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肩書を与える:  Selected Lead Articles from The 夜明け
Author: Louisa Lawson
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eBook No.: 0606891h.html
Language: English
Date first 地位，任命するd:  October 2020
Most 最近の update: October 2020

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Selected Lead Articles from The 夜明け

by
Louisa Lawson
令状ing as
Dora Falconer

CONTENTS

About Ourselves
Unhappy Love Matches
Spurious Women
Tea and Bread-And-Butter
The Man Question Or, The Woman Question Re-明言する／公表するd
ボイコット（する）ing the 夜明け
Modern Chivalry
The Root of all Evil
The Need of the Hour
The 悪口を言う／悪態 of Bad Example
The 離婚 拡張 法案 or, The Drunkard's Wife
Hounded to Death
Ourselves
That Nonsensical Idea
The 合法的な Link
The Strike Question

About Ourselves

The 夜明け 容積／容量 1, Number 1. Sydney, May 15, 1888

“WOMAN is not uncompleted man, but diverse,” says Tennyson, and 存在 diverse why should she not have her 定期刊行物 in which her 相違する hopes, 目的（とする）s and opinions may have 代表. Every eccentricity of belief, and every variety of bias in mankind 同盟（する）s itself with a printing-machine, and gets its singularities bruited about in type, but where is the printing 署名／調印する 支持する／優勝者 of mankind’s better half? There has hitherto been no trumpet through which the concentrated 発言する／表明するs of womankind could publish their grievances and their opinions. Men 立法者 on 離婚, on hours of labor, and many another question intimately 影響する／感情ing women, but neither ask nor know the wishes of those whose lives and happiness are most 関心d. Many a tale might be told by women, and many a useful hint given, even to the omniscient male, which would materially 強化する and guide the 手渡すs of 法律-製造者s and benefactors aspiring to be just and generous to weak and unrepresented womankind.

Here then is DAWN, the Australian Woman’s 定期刊行物 and mouthpiece—a phonograph to 勝利，勝つd out audibly the whispers, pleadings and 需要・要求するs of the sisterhood.

Here we will give publicity to women’s wrongs, will fight their 戦う／戦いs, 補助装置 to 修理 what evils we can, and give advice to the best of our ability.

Half of Australian women’s lives are unhappy, but there are paths out of most 迷宮／迷路s, and we will 始める，決める up fingerposts. For those who are happy—God bless them! Have we not laid on the 物語を話す人／作家, the Poet, the Humorist and the Fashionmonger?

We wear no ready-made 控訴 of opinions, nor stand we on any ready-made 壇・綱領・公約 of women’s 権利s which we have as yet seen 築くd. Dress we shall not neglect, for no slattern ever yet won the 尊敬（する）・点 of any man 価値（がある） loving. If you want “（犯罪の）一味s on your fingers and bells on your toes” we will tell you where they can best be bought, 同様に as sundry other articles of women’s garniture.

We shall welcome 出資／貢献s and correspondence from women, for nothing 関心ing woman’s life and 利益／興味 lies outside our 範囲.

It is not a new thing to say that there is no 力／強力にする in the world like that of women, for in their 手渡すs 嘘（をつく） the plastic unformed characters of the coming 世代 to be moulded beyond alteration into what form they will. This most potent 選挙区／有権者 we 捜し出す to 代表する, and for their 選挙権／賛成s we 告訴する.

Unhappy Love Matches

The 夜明け 容積／容量 2, Number 2. Sydney, June 1, 1889

MARRYING FOR WEALTH, position, or any consideration other than love is universally considered to be the Alpha and Omega of half the world’s matrimonial infelicities, but it would be 平易な to find a corresponding number of いわゆる love matches, showing 平等に unhappy results. For who does not, の中で their 知識s, count the unhappy couple, whose mating was the result of a love fit,—heartily tired of each other, yet chained together for life. The woman who cannot give a better 推論する／理由 for marrying than that she is in love, is likely to come to grief. It is not that she loves, but why or what she loves, that is the all important question.

