする this instinct by himself, because liberty of opinion must be 尊敬（する）・点d, 特に when it is based upon an instinct which is as foreign to her as centuries of tradition and education can make it.¹⁵ This is a 根底となる and 直感的に distinction upon which 無関心／冷淡 may be based. But the 部外者 will make it her 義務 not 単に to base her 無関心／冷淡 upon instinct, but upon 推論する／理由. When he says, as history 証明するs that he has said, and may say again, 'I am fighting to 保護する our country' and thus 捜し出すs to rouse her 愛国的な emotion, she will ask herself, 'What does "our country" mean to me an 部外者?' To decide this she will analyse the meaning of patriotism in her own 事例／患者. She will 知らせる herself of the position of her sex and her class in the past. She will 知らせる herself of the 量 of land, wealth and 所有物／資産／財産 in the 所有／入手 of her own sex and class in the 現在の—how much of 'England' in fact belongs to her. From the same sources she will 知らせる herself of the 合法的な 保護 which the 法律 has given her in the past and now gives her. And if he 追加するs that he is fighting to 保護する her 団体／死体, she will 反映する upon the degree of physical 保護 that she now enjoys when the words '空気／公表する （警察の）手入れ，急襲 警戒' are written on blank 塀で囲むs. And if he says that he is fighting to 保護する England from foreign 支配する, she will 反映する that for her there are no 'foreigners', since by 法律 she becomes a foreigner if she marries a foreigner. And she will do her best to make this a fact, not by 軍隊d fraternity, but by human sympathy. All these facts will 納得させる her 推論する／理由 (to put it in a nutshell) that her sex and class has very little to thank England for in the past; not much to thank England for in the 現在の; while the 安全 of her person in the 未来 is 高度に 疑わしい. But probably she will have imbibed, even from the governess, some romantic notion that Englishmen, those fathers and grandfathers whom she sees marching in the picture of history, are 'superior' to the men of other countries. This she will consider it her 義務 to check by comparing French historians with English; German with French; the 証言 of the 支配するd—the Indians or the Irish, say—with the （人命などを）奪う，主張するs made by their 支配者s. Still some '愛国的な' emotion, some ingrained belief in the 知識人 優越 of her own country over other countries may remain. Then she will compare English 絵 with French 絵; English music with German music; English literature with Greek literature, for translations abound. When all these comparisons have been faithfully made by the use of 推論する／理由, the 部外者 will find herself in 所有／入手 of very good 推論する／理由s for her 無関心／冷淡. She will find that she has no good 推論する／理由 to ask her brother to fight on her に代わって to 保護する 'our' country. '"Our country,"' she will say, 'throughout the greater part of its history has 扱う／治療するd me as a slave; it has 否定するd me education or any 株 in its 所有／入手s. "Our" country still 中止するs to be 地雷 if I marry a foreigner. "Our" country 否定するs me the means of 保護するing myself, 軍隊s me to 支払う／賃金 others a very large sum 毎年 to 保護する me, and is so little able, even so, to 保護する me that 空気／公表する （警察の）手入れ，急襲 警戒s are written on the 塀で囲む. Therefore if you 主張する upon fighting to 保護する me, or "our" country, let it be understood, soberly and rationally between us, that you are fighting to gratify a sex instinct which I cannot 株; to procure 利益s which I have not 株d and probably will not 株; but not to gratify my instincts, or to 保護する either myself or my country. For,' the 部外者 will say, 'in fact, as a woman, I have no country. As a woman I want no country. As a woman my country is the whole world.' And if, when 推論する／理由 has said its say, still some obstinate emotion remains, some love of England dropped into a child's ears by the cawing of rooks in an elm tree, by the splash of waves on a beach, or by English 発言する／表明するs murmuring nursery rhymes, this 減少（する） of pure, if irrational, emotion she will make serve her to give to England first what she 願望（する）s of peace and freedom for the whole world.

Such then will be the nature of her '無関心／冷淡' and from this 無関心／冷淡 確かな 活動／戦闘s must follow. She will 貯蔵所d herself to take no 株 in 愛国的な demonstrations; to assent to no form of 国家の self-賞賛する; to make no part of any claque or audience that encourages war; to absent herself from 軍の 陳列する，発揮するs, tournaments, tattoos, prize-givings and all such 儀式s as encourage the 願望（する） to 課す 'our' civilization or 'our' dominion upon other people. The psychology of 私的な life, moreover, 令状s the belief that this use of 無関心／冷淡 by the daughters of educated men would help materially to 妨げる war. For psychology would seem to show that it is far harder for human 存在s to take 活動／戦闘 when other people are indifferent and 許す them 完全にする freedom of 活動／戦闘, than when their 活動／戦闘s are made the centre of excited emotion. The small boy struts and trumpets outside the window: implore him to stop; he goes on; say nothing; he stops. That the daughters of educated men then should give their brothers neither the white feather of cowardice nor the red feather of courage, but no feather at all; that they should shut the 有望な 注目する，もくろむs that rain 影響（力）, or let those 注目する，もくろむs look どこかよそで when war is discussed—that is the 義務 to which 部外者s will train themselves in peace before the 脅し of death 必然的に makes 推論する／理由 権力のない.

Such then are some of the methods by which the society, the 匿名の／不明の and secret Society of 部外者s would help you, Sir, to 妨げる war and to 確実にする freedom. Whatever value you may attach to them you will agree that they are 義務s which your own sex would find it more difficult to carry out than ours; and 義務s moreover which are 特に appropriate to the daughters of educated men. For they would need some 知識 with the psychology of educated men, and the minds of educated men are more 高度に trained and their words subtler than those of working men.¹⁶ There are other 義務s, of course—many have already been 輪郭（を描く）d in the letters to the other 名誉として与えられる treasurers. But at the 危険 of some repetition let us 概略で and 速く repeat them, so that they may form a basis for a society of 部外者s to take its stand upon. First, they would 貯蔵所d themselves to earn their own livings. The importance of this as a method of ending war is obvious; 十分な 強調する／ストレス has already been laid upon the superior cogency of an opinion based upon 経済的な independence over an opinion based upon no income at all or upon a spiritual 権利 to an income to make その上の proof unnecessary. It follows that an 部外者 must make it her 商売／仕事 to 圧力（をかける） for a living 行う in all the professions now open to her sex; その上の that she must create new professions in which she can earn the 権利 to an 独立した・無所属 opinion. Therefore she must 貯蔵所d herself to 圧力（をかける） for a money 行う for the 未払いの 労働者 in her own class—the daughters and sisters of educated men who, as biographies have shown us, are now paid on the トラックで運ぶ system, with food, 宿泊するing and a pittance of &続けざまに猛撃する;40 a year. But above all she must 圧力（をかける） for a 行う to be paid by the 明言する／公表する 合法的に to the mothers of educated men. The importance of this to our ありふれた fight is immeasurable; for it is the most 効果的な way in which we can 確実にする that the large and very honourable class of married women shall have a mind and a will of their own, with which, if his mind and will are good in her 注目する，もくろむs, to support her husband, if bad to resist him, in any 事例／患者 to 中止する to be 'his woman' and to be her self. You will agree, Sir, without any aspersion upon the lady who 耐えるs your 指名する, that to depend upon her for your income would 影響 a most subtle and 望ましくない change in your psychology. Apart from that, this 手段 is of such importance 直接／まっすぐに to yourselves, in your own fight for liberty and equality and peace, that if any 条件 were to be 大（公）使館員d to the guinea it would be this: that you should 供給する a 行う to be paid by the 明言する／公表する to those whose profession is marriage and motherhood. Consider, even at the 危険 of a digression, what 影響 this would have upon the birth-率, in the very class where the birth-率 is 落ちるing, in the very class where births are 望ましい—the educated class. Just as the 増加する in the 支払う／賃金 of 兵士s has resulted, the papers say, in 付加 新採用するs to the 軍隊 of arm-持参人払いのs, so the same 誘導 would serve to 新採用する the child-耐えるing 軍隊, which we can hardly 否定する to be as necessary and as honourable, but which, because of its poverty, and its hardships, is now failing to attract 新採用するs. That method might 後継する where the one in use at 現在の—乱用 and ridicule—has failed. But the point which, at the 危険 of その上の digression, the 部外者s would 圧力（をかける） upon you is one that vitally 関心s your own lives as educated men and the honour and vigour of your professions. For if your wife were paid for her work, the work of 耐えるing and bringing up children, a real 行う, a money 行う, so that it became an attractive profession instead of 存在 as it is now an 未払いの profession, an unpensioned profession, and therefore a 不安定な and dishonoured profession, your own slavery would be lightened.¹⁷ No longer need you go to the office at nine-thirty and stay there till six. Work could be 平等に 分配するd. 患者s could be sent to the patientless. 簡潔な／要約するs to the briefless. Articles could be left unwritten. Culture would thus be 刺激するd. You could see the fruit trees flower in spring. You could 株 the prime of life with your children. And after that prime was over no longer need you be thrown from the machine on to the 捨てる heap without any life left or 利益／興味s 生き残るing to parade the 近郊 of Bath or Cheltenham in the care of some unfortunate slave. No longer would you be the Saturday 報知係, the albatross on the neck of society, the sympathy （麻薬）常用者, the deflated work slave calling for replenishment; or, as Herr Hitler puts it, the hero 要求するing recreation, or, as Signor Mussolini puts it, the 負傷させるd 軍人 要求するing 女性（の） dependants to 包帯 his 負傷させるs.¹⁸ If the 明言する／公表する paid your wife a living 行う for her work which, sacred though it is, can scarcely be called more sacred than that of the clergyman, yet as his work is paid without derogation so may hers be—if this step which is even more 必須の to your freedom than to hers were taken the old mill in which the professional man now grinds out his 一連の会議、交渉／完成する, often so wearily, with so little 楽しみ to himself or 利益（をあげる） to his profession, would be broken; the 適切な時期 of freedom would be yours; the most degrading of all servitudes, the 知識人 servitude, would be ended; the half-man might become whole. But since three hundred millions or so have to be spent upon the arm-持参人払いのs, such 支出 is 明白に, to use a convenient word 供給（する）d by the 政治家，政治屋s, 'impracticable' and it is time to return to more feasible 事業／計画（する）s.

The 部外者s then would 貯蔵所d themselves not only to earn their own livings, but to earn them so expertly that their 拒絶 to earn them would be a 事柄 of 関心 to the work master. They would 貯蔵所d themselves to 得る 十分な knowledge of professional practices, and to 明らかにする／漏らす any instance of tyranny or 乱用 in their professions. And they would 貯蔵所d themselves not to continue to make money in any profession, but to 中止する all 競争 and to practise their profession 実験的に, in the 利益／興味s of 研究 and for love of the work itself, when they had earned enough to live upon. Also they would 貯蔵所d themselves to remain outside any profession 敵意を持った to freedom, such as the making or the 改良 of the 武器s of war. And they would 貯蔵所d themselves to 辞退する to take office or honour from any society which, while professing to 尊敬（する）・点 liberty, 制限するs it, like the universities of Oxford and Cambridge. And they would consider it their 義務 to 調査／捜査する the （人命などを）奪う，主張するs of all public societies to which, like the Church and the universities, they are 軍隊d to 与える／捧げる as taxpayers as carefully and fearlessly as they would 調査／捜査する the （人命などを）奪う，主張するs of 私的な societies to which they 与える／捧げる 任意に. They would make it their 商売／仕事 to scrutinize the endowments of the schools and universities and the 反対するs upon which that money is spent. As with the 教育の, so with the 宗教的な profession. By reading the New Testament in the first place and next those divines and historians whose 作品 are all easily accessible to the daughters of educated men, they would make it their 商売／仕事 to have some knowledge of the Christian 宗教 and its history. その上の they would 知らせる themselves of the practice of that 宗教 by …に出席するing Church services, by analysing the spiritual and 知識人 value of sermons; by 非難するing the opinions of men whose profession is 宗教 as 自由に as they would 非難する the opinions of any other 団体／死体 of men. Thus they would be creative in their activities, not 単に 批判的な. By 非難するing education they would help to create a civilized society which 保護するs culture and 知識人 liberty. By 非難するing 宗教 they would 試みる／企てる to 解放する／自由な the 宗教的な spirit from its 現在の servitude and would help, if need be, to create a new 宗教 based it might 井戸／弁護士席 be upon the New Testament, but, it might 井戸／弁護士席 be, very different from the 宗教 now 築くd upon that basis. And in all this, and in much more than we have time to particularize, they would be helped, you will agree, by their position as 部外者s, that freedom from unreal 忠義s, that freedom from 利益／興味d 動機s which are at 現在の 保証するd them by the 明言する／公表する.

It would be 平易な to define in greater number and more 正確に／まさに the 義務s of those who belong to the Society of 部外者s, but not profitable. Elasticity is 必須の: and some degree of secrecy, as will be shown later, is at 現在の even more 必須の. But the description thus loosely and imperfectly given is enough to show you, Sir, that the Society of 部外者s has the same ends as your society—freedom, equality, peace; but that it 捜し出すs to 達成する them by the means that a different sex, a different tradition, a different education, and the different values which result from those differences have placed within our reach. 概して speaking, the main distinction between us who are outside society and you who are inside society must be that 反して you will make use of the means 供給するd by your position—leagues, 会議／協議会s, （選挙などの）運動をするs, 広大な／多数の／重要な 指名するs, and all such public 対策 as your wealth and political 影響（力） place within your reach—we, remaining outside, will 実験 not with public means in public but with 私的な means in 私的な. Those 実験s will not be 単に 批判的な but creative. To take two obvious instances:—the 部外者s will dispense with pageantry not from any puritanical dislike of beauty. On the contrary, it will be one of their 目的（とする）s to 増加する 私的な beauty; the beauty of spring, summer, autumn; the beauty of flowers, silks, 着せる／賦与するs; the beauty which brims not only every field and 支持を得ようと努めるd but every barrow in Oxford Street; the scattered beauty which needs only to be 連合させるd by artists ーするために become 明白な to all. But they will dispense with the dictated, 連隊d, 公式の／役人 pageantry, in which only one sex takes an active part—those 儀式s, for example, which depend upon the deaths of kings, or their 載冠（式）／即位（式）s to 奮起させる them. Again, they will dispense with personal distinctions—メダルs, 略章s, badges, hoods, gowns—not from any dislike of personal adornment, but because of the obvious 影響 of such distinctions to constrict, to stereotype and to destroy. Here, as so often, the example of the 国粋主義者／ファシスト党員 明言する／公表するs is at 手渡す to 教える us—for if we have no example of what we wish to be, we have, what is perhaps 平等に 価値のある, a daily and illuminating example of what we do not wish to be. With the example then, that they give us of the 力／強力にする of メダルs, symbols, orders and even, it would seem, of decorated 署名／調印する-マリファナs¹⁹ to hypnotize the human mind it must be our 目的（とする） not to 服従させる／提出する ourselves to such hypnotism. We must 消滅させる the coarse glare of 宣伝 and publicity, not 単に because the limelight is apt to be held in incompetent 手渡すs, but because of the psychological 影響 of such 照明 upon those who receive it. Consider next time you 運動 along a country road the 態度 of a rabbit caught in the glare of a 長，率いる-lamp—its glazed 注目する，もくろむs, its rigid paws. Is there not good 推論する／理由 to think without going outside our own country, that the '態度s', the 誤った and unreal positions taken by the human form in England 同様に as in Germany, are 予定 to the limelight which paralyses the 解放する／自由な 活動／戦闘 of the human faculties and inhibits the human 力／強力にする to change and create new wholes much as a strong 長，率いる-lamp paralyses the little creatures who run out of the 不明瞭 into its beams? It is a guess; guessing is dangerous; yet we have some 推論する／理由 to guide us in the guess that 緩和する and freedom, the 力／強力にする to change and the 力／強力にする to grow, can only be 保存するd by obscurity; and that if we wish to help the human mind to create, and to 妨げる it from 得点する／非難する／２０ing the same rut 繰り返して, we must do what we can to shroud it in 不明瞭.

But enough of guessing. To return to facts—what chance is there, you may ask, that such a Society of 部外者s without office, 会合s, leaders or any 階層制度, without so much as a form to be filled up, or a 長官 to be paid, can be brought into 存在, let alone work to any 目的? Indeed it would have been waste of time to 令状 even so rough a 鮮明度／定義 of the 部外者s' Society were it 単に a 泡 of words, a covert form of sex or class glorification, serving, as so many such 表現s do, to relieve the writer's emotion, lay the 非難する どこかよそで, and then burst. Happily there is a model in 存在, a model from which the above sketch has been taken, furtively it is true, for the model, far from sitting still to be painted, dodges and disappears. That model then, the 証拠 that such a 団体／死体, whether 指名するd or 無名の, 存在するs and 作品 is 供給するd not yet by history or biography, for the 部外者s have only had a 肯定的な 存在 for twenty years—that is since the professions were opened to the daughters of educated men. But 証拠 of their 存在 is 供給するd by history and biography in the raw—by the newspapers that is, いつかs 率直に in the lines, いつかs covertly between them. There, anyone who wishes to 立証する the 存在 of such a 団体／死体, can find innumerable proofs. Many, it is obvious, are of 疑わしい value. For example, the fact that an 巨大な 量 of work is done by the daughters of educated men without 支払う／賃金 or for very little 支払う／賃金 need not be taken as a proof that they are 実験ing of their own 解放する／自由な will in the psychological value of poverty. Nor need the fact that many daughters of educated men do not 'eat 適切に'²⁰ serve as a proof that they are 実験ing in the physical value of undernourishment. Nor need the fact that a very small 割合 of women compared with men 受託する honours be held to 証明する that they are 実験ing in the virtues of obscurity. Many such 実験s are 軍隊d 実験s and therefore of no 肯定的な value. But others of a much more 肯定的な 肉親，親類d are coming daily to the surface of the 圧力（をかける）. Let us 診察する three only, in order that we may 証明する our 声明 that the Society of 部外者s is in 存在. The first is straightforward enough.

Speaking at a bazaar last week at the Plumstead ありふれた Baptist Church the Mayoress (of Woolwich) said: '. . . I myself would not even do as much as darn a sock to help in a war.' These 発言／述べるs are resented by the 大多数 of the Woolwich public, who 持つ／拘留する that the Mayoress was, to say the least, rather tactless. Some 12,000 Woolwich electors are 雇うd in Woolwich 兵器庫 on 軍備 making.²¹

There is no need to comment upon the tactlessness of such a 声明 made 公然と, in such circumstances; but the courage can scarcely fail to 命令（する） our 賞賛, and the value of the 実験, from a practical point of 見解（をとる）, should other mayoresses in other towns and other countries where the electors are 雇うd in 軍備-making follow 控訴 may 井戸／弁護士席 be immeasurable. At any 率, we shall agree that the Mayoress of Woolwich, Mrs Kathleen Rance, has made a 勇敢な and 効果的な 実験 in the 予防 of war by not knitting socks. For a second proof that the 部外者s are at work let us choose another example from the daily paper, one that is いっそう少なく obvious, but still you will agree an 部外者's 実験, a very 初めの 実験, and one that may be of 広大な／多数の／重要な value to the 原因（となる） of peace.

Speaking of the work of the 広大な／多数の／重要な voluntary 協会s for the playing of 確かな games, 行方不明になる Clarke [行方不明になる E. R. Clarke of the Board of Education] referred to the women's organizations for ホッケー, lacrosse, netball, and cricket, and pointed out that under the 支配するs there could be no cup or award of any 肉親，親類d to a successful team. The 'gates' for their matches might be a little smaller than for the men's games, but their players played the game for the love of it, and they seemed to be 証明するing that cups and awards are not necessary to 刺激する 利益／興味 for each year the numbers of players 刻々と continued to 増加する.²²

That, you will agree, is an extraordinarily 利益／興味ing 実験, one that may 井戸／弁護士席 bring about a psychological change of 広大な／多数の／重要な value in human nature, and a change that may be of real help in 妨げるing war. It is その上の of 利益／興味 because it is an 実験 that 部外者s, 借りがあるing to their comparative freedom from 確かな inhibitions and 説得／派閥s, can carry out much more easily than those who are やむを得ず exposed to such 影響（力）s inside. That 声明 is 確認するd in a very 利益／興味ing way by the に引き続いて quotation:

公式の／役人 football circles here [Wellingborough, Northants] regard with 苦悩 the growing 人気 of girl's football. A secret 会合 of the Northants Football 協会's 諮問の 委員会 was held here last night to discuss the playing of a girl's match on the Peterborough ground. Members of the 委員会 are reticent . . . One member, however, said today: 'The Northants Football 協会 is to forbid women's football. This 人気 of girls' football comes when many men's clubs in the country are in a parlous 明言する／公表する through 欠如（する） of support. Another serious 面 is the 可能性 of 墓／厳粛／彫る／重大な 傷害 to women players.'²³

There we have proof 肯定的な of those inhibitions and 説得／派閥s which make it harder for your sex to 実験 自由に in altering 現在の values than for ours; and without spending time upon the delicacies of psychological 分析 even a 迅速な ちらりと見ること at the 推論する／理由s given by this 協会 for its 決定／判定勝ち（する） will throw a 価値のある light upon the 推論する／理由s which lead other and even more important 協会s to come to their 決定／判定勝ち（する）s. But to return to the 部外者s' 実験s. For our third example let us choose what we may call an 実験 in passivity.