Realizing that when two hearts filled with love, tempered by 尊敬（する）・点, 会合，会う, melt and fuse into one, with congeniality of mind and 目的, it must be, to those 参加するing, the 現実化 of a perfect union in every sense of the word, still, 欠如（する）ing the above 条件s love matches 階級 の中で the unhappiest and saddest marriages of all. Two things also necessary to happy union are perfect 信用／信任 and 絶対の truthfulness. The moment either of these is 侵害する／違反するd a 塀で囲む is begun between the two hearts which, unchecked, will soon become so dense, so wide, so high, that even the 墓／厳粛／彫る／重大な itself would be いっそう少なく a 分離. The advice given by H. Maria George, in The 世帯, is sound. She says—

Let every woman 熟視する／熟考するing matrimony ask herself if she loves her 見込みのある husband 井戸／弁護士席 enough to see the world with his 注目する，もくろむs; enjoy its 楽しみs through his 参加; see her ambitions wither one by one, or, perchance, carried on by her sons; to live a life 十分な of petty 義務s, a 一連の会議、交渉／完成する for which she has, perhaps, no aptitude, no congeniality, to lead a life of self-repression, self-sacrifice and buried individuality, to 交流 her fresh 青年 and beauty for a mother’s look of care; can she 静かな every longing pulsation of the throbbing heart and なぎ her hungry soul to sleep by the thought that she is a wife and a mother?

It is but seldom that a man foregoes ambitions, or changes his life 計画（する）s because he is a husband and a father. The circle of the wedding （犯罪の）一味 spreading and broadening for him の近くにs in about his wife, bringing with it so many new 義務s and 責任／義務s that time and 手渡すs are so 十分な, except in a rare combination of circumstances, as to leave her without either time or strength for the cultivation of talents or the 追求するing of such a line of thought as will （判決などを）下す her companionable to her husband.

Whether bread and babies are 追跡s lower or higher than those that 落ちる to the lot of the husband is a question not to be decided here. But every woman in 普通の／平均（する） circumstances who cannot with the two, 満足させる every longing of her soul will certainly find marriage a 失敗. She must therefore remember that marriage means in these days the 受託 by her of a position 十分な of work, 制限するd by many grievous 制限s, and 暗示するing an abandonment of individuality, and that even love has not always 達成するd final happiness for married couples. In marriage career is 申し込む／申し出d to women, a （疑いを）晴らす defined, but 限られた／立憲的な career. They should be sure that it is their 権利 vocation before they 許す love only to 誘発する them to the 受託 of it.

Spurious Women

The 夜明け 容積／容量 2, Number 3. Sydney, July 1, 1889

WE take it that anything which is コースを変えるd by 人工的な means from its natural 形態／調整 and from the natural 演習 of its 機能（する）／行事s is a spurious 代表者／国会議員 of its 肉親，親類d, and we could not therefore select any of the dainty women 人物／姿／数字s you may see “on the 封鎖する” as a fair 見本／標本 of a woman of the human race, because they are really spurious women. Bound, padded, compressed and laced, the modern woman is a 高度に 人工的な 製品, made, not after God’s image but as 近づく as possible to a fashion plate; and if any inhabitant of another 惑星 were curious to see what a real natural woman was like, we should have to take him to some of the few women not afraid to use dress for 目的s of health and 慰安 only, and beg him to overlook those who, by corsets, high heels, and a 得点する／非難する／２０ of other 発明s, have 後継するd in 建設するing in themselves, a new variety of woman. It is enough to make any 反映するing creature stand aghast to think that the most beautiful creature in the world is not content to stand, like any other living 存在, on her inherent 長所s. As if they had no 推論する／理由 of their own, some women follow like a flock of sheep, the lead of a milliner-built beauty, and 申し込む／申し出 up their health and 慰安 to 安全な・保証する an 人工的な 輪郭（を描く）. It is true that these things are done with the ultimate hope of pleasing the men, for if there were no men, it is not to be supposed that women would squeeze themselves into 人工的な 形態／調整s for pure 楽しみ. Yet the men are not to be altogether 告発（する），告訴（する）／料金d with the 罪，犯罪 of 刺激するing to these shams by their 賞賛. Taking men in the lump, there is sense in them if you wake it, and surely if they don’t like a natural woman let them leave her alone.