A remarkable change in the 態度 of young women to the Church was discussed by Canon F. A. Barry, vicar of St Mary the Virgin (the University Church), at Oxford last night . . . The 仕事 before the Church, he said, was nothing いっそう少なく than to make civilization moral, and this was a 広大な／多数の／重要な 協同組合 仕事 which 需要・要求するd all that Christians could bring to it. It 簡単に could not be carried through by men alone. For a century, or a couple of centuries, women had predominated in the congregations in 概略で the 割合 of 75 per cent to 25 per cent. The whole 状況／情勢 was now changing, and what the keen 観察者／傍聴者 would notice in almost any church in England was the paucity of young women . . . の中で the student 全住民 the young women were, on the whole, さらに先に away from the Church of England and the Christian 約束 than the young men.²⁴

That again is an 実験 of very 広大な／多数の／重要な 利益／興味. It is, as we have said, a passive 実験. For while the first example was an outspoken 拒絶 to knit socks ーするために discourage war, and the second was an 試みる／企てる to 証明する whether cups and awards are necessary to 刺激する 利益／興味 in games, the third is an 試みる／企てる to discover what happens if the daughters of educated men absent themselves from church. Without 存在 in itself more 価値のある than the others, it is of more practical 利益／興味 because it is 明白に the 肉親，親類d of 実験 that 広大な／多数の／重要な numbers of 部外者s can practise with very little difficulty or danger. To absent yourself—that is easier than to speak aloud at a bazaar, or to draw up 支配するs of an 初めの 肉親，親類d for playing games. Therefore it is 価値（がある） watching very carefully to see what 影響 the 実験 of absenting oneself has had—if any. The results are 肯定的な and they are encouraging. There can be no 疑問 that the Church is becoming 関心d about the 態度 to the Church of educated men's daughters at the universities. The 報告（する）／憶測 of the 大司教s' （売買）手数料，委託（する）／委員会／権限 on the 省 of Women is there to 証明する it. This 文書, which costs only one shilling and should be in the 手渡すs of all educated men's daughters, points out that 'one 優れた difference between men's colleges and women's colleges is the absence in the latter of a chaplain.' It 反映するs that 'It is natural that in this period of their lives they [the students] 演習 to the 十分な their 批判的な faculties.' It 嘆き悲しむs the fact that 'Very few women coming to the universities can now afford to 申し込む／申し出 continuous voluntary service either in social or in 直接／まっすぐに 宗教的な work.' And it 結論するs that 'There are many special spheres in which such services are 特に needed, and the time has 明確に come when the 機能（する）／行事s and position of women within the Church 要求する その上の 決意.'²⁵ Whether this 関心 is 予定 to the empty churches at Oxford, or whether the 発言する／表明するs of the 'older schoolgirls' at Isleworth 表明するing 'very 墓／厳粛／彫る／重大な 不満 at the way in which 組織するd 宗教 was carried on'²⁶ have somehow 侵入するd to those august spheres where their sex is not supposed to speak, or whether our incorrigibly idealistic sex is at last beginning to take to heart Bishop 血の塊／突き刺す's 警告, 'Men do not value ministrations which are gratuitous,'²⁷ and to 表明する the opinion that a salary of &続けざまに猛撃する;150 a year—the highest that the Church 許すs her daughters as deaconesses—is not enough—whatever the 推論する／理由, かなりの uneasiness at the 態度 of educated men's daughters is 明らかな; and this 実験 in passivity, whatever our belief in the value of the Church of England as a spiritual 機関, is 高度に encouraging to us as 部外者s. For it seems to show that to be passive is to be active; those also serve who remain outside. By making their absence felt their presence becomes 望ましい. What light this throws upon the 力／強力にする of 部外者s to 廃止する or 修正する other 会・原則s of which they disapprove, whether public dinners, public speeches, Lord 市長s' 祝宴s and other obsolete 儀式s are pervious to 無関心／冷淡 and will 産する／生じる to its 圧力, are questions, frivolous questions, that may 井戸／弁護士席 amuse our leisure and 刺激する our curiosity. But that is not now the 反対する before us. We have tried to 証明する to you, Sir, by giving three different examples of three different 肉親，親類d of 実験 that the Society of 部外者s is in 存在 and at work. When you consider that these examples have all come to the surface of the newspaper you will agree that they 代表する a far greater number of 私的な and 潜水するd 実験s of which there is no public proof. Also you will agree that they 立証する the model of the society given above, and 証明する that it was no visionary sketch drawn at 無作為の but based upon a real 団体／死体 working by different means for the same ends that you have 始める，決める before us in your own society. Keen 観察者／傍聴者s, like Canon Barry, could, if they liked, discover many more proofs that 実験s are 存在 made not only in the empty churches of Oxford. Mr 井戸／弁護士席s even might be led to believe if he put his ear to the ground that a movement is going 今後, not altogether imperceptibly, の中で educated men's daughters against the Nazi and the 国粋主義者／ファシスト党員. But it is 必須の that the movement should escape the notice even of keen 観察者／傍聴者s and of famous 小説家s.

Secrecy is 必須の. We must still hide what we are doing and thinking even though what we are doing and thinking is for our ありふれた 原因（となる）. The necessity for this, in 確かな circumstances, is not hard to discover. When salaries are low, as Whitaker 証明するs that they are, and 職業s are hard to get and keep, as everybody knows them to be, it is, 'to say the least, rather tactless,' as the newspaper puts it, to 非難する your master. Still, in country 地区s, as you yourself may be aware, farm labourers will not 投票（する） 労働. Economically, the educated man's daughter is much on a level with the farm labourer. But it is scarcely necessary for us to waste time in searching out what 推論する／理由 it is that 奮起させるs both his and her secrecy. 恐れる is a powerful 推論する／理由; those who are economically 扶養家族 have strong 推論する／理由s for 恐れる. We need 調査する no その上の. But here you may remind us of a 確かな guinea, and draw our attention to the proud 誇る that our gift, small though it was, had made it possible not 単に to 燃やす a 確かな corrupt word, but to speak 自由に without 恐れる or flattery. The 誇る it seems had an element of brag in it. Some 恐れる, some ancestral memory prophesying war, still remains, it seems. There are still 支配するs that educated people, when they are of different sexes, even though financially 独立した・無所属, 隠す, or hint at in guarded 条件 and then pass on. You may have 観察するd it in real life; you may have （悪事，秘密などを）発見するd it in biography. Even when they 会合，会う 個人として and talk, as we have 誇るd, about 'politics and people, war and peace, 野蛮／未開 and civilization', yet they 避ける and 隠す. But it is so important to accustom ourselves to the 義務s of 解放する／自由な speech, for without 私的な there can be no public freedom, that we must try to 暴露する this 恐れる and to 直面する it. What then can be the nature of the 恐れる that still makes concealment necessary between educated people and 減ずるs our 誇るd freedom to a farce? . . . Again there are three dots; again they 代表する a 湾—of silence this time, of silence 奮起させるd by 恐れる. And since we 欠如（する） both the courage to explain it and the 技術, let us lower the 隠す of St Paul between us, in other words take 避難所 behind an interpreter. Happily we have one at 手渡す whose 信任状 are above 疑惑. It is 非，不，無 other than the 小冊子 from which quotation has already been made, the 報告（する）／憶測 of the 大司教s' （売買）手数料，委託（する）／委員会／権限 on the 省 of Women—a 文書 of the highest 利益／興味 for many 推論する／理由s. For not only does it throw light of a searching and 科学の nature upon this 恐れる, but it gives us an 適切な時期 to consider that profession which, since it is the highest of all may be taken as the type of all, the profession of 宗教, about which, purposely, very little has yet been said. And since it is the type of all it may throw light upon the other professions about which something has been said. You will 容赦 us therefore if we pause here to 診察する this 報告（する）／憶測 in some 詳細（に述べる）.

The （売買）手数料，委託（する）／委員会／権限 was 任命するd by the 大司教s of Canterbury and York 'ーするために 診察する any theological or other 関連した 原則s which have 治める／統治するd or せねばならない 治める／統治する the Church in the 開発 of the 省 of Women.'²⁸ Now the profession of 宗教, for our 目的s the Church of England, though it seems on the surface to 似ている the others in 確かな 尊敬（する）・点s—it enjoys, Whitaker says, a large income, owns much 所有物／資産／財産, and has a 階層制度 of 公式の／役人s 製図／抽選 salaries and taking 優先 one of the other—yet 階級s above all the professions. The 大司教 of Canterbury に先行するs the Lord High （ドイツなどの）首相／（大学の）学長; the 大司教 of York に先行するs the 総理大臣. And it is the highest of all the professions because it is the profession of 宗教. But what, we may ask, is '宗教'? What the Christian 宗教 is has been laid 負かす／撃墜する once and for all by the 創立者 of that 宗教 in words that can be read by all in a translation of singular beauty; and whether or not we 受託する the 解釈／通訳 that has been put on them we cannot 否定する them to be words of the most 深遠な meaning. It can thus 安全に be said that 反して few people know what 薬／医学 is, or what 法律 is, everyone who owns a copy of the New Testament knows what 宗教 meant in the mind of its 創立者. Therefore, when in the year 1935 the daughters of educated men said that they wished to have the profession of 宗教 opened to them, the priests of that profession, who correspond 概略で to the doctors and barristers in the other professions, were 軍隊d not 単に to 協議する some 法令 or 借り切る／憲章 which reserves the 権利 to practise that profession professionally to the male sex; they were 軍隊d to 協議する the New Testament. They did so; and the result, as the Commissioners point out, was that they 設立する that 'the Gospels show us that our Lord regarded men and women alike as members of the same spiritual kingdom, as children of God's family, and as possessors of the same spiritual capacities . . .' In proof of this they 引用する: 'There is neither male nor 女性（の）: for ye are all one in Christ Jesus' (Gal. iii, 28). It would seem then that the 創立者 of Christianity believed that neither training nor sex was needed for this profession. He chose his disciples from the working class from which he sprang himself. The prime 資格 was some rare gift which in those 早期に days was bestowed capriciously upon carpenters and fishermen, and upon women also. As the （売買）手数料，委託（する）／委員会／権限 points out there can be no 疑問 that in those 早期に days there were prophetesses—women upon whom the divine gift had descended. Also they were 許すd to preach. St Paul, for example, lays it 負かす／撃墜する that women, when praying in public, should be 隠すd. 'The 関わりあい／含蓄 is that if 隠すd a woman might prophesy [i.e. preach] and lead in 祈り.' How then can they be 除外するd from the 聖職者 since they were thought fit by the 創立者 of the 宗教 and by one of his apostles to preach? That was the question, and the （売買）手数料，委託（する）／委員会／権限 solved it by 控訴，上告ing not to the mind of the 創立者, but to the mind of the Church. That, of course, 伴う／関わるd a distinction. For the mind of the Church had to be 解釈する／通訳するd by another mind, and that mind was St Paul's mind; and St Paul, in 解釈する／通訳するing that mind, changed his mind. For after 召喚するing from the depths of the past 確かな venerable if obscure 人物／姿／数字s—Lydia and Chloe, Euodia and Syntyche, Tryphoena and Tryphosa and Persis, 審議ing their status, and deciding what was the difference between a prophetess and presbyteress, what the standing of a deaconess in the pre-Nicene Church and what in the 地位，任命する-Nicene Church, the Commissioners once more have 頼みの綱 to St Paul, and say: 'In any 事例／患者 it is （疑いを）晴らす that the author of the Pastoral Epistles, be he St Paul or another, regarded woman as 存在 debarred on the ground of her sex from the position of an 公式の／役人 "teacher" in the Church, or from any office 伴う／関わるing the 演習 of a 政治の 当局 over a man' (1 Tim. ii, 12). That, it may 率直に be said, is not so 満足な as it might be; for we cannot altogether reconcile the 判決，裁定 of St Paul, or another, with the 判決，裁定 of Christ himself who 'regarded men and women alike as members of the same spiritual kingdom . . . and as possessors of the same spiritual capacities.' But it is futile to quibble over the meaning of the words, when we are so soon in the presence of facts. Whatever Christ meant, or St Paul meant, the fact was that in the fourth or fifth century the profession of 宗教 had become so 高度に 組織するd that 'the 助祭 (unlike the deaconess) may, "after serving unto 井戸／弁護士席-pleasing the 省 committed unto him", aspire to be 任命するd 結局 to higher offices in the Church; 反して for the deaconess the Church prays 簡単に that God "would 認める unto her the 宗教上の Spirit . . . that she may worthily 遂行する the work committed to her."' In three or four centuries, it appears, the prophet or prophetess whose message was voluntary and untaught became extinct; and their places were taken by the three orders of bishops, priests and 助祭s, who are invariably men, and invariably, as Whitaker points out, paid men, for when the Church became a profession its professors were paid. Thus the profession of 宗教 seems to have been 初めは much what the profession of literature is now.²⁹ It was 初めは open to anyone who had received the gift of prophecy. No training was needed; the professional 必要物／必要条件s were simple in the extreme—a 発言する／表明する and a market-place, a pen and paper. Emily Brontë, for instance, who wrote

No coward soul is 地雷,
No trembler in the world's 嵐／襲撃する-troubled sphere;
I see Heaven's glories 向こうずね.
And 約束 向こうずねs equal, arming me from 恐れる.
O God within my breast,
Almighty, ever-現在の Deity!
Life—that in me has 残り／休憩（する）,
As I—undying Life—have 力／強力にする in Thee!

though not worthy to be a priest in the Church of England, is the spiritual 子孫 of some 古代の prophetess, who prophesied when prophecy was a voluntary and 未払いの 占領／職業. But when the Church became a profession, 要求するd special knowledge of its prophets and paid them for imparting it, one sex remained inside; the other was 除外するd. 'The 助祭s rose in dignity—partly no 疑問 from their の近くに 協会 with the bishops—and become subordinate 大臣s of worship and of the sacraments; but the deaconess 株d only in the 予選 行う／開催する／段階s of this 進化.' How elementary that 進化 has been is 証明するd by the fact that in England in 1938 the salary of an 大司教 is &続けざまに猛撃する;15,000; the salary of a bishop is &続けざまに猛撃する;10,000 and the salary of a dean is &続けざまに猛撃する;3,000. But the salary of a deaconess is &続けざまに猛撃する;150; and as for the 'parish 労働者', who 'is called upon to 補助装置 in almost every department of parish life', whose 'work is exacting and often 独房監禁 . . .' she is paid from &続けざまに猛撃する;120 to &続けざまに猛撃する;150 a year; nor is there anything to surprise us in the 声明 that '祈り needs to be the very centre of her activities'. Thus we might even go その上の than the Commissioners and say that the 進化 of the deaconess is not 単に 'elementary', it is 前向きに／確かに stunted; for though she is 任命するd, and '聖職拝命（式） . . . 伝えるs an indelible character, and 伴う／関わるs the 義務 of lifelong service', she must remain outside the Church; and 階級 beneath the humblest curate. Such is the 決定／判定勝ち（する） of the Church. For the （売買）手数料，委託（する）／委員会／権限, having 協議するd the mind and tradition of the Church, 報告（する）／憶測d finally; 'While the （売買）手数料，委託（する）／委員会／権限 as a whole would not give their 肯定的な assent to the 見解（をとる） that a woman is inherently incapable of receiving the grace of Order, and その結果 to admission to any of the three Orders, we believe that the general mind of the Church is still in （許可，名誉などを）与える with the continuous tradition of a male 聖職者.'

By thus showing that the highest of all the professions has many points of similarity with the other professions our interpreter, you will 収容する／認める, has thrown その上の light upon the soul or essence of those professions. We must now ask him to help us, if he will, to analyse the nature of that 恐れる which still, as we have 認める, makes it impossible for us to speak 自由に as 解放する／自由な people should. Here again he is of service. Though 同一の in many 尊敬（する）・点s, one very 深遠な difference between the 宗教的な profession and other professions has been 公式文書，認めるd above: the Church 存在 a spiritual profession has to give spiritual and not 単に historical 推論する／理由s for its 活動／戦闘s; it has to 協議する the mind, not the 法律. Therefore when the daughters of educated men wished to be 認める to the profession of the Church it seemed advisable to the Commissioners to give psychological and not 単に historical 推論する／理由s for their 拒絶 to 収容する／認める them. They therefore called in Professor Grensted, D. D., the Nolloth Professor of the Philosophy of the Christian 宗教 in the University of Oxford, and asked him 'to 要約する the 関連した psychological and physiological 構成要素', and to 示す 'the grounds for the opinions and 推薦s put 今後 by the （売買）手数料，委託（する）／委員会／権限'. Now psychology is not theology; and the psychology of the sexes, as the Professor 主張するd, and 'its 耐えるing upon human 行為／行う, is still a 事柄 for specialists . . . and . . . its 解釈／通訳 remains 議論の的になる, in many 尊敬（する）・点s obscure.' But he gave his 証拠 for what it was 価値（がある）, and it is 証拠 that throws so much light upon the origin of the 恐れる which we have 認める and 嘆き悲しむd that we can do no better than follow his words 正確に／まさに.

It was 代表するd [he said] in 証拠 before the （売買）手数料，委託（する）／委員会／権限 that man has a natural 優先 of woman. This 見解（をとる）, in the sense ーするつもりであるd, cannot be supported psychologically. Psychologists fully 認める the fact of male dominance, but this must not be 混乱させるd with male 優越, still いっそう少なく with any type of 優先 which could have a 耐えるing upon questions as to the admissibility of one sex rather than the other to 宗教上の Orders.

The psychologist, therefore, can only throw light upon 確かな facts. And this was the first fact that he 調査／捜査するd.

It is 明確に a fact of the very greatest practical importance that strong feeling is 誘発するd by any suggestion that women should be 認める to the status and 機能（する）／行事s of the threefold Order of the 省. The 証拠 before the （売買）手数料，委託（する）／委員会／権限 went to show that this feeling is predominantly 敵意を持った to such 提案s . . . This strength of feeling, conjoined with a wide variety of 合理的な／理性的な explanations, is （疑いを）晴らす 証拠 of the presence of powerful and 普及した subconscious 動機. In the absence of 詳細（に述べる）d analytical 構成要素, of which there seems to be no 記録，記録的な／記録する in this particular 関係, it にもかかわらず remains （疑いを）晴らす that infantile fixation plays a predominant part in 決定するing the strong emotion with which this whole 支配する is 一般的に approached.

The exact nature of this fixation must やむを得ず 異なる with different individuals, and suggestions which can be made as to its origin can only be general in character. But whatever be the exact value and 解釈／通訳 of the 構成要素 upon which theories of the 'Oedipus コンビナート／複合体' and the 'castration コンビナート／複合体' have been 設立するd, it is （疑いを）晴らす that the general 受託 of male dominance, and still more of feminine inferiority, 残り／休憩（する）ing upon subconscious ideas of woman as 'man manqué', has its background in infantile conceptions of this type. These 一般的に, and even usually, 生き残る in the adult, にもかかわらず their irrationality, and betray their presence, below the level of conscious thought, by the strength of the emotions to which they give rise. It is 堅固に in support of this 見解（をとる） that the admission of women to 宗教上の Orders, and 特に to the 省 of the 聖域, is so 一般的に regarded as something shameful. This sense of shame cannot be regarded in any other light than as a 非，不，無-合理的な／理性的な sex-タブー.

Here we can take the Professor's word for it that he has sought, and 設立する, 'ample 証拠 of these unconscious 軍隊s', both in Pagan 宗教s and in the Old Testament, and so follow him to his 結論:

At the same time it must not be forgotten that the Christian conception of the 聖職者 残り／休憩（する）s not upon these subconscious emotional factors, but upon the 会・原則 of Christ. It thus not only fulfils but supersedes the 聖職者s of paganism and the Old Testament. So far as psychology is 関心d there is no theoretical 推論する／理由 why this Christian 聖職者 should not be 演習d by women 同様に as by men and in 正確に／まさに the same sense. The difficulties which the psychologist 予知するs are emotional and practical only.³⁰

With that 結論 we may leave him.

The Commissioners, you will agree, have 成し遂げるd the delicate and difficult 仕事 that we asked them to 請け負う. They have 行為／法令／行動するd as interpreters between us. They have given us an admirable example of a profession in its purest 明言する／公表する; and shown us how a profession bases itself upon mind and tradition. They have その上の explained why it is that educated people when they are of different sexes do not speak 率直に upon 確かな 支配するs. They have shown why the 部外者s, even when there is no question of 財政上の dependence, may still be afraid to speak 自由に or to 実験 率直に. And, finally, in words of 科学の precision, they have 明らかにする／漏らすd to us the nature of that 恐れる. For as Professor Grensted gave his 証拠, we, the daughters of educated men, seemed to be watching a 外科医 at work—an impartial and 科学の 操作者, who, as he dissected the human mind by human means laid 明らかにする for all to see what 原因（となる）, what root lies at the 底（に届く） of our 恐れる. It is an egg. Its 科学の 指名する is 'infantile fixation'. We, 存在 unscientific, have 指名するd it wrongly. An egg we called it; a germ. We smelt it in the atmosphere; we （悪事，秘密などを）発見するd its presence in Whitehall, in the universities, in the Church. Now undoubtedly the Professor has defined it and 述べるd it so 正確に that no daughter of an educated man, however uneducated she may be, can miscall it or misinterpret it in 未来. Listen to the description. 'Strong feeling is 誘発するd by any suggestion that women be 認める'—it 事柄s not to which 聖職者; the 聖職者 of 薬／医学 or the 聖職者 of science or the 聖職者 of the Church. Strong feeling, she can 確認する the Professor, is undoubtedly shown should she ask to be 認める. 'This strength of feeling is （疑いを）晴らす 証拠 of the presence of powerful and subconscious 動機.' She will take the Professor's word for that, and even 供給（する） him with some 動機s that have escaped him. Let us draw attention to two only. There is the money 動機 for 除外するing her, to put it plainly. Are not salaries 動機s now, whatever they may have been in the time of Christ? The 大司教 has &続けざまに猛撃する;15,000, the deaconess &続けざまに猛撃する;150; and the Church, so the Commissioners say, is poor. To 支払う／賃金 women more would be to 支払う／賃金 men いっそう少なく. Secondly, is there not a 動機, a psychological 動機, for 除外するing her, hidden beneath what the Commissioners call a 'practical consideration'? 'At 現在の a married priest', they tell us, 'is able to fulfil the 必要物／必要条件s of the 聖職拝命（式） service "to forsake and 始める，決める aside all worldly cares and 熟考する／考慮するs" 大部分は because his wife can 請け負う the care of the 世帯 and the family, . . .'³¹ To be able to 始める，決める aside all worldly cares and 熟考する／考慮するs and lay them upon another person is a 動機, to some of 広大な／多数の／重要な attractive 軍隊; for some undoubtedly wish to 身を引く and 熟考する／考慮する, as theology with its refinements, and scholarship with its subtleties, 証明する; to others, it is true, the 動機 is a bad 動機, a vicious 動機, the 原因（となる） of that 分離 between the Church and the people; between literature and the people; between the husband and the wife which has had its part in putting the whole of our 連邦／共和国 out of gear. But whatever the powerful and subconscious 動機s may be that 嘘（をつく） behind the 除外 of women from the 聖職者s, and plainly we cannot count them, let alone dig to the roots of them here, the educated man's daughter can 証言する from her own experience that they '一般的に, and even usually, 生き残る in the adult and betray their presence, below the level of conscious thought, by the strength of the emotions to which they give rise.' And you will agree that to …に反対する strong emotion needs courage; and that when courage fails, silence and 回避 are likely to manifest themselves.

But now that the interpreters have 成し遂げるd their 仕事, it is time for us to raise the 隠す of St Paul and to 試みる／企てる, 直面する to 直面する, a rough and clumsy 分析 of that 恐れる and of the 怒り／怒る which 原因（となる）s that 恐れる; for they may have some 耐えるing upon the question you put us, how we can help you to 妨げる war. Let us suppose, then, that in the course of that bi-性の 私的な conversation about politics and people, war and peace, 野蛮／未開 and civilization, some question has cropped up, about admitting, shall we say, the daughters of educated men to the Church or the 在庫／株 交流 or the 外交の service. The question is adumbrated 単に; but we on our 味方する of the （米）棚上げする／（英）提議する become aware at once of some 'strong emotion' on your 味方する 'arising from some 動機 below the level of conscious thought' by the （犯罪の）一味ing of an alarm bell within us; a 混乱させるd but tumultuous clamour: You shall not, shall not, shall not . . . The physical symptoms are unmistakable. 神経s 築く themselves; fingers automatically 強化する upon spoon or cigarette; a ちらりと見ること at the 私的な psychometer shows that the emotional 気温 has risen from ten to twenty degrees above normal. Intellectually, there is a strong 願望（する） either to be silent; or to change the conversation; to drag in, for example, some old family servant, called Crosby, perhaps, whose dog Rover has died . . . and so 避ける the 問題／発行する and lower the 気温.

But what 分析 can we 試みる／企てる of the emotions on the other 味方する of the （米）棚上げする／（英）提議する—your 味方する? Often, to be candid, while we are talking about Crosby, we are asking questions—hence a 確かな flatness in the 対話—about you. What are the powerful and subconscious 動機s that are raising the hackles on your 味方する of the （米）棚上げする／（英）提議する? Is the old savage who has killed a bison asking the other old savage to admire his prowess? Is the tired professional man 需要・要求するing sympathy and resenting 競争? Is the patriach calling for the サイレン／魅惑的な? Is dominance craving for submission? And, most 執拗な and difficult of all the questions that our silence covers, what possible satisfaction can dominance give to the dominator?³² Now, since Professor Grensted has said that the psychology of the sexes is 'still a 事柄 for specialists', while 'its 解釈／通訳 remains 議論の的になる and in many 尊敬（する）・点s obscure', it would be politic perhaps to leave these questions to be answered by specialists. But since, on the other 手渡す, if ありふれた men and women are to be 解放する／自由な they must learn to speak 自由に, we cannot leave the psychology of the sexes to the 告発（する），告訴（する）／料金 of specialists. There are two good 推論する／理由s why we must try to analyse both our 恐れる and your 怒り／怒る; first, because such 恐れる and 怒り／怒る 妨げる real freedom in the 私的な house; second, because such 恐れる and 怒り／怒る may 妨げる real freedom in the public world: they may have a 肯定的な 株 in 原因（となる）ing war. Let us then grope our way amateurishly enough の中で these very 古代の and obscure emotions which we have known ever since the time of Antigone and Ismene and Creon at least; which St Paul himself seems to have felt; but which the Professors have only lately brought to the surface and 指名するd 'infantile fixation', 'Oedipus コンビナート／複合体', and the 残り／休憩（する）. We must try, however feebly, to analyse those emotions since you have asked us to help you in any way we can to 保護する liberty and to 妨げる war.

Let us then 診察する this 'infantile fixation', for such it seems is the proper 指名する, in order that we may connect it with the question you have put to us. Once more, since we are generalists not specialists, we must rely upon such 証拠 as we can collect from history, biography, and from the daily paper—the only 証拠 that is 利用できる to the daughters of educated men. We will take our first example of infantile fixation from biography, and once more we will have 頼みの綱 to Victorian biography because it is only in the Victorian age that biography becomes rich and 代表者／国会議員. Now there are so many 事例／患者s of infantile fixation as defined by Professor Grensted in Victorian biography that we scarcely know which to choose. The 事例／患者 of Mr Barrett of Wimpole Street is, perhaps, the most famous and the best authenticated. Indeed, it is so famous that the facts scarcely 耐える repetition. We all know the story of the father who would 許す neither sons nor daughters to marry; we all know in greatest 詳細（に述べる） how his daughter Elizabeth was 軍隊d to 隠す her lover from her father; how she fled with her lover from the house in Wimpole Street; and how her father never forgave her for that 行為／法令／行動する of disobedience. We shall agree that Mr Barrett's emotions were strong in the extreme; and their strength makes it obvious that they had their origin in some dark place below the level of conscious thought. That is a typical, a classical 事例／患者 of infantile fixation which we can all 耐える in mind. But there are others いっそう少なく famous which a little 調査 will bring to the surface and show to be of the same nature. There is the 事例／患者 of the Rev. Patrick Brontë. The Rev. Arthur Nicholls was in love with his daughter, Charlotte; 'What his words were,' she wrote, when Mr Nicholls 提案するd to her, 'you can imagine; his manner you can hardly realize nor can I forget it . . . I asked if he had spoken to Papa. He said he dared not.' Why did he dare not? He was strong and young and passionately in love; the father was old. The 推論する／理由 is すぐに 明らかな. 'He [the Rev. Patrick Brontë] always disapproved of marriages, and 絶えず talked against them. But he more than disapproved this time; he could not 耐える the idea of this attachment of Mr Nicholls to his daughter. 恐れるing the consequences . . . she made haste to give her father a 約束 that, on the morrow, Mr Nicholls should have a 際立った 拒絶.'³³ Mr Nicholls left Haworth; Charlotte remained with her father. Her married life—it was to be a short one—was 縮めるd still その上の by her father's wish.

For a third example of infantile fixation let us choose one that is いっそう少なく simple, but for that 推論する／理由 more illuminating. There is the 事例／患者 of Mr Jex-Blake. Here we have the 事例／患者 of a father who is not 直面するd with his daughter's marriage but with his daughter's wish to earn her living. That wish also would seem to have 誘発するd in the father a very strong emotion and an emotion which also seems to have its origin in the levels below conscious thought. Again with your leave we will call it a 事例／患者 of infantile fixation. The daughter, Sophia, was 申し込む／申し出d a small sum for teaching mathematics; and she asked her father's 許可 to take it. That 許可 was 即時に and heatedly 辞退するd. 'Dearest, I have only this moment heard that you 熟視する／熟考する 存在 paid for the tutorship. It would be やめる beneath you, darling, and I cannot 同意 to it.' [The italics are the father's.] 'Take the 地位，任命する as one of honour and usefulness, and I shall be glad . . . But to be paid for the work would be to alter the thing 完全に, and would lower you sadly in the 注目する，もくろむs of almost everybody.' That is a very 利益／興味ing 声明. Sophia, indeed, was led to argue the 事柄. Why was it beneath her, she asked, why should it lower her? Taking money for work did not lower Tom in anybody's 注目する，もくろむs. That, Mr Jex-Blake explained, was やめる a different 事柄; Tom was a man; Tom 'feels bound as a man . . . to support his wife and family'; Tom had therefore taken 'the plain path of 義務'. Still Sophia was not 満足させるd. She argued—not only was she poor and 手配中の，お尋ね者 the money; but also she felt 堅固に 'the honest, and I believe perfectly 正当と認められる pride of 収入'. Thus 圧力（をかける）d Mr Jex-Blake at last gave, under a 半分-transparent cover, the real 推論する／理由 why he 反対するd to her taking money. He 申し込む／申し出d to give her the money himself if she would 辞退する to take it from the College. It was plain, therefore, that he did not 反対する to her taking money: what he 反対するd to was her taking money from another man. The curious nature of his 提案 did not escape Sophia's scrutiny. 'In that 事例／患者,' she said, 'I must say to the Dean, not, "I am willing to work without 支払い（額）," but "My Father prefers that I should receive 支払い（額） from him, not from the College," and I think the Dean would think us both ridiculous, or at least foolish.' Whatever 解釈／通訳 the Dean might have put upon Mr Jex-Blake's behaviour, we can have no 疑問 what emotion was at the root of it. He wished to keep his daughter in his own 力／強力にする. If she took money from him she remained in his 力／強力にする; if she took it from another man not only was she becoming 独立した・無所属 of Mr Jex-Blake, she was becoming 扶養家族 upon another man. That he wished her to depend upon him, and felt obscurely that this 望ましい dependence could only be 安全な・保証するd by 財政上の dependence is 証明するd 間接に by another of his 隠すd 声明s. 'If you married tomorrow to my liking—and I don't believe you would ever marry さもなければ—I should give you a good fortune.'³⁴ If she became a 行う-earner, she could dispense with the fortune and marry whom she liked. The 事例／患者 of Mr Jex-Blake is very easily 診断するd, but it is a very important 事例／患者 because it is a normal 事例／患者, a typical 事例／患者. Mr Jex-Blake was no monster of Wimpole Street; he was an ordinary father; he was doing what thousands of other Victorian fathers whose 事例／患者s remain unpublished were doing daily. It is a 事例／患者, therefore, that explains much that lies at the root of Victorian psychology—that psychology of the sexes which is still, Professor Grensted tells us, so obscure. The 事例／患者 of Mr Jex-Blake shows that the daughter must not on any account be 許すd to make money because if she makes money she will be 独立した・無所属 of her father and 解放する／自由な to marry any man she chooses. Therefore the daughter's 願望（する） to earn her living rouses two different forms of jealousy. Each is strong 分かれて; together they are very strong. It is その上の 重要な that ーするために 正当化する this very strong emotion which has its origin below the levels of conscious thought Mr Jex-Blake had 頼みの綱 to one of the commonest of all 回避s; the argument which is not an argument but an 控訴，上告 to the emotions. He 控訴，上告d to the very 深い, 古代の and コンビナート／複合体 emotion which we may, as amateurs, call the womanhood emotion. To take money was beneath her he said; if she took money she would lower herself in the 注目する，もくろむs of almost everybody. Tom 存在 a man would not be lowered; it was her sex that made the difference. He 控訴，上告d to her womanhood.

Whenever a man makes that 控訴，上告 to a woman he rouses in her, it is 安全な to say, a 衝突 of emotions of a very 深い and 原始の 肉親，親類d which it is 極端に difficult for her to analyse or to reconcile. It may serve to 送信する／伝染させる the feeling if we compare it with the 混乱させるd 衝突 of manhood emotions that is roused in you, Sir, should a woman 手渡す you a white feather.³⁵ It is 利益／興味ing to see how Sophia, in the year 1859, tried to を取り引きする this emotion. Her first instinct was to attack the most obvious form of womanhood, that which lay uppermost in her consciousness and seemed to be 責任がある her father's 態度—her ladyhood. Like other educated men's daughters Sophia Jex-Blake was what is called 'a lady'. It was the lady who could not earn money; therefore the lady must be killed. 'Do you honestly, father, think,' she asked, 'any lady lowered by the mere 行為／法令／行動する of receiving money? Did you think the いっそう少なく of Mrs Teed because you paid her?' Then, as if aware that Mrs Teed, 存在 a governess, was not on a par with herself who （機の）カム of an upper middle-class family, 'whose lineage will be 設立する in Burke's Landed Gentry', she quickly called in to help her to kill the lady 'Mary Jane Evans . . . one of the proudest families of our relations', and then 行方不明になる Wodehouse, 'whose family is better and older than 地雷'—they both thought her 権利 in wishing to earn money. And not only did 行方不明になる Wodehouse think her 権利 in wishing to earn money; 行方不明になる Wodehouse 'showed she agreed with my opinions by her 活動／戦闘s. She sees no meanness in 収入, but in those that think it mean. When 受託するing Maurice's school, she said to him, most nobly, I think, "If you think it better that I should work as a paid mistress, I will take any salary you please; if not, I am willing to do the work 自由に and for nothing".' The lady, いつかs, was a noble lady; and that lady it was hard to kill; but killed she must be, as Sophia realized, if Sophia were to enter that 楽園 where 'lots of girls walk about London when and where they please,' that 'Elysium upon earth', which is (or was), Queen's College, Harley Street, where the daughters of educated men enjoy the happiness not of ladies 'but of Queens—Work and independence!'³⁶ Thus Sophia's first instinct was to kill the lady;³⁷ but when the lady was killed the woman still remained. We can see her, 隠すing and excusing the 病気 of infantile fixation, more 明確に in the other two 事例／患者s. It was the woman, the human 存在 whose sex made it her sacred 義務 to sacrifice herself to the father, whom Charlotte Brontë and Elizabeth Barrett had to kill. If it was difficult to kill the lady, it was even more difficult to kill the woman. Charlotte 設立する it at first almost impossible. She 辞退するd her lover. '. . . thus thoughtfully for her father, and unselfishly for herself [she] put aside all consideration of how she should reply, excepting as he wished.' She loved Arthur Nicholls; but she 辞退するd him. '. . . she held herself 簡単に passive, as far as words and 活動／戦闘s went, while she 苦しむd 激烈な／緊急の 苦痛 from the strong 表現s which her father used in speaking of Mr Nicholls.' She waited; she 苦しむd; until 'the 広大な／多数の／重要な 征服者／勝利者 Time', as Mrs Gaskell puts it, '達成するd his victory over strong prejudice and human 解決する.' Her father 同意d. The 広大な／多数の／重要な 征服者／勝利者, however, had met his match in Mr Barrett; Elizabeth Barrett waited; Elizabeth 苦しむd; at last Elizabeth fled.

The extreme 軍隊 of the emotions to which the infantile fixation gives rise is 証明するd by these three 事例／患者s. It is remarkable, we may agree. It was a 軍隊 that could 鎮圧する not only Charlotte Brontë but Arthur Nicholls; not only Elizabeth Barrett but Robert Browning. It was a 軍隊 thus that could do 戦う／戦い with the strongest of human passions—the love of men and women; and could 強要する the most brilliant and the boldest of Victorian sons and daughters to quail before it; to cheat the father, to deceive the father, and then to 飛行機で行く from the father. But to what did it 借りがある this amazing 軍隊? Partly as these 事例／患者s make （疑いを）晴らす, to the fact that the infantile fixation was 保護するd by society. Nature, 法律 and 所有物／資産／財産 were all ready to excuse and 隠す it. It was 平易な for Mr Barrett, Mr Jex-Blake and the Rev. Patrick Brontë to hide the real nature of their emotions from themselves. If they wished that their daughter should stay at home, society agreed that they were 権利. If the daughter 抗議するd, then nature （機の）カム to their help. A daughter who left her father was an unnatural daughter; her womanhood was 嫌疑者，容疑者／疑う. Should she 固執する その上の, then 法律 （機の）カム to his help. A daughter who left her father had no means of supporting herself. The lawful professions were shut to her. Finally, if she earned money in the one profession that was open to her, the oldest profession of all, she unsexed herself. There can be no question—the infantile fixation is powerful, even when a mother is 感染させるd. But when the father is 感染させるd it has a threefold 力／強力にする; he has nature to 保護する him, 法律 to 保護する him; and 所有物／資産／財産 to 保護する him. Thus 保護するd it was perfectly possible for the Rev. Patrick Brontë to 原因（となる） '激烈な／緊急の 苦痛' to his daughter Charlotte for several months, and to steal several months of her short married happiness without incurring any 非難 from the society in which he practised the profession of a priest of the Church of England; though had he 拷問d a dog, or stolen a watch, that same society would have unfrocked him and cast him 前へ／外へ. Society it seems was a father, and afflicted with the infantile fixation too.

Since society 保護するd and indeed excused the 犠牲者s of the infantile fixation in the nineteenth century, it is not surprising that the 病気, though 無名の, was はびこる. Whatever biography we open we find almost always the familiar symptoms—the father is …に反対するd to his daughter's marriage; the father is …に反対するd to his daughter's 収入 her living. Her wish either to marry, or to earn her living, rouses strong emotion in him; and he gives the same excuses for that strong emotion; the lady will debase her ladyhood; the daughter will 乱暴／暴力を加える her womanhood. But now and again, very rarely, we find a father who was 完全に 免疫の from the 病気. The results are then 極端に 利益／興味ing. There is the 事例／患者 of Mr Leigh Smith.³⁸ This gentleman was 同時代の with Mr Jex-Blake, and （機の）カム of the same social caste. He, too, had 所有物／資産／財産 in Sussex; he, too, had horses and carriages; and he, too, had children. But there the resemblance ends. Mr Leigh Smith was 充てるd to his children; he 反対するd to schools; he kept his children at home. It would be 利益／興味ing to discuss Mr Leigh Smith's 教育の methods; how he had masters to teach them; how, in a large carriage built like an omnibus, he took them with him on long 旅行s 年一回の all over England. But like so many experimentalists, Mr Leigh Smith remains obscure; and we must content ourselves with the fact that he 'held the unusual opinion that daughters should have an equal 準備／条項 with sons.' So 完全に 免疫の was he from the infantile fixation that 'he did not 可決する・採択する the ordinary 計画（する） of 支払う／賃金ing his daughter's 法案s and giving them an 時折の 現在の, but when Barbara （機の）カム of age in 1848 he gave her an allowance of &続けざまに猛撃する;300 a year.' The results of that 免疫 from the infantile fixation were remarkable. For '扱う／治療するing her money as a 力／強力にする to do good, one of the first uses to which Barbara put it was 教育の.' She 設立するd a school; a school that was open not only to different sexes and different classes, but to different creeds; Roman カトリック教徒s, Jews and 'pupils from families of 前進するd 解放する／自由な thought' were received in it. 'It was a most unusual school,' an 部外者s' school. But that was not all that she 試みる／企てるd upon three hundred a year. One thing led to another. A friend, with her help, started a 協同組合 evening class for ladies 'for 製図／抽選 from an undraped model'. In 1858 only one life class in London was open to ladies. And then a 嘆願（書） was got up to the 王室の 学院; its schools were 現実に, though as so often happens only 名目上, opened to women in 1861;³⁹ next Barbara went into the question of the 法律s 関心ing women; so that 現実に in 1871 married women were 許すd to own their 所有物／資産／財産; and finally she helped 行方不明になる Davies to 設立する Girton. When we 反映する what one father who was 免疫の from infantile fixation could do by 許すing one daughter &続けざまに猛撃する;300 a year we need not wonder that most fathers 堅固に 辞退するd to 許す their daughters more than &続けざまに猛撃する;40 a year with bed and board thrown in.

The infantile fixation in the fathers then was, it is （疑いを）晴らす, a strong 軍隊, and all the stronger because it was a 隠すd 軍隊. But the fathers were met, as the nineteenth century drew on, by a 軍隊 which had become so strong in its turn that it is much to be hoped that the psychologists will find some 指名する for it. The old 指名するs as we have seen are futile and 誤った. 'Feminism', we have had to destroy. 'The emancipation of women' is 平等に inexpressive and corrupt. To say that the daughters were 奮起させるd 未熟に by the 原則s of anti-Fascism is 単に to repeat the 流行の／上流の and hideous jargon of the moment. To call them 支持する／優勝者s of 知識人 liberty and culture is to cloud the 空気／公表する with the dust of lecture halls and the damp dowdiness of public 会合s. Moreover, 非，不，無 of these tags and labels 表明する the real emotions that 奮起させるd the daughters' 対立 to the infantile fixation of the fathers, because, as biography shows, that 軍隊 had behind it many different emotions, and many that were contradictory. 涙／ほころびs were behind it, of course—涙／ほころびs, bitter 涙／ほころびs: the 涙／ほころびs of those whose 願望（する） for knowledge was 失望させるd. One daughter longed to learn chemistry; the 調書をとる／予約するs at home only taught her alchemy. She 'cried 激しく at not 存在 taught things'. Also the 願望（する） for an open and 合理的な／理性的な love was behind it. Again there were 涙／ほころびs—angry 涙／ほころびs. 'She flung herself on the bed in 涙／ほころびs . . . "Oh," she said, "Harry is on the roof." "Who's Harry?" said I; "which roof? Why?" "Oh, don't be silly," she said; "he had to go."'⁴⁰ But again the 願望（する） not to love, to lead a 合理的な／理性的な 存在 without love, was behind it. 'I make the 自白 謙虚に . . . I know nothing myself of love,'⁴¹ wrote one of them. An 半端物 自白 from one of the class whose only profession for so many centuries had been marriage; but 重要な. Others 手配中の，お尋ね者 to travel; to 調査する Africa; to dig in Greece and パレスチナ. Some 手配中の，お尋ね者 to learn music, not to tinkle 国内の 空気／公表するs, but to compose—オペラs, symphonies, quartets. Others 手配中の，お尋ね者 to paint, not ivy-覆う？ cottages, but naked 団体／死体s. They all 手配中の，お尋ね者—but what one word can sum up the variety of the things that they 手配中の，お尋ね者, and had 手配中の，お尋ね者, consciously or subconsciously, for so long? Josephine Butler's label—司法（官）, Equality, Liberty—is a 罰金 one; but it is only a label, and in our age of innumerable labels, of multi-coloured labels, we have become 怪しげな of labels; they kill and constrict. Nor does the old word 'freedom' serve, for it was not freedom in the sense of licence that they 手配中の，お尋ね者; they 手配中の，お尋ね者, like Antigone, not to break the 法律s, but to find the 法律.⁴² Ignorant as we are of human 動機s and ill 供給（する）d with words, let us then 収容する／認める that no one word 表明するs the 軍隊 which in the nineteenth century …に反対するd itself to the 軍隊 of the fathers. All we can 安全に say about that 軍隊 was that it was a 軍隊 of tremendous 力／強力にする. It 軍隊d open the doors of the 私的な house. It opened 社債 Street and Piccadilly; it opened cricket grounds and football grounds; it shrivelled flounces and stays; it made the oldest profession in the world (but Whitaker 供給（する）s no 人物／姿／数字s) 無益な. In fifty years, in short, that 軍隊 made the life lived by Lady Lovelace and Gertrude Bell unlivable, and almost incredible. The fathers, who had 勝利d over the strongest emotions of strong men, had to 産する／生じる.