It has come to be believed that corsets are really necessary to the 予定 support and を締めるing together of a woman; is the race then grown so limp and invertebrate? Can we not then stand upright without 崩壊（する）ing at the waist? If anyone is unable to remain perpendicular without a steel waistcoat it is （疑いを）晴らす that the muscles 責任がある her natural support have had no 適切な時期 to develop.

Corsets are just as unnecessary as they are injurious, at any 率 to the woman of 普通の／平均（する） stamina, and of 普通の／平均（する） symmetry. To those who are 無効のd or deformed, another 支配する may 適用する, and we would not for the world, 制限する the liberty of individual opinion. On the contrary, if any honest 推論する／理由ing woman 心から believes that it is better to 減ずる the breathing capacity of her 肺s, to （人が）群がる her 内部の 組織／臓器s into unnatural and often dangerous positions, and to crease her 肌 into 倍のs by continual 圧力, let her do so; the 法律 of the 生き残り of the fittest may perhaps 少しのd out her and her offspring in time.

Perhaps we shall be giving away secrets too much, if we talk of the indented garter-（犯罪の）一味s, about the 膝, 殺人，大当り the flesh and cutting off the 循環／発行部数, the 傷害s of high, stiff collars, high-heeled boots, and 激しい skirts, a drag upon the hips; but it is 井戸／弁護士席 known enough, how many carry a 激しい 負担 of hair 緊張するd up and balanced at fashion’s dictum on the 最高の，を越す of 疲れた／うんざりした 長，率いるs, and it is often enough 告発（する），告訴（する）／料金d upon us that when dressed for walking we cannot raise our 武器 above our 長，率いるs, nor stoop to 選ぶ up anything from the 床に打ち倒す, nor throw a ball with any certainty that it will 落ちる before us. The outdoor gait of a large 割合 of women is certainly spoilt by 欠如（する） of freedom, and the 武器 of the 大多数 hang cylindrical and stiff like a bent stove-麻薬を吸う.

All these things make us sigh for a race of （疑いを）晴らす thinking women who are not afraid, whose own judgment is 指導／手引 enough and 推論する／理由 enough, and who will dress for health, decency, and 慰安 only. It would seem 単に reasonable to wear 衣料品s which will leave our 武器 at least as much freedom as a doll’s arm on a wire hinge, and to 差し控える from tying our ribs together, in a way which 妨げるs respiration, and 乱すs our anatomy, 特に as the only 伸び（る） we 達成する, is a 偽造の beauty of an unnatural model.

We laugh at the Chinese women with their poor useless 包帯d feet, and all the while we are tying up ourselves and laming much more important 組織／臓器s than feet, viz. 肺s. For 実験s 証明する that the 普通の／平均（する） 肺 capacity, without corsets, is 167 立方（体）の インチs, but with the armour plating on, it is 134 インチs only. Now, the first necessity of life is to breathe 自由に, for the 血 collects 毒（薬）s in its course, which can only be 洗浄するd from the system by （危険などに）さらす to 空気／公表する in the 肺s, and if anyone 願望（する）s to 料金d her 団体／死体 on 完全に pure and 井戸／弁護士席-洗浄するd 血, it is 必須の that the 活動／戦闘 of the 肺s should be untramelled. When we remember that every minute, a 量 of 血 equal to the entire 量 in the 団体／死体 is passed through the 肺s for purification, and that it is from the 血 that every part of the system from 長，率いる to foot, draws its 構成要素 of life, and replenishment and 再開, it is 明らかな that the least 援助（する） we can give to the capacity of 吸い込むing pure 空気／公表する, is an 援助（する） to the health of every 組織／臓器 and tissue in the 団体／死体, brain 含むd. It is 一般に 認める, that, on the 普通の／平均（する）, women are much 女性 and much more 支配する to small 病気s than men are, in spite of the fact that the anatomy of each is so alike as to 要求する an 専門家 to distinguish between them, and it is reasonable to suppose that part of this 証拠不十分 is 予定 to habitual constriction of the 肺s through many 世代s, and habitual compression of the 組織／臓器s which 嘘（をつく） below the diaphragm.