If that 十分な stop were the end of the story, the final 激突する of the door, we could turn at once to your letter, Sir, and to the form which you have asked us to fill up. But it was not the end; it was the beginning. Indeed though we have used the past, we shall soon find ourselves using the 現在の 緊張した. The fathers in 私的な, it is true, 産する／生じるd; but the fathers in public, 集まりd together in societies, in professions, were even more 支配する to the 致命的な 病気 than the fathers in 私的な. The 病気 had acquired a 動機, had connected itself with a 権利, a conception, which made it still more virulent outside the house than within. The 願望（する） to support wife and children—what 動機 could be more powerful, or 深く，強烈に rooted? For it was connected with manhood itself—a man who could not support his family failed in his own conception of manliness. And was not that conception as 深い in him as the conception of womanhood in his daughter? It was those 動機s, those 権利s and conceptions that were now challenged. To 保護する them, and from women, gave, and gives, rise it can scarcely be 疑問d to an emotion perhaps below the level of conscious thought but certainly of the 最大の 暴力／激しさ. The infantile fixation develops, 直接／まっすぐに the priest's 権利 to practise his profession is challenged, to an 悪化させるd and 悪化させるd emotion to which the 指名する sex タブー is scientifically 適用するd. Take two instances; one 私的な, the other public. A scholar has 'to 示す his 不賛成 of the admission of women to his university by 辞退するing to enter his beloved college or city.'⁴³ A hospital has to 拒絶する／低下する an 申し込む／申し出 to endow a scholarship because it is made by a woman on に代わって of women.⁴⁴ Can we 疑問 that both 活動／戦闘s are 奮起させるd by that sense of shame which, as Professor Grensted says 'cannot be regarded in any other light than as a 非，不，無-合理的な／理性的な sex タブー?' But since the emotion itself had 増加するd in strength it became necessary to invoke the help of stronger 同盟（する）s to excuse and 隠す it. Nature was called in; Nature it was （人命などを）奪う，主張するd who is not only omniscient but unchanging, had made the brain of woman of the wrong 形態／調整 or size. 'Anyone', 令状s Bertrand Russell, 'who 願望（する）s amusement may be advised to look up the tergiversations of 著名な craniologists in their 試みる／企てるs to 証明する from brain 測定s that women are stupider than men.'⁴⁵ Science, it would seem, is not sexless; she is a man, a father, and 感染させるd too. Science, thus 感染させるd, produced 測定s to order: the brain was too small to be 診察するd. Many years were spent waiting before the sacred gates of the universities and hospitals for 許可 to have the brains that the professors said that Nature had made incapable of passing examinations 診察するd. When at last 許可 was 認めるd the examinations were passed. A long and dreary 名簿（に載せる）／表（にあげる） of those barren if necessary 勝利s lies 推定では along with other broken 記録，記録的な／記録するs⁴⁶ in college 古記録s, and 悩ますd 長，率いる mistresses still 協議する them, it is said, when 願望（する）ing 公式の／役人 proof of impeccable mediocrity. Still Nature held out. The brain that could pass examinations was not the creative brain; the brain that can 耐える responibility and earn the higher salaries. It was a practical brain, a pettifogging brain, a brain fitted for 決まりきった仕事 work under the 命令（する） of a superior. And since the professions were shut, it was 否定できない—the daughters had not 支配するd Empires, 命令（する）d (n)艦隊／(a)素早いs, or led armies to victory; only a few trivial 調書をとる／予約するs 証言するd to their professional ability, for literature was the only profession that had been open to them. And, moreover, whatever the brain might do when the professions were opened to it, the 団体／死体 remained. Nature, the priests said, in her infinite 知恵, had laid 負かす／撃墜する the unalterable 法律 that man is the creator. He enjoys; she only passively 耐えるs. 苦痛 was more 有益な than 楽しみ to the 団体／死体 that 耐えるs. 'The 見解（をとる）s of 医療の men on pregnancy, childbirth, and lactation were until 公正に／かなり recently', Bertrand Russell 令状s, 'impregnated with sadism. It 要求するd, for example, more 証拠 to 説得する them that anaesthetics may be used in childbirth than it would have 要求するd to 説得する them of the opposite.' So science argued, so the professors agreed. And when at last the daughters interposed, But are not brain and 団体／死体 影響する／感情d by training? Does not the wild rabbit 異なる from the rabbit in the hutch? And must we not, and do we not change this unalterable nature? By setting a match to a 解雇する／砲火／射撃 霜 is 反抗するd; Nature's 法令 of death is 延期するd. And the breakfast egg, they 固執するd, is it all the work of the cock? Without yolk, without white, how far would your breakfasts, oh priests and professors, be fertile? Then the priests and professors in solemn unison intoned: But childbirth itself, that 重荷（を負わせる） you cannot 否定する, is laid upon woman alone. Nor could they 否定する it, nor wish to 放棄する it. Still they 宣言するd, 協議するing the 統計（学） in 調書をとる／予約するs, the time 占領するd by woman in childbirth is under modern 条件s—remember we are in the twentieth century now—only a fraction.⁴⁷ Did that fraction incapacitate us from working in Whitehall, in fields and factories, when our country was in danger? To which the fathers replied: The war is over; we are in England now.

And if, Sir, pausing in England now, we turn on the wireless of the daily 圧力（をかける） we shall hear what answer the fathers who are 感染させるd with infantile fixation now are making to those questions now. 'Homes are the real places of the women . . . Let them go 支援する to their homes . . . The 政府 should give work to men. . . . A strong 抗議する is to be made by the 省 of 労働. . . . Women must not 支配する over men . . . There are two worlds, one for women, the other for men . . . Let them learn to cook our dinners . . . Women have failed . . . They have failed . . . They have failed . . .'

Even now the clamour, the uproar that infantile fixation is making even here is such that we can hardly hear ourselves speak; it takes the words out of our mouths; it makes us say what we have not said. As we listen to the 発言する／表明するs we seem to hear an 幼児 crying in the night, the 黒人／ボイコット night that now covers Europe, and with no language but a cry, Ay, ay, ay, ay . . . But it is not a new cry, it is a very old cry. Let us shut off the wireless and listen to the past. We are in Greece now; Christ has not been born yet, nor St Paul either. But listen:

'Whomsoever the city may 任命する, that man must be obeyed, in little things and 広大な／多数の／重要な, in just things and 不正な . . . disobedience is the worst of evils . . . We must support the 原因（となる） of order, and in no wise 苦しむ a woman to worst us . . . They must be women, and not 範囲 捕まらないで. Servants, take them within.' That is the 発言する／表明する of Creon, the 独裁者. To whom Antigone, who was to have been his daughter, answered, 'Not such are the 法律s 始める，決める の中で men by the 司法（官） who dwells with the gods below.' But she had neither 資本／首都 nor 軍隊 behind her. And Creon said: 'I will take her where the path is loneliest, and hide her, living, in a rocky 丸天井.' And he shut her not in Holloway or in a 集中 （軍の）野営地，陣営, but in a tomb. And Creon we read brought 廃虚 on his house, and scattered the land with the 団体／死体s of the dead. It seems, Sir, as we listen to the 発言する／表明するs of the past, as if we were looking at the photograph again, at the picture of dead 団体／死体s and 廃虚d houses that the Spanish 政府 sends us almost 週刊誌. Things repeat themselves it seems. Pictures and 発言する／表明するs are the same today as they were 2,000 years ago.

Such then is the 結論 to which our 調査 into the nature of 恐れる has brought us—the 恐れる which forbids freedom in the 私的な house. That 恐れる, small, insignificant and 私的な as it is, is connected with the other 恐れる, the public 恐れる, which is neither small nor insignificant, the 恐れる which has led you to ask us to help you to 妨げる war. さもなければ we should not be looking at the picture again. But it is not the same picture that 原因（となる）d us at the beginning of this letter to feel the same emotions—you called them 'horror and disgust'; we called them horror and disgust. For as this letter has gone on, 追加するing fact to fact, another picture has 課すd itself upon the foreground. It is the 人物／姿／数字 of a man; some say, others 否定する, that he is Man himself,⁴⁸ the quintessence of virility, the perfect type of which all the others are imperfect adumbrations. He is a man certainly. His 注目する，もくろむs are glazed; his 注目する，もくろむs glare. His 団体／死体, which is を締めるd in an unnatural position, is tightly 事例／患者d in a uniform. Upon the breast of that uniform are sewn several メダルs and other mystic symbols. His 手渡す is upon a sword. He is called in German and Italian Führer or Duce; in our own language Tyrant or 独裁者. And behind him 嘘（をつく） 廃虚d houses and dead 団体／死体s—men, women and children. But we have not laid that picture before you ーするために excite once more the sterile emotion of hate. On the contrary it is ーするために 解放（する） other emotions such as the human 人物／姿／数字, even thus crudely in a coloured photograph, 誘発するs in us who are human 存在s. For it 示唆するs a 関係 and for us a very important 関係. It 示唆するs that the public and the 私的な worlds are inseparably connected; that the tyrannies and servilities of the one are the tyrannies and servilities of the other. But the human 人物／姿／数字 even in a photograph 示唆するs other and more コンビナート／複合体 emotions. It 示唆するs that we cannot dissociate ourselves from that 人物／姿／数字 but are ourselves that 人物／姿／数字. It 示唆するs that we are not passive 観客s doomed to unresisting obedience but by our thoughts and 活動／戦闘s can ourselves change that 人物／姿／数字. A ありふれた 利益／興味 部隊s us; it is one world, one life. How 必須の it is that we should realize that まとまり the dead 団体／死体s, the 廃虚d houses 証明する. For such will be our 廃虚 if you, in the immensity of your public abstractions forget the 私的な 人物／姿／数字, or if we in the intensity of our 私的な emotions forget the public world. Both houses will be 廃虚d, the public and the 私的な, the 構成要素 and the spiritual, for they are inseparably connected. But with your letter before us we have 推論する／理由 to hope. For by asking our help you 認める that 関係; and by reading your words we are reminded of other 関係s that 嘘（をつく） far deeper than the facts on the surface. Even here, even now your letter tempts us to shut our ears to these little facts, these trivial 詳細（に述べる）s, to listen not to the bark of the guns and the bray of the gramophones but to the 発言する／表明するs of the poets, answering each other, 保証するing us of a まとまり that rubs out 分割s as if they were chalk 示すs only; to discuss with you the capacity of the human spirit to 洪水 境界s and make まとまり out of multiplicity. But that would be to dream—to dream the recurring dream that has haunted the human mind since the beginning of time; the dream of peace, the dream of freedom. But, with the sound of the guns in your ears you have not asked us to dream. You have not asked us what peace is; you have asked us how to 妨げる war. Let us then leave it to the poets to tell us what the dream is; and 直す／買収する，八百長をする our 注目する，もくろむs upon the photograph again: the fact. Whatever the 判決 of others may be upon the man in uniform—and opinions 異なる—there is your letter to 証明する that to you the picture is the picture of evil. And though we look upon that picture from different angles our 結論 is the same as yours—it is evil. We are both 決定するd to do what we can to destroy the evil which that picture 代表するs, you by your methods, we by ours. And since we are different, our help must be different. What ours can be we have tried to show—how imperfectly, how superficially there is no need to say.⁴⁹ But as a result the answer to your question must be that we can best help you to 妨げる war not by repeating your words and に引き続いて your methods but by finding new words and creating new methods. We can best help you to 妨げる war not by joining your society but by remaining outside your society but in 協調 with its 目的（とする）. That 目的（とする） is the same for us both. It is to 主張する 'the 権利s of all—all men and women—to the 尊敬（する）・点 in their persons of the 広大な／多数の／重要な 原則s of 司法（官） and Equality and Liberty.' To (a)手の込んだ／(v)詳述する その上の is unnecessary, for we have every 信用／信任 that you 解釈する／通訳する those words as we do. And excuses are unnecessary, for we can 信用 you to make allowances for those 欠陥／不足s which we foretold and which this letter has abundantly 陳列する，発揮するd.

To return then to the form that you have sent and ask us to fill up: for the 推論する／理由s given we will leave it unsigned. But in order to 証明する as 大幅に as possible that our 目的（とする）s are the same as yours, here is the guinea, a 解放する／自由な gift, given 自由に, without any other 条件s than you choose to 課す upon yourself. It is the third of three guineas; but the three guineas, you will 観察する, though given to three different treasurers are all given to the same 原因（となる）, for the 原因（となる）s are the same and inseparable.

Now, since you are 圧力（をかける）d for time, let me make an end; わびるing three times over to the three of you, first for the length of this letter, second for the smallness of the 出資／貢献, and thirdly for 令状ing at all. The 非難する for that however 残り／休憩（する）s upon you, for this letter would never have been written had you not asked for an answer to your own.

公式文書，認めるs and 言及／関連s: One

1. The Life of Mary Kingsley, by Stephen Gwynn, p. 15. It is difficult to get exact 人物／姿／数字s of the sums spent on the education of educated men's daughters. About &続けざまに猛撃する;20 or &続けざまに猛撃する;30 推定では covered the entire cost of Mary Kingsley's education (b. 1862; d. 1900). A sum of &続けざまに猛撃する;100 may be taken as about the 普通の／平均（する） in the nineteenth century and even later. The women thus educated often felt the 欠如（する） of education very 熱心に. 'I always feel the defects of my education most painfully when I go out,' wrote Anne J. Clough, the first 主要な／長／主犯 of Newnham. (Life of Anne J. Clough, by B. A. Clough, p. 60.) Elizabeth Haldane, who （機の）カム, like 行方不明になる Clough, of a 高度に literate family, but was educated in much the same way, says that when she grew up, 'My first 有罪の判決 was that I was not educated, and I thought of how this could be put 権利. I should have loved going to college, but college in those days was unusual for girls, and the idea was not encouraged. It was also expensive. For an only daughter to leave a 未亡人d mother was indeed considered to be out of the question, and no one made the 計画（する） seem feasible. There was in those days a new movement for carrying on correspondence classes . . .' (From One Century to Another, by Elizabeth Haldane, p. 73.) The 成果／努力s of such uneducated women to 隠す their ignorance were often valiant, but not always successful. 'They talked agreeably on 現在の topics, carefully 避けるing 議論の的になる 支配するs. What impressed me was their ignorance and 無関心／冷淡 関心ing anything outside their own circle . . . no いっそう少なく a personage than the mother of the （衆議院の）議長 of the House of ありふれたs believed that California belonged to us, part of our Empire!' (Distant Fields, by H. A. Vachell, p. 109.) That ignorance was often ふりをするd in the nineteenth century 借りがあるing to the 現在の belief that educated men enjoyed it is shown by the energy with which Thomas Gisborne, in his instructive work On the 義務s of Women (p. 278), rebuked those who recommend women 'studiously to 差し控える from discovering to their partners in marriage the 十分な extent of their abilities and attainments.' 'This is not discretion but art. It is dissimulation, it is 審議する／熟考する 課税 . . . It could scarcely be practised long without （犯罪，病気などの）発見.'

But the educated man's daughter in the nineteenth century was even more ignorant of life than of 調書をとる／予約するs. One 推論する／理由 for that ignorance is 示唆するd by the に引き続いて quotation: 'It was supposed that most men were not "virtuous", that is, that nearly all would be 有能な of accosting and annoying—or worse—any unaccompanied young woman whom they met.' ('Society and the Season', by Mary, Countess of Lovelace, in Fifty Years, 1882-1932, p. 37.) She was therefore 限定するd to a very 狭くする circle; and her 'ignorance and 無関心／冷淡' to anything outside it was excusable. The 関係 between that ignorance and the nineteenth-century conception of manhood, which—証言，証人／目撃する the Victorian hero—made 'virtue' and virility 相いれない is obvious. In a 井戸／弁護士席-known passage Thackeray complains of the 制限s which virtue and virility between them 課すd upon his art.

2. Our ideology is still so inveterately anthropocentric that it has been necessary to coin this clumsy 称する，呼ぶ／期間／用語—educated man's daughter—to 述べる the class whose fathers have been educated at public schools and universities. 明白に, if the 称する，呼ぶ／期間／用語 'bourgeois' fits her brother, it is grossly incorrect to use it of one who 異なるs so profoundly in the two prime 特徴 of the bourgeoisie—資本／首都 and 環境.

3. The number of animals killed in England for sport during the past century must be beyond computation. 1,212 長，率いる of game is given as the 普通の／平均（する） for a day's 狙撃 at Chatsworth in 1909. (Men, Women and Things, by the Duke of Portland, p. 251.) Little について言及する is made in 冒険的な memoirs of women guns; and their 外見 in the 追跡（する）ing field was the 原因（となる） of much caustic comment. 'Skittles', the famous nineteenth-century horsewoman, was a lady of 平易な morals. It is 高度に probable that there was held to be some 関係 between sport and unchastity in women in the nineteenth century.

4. Francis and Riversdale Grenfell, by John Buchan, pp. 189, 205.

5. Antony (Viscount Knebworth), by the Earl of Lytton, p. 355.

6. The Poems of Wilfred Owen, edited by Edmund Blunden, pp. 25.41.

7. Lord Hewart, 提案するing the toast of 'England' at the 祝宴 of the Society of St George at Cardiff.

8. and 9. The Daily Telegraph, 5 February 1937.

10. There is of course one 必須の that the educated woman can 供給（する）: children. And one method by which she can help to 妨げる war is to 辞退する to 耐える children. Thus Mrs Helena Normanton is of opinion that 'The only thing that women in any country can do to 妨げる war is to stop the 供給（する） of "大砲 fodder".' (報告（する）／憶測 of the 年次の 会議 for Equal 市民権, Daily Telegraph, 5 March 1937.) Letters in the newspapers frequently support this 見解（をとる）. 'I can tell Mr Harry Campbell why women 辞退する to have children in these times. When men have learnt how to run the lands they 治める／統治する so that wars shall 攻撃する，衝突する only those who make the quarrels, instead of mowing 負かす／撃墜する those who do not, then women may again feel like having large families. Why should women bring children into such a world as this one is today?' (Edith Maturin-Porch, in the Daily Telegraph, 6 September 1937.) The fact that the birth 率 in the educated class is 落ちるing would seem to show that educated women are taking Mrs Normanton's advice. It was 申し込む／申し出d them in very 類似の circumstances over two thousand years ago by Lysistrata.

11. There are of course innumerable 肉親，親類d of 影響（力） besides those 明示するd in the text. It 変化させるs from the simple 肉親，親類d 述べるd in the に引き続いて passage: 'Three years later . . . we find her 令状ing to him as 閣僚 大臣 to solicit his 利益／興味 on に代わって of a favourite parson for a 栄冠を与える living . . ." (Henry Chaplin, a Memoir, by Lady Londonderry, p. 57) to the very subtle 肉親，親類d 発揮するd by Lady Macbeth upon her husband. Somewhere between the two lies the 影響（力） 述べるd by D. H. Lawrence: 'It is hopeless for me to try to do anything without I have a woman at the 支援する of me . . . I daren't sit in the world without I have a woman behind me . . . But a woman that I love sort of keeps me in direct communication with the unknown, in which さもなければ I am a bit lost' (Letters of D. H. Lawrence, pp. 93-4), with which we may compare, though the collocation is strange, the famous and very 類似の 鮮明度／定義 given by the ex-King Edward VIII upon his abdication. 現在の political 条件s abroad seem to favour a return to the use of 利益／興味d 影響（力）. For example: 'A story serves to illustrate the 現在の degree of women's 影響（力） in Vienna. During the past autumn a 手段 was planned to その上の 減らす women's professional 適切な時期s. 抗議するs, 嘆願s, letters, all were of no avail. Finally, in desperation, a group of 井戸／弁護士席-known ladies of the city . . . got together and planned. For the next fortnight, for a 確かな number of hours per day, several of these ladies got on to the telephone to the 大臣s they knew 本人自身で, 表面上は to ask them to dinner at their homes. With all the charm of which the Viennese are 有能な, they kept the 大臣s talking, asking about this and that, and finally について言及するing the 事柄 that 苦しめるd them so much. When the 大臣s had been rung up by several ladies, all of whom they did not wish to 感情を害する／違反する, and kept from 緊急の 明言する／公表する 事件／事情／状勢s by this manoeuvre, they decided on 妥協—and so the 手段 was 延期するd.' (Women Must Choose, by Hilary Newitt, p. 129.) 類似の use of 影響（力） was often deliberately made during the 戦う／戦い for the franchise. But women's 影響（力） is said to be impaired by the 所有／入手 of a 投票（する）. Thus 保安官 出身の Bieberstein was of opinion that 'Women led men always . . . but he did not wish them to 投票（する）.' (From One Century to Another, by Elizabeth Haldane, p. 258.)

12. English women were much 非難するd for using 軍隊 in the 戦う／戦い for the franchise. When in 1910 Mr Birrell had his hat '減ずるd to 低俗雑誌' and his 向こうずねs kicked by suffragettes. Sir Almeric Fitzroy commented, 'an attack of this character upon a defenceless old man by an 組織するd 禁止（する）d of "janissaries" will, it is hoped, 納得させる many people of the insane and anarchical spirit actuating the movement.' (Memoirs of Sir Almeric Fitzroy, vol. II, p. 425.) These 発言／述べるs did not 適用する 明らかに to the 軍隊 in the European war. The 投票（する） indeed was given to English women 大部分は because of the help they gave to Englishmen in using 軍隊 in that war. 'On 14 August [1916], Mr Asquith himself gave up his 対立 [to the franchise]. "It is true," he said, "[that women] cannot fight in the sense of going out with ライフル銃／探して盗むs and so 前へ／外へ, but . . . they have 補佐官d in the most 効果的な way in the 起訴 of the war."' (The 原因（となる）, by Ray Strachey, p. 354.) This raises the difficult question whether those who did not 援助（する） in the 起訴 of the war, but did what they could to 妨げる the 起訴 of the war, せねばならない use the 投票（する） to which they are する権利を与えるd 主として because others '補佐官d in the 起訴 of the war'? That they are stepdaughters, not 十分な daughters, of England is shown by the fact that they change 国籍 on marriage. A woman, whether or not she helped to （警官の）巡回区域，受持ち区域 the Germans, becomes a German if she marries a German. Her political 見解（をとる）s must then be 完全に 逆転するd, and her filial piety transferred.

13. Sir Ernest Wild, K.C., by Robert J. Blackburn, pp. 174-5.

14. That the 権利 to 投票（する） has not 証明するd ごくわずかの is shown by the facts published from time to time by the 国家の Union of Societies for Equal 市民権. 'This 出版（物） (What the 投票（する） Has Done) was 初めは a 選び出す／独身-page ちらし; it has now (1927) grown to a six-page 小冊子, and has to be 絶えず 大きくするd.' (Josephine Butler, by M. G. Fawcett and E. M. Turner, 公式文書，認める, p. 101.)

15. There are no 人物／姿／数字s 利用できる with which to check facts that must have a very important 耐えるing upon the biology and psychology of the sexes. A beginning might be made in this 必須の but strangely neglected 予選 by chalking on a large-規模 地図／計画する of England 所有物／資産／財産 owned by men, red; by women, blue. Then the number of sheep and cattle 消費するd by each sex must be compared; the hogsheads of ワイン and beer; the バーレル／樽s of タバコ; after which we must 診察する carefully their physical 演習s; 国内の 雇用s; 施設s for 性の intercourse, etc. Historians are of course おもに 関心d with war and politics; but いつかs throw light upon human nature. Thus Macaulay 取引，協定ing with the English country gentleman in the seventeenth century, says: 'His wife and daughter were in tastes and acquirements below a housekeeper or still-room maid of the 現在の day. They stitched and spun, brewed gooseberry ワイン, cured marigolds, and made the crust for the venison pasty.'

Again, 'The ladies of the house, whose 商売／仕事 it had 一般的に been to cook the repast, retired as soon as the dishes had been devoured, and left the gentlemen to their ale and タバコ.' (Macaulay, History of England, 一時期／支部 Three.) But the gentlemen were still drinking and the ladies were still 身を引くing a 広大な／多数の／重要な 取引，協定 later. 'In my mother's young days before her marriage, the old hard-drinking habits of the Regency and of the eighteenth century still 固執するd. At Woburn Abbey it was the custom for the 信用d old family butler to make his nightly 報告（する）／憶測 to my grandmother in the 製図／抽選-room. 'The gentlemen have had a good 取引，協定 tonight; it might be 同様に for the young ladies to retire,' or, 'The gentlemen have had very little tonight,' was 発表するd によれば circumstances by this faithful family retainer. Should the young girls be packed off upstairs, they liked standing on an upper gallery of the staircase 'to watch the shouting, riotous （人が）群がる 問題／発行するing from the dining-room.' (The Days Before Yesterday, by Lord F. Hamilton, p. 322.) It must be left to the scientist of the 未来 to tell us what 影響 drink and 所有物／資産／財産 have had upon 染色体s.

16. The fact that both sexes have a very 示すd though dissimilar love of dress seems to have escaped the notice of the 支配的な sex 借りがあるing 大部分は it must be supposed to the hypnotic 力／強力にする of dominance. Thus the late Mr 司法（官） MacCardie, in summing up the 事例／患者 of Mrs Frankau, 発言／述べるd: 'Women cannot be 推定する／予想するd to 放棄する an 必須の feature of femininity or to abandon one of nature's solaces for a constant and insuperable physical 障害（者） . . . Dress, after all, is one of the 長，指導者 methods of women's self-表現 . . . In 事柄s of dress women often remain children to the end. The psychology of the 事柄 must not be overlooked. But whilst 耐えるing the above 事柄s in mind the 法律 has rightly laid it 負かす／撃墜する that the 支配する of prudence and 割合 must be 観察するd.' The 裁判官 who thus dictated was wearing a scarlet 式服, an ermine cape, and a 広大な wig of 人工的な curls. Whether he was enjoying 'one of nature's solaces for a constant and insuperable physical 障害（者）', whether again he was himself 観察するing 'the 支配する of prudence and 割合' must be doubtful. But 'the psychology of the 事柄 must not be overlooked'; and the fact that the singularity of his own 外見 together with that of 海軍大将s, Generals, 先触れ（する）s, Life Guards, Peers, Beefeaters, etc., was 完全に invisible to him so that he was able to lecture the lady without any consciousness of 株ing her 証拠不十分, raises two questions: how often must an 行為／法令／行動する be 成し遂げるd before it becomes tradition, and therefore venerable; and what degree of social prestige 原因（となる）s blindness to the remarkable nature of one's own 着せる／賦与するs? Singularity of dress, when not associated with office, seldom escapes ridicule.

17. In the New Year's Honours 名簿（に載せる）／表（にあげる） for 1937, 147 men 受託するd honours as against seven women. For obvious 推論する／理由s this cannot be taken as a 手段 of their comparative 願望（する） for such 宣伝. But that it should be easier, psychologically, for a woman to 拒絶する honours than for a man seems to be indisputable. For the fact that intellect (概略で speaking) is man's 長，指導者 professional 資産, and that 星／主役にするs and 略章s are his 長，指導者 means of advertising intellect, 示唆するs that 星／主役にするs and 略章s are 同一の with 砕く and paint, a woman's 長，指導者 method of advertising her 長，指導者 professional 資産: beauty. It would therefore be as 不当な to ask him to 辞退する a Knighthood as to ask her to 辞退する a dress. The sum paid for a Knighthood in 1901 would seem to 供給する a very tolerable dress allowance; '21 April (Sunday)—To see Meynell, who was as usual 十分な of gossip. It appears that the King's 負債s have been paid off 個人として by his friends, one of whom is said to have lent &続けざまに猛撃する;100,000, and 満足させるs himself with &続けざまに猛撃する;25,000 in 返済 加える a Knighthood.' (My Diaries, Wilfrid Scawen Blunt, Part II, p. 8.)

18. What the 正確な 人物／姿／数字s are it is difficult for an 部外者 to know. But that the incomes are 相当な can be conjectured from a delightful review some years ago by Mr J. M. Keynes in the Nation of a history of Clare College, Cambridge. The 調書をとる／予約する 'it is rumoured cost six thousand 続けざまに猛撃するs to produce.' Rumour has it also that a 禁止（する）d of students returning at 夜明け from some festivity about that time saw a cloud in the sky; which as they gazed assumed the 形態／調整 of a woman; who, 存在 supplicated for a 調印する, let 落ちる in a にわか雨 of radiant あられ／賞賛する the one word 'ネズミs'. This was 解釈する／通訳するd to signify what from another page of the same number of the Nation would seem to be the truth; that the students of one of the women's colleges 苦しむd 大いに from '冷淡な 暗い／優うつな ground 床に打ち倒す bedrooms 侵略（する）／超過（する） with mice'. The apparition, it was supposed, took this means of 示唆するing that if the gentlemen of Clare wished to do her honour a cheque for &続けざまに猛撃する;6,000 payable to the 主要な／長／主犯 of —— would celebrate her better than a 調書をとる／予約する even though '着せる／賦与するd in the finest dress of paper and 黒人／ボイコット buckram . . .' There is nothing mythical, however, about the fact 記録，記録的な／記録するd in the same number of the Nation that 'Somerville received with pathetic 感謝 the &続けざまに猛撃する;7,000 which went to it last year from the Jubilee gift and a 私的な bequest.'

19. A 広大な／多数の／重要な historian has thus 述べるd the origin and character of the universities, in one of which he was educated: 'The schools of Oxford and Cambridge were 設立するd in a dark age of 誤った and barbarous science; and they are still tainted by the 副／悪徳行為s of their origin . . . The 合法的な 合併／会社設立 of these societies by the 借り切る／憲章s of ローマ法王s and kings had given them a monopoly of public 指示／教授／教育; and the spirit of monopolists is 狭くする, lazy, and oppressive: their work is more 高くつく／犠牲の大きい and いっそう少なく 生産力のある than that of 独立した・無所属 artists; and the new 改良s so 熱望して しっかり掴むd by the 競争 of freedom, are 認める with slow and sullen 不本意 in those proud 会社／団体s, above the 恐れる of a 競争相手, and below the 自白 of an error. We may scarcely hope that any reformation will be a voluntary 行為／法令／行動する; and so 深く，強烈に are they rooted in 法律 and prejudice, that even the omnipotence of 議会 would 縮む from an 調査 into the 明言する／公表する and 乱用s of the two universities.' (Edward Gibbon, Memoirs of My Life and Writings.) 'The omnipotence of 議会' did however 学校／設ける an 調査 in the middle of the nineteenth century 'into the 明言する／公表する of the University [of Oxford], its discipline, 熟考する／考慮するs, and 歳入s. But there was so much passive 抵抗 from the Colleges that the last item had to go by the board. It was ascertained however that out of 542 Fellowships in all the Colleges of Oxford only twenty-two were really open to 競争 without 制限する 条件s of patronage, place or 肉親，親類 . . . The Commissioners . . . 設立する that Gibbon's 起訴，告発 had been reasonable . . .' (Herbert 過密な住居 of Magdalen, by Laurie Magnus, pp. 47-9.) にもかかわらず the prestige of a university education remained high; and Fellowships were considered 高度に 望ましい. When Pusey became a Fellow of Oriel, 'The bells of the parish church at Pusey 表明するd the satisfaction of his father and family.' Again, when Newman was elected a Fellow, 'all the bells of the three towers [were] 始める，決める pealing—at Newman's expense.' (Oxford Apostles, by Geoffrey Faber, pp. 131, 69.) Yet both Pusey and Newman were men of a distinctly spiritual nature.

20. The 水晶 閣僚, by Mary Butts, p. 138. The 宣告，判決 in 十分な runs: 'For just as I was told that 願望（する） for learning in woman was against the will of God, so were many innocent freedoms, innocent delights, 否定するd in the same 指名する'—a 発言／述べる which makes it 望ましい that we should have a biography from the pen of an educated man's daughter of the Deity in whose 指名する such 残虐（行為）s have been committed. The 影響（力） of 宗教 upon women's education, one way or another, can scarcely be 過大評価するd. 'If, for example,' says Thomas Gisborne, 'the uses of music are explained, let not its 影響 in 高くする，増すing devotion be overlooked. If 製図／抽選 is the 支配する of 発言／述べる, let the student be taught habitually to 熟視する／熟考する in the 作品 of 創造 the 力／強力にする, the 知恵 and the goodness of their Author.' (The 義務s of the 女性（の） Sex, by Thomas Gisborne, p. 85.) The fact that Mr Gisborne and his like—a 非常に／多数の 禁止（する）d—base their 教育の theories upon the teaching of St Paul would seem to hint that the 女性（の） sex was to be 'taught habitually to 熟視する／熟考する in the 作品 of 創造, the 力／強力にする and 知恵 and the goodness,' not so much of the Deity, but of Mr Gisborne. And from that we were led to 結論する that a biography of the Deity would 解決する itself into a Dictionary of Clerical Biography.

21. Mary Astell, by Florence M. Smith. 'Unfortunately, the 対立 to so new an idea (a college for women) was greater than the 利益／興味 in it, and （機の）カム not only from the satirists of the day, who, like the wits of all ages, 設立する the 進歩／革新的な woman a source of laughter and made Mary Astell the 支配する of 在庫／株 jokes in comedies of the Femmes Savantes type, but from churchmen, who saw in the 計画（する） an 試みる／企てる to bring 支援する popery. The strongest 対抗者 of the idea was a celebrated bishop, who, as Ballard 主張するs, 妨げるd a 目だつ lady from subscribing &続けざまに猛撃する;10,000 to the 計画（する）. Elizabeth Elstob gave to Ballard the 指名する of this celebrated bishop in reply to an 調査 from him. "によれば Elizabeth Elstob . . . it was Bishop Burnet that 妨げるd that good design by dissuading that lady from encouraging it".' (op. cit., pp. 21-2.) 'That lady' may have been Princess Ann, or Lady Elizabeth Hastings; but there seems 推論する／理由 to think that it was the Princess. That the Church swallowed the money is an 仮定／引き受けること, but one perhaps 正当化するd by the history of the Church.

22. Ode for Music, 成し遂げるd in the 上院 House at Cambridge, 1 July 1769.

23. 'I 保証する you I am not an enemy of women. I am very favourable to their 雇用 as labourers or in other menial capacity. I have, however, 疑問s as to the 見込み of their 後継するing in 商売／仕事 as 資本主義者s. I am sure the 神経s of most women would break 負かす／撃墜する under the 苦悩, and that most of them are utterly destitute of the disciplined reticence necessary to every sort of 協調. Two thousand years hence you may have changed it all, but the 現在の women will only flirt with men, and quarrel with one another.' 抽出する from a letter from Walter Bagehot to Emily Davies, who had asked his help in 設立するing Girton.

24. Recollections and Reflections, by Sir J. J. Thomson, pp. 86-8, 296-7.

25. 'Cambridge University still 辞退するs to 収容する／認める women to the 十分な 権利s of 会員の地位; it 認めるs them only titular degrees and they have therefore no 株 in the 政府 of the University.' (Memorandum on the Position of English Women in Relation to that of English Men, by Philippa Strachey, 1935, p. 26.) にもかかわらず, the 政府 makes a '自由主義の 認める' from public money to Cambridge University.

26. 'The total number of students at 認めるd 会・原則s for the higher education of women who are receiving 指示／教授／教育 in the University or working in the University 研究室／実験室s or museums shall not at any time 越える five hundred.' (The Student's Handbook to Cambridge, 1934-5, p. 616.) Whitaker 知らせるs us that the number of male students who were in 住居 at Cambridge in October 1935 was 5,328. Nor would there appear to be any 制限.

27. The men's scholarship 名簿（に載せる）／表（にあげる） at Cambridge printed in The Times of 20 December 1937, 対策 概略で thirty-one インチs; the women's scholarship 名簿（に載せる）／表（にあげる） at Cambridge 対策 概略で five インチs. There are, however, seventeen colleges for men and the 名簿（に載せる）／表（にあげる） here 手段d 含むs only eleven. The thirty-one インチs must therefore be 増加するd. There are only two colleges for women; both are here 手段d.

28. Until the death of Lady Stanley of Alderley, there was no chapel at Girton. 'When it was 提案するd to build a chapel, she 反対するd, on the ground that all the 利用できる 基金s should be spent on education. "So long as I live, there shall be no chapel at Girton," I heard her say. The 現在の chapel was built すぐに after her death.' (The Amberley Papers, Patricia and Bertrand Russell, vol. I, p. 17.) Would that her ghost had 所有するd the same 影響（力） as her 団体／死体! But ghosts, it is said, have no cheque 調書をとる／予約するs.

29. 'I have also a feeling that girls' schools have, on the whole, been content to take the general lines of their education from the older-設立するd 会・原則s for my own, the 女性 sex. My own feeling is that the problem せねばならない be attacked by some 初めの genius on やめる different lines . . .' (Things 古代の and Modern, by C. A. Alington, pp. 216-17.) It scarcely needs genius or originality to see that 'the lines', in the first place, must be cheaper. But it would be 利益／興味ing to know what meaning we are to attach to the word '女性' in the 状況. For since Dr Alington is a former 長，率いる Master of Eton he must be aware that his sex has not only acquired but 保持するd the 広大な 歳入s of that 古代の 創立／基礎—a proof, one would have thought, not of 性の 証拠不十分 but of 性の strength. That Eton is not 'weak', at least from the 構成要素 point of 見解（をとる）, is shown by the に引き続いて quotation from Dr Alington: 'に引き続いて out the suggestion of one of the 総理大臣's 委員会s on Education, the Provost and Fellows in my time decided that all scholarships at Eton should be of a 直す／買収する，八百長をするd value, 有能な of 存在 liberally augmented in 事例／患者 of need. So 自由主義の has been this augmentation that there are several boys in College whose parents 支払う／賃金 nothing に向かって either their board or education.' One of the benefactors was the late Lord Rosebery. 'He was a generous benefactor to the school,' Dr Alington 知らせるs us, 'and endowed a history scholarship, in 関係 with which a characteristic episode occurred. He asked me whether the endowment was 適する and I 示唆するd that a その上の &続けざまに猛撃する;200 would 供給する for the 支払い（額） to the examiner. He sent a cheque for &続けざまに猛撃する;2,000: his attention was called to the discrepancy, and I have in my 捨てる 調書をとる／予約する the reply in which he said that he thought a good 一連の会議、交渉／完成する sum would be better than a fraction.' (op. cit., pp. 163, 186.) The entire sum spent at Cheltenham College for Girls in 1854 upon salaries and visiting teachers was &続けざまに猛撃する;1,300; 'and the accounts in December showed a 赤字 of &続けざまに猛撃する;400.' (Dorothea Beale of Cheltenham, by Elizabeth Raikes, p. 91.)

30. The words 'vain and vicious' 要求する 資格. No one would 持続する that all lecturers and all lectures are 'vain and vicious'; many 支配するs can only be taught with diagrams and personal demonstration. The words in the text 言及する only to the sons and daughters of educated men who lecture their brothers and sisters upon English literature; and for the 推論する／理由s that it is an obsolete practice dating from the Middle Ages when 調書をとる／予約するs were 不十分な; that it 借りがあるs its 生き残り to pecuniary 動機s; or to curiosity; that the 出版（物） in 調書をとる／予約する form is 十分な proof of the evil 影響 of an audience upon the lecturer intellectually; and that psychologically eminence upon a 壇・綱領・公約 encourages vanity and the 願望（する） to 課す 当局. その上の, the 削減 of English literature to an examination 支配する must be 見解（をとる）d with 疑惑 by all who have firsthand knowledge of the difficulty of the art, and therefore of the very superficial value of an examiner's 是認 or 不賛成; and with 深遠な 悔いる by all who wish to keep one art at least out of the 手渡すs of middlemen and 解放する／自由な, as long as may be, from all 協会 with 競争 and money making. Again, the 暴力／激しさ with which one school of literature is now …に反対するd to another, the rapidity with which one school of taste 後継するs another, may not unreasonably be traced to the 力／強力にする which a 円熟した mind lecturing immature minds has to 感染させる them with strong, if passing, opinions, and to tinge those opinions with personal bias. Nor can it be 持続するd that the 基準 of 批判的な or of creative 令状ing has been raised. A lamentable proof of the mental docility to which the young are 減ずるd by lecturers is that the 需要・要求する for lectures upon English literature 刻々と 増加するs (as every writer can 耐える 証言，証人／目撃する) and from the very class which should have learnt to read at home—the educated. If, as is いつかs 勧めるd in excuse, what is 願望（する）d by college literary societies is not knowledge of literature but 知識 with writers, there are cocktails, and there is sherry; both better unmixed with Proust. 非，不，無 of this 適用するs of course to those whose homes are deficient in 調書をとる／予約するs. If the working class finds it easier to assimilate English literature by word of mouth they have a perfect 権利 to ask the educated class to help them thus. But for the sons and daughters of that class after the age of eighteen to continue to sip English literature through a straw, is a habit that seems to deserve the 条件 vain and vicious; which 条件 can 正確に，正当に be 適用するd with greater 軍隊 to those who pander to them.

31. It is difficult to procure exact 人物／姿／数字s of the sums 許すd the daughters of educated men before marriage. Sophia Jex-Blake had an allowance of from &続けざまに猛撃する;30 to &続けざまに猛撃する;40 毎年; her father was an upper-middle-class man. Lady Lascelles, whose father was an Earl, had, it seems, an allowance of about &続けざまに猛撃する;100 in 1860; Mr Barrett, a rich merchant, 許すd his daughter Elizabeth 'from forty to forty-five 続けざまに猛撃するs . . . every three months, the 所得税 存在 first deducted'. But this seems to have been the 利益／興味 upon &続けざまに猛撃する;8,000, 'or more or いっそう少なく . . . it is difficult to ask about it,' which she had 'in the 基金s', 'the money 存在 in two different per cents', and 明らかに, though belonging to Elizabeth, under Mr Barrett's 支配（する）／統制する. But these were unmarried women. Married women were not 許すd to own 所有物／資産／財産 until the passing of the Married Woman's 所有物／資産／財産 行為／法令／行動する in 1870. Lady St Helier 記録，記録的な／記録するs that since her marriage 解決／入植地s had been drawn up in 順応／服従 with the old 法律, 'What money I had was settled on my husband, and no part of it was reserved for my 私的な use . . . I did not even 所有する a cheque 調書をとる／予約する, nor was I able to get any money except by asking my husband. He was 肉親，親類d and generous but he acquiesced in the position then 存在するing that a woman's 所有物／資産／財産 belonged to her husband . . . he paid all my 法案s, he kept my bank 調書をとる／予約する, and gave me a small allowance for my personal expenses.' (Memories of Fifty Years, by Lady St Helier, p. 341.) But she does not say what the exact sum was. The sums 許すd to the sons of educated men were かなり larger. An allowance of &続けざまに猛撃する;200 was considered to be only just 十分な for an undergraduate at Balliol, 'which still had traditions of frugality', about 1880. On that allowance 'they could not 追跡（する） and they could not 賭事 . . . But with care, and with a home to 落ちる 支援する on in the vacations, they could make this do.' (Anthony Hope and His 調書をとる／予約するs, by Sir C. Mallet, p. 38.) The sum that is now needed is かなり more. Gino Watkins 'never spent more than the &続けざまに猛撃する;400 年一回の allowance with which he paid all his college and vacation 法案s'. (Gino Watkins, by J. M. Scott, p. 59.) This was at Cambridge, a few years ago.

32. How incessantly women were ridiculed throughout the nineteenth century for 試みる／企てるing to enter their 独房監禁 profession, novel readers know, for those 成果／努力s 供給する half the 在庫／株-in-貿易（する） of fiction. But biography shows how natural it was, even in the 現在の century, for the most enlightened of men to conceive of all women as spinsters, all 願望（する）ing marriage. Thus: '"Oh dear, what is to happen to them?" he [G. L. Dickinson] once murmured sadly as a stream of aspiring but uninspiring spinsters flowed 一連の会議、交渉／完成する the 前線 法廷，裁判所 of King's; "I don't know and they don't know." And then in still lower トンs as if his bookshelves might overhear him, "Oh dear! What they want is a husband!'" (Goldsworthy Lowes Dickinson, by E. M. Forster, p. 106.) 'What they 手配中の，お尋ね者' might have been the 妨げる／法廷，弁護士業, the 在庫／株 交流 or rooms in Gibbs's Buildings, had the choice been open to them. But it was not; and therefore Mr Dickinson's 発言／述べる was a very natural one.

33. 'Now and then, at least in the larger houses, there would be a 始める，決める party, selected and 招待するd long beforehand, and over these always one idol 支配するd—the pheasant. 狙撃 had to be used as a 誘惑する. At such times the father of the family was apt to 主張する himself. If his house was to be filled to bursting, his ワインs drunk in 量s, and his best 狙撃 供給するd, then for that 狙撃 he would have the best guns possible. What despair for the mother of daughters to be told that the one guest whom of all others she 内密に 願望（する）d to 招待する was a bad 発射 and 全く 認容できない!' ('Society and the Season,' by Mary, Countess of Lovelace, in Fifty Years, 1882-1932, p. 29.)

34. Some idea of what men hoped that their wives might say and do, at least in the nineteenth century, may be gathered from the に引き続いて hints in a letter '演説（する）／住所d to a young lady for whom he had a 広大な／多数の／重要な regard a short time before her marriage' by John Bowdler. 'Above all, 避ける everything which has the least 傾向 to indelicacy or indecorum. Few women have any idea how much men are disgusted at the slightest approach to these in any 女性（の）, and 特に in one to whom they are 大（公）使館員d. By …に出席するing the nursery, or the sick bed, women are too apt to acquire a habit of conversing on such 支配するs in language which men of delicacy are shocked at.' (Life of John Bowdler, p. 123.) But though delicacy was 必須の, it could, after marriage, be disguised. 'In the 'seventies of last century, 行方不明になる Jex-Blake and her associates were vigorously fighting the 戦う／戦い for admission of women to the 医療の profession, and the doctors were still more vigorously resisting their 入ること／参加（者）, 主張するing that it must be 妥当でない and demoralizing for a woman to have to 熟考する／考慮する and を取り引きする delicate and intimate 医療の questions. At that time Ernest Hart, the Editor of the British 医療の 定期刊行物, told me that the 大多数 of the 出資／貢献s sent to him for 出版（物） in the 定期刊行物 取引，協定ing with delicate and intimate 医療の questions were in the handwriting of the doctors' wives, to whom they had 明白に been dictated. There were no typewriters or stenographers 利用できる in those days.' (The Doctor's Second Thoughts, by Sir J. Crichton-Browne, pp. 73, 74.)

The duplicity of delicacy was 観察するd long before this, however. Thus Mandeville in The Fable of the Bees (1714) says: '. . . I would have it first consider'd that the Modesty of Woman is the result of Custom and Education, by which all unfashionable Denudations and filthy 表現s are （判決などを）下す'd frightful and abominable to them, and that notwithstanding this, the most Virtuous Young Woman alive will often, in spite of her Teeth, have Thoughts and confus'd Ideas of Things arise in her Imagination, which she would not 明らかにする／漏らす to some People for a Thousand Worlds.'

公式文書，認めるs and 言及／関連s: Two

1. To 引用する the exact words of one such 控訴，上告: 'This letter is to ask you to 始める，決める aside for us 衣料品s for which you have no その上の use . . . Stockings, of every sort, no 事柄 how worn, are also most 許容できる . . . The 委員会 find that by 申し込む／申し出ing these 着せる／賦与するs at 取引 prices . . . they are 成し遂げるing a really useful service to women whose professions 要求する that they should have presentable day and evening dresses which they can ill afford to buy.' (抽出する from a letter received from the London and 国家の Society for Women's Service, 1938.)