Few people are aware that women who wear tight waist-禁止（する）d breathe in a manner that is unnatural, and unlike all other human creatures. All natural men and women, whether civilised or savage, do, in the 行為／法令／行動する of inspiration, 拡大する both the upper and lower part of the chest, but the 最大限 拡大 in all men, and in natural women, is 復部の. You 吸い込む a 十分な breath, the ribs rise わずかに, the upper part of the chest dilates, the diaphragm 契約s, and at the waist there should be, in healthy people, an 拡大 of from one to three インチs, but there are few women whose habiliments 許す an 拡大 of more than one-４半期/4分の1 or one half-an-インチ. Thus the modern woman with a 減らすd 肺-活動／戦闘, breathes おもに with the upper part of her chest, while all men, and all women who breathe 自由に, breathe almost 完全に with the lower part. Even if this change were not injurious and we could afford to dispense with a 十分な 肺-活動／戦闘, the compression of the waist is やむを得ず hurtful, since it squeezes 内部の 組織／臓器s, and 妨げるs the 予定 収縮過程 of the diaphragm, a 収縮過程 which materially 補助装置s the 肝臓 in the 発射する／解雇する of 血 and 胆汁.

Tie a tight 包帯 一連の会議、交渉／完成する the waist of a man and the 機能（する）／行事s of the 組織／臓器s 影響する／感情d are impaired, he is unable to make more than two thirds of the mental and physical exertion of which he is 有能な. Is it not probable that women lose nearly the same 割合 of their natural ability?

But the idea of corsets on a man is ridiculed everywhere. Does it not strike you as possible, that the 空気／公表する of amused toleration with which men often regard women, is 予定 to her pervading artificiality—this padding and strapping? If one man sees another using the smallest 装置 to 改善する his features or 人物／姿／数字, does he not 即時に despise the intentional sham? And while men are 推定する／予想するd to alter their 基準 of opinion for woman’s 利益, and to 譲歩する to women the liberty to ingeniously alter and 追加する to their natural 人物／姿／数字s, without the 刑罰，罰則 of contempt—“because you know she is a woman”—how can we 推定する／予想する men to place women in their regard and 尊敬（する）・点 on a real equality with any agreeable and wholly natural fellow-man?

A writer in Scribner’s magazine says regarding the physical 開発 of women:

When we 反映する that woman has constricted her 団体／死体 for centuries we believe that to this fashion alone is 予定 much of her 失敗 to realize her best 適切な時期s for 開発, and, through natural 遺産, to 前進する the mental and physical 進歩 of the race.

Whether women may by 事実上の／代理 on 支配するs of sense instead of fashion or habit, really 前進する in the 未来 the physical 基準 of their children, is a thing to be 実験（する）d, but this thing is sure and indubitable, that but little 進歩 is possible until we have all learned to 拒絶する and 追放する with abhorrence every 種類 of artifice and the whole brood of shams.

Tea And Bread-And-Butter

The 夜明け 容積／容量 2, Number 4. Sydney, August 3, 1889

THERE is story of a girl who kept herself alive for some time by sucking a clean pocket-handkerchief. We do not know how many 穀物s of starch a handkerchief usually carries, nor can we say if, in this 事例／患者, the laundress had mistaken it for a shirt 前線, and had so 供給（する）d a plentiful 量 of 強化するing, but the story, true or 誤った, furnishes a 平行の very わずかに 延長するd of the method by which many women are nowadays content to keep themselves alive. A little starch for breakfast, dinner and tea, is certainly not the 支配する, but a little tea and bread-and-butter for all meals is the 中心的要素 food of hundreds of women, and as sustenance for a healthy 団体／死体, this diet is not very much better than the pocket-handkerchief.

When the men are away, the wives and mothers 餓死する themselves; whether it is to save trouble in the kitchen, or to, save time for themselves, or from sheer 無関心／冷淡 to food, the same result 続いて起こるs—“A cup of tea is all I want!”