2. The Testament of Joad, by C. E. M. Joad, pp. 210-11. Since the number of societies run 直接／まっすぐに or 間接に by Englishwomen in the 原因（となる） of peace is too long to 引用する (see The Story of the 軍備縮小 宣言, p. 15, for a 名簿（に載せる）／表（にあげる） of the peace activities of professional, 商売／仕事 and working-class women) it is unnecessary to take Mr Joad's 批評 本気で, however illuminating psychologically.

3. 実験 in Autobiography, by H. G. 井戸／弁護士席s, p. 486. The men's 'movement to resist the practical obliteration of their freedom by Nazis or 国粋主義者／ファシスト党員s' may have been more perceptible. But that it has been more successful is doubtful. Nazis now 支配（する）／統制する the whole of Austria.' (Daily paper, 12 March 1938).

4. 'Women, I think, ought not to sit 負かす／撃墜する to （米）棚上げする／（英）提議する with men; their presence 廃虚s conversation, tending to make it trivial and genteel, or at best 単に clever.' (Under the Fifth Rib, by C. E. M. Joad, p. 58.) This is an admirably outspoken opinion, and if all who 株 Mr Joad's 感情s were to 表明する them as 率直に, the hostess's 窮地—whom to ask, whom not to ask—would be lightened and her 労働 saved. If those who prefer the society of their own sex at （米）棚上げする／（英）提議する would signify the fact, the men, say, by wearing a red, the women by wearing a white rosette, while those who prefer the sexes mixed wore parti-coloured buttonholes of red and white blended, not only would much inconvenience and 誤解 be 妨げるd, but it is possible that the honesty of the buttonhole would kill a 確かな form of social hypocrisy now all too 流布している. 一方／合間, Mr Joad's candour deserves the highest 賞賛する, and his wishes the most implicit observance.

5. によれば Mrs H. M. Swanwick, the W.S.P.U. had 'an income from gifts, in the year 1912, of &続けざまに猛撃する;42,000.' (I Have Been Young, by H. M. Swanwick, p. 189.) The total spent in 1912 by the Women's Freedom League was &続けざまに猛撃する;26,772 12s. 9d. (The 原因（となる）, by Ray Strachey, p. 311.) Thus the 共同の income of the two societies was &続けざまに猛撃する;68,772 12s. 9d. But the two societies were, of course, …に反対するd.

6. 'But, exceptions apart, the general run of women's 収入s is low, and &続けざまに猛撃する;250 a year is やめる an 業績／成就, even for a 高度に qualified woman with years of experience.' (Careers and 開始s for Women, by Ray Strachey, p. 70.) にもかかわらず 'The numbers of women doing professional work have 増加するd very 急速な／放蕩な in the last twenty years, and were about 400,000 in 1931, in 新規加入 to those doing secretarial work or 雇うd in the Civil Service.' (op. cit, p. 44.)

7. The income of the 労働 Party in 1936 was &続けざまに猛撃する;50,153. (Daily Telegraph, September 1937.)

8. The British Civil Service. The Public Service, by William A. Robson, p. 16.

Professor Ernest Barker 示唆するs that there should be an 代案／選択肢 Civil Service Examination for 'men and women of an older growth' who have spent some years in social work and social service. 'Women 候補者s in particular might 利益. It is only a very small 割合 of women students who 後継する in the 現在の open 競争: indeed very few compete. On the 代案／選択肢 system here 示唆するd it is possible, and indeed probable, that a much larger 割合 of women would be 候補者s. Women have a genius and a capacity for social work and service. The 代案／選択肢 form of 競争 would give them a chance of showing that genius and that capacity. It might give them a new incentive to compete for 入ること／参加（者） into the 行政の service of the 明言する／公表する, in which their gifts and their presence are needed.' (The British Civil Servant. 'The Home Civil Service,' by Professor Ernest Barker, p. 41.) But while the home service remains as exacting as it is at 現在の, it is difficult to see how an incentive can make women 解放する／自由な to give 'their gifts and their presence' to the service of the 明言する／公表する, unless the 明言する／公表する will 請け負う the care of 年輩の parents; or make it a penal offence for 年輩の people of either sex to 要求する the services of daughters at home.

9. Mr Baldwin, speaking at 負かす／撃墜するing Street, at a 会合 on に代わって of Newnham College Building 基金, 31 March 1936.

10. The 影響 of a woman in the pulpit is thus defined in Women and the 省, Some Considerations on the 報告（する）／憶測 of the 大司教s' （売買）手数料，委託（する）／委員会／権限 on the 省 of Women (1936), p. 24. 'But we 持続する that the ministration of women . . . will tend to produce a lowering of the spiritual トン of Christian worship, such as is not produced by the ministrations of men before congregations 大部分は or 排他的に 女性（の）. It is a 尊敬の印 to the 質 of Christian womanhood that it is possible to make this 声明; but it would appear to be a simple 事柄 of fact that in the thoughts and 願望（する）s of that sex the natural is more easily made subordinate to the supernatural, the carnal to the spiritual than is the 事例／患者 with men; and that the ministrations of a male 聖職者 do not 普通は 誘発する that 味方する of 女性（の） human nature which should be quiescent during the times of the adoration of almighty God. We believe, on the other 手渡す, that it would be impossible for the male members of the 普通の／平均（する） Anglican congregation to be 現在の at a service at which a woman 大臣d without becoming unduly conscious of her sex.'

In the opinion of the Commissioners, therefore, Christian women are more spiritually minded than Christian men—a remarkable, but no 疑問 適する, 推論する／理由 for 除外するing them from the 聖職者.

11. Daily Telegraph, 20 January 1936.

12. Daily Telegraph, 1936.

13. Daily Telegraph, 22 January 1936.

14. 'There are, so far as I know, no 全世界の／万国共通の 支配するs on this 支配する [i.e. 性の relations between civil servants]; but civil servants and 地方自治体の officers of both sexes are certainly 推定する／予想するd to 観察する the 従来の proprieties and to 避ける 行為／行う which might find its way into the newspapers and there be 述べるd as "scandalous". Until recently 性の relations between men and women officers of the 地位，任命する Office were 罰せられるべき with 即座の 解雇／（訴訟の）却下 of both parties . . . The problem of 避けるing newspaper publicity is a 公正に／かなり 平易な one to solve so far as 法廷，裁判所 訴訟／進行s are 関心d: but 公式の／役人 制限 延長するs その上の so as to 妨げる women civil servants (who usually have to 辞職する on marriage) from cohabiting 率直に with men if they 願望（する） to do so. The 事柄, therefore, takes on a different complexion.' (The British Civil Servant. The Public Service, by William A. Robson, pp. 14, 15.)

15. Most men's clubs 限定する women to a special room, or 別館, and 除外する them from other apartments, whether on the 原則 観察するd at St Sofia that they are impure, or whether on the 原則 観察するd at Pompeii that they are too pure, is 事柄 for 憶測.

16. The 力／強力にする of the 圧力（をかける） to burke discussion of any 望ましくない 支配する was, and still is, very formidable. It was one of the '驚くべき／特命の／臨時の 障害s' against which Josephine Butler had to fight in her （選挙などの）運動をする against the Contagious 病気s 行為／法令／行動する. '早期に in 1870 the London 圧力（をかける） began to 可決する・採択する that 政策 of silence with regard to the question, which lasted for many years, and called 前へ／外へ from the Ladies' 協会 the famous "Remonstrance against the 共謀 of Silence", 調印するd by Harriet Martineau and Josephine E. Butler, which 結論するd with the に引き続いて words: "Surely, while such a 共謀 of silence is possible and practised の中で 主要な 新聞記者／雑誌記者s, we English 大いに 誇張する our 特権s as a 解放する／自由な people when we profess to encourage a 解放する／自由な 圧力（をかける）, and to 所有する the 権利 to hear both 味方するs in a momentous question of morality and 法律制定."' (Personal Reminiscences of a 広大な／多数の／重要な Crusade, by Josephine E. Butler, p. 49.) Again, during the 戦う／戦い for the 投票（する） the 圧力（をかける） used the ボイコット（する） with 広大な／多数の／重要な 影響. And so recently as July 1937 行方不明になる Philippa Strachey in a letter 長，率いるd 'A 共謀 of Silence', printed (to its honour) by the 観客 almost repeats Mrs Butler's words: 'Many hundreds and thousands of men and women have been 参加するing in an endeavour to induce the 政府 to abandon the 準備／条項 in the new Contributory 年金s 法案 for the 黒人／ボイコット-coated 労働者s which for the first time introduces a differential income 限界 for men and women entrants . . . In the course of the last month the 法案 has been before the House of Lords, where this particular 準備／条項 has met with strong and 決定するd 対立 from all 味方するs of the 議会 . . . These are events one would have supposed to be of 十分な 利益／興味 to be 記録，記録的な／記録するd in the daily 圧力（をかける）. But they have been passed over in 完全にする silence by the newspapers from The Times to the Daily 先触れ（する） . . . The differential 治療 of women under this 法案 has 誘発するd a feeling of 憤慨 の中で them such as has not been 証言，証人／目撃するd since the 認めるing of the franchise . . . How is one to account for this 存在 完全に 隠すd by the 圧力（をかける）?'

17. Flesh 負傷させるs were of course （打撃，刑罰などを）与えるd during the 戦う／戦い of Westminster. Indeed the fight for the 投票（する） seems to have been more 厳しい than is now 認めるd. Thus Flora Drummond says: 'Whether we won the 投票（する） by our agitation, as I believe, or whether we got it for other 推論する／理由s, as some people say, I think many of the younger 世代 will find it hard to believe the fury and brutality 誘発するd by our （人命などを）奪う，主張する for 投票（する）s for women いっそう少なく than thirty years ago.' (Flora Drummond in the Listener, 25 August 1937.) The younger 世代 is 推定では so used to the fury and brutality that （人命などを）奪う，主張するs for liberty 誘発する that they have no emotion 利用できる for this particular instance. Moreover, that particular fight has not yet taken its place の中で the fights which have made England the home, and Englishmen the 支持する／優勝者s of, liberty. The fight for the 投票（する） is still 一般に referred to ーに関して／ーの点でs of sour deprecation: '. . . and the women . . . had not begun that （選挙などの）運動をする of 燃やすing, whipping, and picture-削除するing which was finally to 証明する to both 前線 （法廷の）裁判s their 適格（性） for the Franchise.' (Reflections and Memories, by Sir John Squire, p. 10.) The younger 世代 therefore can be excused if they believe that there was nothing heroic about a （選挙などの）運動をする in which only a few windows were 粉砕するd, 向こうずねs broken, and Sargent's portrait of Henry James 損失d, but not irreparably, with a knife. 燃やすing, whipping and picture-削除するing only it would seem become heroic when carried out on a large 規模 by men with machine-guns.

18. The Life of Sophia Jex-Blake, by Margaret Todd, M.D., p. 72.

19. 'Much has lately been said and written of the 業績／成就s and 業績／成就s of Sir Stanley Baldwin during his 首相の職s and too much would be impossible. Might I be permitted to call attention to what Lady Baldwin has done? When I first joined the 委員会 of this hospital in 1929, analgesics (苦痛 deadeners) for normal maternity 事例／患者s in the 区s were almost unknown, now their use is ordinary 決まりきった仕事 and they are availed of in 事実上 100 per cent of 事例／患者s, and what is true of this hospital is true 事実上 for all 類似の hospitals. This remarkable change in so short a time is 予定 to the inspiration and the tireless 成果／努力s and 激励 of Mrs Stanley Baldwin, as she then was . . .' (Letter to The Times from C. S. Wentworth Stanley, Chairman House 委員会, the City of London Maternity Hospital, 1937.) Since chloroform was first 治めるd to Queen Victoria on the birth of Prince Leopold in April 1853 'normal maternity 事例／患者s in the 区s' have had to wait for seventy-six years and the advocacy of a 総理大臣's wife to 得る this 救済.

20. によれば Debrett the Knights and Dames of the Most Excellent Order of the British Empire wear a badge consisting of 'a cross patonce, enamelled pearl, fimbriated or, surmounted by a gold medallion with a 代表 of Britannia seated within a circle gules inscribed with the motto "For God and the Empire". This is one of the few orders open to women, but their subordination is 適切に 示すd by the fact that the 略章 in their 事例／患者 is only two インチs and one ４半期/4分の1 in breadth; 反して the 略章 of the Knights is three インチs and three ４半期/4分の1s in breadth. The 星／主役にするs also 異なる in size. The motto, however, is the same for both sexes, and must be held to 暗示する that those who thus ticket themselves see some 関係 between the Deity and the Empire, and 持つ／拘留する themselves 用意が出来ている to defend them. What happens if Britannia seated within a circle gules is …に反対するd (as is 考えられる) to the other 当局 whose seat is not 明示するd on the medallion, Debrett does not say, and the Knights and Dames must themselves decide.

21. Life of Sir Ernest Wild, K.C., by R. J. Rackham, p. 91.

22. Lord Baldwin, speech 報告（する）／憶測d in The Times, 20 April 1936.

23. Life of Charles 血の塊／突き刺す, by G. L. Prestige, D.D., pp. 240-41.

24. Life of Sir William Broadbent, K.C.V.O., F.R.S., edited by his daughter, M. E. Broadbent, p. 242.

25. The Lost Historian, a Memoir of Sir Sidney Low, by Desmond Chapman-Huston, p. 198.

26. Thoughts and Adventures, by the Rt Hon. Winston Churchill, p. 57.

27. Speech at Belfast by Lord Londonderry, 報告（する）／憶測d in The Times, 11 July 1936.

28. Thoughts and Adventures, by the Rt Hon. Winston Churchill, p. 279.

29. Daily 先触れ（する）, 13 February 1935.

30. Goethe's Faust, translated by Melian Stawell and G. L. Dickinson.

31. The Life of Charles Tomlinson, by his niece, Mary Tomlinson, p. 30.

32. 行方不明になる Weeton, 定期刊行物 of a Governess, 1807-1811, edited by Edward Hall, pp. 14, xvii.

33. A Memoir of Anne Jemima Clough, by B. A. Clough, p. 32.

34. Personal Reminiscences of a 広大な／多数の／重要な Crusade, by Josephine Butler, p. 189.

35. 'You and I know that it 事柄s little if we have to be the out-of-sight piers driven 深い into the 沼, on which the 明白な ones are carried, that support the 橋（渡しをする）. We do not mind if, hereafter, people forget that there are any low 負かす／撃墜する at all; if some have to be used up in trying 実験s, before the best way of building the 橋（渡しをする） is discovered. We are やめる willing to be の中で these. The 橋（渡しをする） is what we care for, and not our place in it, and we believe that, to the end, it may be kept in remembrance that this is alone to be our 反対する.' (Letter from Octavia Hill to Mrs N. 上級の, 20 September 1874. The Life of Octavia Hill, by C. Edmund Maurice, pp. 307-8.)

Octavia Hill (1838-1912) 始めるd the movement for '安全な・保証するing better homes for the poor and open spaces for the public . . . The "Octavia Hill System" has been 可決する・採択するd over the whole planned 拡張 of [Amsterdam]. In January 1928 no いっそう少なく than 28,648 dwellings had been built.' (Octavia Hill, from letters edited by Emily S. Maurice, pp. 10-11.)

36. The maid played so important a part in English upper-class life from the earliest times until the year 1914, when the Hon. Monica Grenfell went to nurse 負傷させるd 兵士s …を伴ってd by a maid [有望な Armour, by Monica Salmond, p. 20], that some 承認 of her services seems to be called for. Her 義務s were peculiar. Thus she had to 護衛する her mistress 負かす／撃墜する Piccadilly 'where a few club men might have looked at her out of a window,' but was unnecessary in Whitechapel, 'where malefactors were かもしれない lurking 一連の会議、交渉／完成する every corner.' But her office was undoubtedly arduous. Wilson's part in Elizabeth Barrett's 私的な life is 井戸／弁護士席 known to readers of the famous letters. Later in the century (about 1889-92) Gertrude Bell 'went with Lizzie, her maid, to picture 展示s; she was fetched by Lizzie from dinner parties; she went with Lizzie to see the 解決／入植地 in Whitechapel where Mary Talbot was working . . .' (早期に Letters of Gertrude Bell, edited by Lady Richmond.) We have only to consider the hours she waited in cloak rooms, the acres she toiled in picture galleries, the miles she trudged along West End pavements to 結論する that if Lizzie's day is now almost over, it was in its day a long one. Let us hope that the thought that she was putting into practice the 命令（する）s laid 負かす／撃墜する by St Paul in his Letters to Titus and the Corinthians, was a support; and the knowledge that she was doing her 最大の to 配達する her mistress's 団体／死体 損なわれていない to her master a solace. Even so in the 証拠不十分 of the flesh and in the 不明瞭 of the beetle-haunted 地階 she must いつかs have 激しく reproached St Paul on the one 手渡す for his chastity, and the gentlemen of Piccadilly on the other for their lust. It is much to be regretted that no lives of maids, from which a more fully 文書d account could be 建設するd, are to be 設立する in the Dictionary of 国家の Biography.

37. The Earlier Letters of Gertrude Bell, collected and edited by Elsa Richmond, pp. 217-18.

38. The question of chastity, both of mind and 団体／死体, is of the greatest 利益／興味 and 複雑さ. The Victorian, Edwardian and much of the Fifth Georgian conception of chastity was based, to go no その上の 支援する, upon the words of St Paul. To understand their meaning we should have to understand his psychology and 環境—no light 仕事 in 見解（をとる） of his たびたび（訪れる） obscurity and the 欠如（する） of biographical 構成要素. From 内部の 証拠, it seems （疑いを）晴らす that he was a poet and a prophet, but 欠如（する）d 論理（学）の 力／強力にする, and was without that psychological training which 軍隊s even the least poetic or prophetic nowadays to 支配する their personal emotions to scrutiny. Thus his famous pronouncement on the 事柄 of 隠すs, upon which the theory of women's chastity seems to be based, is susceptible to 批評 from several angles. In the Letter to the Corinthians his argument that a woman must be 隠すd when she prays or prophesies is based upon the 仮定／引き受けること that to be 明かすd 'is one and the same thing as if she were shaven.' That 仮定／引き受けること 認めるd, we must ask next: What shame is there in 存在 shaven? Instead of replying, St Paul proceeds to 主張する, 'For a man indeed ought not to have his 長，率いる 隠すd, forasmuch as he is the image and glory of God': from which it appears that it is not 存在 shaven in itself that is wrong; but to be a woman and to be shaven. It is wrong, it appears, for the woman because 'the woman is the glory of the man.' If St Paul had said 率直に that he liked the look of women's long hair many of us would have agreed with him, and thought the better of him for 説 so. But other 推論する／理由s appeared to him より望ましい, as appears from his next 発言／述べる: 'For the man is not of the woman; but the woman of the man; for neither was the man created for the woman; but the woman for the man: for this 原因（となる） ought the woman to have a 調印する of 当局 on her 長，率いる, because of the angels.' What 見解（をとる） the angels took of long hair we have no means of knowing; and St Paul himself seems to have been doubtful of their support or he would not think it necessary to drag in the familiar 共犯者 nature. 'Doth not even nature itself teach you, that, if a man have long hair, it is a dishonour to him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. But if any man seemeth to be contentious, we have no such custom, neither the churches of God.' The argument from nature may seem to us susceptible of 改正; nature, when 連合した with 財政上の advantage, is seldom of divine origin; but if the basis of the argument is shifty, the 結論 is 会社／堅い. 'Let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the 法律.' Having thus invoked the familiar but always 嫌疑者，容疑者／疑う trinity of 共犯者s, Angels, nature and 法律, to support his personal opinion, St Paul reaches the 結論 which has been ぼんやり現れるing unmistakably ahead of us: 'And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church.' The nature of that 'shame', which is closely connected with chastity has, as the letter proceeds, been かなり alloyed. For it is 明白に 構内／化合物d of 確かな 性の and personal prejudices. St Paul, it is obvious, was not only a bachelor (for his relations with Lydia see Renan, Saint Paul, p. 149. 'Est-il cependant absolument impossible que Paul ait 契約é avec cette soeur une union 加える intime? On ne saurait l'affirmer'); and, like many bachelors, 怪しげな of the other sex; but a poet and like many poets preferred to prophesy himself rather than to listen to the prophecies of others. Also he was of the virile or 支配的な type, so familiar at 現在の in Germany, for whose gratification a 支配する race or sex is 必須の. Chastity then as defined by St Paul is seen to be a コンビナート／複合体 conception, based upon the love of long hair; the love of subjection; the love of an audience; the love of laying 負かす／撃墜する the 法律, and, subconsciously, upon a very strong and natural 願望（する） that the woman's mind and 団体／死体 shall be reserved for the use of one man and one only. Such a conception when supported by the Angels, nature, 法律, custom and the Church, and 施行するd by a sex with a strong personal 利益／興味 to 施行する it, and the 経済的な means, was of undoubted 力／強力にする. The 支配する of its white if 骸骨／概要 fingers can be 設立する upon whatever page of history we open from St Paul to Gertrude Bell. Chastity was invoked to 妨げる her from 熟考する／考慮するing 薬／医学; from 絵 from the nude; from reading Shakespeare; from playing in orchestras; from walking 負かす／撃墜する 社債 Street alone. In 1848 it was 'an unpardonable solecism' for the daughters of a gardener to 運動 負かす／撃墜する Regent Street in a hansom cab (Paxton and the Bachelor Duke, by Violet Markham, p. 288); that solecism became a 罪，犯罪, of what magnitude theologians must decide, if the flaps were left open. In the beginning of the 現在の century the daughter of an ironmaster (for let us not 侮辱する／軽蔑する distinctions said today to be of prime importance), Sir Hugh Bell, had 'reached the age of 27 and married without ever having walked alone 負かす／撃墜する Piccadilly . . . Gertrude, of course, would never have dreamt of doing that . . .' The West End was the 汚染するd area. 'It was one's own class that was タブー; . . .' (The Earlier Letters of Gertrude Bell, collected and edited by Elsa Richmond, pp. 217-18.) But the 複雑さs and inconsistencies of chastity were such that the same girl who had to be 隠すd, i.e. …を伴ってd by a male or a maid, in Piccadilly, could visit Whitechapel, or Seven Dials, then haunts of 副／悪徳行為 and 病気, alone and with her parents' 是認. This anomaly did not altogether escape comment. Thus Charles Kingsley as a boy exclaimed: '. . . and the girls have their 長，率いるs crammed 十分な of schools, and 地区 visiting, and baby linen, and penny clubs. Confound!!! and going about の中で the most abominable scenes of filth and wretchedness, and わいせつ to visit the poor and read the Bible to them. My own mother says that the places they go into are fit for no girl to see, and that they should not know such things 存在する.' (Charles Kingsley, by Margaret Farrand Thorp, p. 12.) Mrs Kingsley, however, was exceptional. Most of the daughters of educated men saw such 'abominable scenes', and knew that such things 存在するd. That they 隠すd their knowledge, is probable; what 影響 that concealment had psychologically it is impossible here to 問い合わせ. But that chastity, whether real or 課すd, was an 巨大な 力／強力にする, whether good or bad, it is impossible to 疑問. Even today it is probable that a woman has to fight a psychological 戦う／戦い of some severity with the ghost of St Paul, before she can have intercourse with a man other than her husband. Not only was the social stigma 堅固に 発揮するd on に代わって of chastity, but the Bastardy 行為／法令／行動する did its 最大の to 課す chastity by 財政上の 圧力. Until women had the 投票（する） in 1918, 'the Bastardy 行為／法令／行動する of 1872 直す／買収する，八百長をするd the sum of 5s. a week as the 最大限 which a father, whatever his wealth, could be made to 支払う／賃金 に向かって the 維持／整備 of his child.' (Josephine Butler, by M. G. Fawcett and E. M. Turner, 公式文書，認める, p. 101.) Now that St Paul and many of his apostles have been 明かすd themselves by modern science chastity has undergone かなりの 改正. Yet there is said to be a reaction in favour of some degree of chastity for both sexes. This is partly 予定 to 経済的な 原因（となる）s; the 保護 of chastity by maids is an expensive item in the bourgeois 予算. The psychological argument in favour of chastity is 井戸／弁護士席 表明するd by Mr Upton Sinclair: 'Nowadays we hear a 広大な／多数の／重要な 取引，協定 about mental troubles 原因（となる）d by sex repression; it is the mood of the moment. We do not hear anything about the コンビナート／複合体s which may be 原因（となる）d by sex indulgence. But my 観察 has been that those who 許す themselves to follow every 性の impulse are やめる as 哀れな as those who repress every 性の impulse. I remember a class-mate in College; I said to him: "Did it ever occur to you to stop and look at your own mind? Everything that comes to you is turned into sex." He looked surprised, and I saw that it was a new idea to him; he thought it over, and said: "I guess you are 権利."' (Candid Reminiscences, by Upton Sinclair, p. 63.) その上の illustration is 供給（する）d by the に引き続いて anecdote: 'In the splendid library of Columbia University were treasures of beauty, 高くつく／犠牲の大きい 容積／容量s of engravings, and in my usual greedy fashion I went at these, ーするつもりであるing to learn all there was to know about Renaissance art in a week or two. But I 設立する myself 圧倒するd by this 集まり of nakedness; my senses reeled, and I had to やめる.' (op. cit., pp. 62-3.)