It does seem as if women in the 集まり are incapable of regarding good health and a sound 団体／死体 and mind as 価値（がある） cultivating at the cost of any little trouble. Doctors know 井戸／弁護士席 enough that women are the most difficult of all their 患者s to cure; dietary 支配するs and healthful habits, which 伴う／関わる some 肉親，親類d of watchfulness, 抑制, and patience, are too irksome for the 普通の／平均（する） woman to obey. Working girls would rather 餓死する themselves and be 井戸／弁護士席 覆う？, than 保存する a healthy 団体／死体 簡単に and cheaply dressed. Even nursing mothers and hard-working women are 平等に indifferent to all health 支配するs; they will not make themselves eat at 正規の／正選手 times and in 十分な 量s. For this the children 苦しむ, and the whole 世帯 間接に 苦しむs too. Half-nourished 団体／死体s produce a 得点する／非難する／２０ of trifling 病気s, 疲労，（軍の）雑役, 緊張するd 神経s, and irritable tempers. “Laugh and grow fat” is a cheery adage, but life is sad to many, and to grow fat is a 高くつく／犠牲の大きい ambition. It is not our 反対する to glorify gluttony and extol corpulence, but these are unquestionable facts that in any 逆転する of life you can laugh if you are healthy; that almost everyone can be healthy if they will, and that to be healthy it is necessary, の中で other things, to eat the 権利 food and plenty of it.

If the leanness of your purse cries out against meat at lunchtime (which is 適切に meat-time), do without those coveted feathers or that much-to-be-願望（する）d bodice. 内部の health is 価値（がある） 外部の beauty a thousand times over. What is the chance of a beautifully dressed woman against she who has the even temper and good spirits of perfect health, even if you 適用する no other 実験（する） than the 親族 value in the husband market? To have “a sound mind in a sound 団体／死体” is the first of ambitions. 業績／成就s, beauty, riches, dress, are insignificant beside health; virtue, happiness, and 合理的な／理性的な thoughts, build themselves on health, and the 高さs of 知識人 and moral 価値（がある） are not to be 規模d without it. If you 欠如（する） a profession, if you have no defined ambition, 始める，決める yourself to be professionally sound in 団体／死体; the sound mind will follow.

To eat too little is いっそう少なく disgusting than to eat too much, but both are 平等に foolish, and in large towns where it is the almost 全世界の／万国共通の custom for men to be away from home during the day and to return for dinner at night, the women are habitually 有罪の of eating too little. Even the children are often 許すd to eat a meat dinner in the evening, perhaps only an hour before they go to bed, ーするために save the trouble of giving them meat and vegetables at midday, which is the 権利 time, and the only time when such a meal should be given them. Bush women are not much more sensible in this than their 都市の sisters, indeed some pride themselves on the little they eat and the number of meals they 行方不明になる altogether. For all these indiscretions nature invariably （打撃，刑罰などを）与えるs a 刑罰，罰則, and the doctors, 化学者／薬剤師s, and 特許-薬／医学 製造者s receive the 罰金s. It does not 支払う／賃金 the doctors to teach health 支配するs to the 集まりs and it therefore behoves 部外者s to cry out to the people that they can be healthy if they will 熟考する／考慮する the 権利 methods. The unfortunate children after they are 離乳するd, struggle under the sins of their ancestors with remarkable success, but it is an obvious fact that the race might be 強化するd and 改善するd to an 不明確な／無期限の extent if the mothers would consider health as 有能な of 進化, instead of regarding it as an 偶発の accompaniment of birth and 永久の through life in that 明言する／公表する of better or worse in which it was 初めは 相続するd.

If husbands when they return home ask their wives what they have had to eat in their absence, ninety in every hundred replies would be—”tea and bread-and-butter”. This may tend に向かって spirituality and the 維持／整備 of that “dear delicate little woman” variety of the “粘着するing” 種類 prized by some men, but the world would be 非，不，無 the worse, for a robuster, healthier, stronger type of woman; nor should we be sorry if we could see the tea merchants transformed to market gardeners and all the milliners driven into the プロの／賛成の—見通し 貿易（する）.