39. The translation here used is by Sir Richard Jebb (Sophocles, the Plays and Fragments, with 批判的な 公式文書，認めるs, commentary and translation, in English prose). It is impossible to 裁判官 any 調書をとる／予約する from a translation, yet even when thus read The Antigone is 明確に one of the 広大な／多数の／重要な masterpieces of 劇の literature. にもかかわらず, it could undoubtedly be made, if necessary, into anti-国粋主義者／ファシスト党員 宣伝. Antigone herself could be transformed either into Mrs Pankhurst, who broke a window and was 拘留するd in Holloway; or into Frau Pommer, the wife of a Prussian 地雷s 公式の／役人 at Essen, who said: '"The thorn of 憎悪 has been driven 深い enough into the people by the 宗教的な 衝突s, and it is high time that the men of today disappeared." . . . She has been 逮捕（する）d and is to be tried on a 告発（する），告訴（する）／料金 of 侮辱ing and 名誉き損，中傷ing the 明言する／公表する and the Nazi movement.' (The Times, 12 August 1935.) Antigone's 罪，犯罪 was of much the same nature and was punished in much the same way. Her words, 'See what I 苦しむ, and from whom, because I 恐れるd to cast away the 恐れる of heaven! . . . And what 法律 of heaven have I transgressed? Why, hapless one, should I look to the gods any more—what 同盟（する） should I invoke—when by piety I have earned the 指名する of impious?' could be spoken either by Mrs Pankhurst, or by Frau Pommer; and are certainly topical. Creon, again, who 'thrust the children of the sunlight to the shades, and ruthlessly 宿泊するd a living soul in the 墓／厳粛／彫る／重大な'; who held that 'disobedience is the worst of evils', and that 'whomsoever the city may 任命する, that man must be obeyed, in little things and 広大な／多数の／重要な, in just things and 不正な' is typical of 確かな 政治家，政治屋s in the past, and of Herr Hitler and Signor Mussolini in the 現在の. But though it is 平易な to squeeze these characters into up-to-date dress, it is impossible to keep them there. They 示唆する too much; when the curtain 落ちるs we sympathize, it may be 公式文書，認めるd, even with Creon himself. This result, to the propagandist 望ましくない, would seem to be 予定 to the fact that Sophocles (even in a translation) uses 自由に all the faculties that can be 所有するd by a writer; and 示唆するs, therefore, that if we use art to propagate political opinions, we must 軍隊 the artist to clip and cabin his gift to do us a cheap and passing service. Literature will 苦しむ the same mutilation that the mule has 苦しむd; and there will be no more horses.

40. The five words of Antigone are: 'Tis not my nature to join in hating, but in loving. (Antigone, line 523, Jebb.) To which Creon replied: 'Pass, then, to the world of the dead, and, if thou must needs love, love them. While I live, no woman shall 支配する me.'

41. Even at a time of 広大な／多数の／重要な political 強調する／ストレス like the 現在の it is remarkable how much 批評 is still bestowed upon women. The 告示, 'A shrewd, witty and 挑発的な 熟考する／考慮する of modern woman', appears on an 普通の／平均（する） three times 年一回の in publishers' 名簿（に載せる）／表（にあげる）s. The author, often a doctor of letters, is invariably of the male sex; and 'to mere man', as the blurb puts it (see Times Lit. Sup., 12 March 1938), 'this 調書をとる／予約する will be an 注目する，もくろむ-opener.'

公式文書，認めるs and 言及／関連s: Three

1. It is to be hoped that some methodical person has made a collection of the さまざまな manifestos and questionnaires 問題／発行するd broadcast during the years 1936-7. 私的な people of no political training were 招待するd to 調印する 控訴，上告s asking their own and foreign 政府s to change their 政策; artists were asked to fill up forms 明言する／公表するing the proper relations of the artist to the 明言する／公表する, to 宗教, to morality; 誓約（する）s were 要求するd that the writer should use English grammatically and 避ける vulgar 表現s; and dreamers were 招待するd to analyse their dreams. By way of 誘導 it was 一般に 提案するd to publish the results in the daily or 週刊誌 圧力（をかける）. What 影響 this inquisition has had upon 政府s it is for the 政治家，政治屋 to say. Upon literature, since the 生産（高） of 調書をとる／予約するs is unstaunched, and grammar would seem to be neither better nor worse, the 影響 is problematical. But the inquisition is of 広大な／多数の／重要な psychological and social 利益／興味. 推定では it 起こる／始まるd in the 明言する／公表する of mind 示唆するd by Dean Inge (The Rickman Godlee Lecture, 報告（する）／憶測d in The Times, 23 November 1937), 'whether in our own 利益／興味s we were moving in the 権利 direction. If we went on as we were doing now, would the man of the 未来 be superior to us or not? . . . Thoughtful people were beginning to realize that before congratulating ourselves on moving 急速な／放蕩な we せねばならない have some idea where we were moving to': a general self-不満 and 願望（する） 'to live 異なって'. It also points, 間接に, to the death of the サイレン／魅惑的な, that much ridiculed and often upper-class lady who by keeping open house for the aristocracy, plutocracy, 知識階級, ignorantsia, etc., tried to 供給する all classes with a talking-ground or scratching-地位，任命する where they could rub up minds, manners, and morals more 個人として, and perhaps as usefully. The part that the サイレン／魅惑的な played in 促進するing culture and 知識人 liberty in the eighteenth century is held by historians to be of some importance. Even in our own day she had her uses. 証言，証人／目撃する W. B. Yeats—'How often I have wished that he [Synge] might live long enough to enjoy that communion with idle, charming, cultivated women which Balzac in one of his dedications calls "the 長，指導者 なぐさみ of genius"!' (Dramatis Personae, W. B. Yeats, p. 127.) Lady St Helier who, as Lady Jeune, 保存するd the eighteenth-century tradition, 知らせるs us, however, that 'Plovers' eggs at 2s. 6d. apiece, 軍隊d strawberries, 早期に asparagus, petits poussins . . . are now considered almost a necessity by anyone aspiring to give a good dinner' (1909); and her 発言／述べる that the 歓迎会 day was 'very 疲労，（軍の）雑役ing . . . how exhausted I felt when half-past seven （機の）カム, and how 喜んで at eight o'clock I sat 負かす／撃墜する to a 平和的な tête-à-tête dinner with my husband!' (Memories of Fifty Years, by Lady St Helier, pp. 3, 5, 182) may explain why such houses are shut, why such hostesses are dead, and why therefore the 知識階級, the ignorantsia, the aristocracy, the 官僚主義, the bourgeoisie, etc., are driven (unless somebody will 生き返らせる that society on an 経済的な basis) to do their talking in public. But in 見解（をとる） of the multitude of manifestos and questionnaires now in 循環／発行部数 it would be foolish to 示唆する another into the minds and 動機s of the Inquisitors.

2. 'He did begin however on 13 May (1844) to lecture 週刊誌 at Queen's College which Maurice and other professors at King's had 設立するd a year before, まず第一に／本来 for the examination and training of governesses. Kingsley was ready to 株 in this 人気がない 仕事 because he believed in the higher education of women.' (Charles Kingsley, by Margaret Farrand Thorp, p. 65.)

3. The French, as the above quotation shows, are as active as the English in 問題／発行するing manifestos. That the French, who 辞退する to 許す the women of フラン to 投票（する）, and still （打撃，刑罰などを）与える upon them 法律s whose almost 中世 severity can be 熟考する／考慮するd in The Position of Women in 同時代の フラン, by フランs Clark, should 控訴，上告 to English women to help them to 保護する liberty and culture must 原因（となる） surprise.

4. Strict 正確, here わずかに in 衝突 with rhythm and euphony, 要求するs the word 'port'. A photograph in the daily 圧力（をかける） of 'Dons in a 上級の ありふれた Room after dinner' (1937) showed 'a railed trolley in which the port decanter travels across a gap between diners at the fireplace, and thus continues its 一連の会議、交渉／完成する without passing against the sun'. Another picture shows the 'sconce' cup in use. 'This old Oxford custom 任命するs that について言及する of 確かな 支配するs in Hall shall be punished by the 違反者／犯罪者 drinking three pints of beer at one draught . . .' Such examples are by themselves enough to 証明する how impossible it is for a woman's pen to 述べる life at a man's college without committing some unpardonable solecism. But the gentlemen whose customs are often, it is to be 恐れるd, travestied, will 延長する their indulgence when they 反映する that the 女性（の） 小説家, however reverent in 意向, 作品 under 墓／厳粛／彫る／重大な physical drawbacks. Should she wish, for example, to 述べる a Feast at Trinity, Cambridge, she has to 'listen through the peephole in the room of Mrs Butler (the Master's wife) to the speeches taking place at the Feast which was held in Trinity College'. 行方不明になる Haldane's 観察 was made in 1907, when she 反映するd that 'The whole surroundings seemed 中世.' (From One Century to Another, by E. Haldane, p. 235.)

5. によれば Whitaker there is a 王室の Society of Literature and also the British 学院, both 推定では, since they have offices and officers, 公式の／役人 団体／死体s, but what their 力／強力にするs are it is impossible to say, since if Whitaker had not vouched for their 存在 it would scarcely have been 嫌疑者，容疑者／疑うd.

6. Women were 明らかに 除外するd from the British Museum Reading-Room in the eighteenth century. Thus: '行方不明になる Chudleigh solicits 許可 to be received into the reading-room. The only 女性（の） student who as yet has honoured us was Mrs Macaulay; and your Lordship may recollect what an untoward event 感情を害する／違反するd her delicacy.' (Daniel Wray to Lord Harwicke, 22 October 1768. Nichols, Literary Anecdotes of the Eighteenth Century, vol. I, p. 137.) The editor 追加するs in a footnote: 'This alludes to the indelicacy of a gentleman there, in Mrs Macaulay's presence; of which the particulars will not 耐える to be repeated.'

7. The Autobiography and Letters of Mrs M. O. W. Oliphant, arranged and edited by Mrs Harry Coghill. Mrs Oliphant (1825-97) 'lived in perpetual 当惑 借りがあるing to her 請け負うing education and 維持／整備 of her 未亡人d brother's children in 新規加入 to her own two sons . . .' (Dictionary of 国家の Biography.)

8. Macaulay's History of England, vol. III, p. 278 (基準 版).

9. Mr Littlewood, until recently 劇の critic of the Morning 地位，任命する, 述べるd the 条件 of Journalism at 現在の at a dinner given in his honour, 6 December 1937. Mr Littlewood said: 'that he had in season and out of season fought for more space for the theatre in the columns of the London daily papers. It was (n)艦隊／(a)素早い Street where, between eleven and half-past twelve, not to について言及する before and after, thousands of beautiful words and thoughts were systematically 大虐殺d. It had been his lot for at least two out of his four １０年間s to return to that shambles every night with the sure and 確かな prospect of 存在 told that the paper was already 十分な with important news, and that there was no room for any sanguinary stuff about the theatre. It had been his luck to wake up the next morning to find himself 責任のある for the mangled remains of what was once a good notice . . . It was not the fault of the men in the office. Some of them put the blue pencil through with 涙／ほころびs in their 注目する，もくろむs. The real 犯人 was that 抱擁する public who knew nothing about the theatre and could not be 推定する／予想するd to care.' The Times, 6 December 1937.

Mr Douglas Jerrold 述べるs the 治療 of politics in the 圧力（をかける）. 'In those few 簡潔な／要約する years [between 1928-33] truth had fled from (n)艦隊／(a)素早い Street. You could never tell all the truth all the time. You never will be able to do so. But you used at least to be able to tell the truth about other countries. By 1933, you did it at your 危険，危なくする. In 1928 there was no direct political 圧力 from advertisers. Today it is not only direct but 効果的な.'

Literary 批評 would seem to be in much the same 事例／患者 and for the same 推論する／理由: 'There are no critics in whom the public have any more 信用／信任. They 信用, if at all, to the different 調書をとる／予約する Societies, and the 選択s of individual newspapers, and on the whole they are wise . . . The 調書をとる／予約する Society are 率直に 調書をとる／予約する 販売人s, and the 広大な／多数の／重要な 国家の newspapers cannot afford to puzzle their readers. They must all choose 調書をとる／予約するs which have, at the 勝つ／広く一帯に広がるing level of public taste, a 潜在的に large sale.' (Georgian Adventure, by Douglas Jerrold, pp. 282, 283, 298.)

10. While it is obvious that under the 条件s of journalism at 現在の the 批評 of literature must be unsatisfactory, it is also obvious that no change can be made, without changing the 経済的な structure of society and the psychological structure of the artist. Economically, it is necessary that the reviewer should 先触れ（する） the 出版（物） of a new 調書をとる／予約する with his town-crier's shout 'O yez, O yez, O yez, such and such a 調書をとる／予約する has been published; its 支配する is this, that or the other.' Psychologically, vanity and the 願望（する） for '承認' are still so strong の中で artists that to 餓死する them of 宣伝 and to 否定する them たびたび（訪れる） if contrasted shocks of 賞賛する and 非難する would be as 無分別な as the introduction of rabbits into Australia: the balance of nature would be upset and the consequences might 井戸／弁護士席 be 悲惨な. The suggestion in the text is not to 廃止する public 批評; but to 補足（する） it by a new service based on the example of the 医療の profession. A パネル盤 of critics 新採用するd from reviewers (many of whom are 可能性のある critics of 本物の taste and learning) would practise like doctors and in strictest privacy. Publicity 除去するd, it follows that most of the distractions and 汚職s which 必然的に make 同時代の 批評 worthless to the writer would be 廃止するd; all 誘導 to 賞賛する or 非難する for personal 推論する／理由s would be destroyed; neither sales nor vanity would be 影響する／感情d; the author could …に出席する to 批評 without considering the 影響 upon public or friends; the critic could 非難する without considering the editor's blue pencil or the public taste. Since 批評 is much 願望（する）d by the living, as the constant 需要・要求する for it 証明するs, and since fresh 調書をとる／予約するs are as 必須の for the critic's mind as fresh meat for his 団体／死体, each would 伸び（る）; literature even might 利益. The advantages of the 現在の system of public 批評 are おもに 経済的な; the evil 影響s psychologically are shown by the two famous 年４回の reviews of Keats and Tennyson. Keats was 深く，強烈に 負傷させるd; and 'the 影響 . . . upon Tennyson himself was 侵入するing and 長引かせるd. His first 行為／法令／行動する was at once to 身を引く from the 圧力（をかける） The Lover's Tale . . . We find him thinking of leaving England altogether, of living abroad.' (Tennyson, by Harold Nicolson, p. 118.) The 影響 of Mr Churton Collins upon Sir Edmund Gosse was much the same: 'His self-信用／信任 was 土台を崩すd, his personality 減ずるd . . . was not everyone watching his struggles regarding him as doomed? . . . His own account of his sensations was that he went about feeling that he had been flayed alive.' (The Life and Letters of Sir Edmund Gosse, by Evan Charteris, p. 196.)

11. 'A-（犯罪の）一味-the-bell-and-run-away-man.' This word has been coined in order to define those who make use of words with the 願望（する） to 傷つける but at the same time to escape （犯罪，病気などの）発見. In a 過度期の age when many 質s are changing their value, new words to 表明する new values are much to be 願望（する）d. Vanity, for example, which would seem to lead to 厳しい 複雑化s of cruelty and tyranny, 裁判官ing from 証拠 供給（する）d abroad, is still masked by a 指名する with trivial 協会s. A 補足（する） to the Oxford English Dictionary is 示すd.

12. Memoir of Anne J. Clough, by B. A. Clough, pp. 38, 67.

'The Sparrow's Nest', by William Wordsworth.

13. In the nineteenth century much 価値のある work was done for the working class by educated men's daughters in the only way that was then open to them. But now that some of them at least have received an expensive education, it is arguable that they can work much more 効果的に by remaining in their own class and using the methods of that class to 改善する a class which stands much in need of 改良. If on the other 手渡す the educated (as so often happens) 放棄する the very 質s which education should have bought—推論する／理由, 寛容, knowledge—and play at belonging to the working class and 可決する・採択するing its 原因（となる）, they 単に expose that 原因（となる） to the ridicule of the educated class, and do nothing to 改善する their own. But the number of 調書をとる／予約するs written by the educated about the working class would seem to show that the glamour of the working class and the emotional 救済 afforded by 可決する・採択するing its 原因（となる）, are today as irresistible to the middle class as the glamour of the aristocracy was twenty years ago (see A La Recherche du Temps Perdu.) 一方／合間 it would be 利益／興味ing to know what the true-born working man or woman thinks of the playboys and playgirls of the educated class who 可決する・採択する the working-class 原因（となる） without sacrificing middle-class 資本／首都, or 株ing working-class experience. 'The 普通の／平均（する） housewife', によれば Mrs Murphy, Home Service Director of the British 商業の Gas 協会, 'washed an acre of dirty dishes, a mile of glass and three miles of 着せる／賦与するs and scrubbed five miles of 床に打ち倒す 年一回の.' (Daily Telegraph, 29 September 1937.) For a more 詳細（に述べる）d account of working-class life, see Life as We Have Known It, by 協同組合 working women, edited by Margaret Llewelyn Davies. The Life of Joseph Wright also gives a remarkable account of working-class life at first 手渡す and not through プロの／賛成の-proletarian spectacles.

14. 'It was 明言する／公表するd yesterday at the War Office that the Army 会議 have no 意向 of 開始 新採用するing for any women's 軍団.' (The Times, 22 October 1937.) This 示すs a prime distinction between the sexes. Pacifism is 施行するd upon women. Men are still 許すd liberty of choice.

15. The に引き続いて quotation shows, however, that if 許可／制裁d the fighting instinct easily develops. 'The 注目する，もくろむs 深く，強烈に sunk into the sockets, the features 激烈な／緊急の, the amazon keeps herself very straight on the stirrups at the 長，率いる of her 騎兵大隊 . . . Five English parlementaries look at this woman with the respectful and a bit restless 賞賛 one feels for a "fauve" of an unknown 種類 . . .

—Come nearer Amalia—orders the commandant. She 押し進めるs her horse に向かって us and salutes her 長，指導者 with the sword.

—Sergeant Amalia Bonilla—continues the 長，指導者 of the 騎兵大隊—how old are you?—Thirty-six—Where were you born?—In Granada—Why have you joined the army?—My two daughters were militiawomen. The younger has been killed in the Alto de Leon. I thought I had to supersede her and avenge her.—And how many enemies have you killed to avenge her?—You know it, commandant, five. The sixth is not sure.—No, but you have taken his horse. The amazon Amalia rides in fact a magnificent dapple-grey horse, with glossy hair, which flatters like a parade horse . . . This woman who has killed five men—but who feels not sure about the sixth—was for the （外交）使節／代表s of the House of ありふれたs an excellent introducer to the Spanish war.' (The 殉教／苦難 of Madrid, Inedited 証言，証人／目撃するs, by Louis Delaprée, pp. 34, 5, 6. Madrid, 1937.)

16. By way of proof, an 試みる／企てる may be made to elucidate the 推論する／理由s given by さまざまな 閣僚 大臣s in さまざまな 議会s from about 1870 to 1918 for …に反対するing the 選挙権／賛成 法案. An able 成果／努力 has been made by Mrs Oliver Strachey (see 一時期／支部 'The Deceitfulness of Polities' in her The 原因（となる）).

17. 'We have had women's civil and political status before the League only since 1935.' From 報告（する）／憶測s sent in as to the position of the woman as wife, mother and home 製造者, 'the sorry fact was discovered that her 経済的な position in many countries (含むing 広大な／多数の／重要な Britain) was 安定性のない. She is する権利を与えるd neither to salary nor 給料 and has 限定された 義務s to 成し遂げる. In England, though she may have 充てるd her whole life to husband and children, her husband, no 事柄 how 豊富な, can leave her destitute at his death and she has no 合法的な 是正する. We must alter this—by 法律制定 (Linda P. Littlejohn, 報告（する）／憶測d in the Listener, 10 November 1937.)

18. This particular 鮮明度／定義 of woman's 仕事 comes not from an Italian but from a German source. There are so many 見解／翻訳／版s and all are so much alike that it seems unnecessary to 立証する each 分かれて. But it is curious to find how 平易な it is to cap them from English sources. Mr Gerhardi for example 令状s: 'Never yet have I committed the error of looking on women writers as serious fellow artists. I enjoy them rather as spiritual helpers who, endowed with a 極度の慎重さを要する capacity for 評価, may help the few of us afflicted with genius to 耐える our cross with good grace. Their true 役割, therefore, is rather to 持つ／拘留する out the sponge to us, 冷静な／正味の our brow, while we bleed. If their 同情的な understanding may indeed be put to a more romantic use, how we 心にいだく them for it!' (Memoirs of a Polyglot, by William Gerhardi, pp. 320, 321.) This conception of woman's 役割 一致するs almost 正確に／まさに with that 引用するd above.

19. To speak 正確に, 'a large silver plaque in the form of the Reich eagle . . . was created by 大統領 Hindenburg for scientists and other distinguished 非軍事のs . . . It may not be worn. It is usually placed on the 令状ing-desk of the 受取人.' (Daily paper, 21 April 1936.)

20. 'It is a ありふれた thing to see the 商売／仕事 girl contenting herself with a bun or a 挟む for her midday meal; and though there are theories that this is from choice . . . the truth is that they often cannot afford to eat 適切に.' (Careers and 開始s for Women, by Ray Strachey, p. 74.) Compare also 行方不明になる E. Turner: '. . . many offices had been wondering why they were unable to get through their work as 滑らかに as 以前は. It had been 設立する that junior typists were fagged out in the afternoons because they could afford only an apple and a 挟む for lunch. 雇用者s should 会合，会う the 増加するd cost of living by 増加するd salaries.' (The Times, 28 March 1938.)

21. The Mayoress of Woolwich (Mrs Kathleen Rance) speaking at a bazaar, 報告（する）／憶測d in Evening 基準, 20 December 1937.

22. 行方不明になる E. R. Clarke, 報告（する）／憶測d in The Times, 24 September 1937.

23. 報告（する）／憶測d in Daily 先触れ（する）, 15 August 1936.

24. Canon F. R. Barry, speaking at 会議／協議会 arranged by Anglican Group at Oxford, 報告（する）／憶測d in The Times, 10 January 1933.

25. The 省 of Women, 報告（する）／憶測 of the 大司教s' （売買）手数料，委託（する）／委員会／権限. VII. 第２位 Schools and Universities, p. 65.

26. '行方不明になる D. Carruthers, 長，率いる Mistress of the Green School, Isleworth, said there was a "very 墓／厳粛／彫る／重大な 不満" の中で older schoolgirls at the way in which 組織するd 宗教 was carried on. "The Churches seem somehow to be failing to 供給（する） the spiritual needs of young people," she said. "It is a fault that seems ありふれた to all churches."' (Sunday Times, 21 November 1937.)

27. Life of Charles 血の塊／突き刺す, by G. L. Prestige, D.D., p. 353.

28. The 省 of Women. 報告（する）／憶測 of the 大司教s' （売買）手数料，委託（する）／委員会／権限, passim.

29. Whether or not the gift of prophecy and the gift of poetry were 初めは the same, a distinction has been made between those gifts and professions for many centuries. But the fact that the Song of Songs, the work of a poet, is 含むd の中で the sacred 調書をとる／予約するs, and that propagandist poems and novels, the 作品 of prophets, are 含むd の中で the 世俗的な, points to some 混乱. Lovers of English literature can scarcely be too thankful that Shakespeare lived too late to be canonized by the Church. Had the plays been 階級d の中で the sacred 調書をとる／予約するs they must have received the same 治療 as the Old and New Testaments; we should have had them 施し物d out on Sundays from the mouths of priests in snatches; now a soliloquy from Hamlet; now a corrupt passage from the pen of some drowsy reporter; now a bawdy song; now half a page from Antony and Cleopatra, as the Old and New Testaments have been sliced up and interspersed with hymns in the Church of England service; and Shakespeare would have been as unreadable as the Bible. Yet those who have not been 軍隊d from childhood to hear it thus dismembered 週刊誌 主張する that the Bible is a work of the greatest 利益／興味, much beauty, and 深い meaning.

30. The 省 of Women, 虫垂 I. '確かな Psychological and Physiological Considerations', by Professor Grensted, D.D., pp. 79-87.

31. 'At 現在の a married priest is able to fulfil the 必要物／必要条件s of the 聖職拝命（式） service, "to forsake and 始める，決める aside all worldly cares and 熟考する／考慮するs", 大部分は because his wife can 請け負う the care of the 世帯 and the family . . .' (The 省 of Women, p. 32.)

The Commissioners are here 明言する／公表するing and 認可するing a 原則 which is frequently 明言する／公表するd and 認可するd by the 独裁者s. Herr Hitler and Signor Mussolini have both often in very 類似の words 表明するd the opinion that 'There are two worlds in the life of the nation, the world of men and the world of women'; and proceeded to much the same 鮮明度／定義 of the 義務s. The 影響 which this 分割 has had upon the woman; the petty and personal nature of her 利益／興味s; her absorption in the practical; her 明らかな incapacity for the poetical and adventurous—all this has been made the 中心的要素 of so many novels, the 的 for so much satire, has 確認するd so many 理論家s in the theory that by the 法律 of nature the woman is いっそう少なく spiritual than the man, that nothing more need be said to 証明する that she has carried out, willingly or unwillingly, her 株 of the 契約. But very little attention has yet been paid to the 知識人 and spiritual 影響 of this 分割 of 義務s upon those who are enabled by it 'to forsake all worldly cares and 熟考する／考慮するs'. Yet there can be no 疑問 that we 借りがある to this segregation the 巨大な elaboration of modern 器具s and methods of war; the astonishing 複雑さs of theology; the 広大な deposit of 公式文書，認めるs at the 底（に届く） of Greek, Latin and even English texts; the innumerable carvings, chasings and unnecessary ornamentations of our ありふれた furniture and crockery; the myriad distinctions of Debrett and Burke; and all those meaningless but 高度に ingenious turnings and twistings into which the intellect 関係 itself when rid of 'the cares of the 世帯 and the family'. The 強調 which both priests and 独裁者s place upon the necessity for two worlds is enough to 証明する that it is 必須の to the 支配.

32. 証拠 of the コンビナート／複合体 nature of satisfaction of dominance is 供給するd by the に引き続いて quotation: 'My husband 主張するs that I call him "Sir",' said a woman at the Bristol Police 法廷，裁判所 yesterday, when she 適用するd for a 維持／整備 order. 'To keep the peace I have 従うd with his request,' she 追加するd. 'I also have to clean his boots, fetch his かみそり when he shaves, and speak up 敏速に when he asks me questions.' In the same 問題／発行する of the same paper Sir E. F. Fletcher is 報告（する）／憶測d to have '勧めるd the House of ありふれたs to stand up to 独裁者s.' (Daily 先触れ（する）, 1 August 1926.) This would seem to show that the ありふれた consciousness which 含むs husband, wife and House of ありふれたs is feeling at one and the same moment the 願望（する） to 支配する, the need to 従う ーするために keep the peace, and the necessity of 支配するing the 願望（する） for dominance—a psychological 衝突 which serves to explain much that appears inconsistent and 騒然とした in 同時代の opinion. The 楽しみ of dominance is of course その上の 複雑にするd by the fact that it is still, in the educated class, closely 連合した with the 楽しみs of wealth, social and professional prestige. Its distinction from the comparatively simple 楽しみs—e.g. the 楽しみ of a country walk—is 証明するd by the 恐れる of ridicule which 広大な／多数の／重要な psychologists, like Sophocles, （悪事，秘密などを）発見する in the dominator; who is also peculiarly susceptible によれば the same 当局 either to ridicule or 反抗 on the part of the 女性（の） sex. An 必須の element in this 楽しみ therefore would seem to be derived not from the feeling itself but from the reflection of other people's feelings, and it would follow that it can be 影響（力）d by a change in those feelings. Laughter as an antidote to dominance is perhaps 示すd.

33. The Life of Charlotte Brontë, by Mrs Gaskell.

34. The Life of Sophia Jex-Blake, by Margaret Todd, pp. 67-9, 70-71, 72.

35. 外部の 観察 would 示唆する that a man still feels it a peculiar 侮辱 to be taunted with cowardice by a woman in much the same way that a woman feels it a peculiar 侮辱 to be taunted with unchastity by a man. The に引き続いて quotation supports this 見解（をとる）. Mr Bernard Shaw 令状s: 'I am not forgetting the gratification that war gives to the instinct of pugnacity and 賞賛 of courage that are so strong in women . . . In England on the 突発／発生 of war civilized young women 急ぐ about 手渡すing white feathers to all young men who are not in uniform. This,' he continues, 'like other 生き残りs from savagery is やめる natural,' and he points out that 'in old days a woman's life and that of her children depended on the courage and 殺人，大当り capacity of her mate.' Since 広大な numbers of young men did their work all through the war in offices without any such adornment, and the number of 'civilized young women' who stuck feathers in coats must have been infinitesimal compared with those who did nothing of the 肉親，親類d, Mr Shaw's exaggeration is 十分な proof of the 巨大な psychological impression that fifty or sixty feathers (no actual 統計（学） are 利用できる) can still make. This would seem to show that the male still 保存するs an 異常な susceptibility to such taunts; therefore that courage and pugnacity are still の中で the prime せいにするs of manliness; therefore that he still wishes to be admired for 所有するing them; therefore that any derision of such 質s would have a proportionate 影響. That 'the manhood emotion' is also connected with 経済的な independence seems probable. 'We have never known a man who was not, 率直に or 内密に, proud of 存在 able to support women; whether they were his sisters or his mistresses. We have never known a woman who did not regard the change from 経済的な independence on an 雇用者 to 経済的な dependence on a man, as an honourable 昇進／宣伝. What is the good of men and women lying to each other about these things? It is not we that have made them'—(A. H. Orage, by Philip Mairet, vii)—an 利益／興味ing 声明, せいにするd by G. K. Chesterton to A. H. Orage.

36. Until the beginning of the eighties, によれば 行方不明になる Haldane, the sister of R. B. Haldane, no lady could work. 'I should, of course, have liked to 熟考する／考慮する for a profession, but that was an impossible idea unless one were in the sad position of "having to work for one's bread" and that would have been a terrible 明言する／公表する of 事件／事情／状勢s. Even a brother wrote of the melancholy fact after he had been to see Mrs Langtry 行為／法令／行動する. "She was a lady and 行為／法令／行動するd like a lady, but what a sad thing it was that she should have to do so!'" (From One Century to Another, by Elizabeth Haldane, pp. 73-4.) Harriet Martineau earlier in the century was delighted when her family lost its money, for thus she lost her 'gentility' and was 許すd to work.

37. Life of Sophia Jex-Blake, by Margaret Todd, pp. 69, 70.

38. For an account of Mr Leigh Smith, see The Life of Emily Davies, by Barbara Stephen. Barbara Leigh Smith became Madame Bodichon.

39. How 名目上の that 開始 was is shown by the に引き続いて account of the actual 条件s under which women worked in the R.A. Schools about 1900. 'Why the 女性（の） of the 種類 should never be given the same advantages as the male it is difficult to understand. At the R.A. Schools we women had to compete against men for all the prizes and メダルs that were given each year, and we were only 許すd half the 量 of tuition and いっそう少なく than half their 適切な時期s for 熟考する／考慮する . . . No nude model was 許すd to be 提起する／ポーズをとるd in the women's 絵 room at the R.A. Schools . . . The male students not only worked from nude models, both male and 女性（の）, during the day, but they were given an evening class 同様に, at which they could make 熟考する／考慮するs from the 人物／姿／数字, the visiting R.A. 教えるing.' This seemed to the women students 'very 不公平な indeed'; 行方不明になる Collyer had the courage and the social standing necessary to 耐えるd first Mr Franklin Dicksee, who argued that since girls marry, money spent on their teaching is money wasted; next Lord Leighton; and at length the thin 辛勝する／優位 of the wedge, that is the undraped 人物／姿／数字, was 許すd. But 'the advantages of the night class we never did 後継する in 得るing . . ." The women students therefore clubbed together and 雇うd a photographer's studio in パン職人 Street. 'The money that we, as the 委員会, had to find, 減ずるd our meals to 近づく 餓死 diet.' (Life of an Artist, by Margaret Collyer, pp. 19-81, 82.) The same 支配する was in 軍隊 at the Nottingham Art School in the twentieth century. 'Women were not 許すd to draw from the nude. If the men worked from the living 人物／姿／数字 I had to go into the Antique Room . . . the 憎悪 of those plaster 人物／姿／数字s stays with me till this day. I never got any 利益 out of their 熟考する／考慮する.' (Oil Paint and Grease Paint, by Dame Laura Knight, p. 47.) But the profession of art is not the only profession that is thus 名目上 open. The profession of 薬／医学 is 'open', but '. . . nearly all the Schools 大（公）使館員d to London Hospitals are 閉めだした to women students, whose training in London is おもに carried on at the London School of 薬／医学.' (Memorandum on the Position of English Women in Relation to that of English Men, by Philippa Strachey, 1935, p. 26.) 'Some of the girl "医療のs" at Cambridge University have formed themselves into a group to ventilate the grievance.' (Evening News, 25 March 1937.) In 1922 women students were 認める to the 王室の Veterinary College, Camden Town. ". . . since then the profession has attracted so many women that the number has recently been 制限するd to 50.' (Daily Telegraph, 1 October 1937.)

40 and 41. The Life of Mary Kingsley, by Stephen Gwyn, pp. 18, 26. In a fragment of a letter Mary Kingsley 令状s: 'I am useful occasionally, but that is all—very useful a few months ago when on calling on a friend she asked me to go up to her bedroom and see her new hat—a suggestion that staggered me, I knowing her opinion of 地雷 in such 事柄s.' 'The letter,' says Mr Gwyn, 'did not 完全にする this adventure of an unauthorised fiancé, but I am sure she got him off the roof and enjoyed the experience riotously.'

42. によれば Antigone there are two 肉親，親類d of 法律, the written and the unwritten, and Mrs Drummond 持続するs that it may いつかs be necessary to 改善する the written 法律 by breaking it. But the many and 変化させるd activities of the educated man's daughter in the nineteenth century were 明確に not 簡単に or even おもに directed に向かって breaking the 法律s. They were, on the contrary, endeavours of an 実験の 肉親，親類d to discover what are the unwritten 法律s; that is the 私的な 法律s that should 規制する 確かな instincts, passions, mental and physical 願望（する）s. That such 法律s 存在する and are 観察するd by civilized people, is 公正に／かなり 一般に 許すd; but it is beginning to be agreed that they were not laid 負かす／撃墜する by 'God', who is now very 一般に held to be a conception, of patriarchial origin, valid only for 確かな races, at 確かな 行う／開催する／段階s and times; nor by nature, who is now known to 変化させる 大いに in her 命令（する）s and to be 大部分は under 支配（する）／統制する; but have to be discovered afresh by 連続する 世代s, 大部分は by their own 成果／努力s of 推論する／理由 and imagination. Since, however, 推論する／理由 and imagination are to some extent the 製品 of our 団体／死体s, and there are two 肉親，親類d of 団体／死体, male and 女性（の）, and since these two 団体／死体s have been 証明するd within the past few years to 異なる fundamentally, it is （疑いを）晴らす that the 法律s that they perceive and 尊敬（する）・点 must be 異なって 解釈する／通訳するd. Thus Professor Julian Huxley says: '. . . from the moment of fertilization onwards, man and woman 異なる in every 独房 of their 団体／死体 in regard to the number of their 染色体s—those 団体／死体s which, for all the world's unfamiliarity, have been shown by the last １０年間's work to be the 持参人払いのs of 遺伝, the determiners of our characters and 質s.' In spite of the fact, therefore, that 'the superstructure of 知識人 and practical life is 潜在的に the same in both sexes,' and that 'The 最近の Board of Education 報告（する）／憶測 of the 委員会 on the Differentiation of the Curriculum for Boys and Girls in 第２位 Schools (London, 1923), has 設立するd that the 知識人 differences between the sexes are very much slighter than popular belief 許すs,' (Essays in Popular Science, by Julian Huxley, pp. 62-3), it is （疑いを）晴らす that the sexes now 異なる and will always 異なる. If it were possible not only for each sex to ascertain what 法律s 持つ／拘留する good in its own 事例／患者, and to 尊敬（する）・点 each other's 法律s; but also to 株 the results of those 発見s, it might be possible for each sex to develop fully and 改善する in 質 without 降伏するing its special 特徴. The old conception that one sex must '支配する' another would then become not only obsolete, but so 嫌悪すべき that if it were necessary for practical 目的s that a 支配的な 力／強力にする should decide 確かな 事柄s, the repulsive 仕事 of coercion and dominion would be relegated to an inferior and secret society, much as the flogging and 死刑執行 of 犯罪のs is now carried out by masked 存在s in 深遠な obscurity. But this is to 心配する.

43. From The Times obituary notice of H. W. Greene, fellow of Magdalen College, Oxford, familiarly called 'Grugger', 6 February 1933.

44. 'In 1747 the 年４回の 法廷，裁判所 (of the Middlesex Hospital) decided to 始める，決める apart some of the beds for lying-in 事例／患者s under 支配するs which 妨げるd any woman from 事実上の／代理 as midwife. The 除外 of women has remained the 伝統的な 態度. In 1861 行方不明になる Garrett, afterwards Dr Garrett Anderson, 得るd 許可 to …に出席する classes . . . and was permitted to visit the 区s with the 居住（者） officers, but the students 抗議するd and the 医療の officers gave way. The Board 拒絶する／低下するd an 申し込む／申し出 from her to endow a scholarship for women students.' (The Times, 17 May 1935.)

45. 'There is, in the modern world, a 広大な／多数の／重要な 団体／死体 of 井戸／弁護士席-attested knowledge . . . but as soon as any strong passion 介入するs to warp the 専門家's judgment he becomes unreliable, whatever 科学の 器具／備品 he may 所有する.' (The 科学の 見通し, by Bertrand Russell, p. 17.)

46. One of the 記録，記録的な／記録する-breakers, however, gave a 推論する／理由 for 記録，記録的な／記録する-breaking which must 強要する 尊敬（する）・点: 'Then, too, there was my belief that now and then women should do for themselves what men have already done—and occasionally what men have not done—その為に 設立するing themselves as persons, and perhaps encouraging other women に向かって greater independence of thought and 活動／戦闘 . . . When they fail, their 失敗 must be a challenge to others.' (The Last Flight, by Amelia Earhart, pp. 21, 65.)

47. 'In point of fact this 過程 [childbirth] 現実に 無能にするs women only for a very small fraction in most of their lives—even a woman who has six children is only やむを得ず laid up for twelve months out of her whole lifetime.' (Careers and 開始s for Women, by Ray Strachey, pp. 47-8.) At 現在の, however, she is やむを得ず 占領するd for much longer. The bold suggestion has been made that the 占領／職業 is not 排他的に maternal, but could be 株d by both parents to the ありふれた good.

48. The nature of manhood and the nature of womanhood are frequently defined both by Italian and German 独裁者s. Both 繰り返して 主張する that it is the nature of man and indeed the essence of manhood to fight. Hitler, for example, draws a distinction between 'a nation of 平和主義者s and a nation of men'. Both 繰り返して 主張する that it is the nature of womanhood to 傷をいやす／和解させる the 負傷させるs of the 闘士，戦闘機. にもかかわらず a very strong movement is on foot に向かって emancipating man from the old 'natural and eternal 法律' that man is essentially a 闘士，戦闘機; 証言，証人／目撃する the growth of pacifism の中で the male sex today. Compare その上の Lord Knebworth's 声明 'that if 永久の peace were ever 達成するd, and armies and 海軍s 中止するd to 存在する, there would be no 出口 for the manly 質s which fighting developed,' with the に引き続いて 声明 by another young man of the same social caste a few months ago: '. . . it is not true to say that every boy at heart longs for war. It is only other people who teach it us by giving us swords and guns, 兵士s and uniforms to play with.' (Conquest of the Past, by Prince Hubertus Loewenstein, p. 215.) It is possible that the 国粋主義者／ファシスト党員 明言する／公表するs by 明らかにする／漏らすing to the younger 世代 at least the need for emancipation from the old conception of virility are doing for the male sex what the Crimean and the European wars did for their sisters. Professor Huxley, however, 警告するs us that 'any かなりの alteration of the hereditary 憲法 is an 事件／事情／状勢 of millennia, not of １０年間s.' On the other 手渡す, as science also 保証するs us that our life on earth is 'an 事件／事情／状勢 of millennia, not of １０年間s', some alteration in the hereditary 憲法 may be 価値（がある） 試みる／企てるing.

49. Coleridge however 表明するs the 見解（をとる）s and 目的（とする）s of the 部外者s with some 正確 in the に引き続いて passage: 'Man must be 解放する／自由な or to what 目的 was he made a Spirit of 推論する／理由, and not a Machine of Instinct? Man must obey; or wherefore has he a 良心? The 力／強力にするs, which create this difficulty, 含む／封じ込める its 解答 likewise; for their service is perfect freedom. And whatever 法律 or system of 法律 強要するs any other service, disennobles our nature, leagues itself with the animal against the godlike, kills in us the very 原則 of joyous 井戸／弁護士席-doing, and fights against humanity . . . If therefore society is to be under a rightful 憲法 of 政府, and one that can 課す on 合理的な／理性的な 存在s a true and moral 義務 to obey it, it must be でっちあげる，人を罪に陥れるd on such 原則s that every individual follows his own 推論する／理由, while he obeys the 法律s of the 憲法, and 成し遂げるs the will of the 明言する／公表する while he follows the dictates of his own 推論する／理由. This is expressly 主張するd by Rousseau, who 明言する／公表するs the problem of a perfect 憲法 of 政府 in the に引き続いて words: Trouver une forme d'協会—par laquelle chacun s'unisant à tous, n'obeisse pourtant qu'à lui même, et 残り／休憩（する） aussi libre qu'auparavant, i.e. To find a form of society によれば which each one 部隊ing with the whole shall yet obey himself only and remain as 解放する／自由な as before.' (The Friend, by S. T. Coleridge, vol. I, pp. 333, 334, 335, 1818 版.) To which may be 追加するd a quotation from Walt Whitman:

'Of Equality—as if it 害（を与える）'d me, giving others the same chances and 権利s as myself—as if it were not 不可欠の to my own 権利s that others 所有する the same.'

And finally the words of a half-forgotten 小説家, George Sand, are 価値（がある） considering:

'Toutes les 存在s sont solidaires les unes des autres, et tout être humain qui présenterait la sienne isolément, sans la rattacher à 独房 de ses semblables, n'offrirait qu'une énigme à débrouiller . . . Cette individualité n'a par elle seule ni signification ni importance aucune. Elle ne prend un sens quelconque qu'en devenant une parcelle de la 争う générale, en se fondant avec l'individualité de chacun de mes semblables, et c'est par là qu'elle devient de l'histoire.' (Histoire de ma 争う, by George Sand, pp. 240-41.)

The End

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