The Man Question Or, The Woman Question Re-明言する／公表するd

The 夜明け 容積／容量 2, Number 5. Sydney, September 2, 1889

“WOMAN” as a topic for male journalistic pens has been popular ever since the 幼少／幼藍期 of literature; the little feminine vanities and vagaries have formed a delightful 核 for descriptive and imaginative literary work in “leaders”, paragraphs, poems, plays and essays. Now and then, exceptional 高潮，津波s of 論争 occur when “marriage”, “woman’s 選挙権／賛成”, or 類似の 支配するs attract and swell the 大波s of printing 署名／調印する, but these 沈下する, and the 永久の 現在のs of the literary ocean carry always the same 肉親，親類d of 破片—disquisitions on woman, her 証拠不十分, inconstancy, vanity, and little failings innumerable. When we read such articles we are reminded of those sermonisers who

“構内／化合物 for sins they are inclined to
By damning those they have no mind to,

and we should like authors to turn upon men and boys the サーチライト of genius with which they have hitherto illuminated the character of women; for a serious examination of modern social 事件／事情／状勢s, （判決などを）下すs 明らかな the 重要な fact that women and girls in the 集まり, have a higher 基準 of 活動／戦闘, and a finer moral トン, than men and boys in the 集まり 所有する.

Begin at the 最高の，を越す of English society and go 負かす／撃墜する.

Apart from political considerations, Her Majesty the Queen has lived a blameless and good life. She may have made political mistakes 出来事/事件 to a difficult public position, but she has undoubtedly been a good woman. Consider her feelings as a good mother and decide whether she has 設立する more 慰安 in the careers of her sons or of her daughters.

The Princess of むちの跡s has won affection everywhere and no one 疑問s that she is 井戸／弁護士席 worthy of it. Have the ways of her sons or of her daughters most warmed her heart? Whose rectitude and goodness has reached most nearly to the 基準 she herself has 持続するd?

This 肉親，親類d of enquiry may be 追求するd through all grades of society, and it may afford the writers on “women” some new and impressive 支配するs of 熟考する／考慮する. At the foot of the 規模, enquiries will find the hardworking laundress, 補佐官d in her drudgery by her daughter, while her heart aches over a selfish, idle, and vicious son, it is the daughter who helps to keep the home together, who takes one 扱う of the 着せる／賦与するs basket, who walks long distances to get the food at the cheapest shop, who runs the errands, and who 行方不明になるs her schooling ーするために 援助（する） the old folks.

Go where you will の中で the poorer classes, you will see a mother toiling at the tub or mangle, or in some way 収入 a living, while one or two of her sons idle about the house. The sons are always ready to eat or to complain, they do not hesitate to ask for the few shillings she has, while she, poor soul, is happy to work for them if they will only keep decent and “out of trouble.”

So also with that 疲れた／うんざりした and overworked woman, the 搭乗-house keeper. She chops the 支持を得ようと努めるd in the backyard, while a son, whom she will not expose, “vamps” on the piano or plays cards in the dining room. The sons 賭事 and drink; if they earn any money it does not help to keep any home together, it disappears at races or in amusements. There are hundreds of young fellows able to work, yet invariably idle: so long as they have parents, they think it the 義務 of those parents to support them. There are mothers who are almost content to see their sons idle at home, so 大いに do they apprehend 不名誉 and trouble when the boys are abroad and unwatched, and though education has, in many 事例／患者s, a happily mollifying 影響, the balance is against the men in all classes. A city man complained the other day that of his six sons, he had little hope of either; another 嘆く／悼むd the 廃虚 of his only son, now a 確認するd drunkard. Hundreds of others dare not enquire what is the evening 占領／職業 of their sons, 存在 井戸／弁護士席 aware that tippling, gaming, or compassing the 廃虚 of some poor girl, form their customary 雇用s.

Through all the 層s of society there is such a preponderance of 証拠 on the 味方する of the women that it is possible to make a 包括的な generalisation and say that parents beget 悲しみ with their boys and 慰安 with their girls. To this 結論 we 招待する the attention of all writers upon “women”, in order that everyone who 熟考する／考慮するs social questions at all, may 援助（する） in the 成果／努力 to level men up to the moral 普通の／平均（する） of women. Consideration might also be 井戸／弁護士席 spent on the 原因（となる） which has （判決などを）下すd 流布している の中で men, though absent as a 支配する, from women, such 副／悪徳行為s as bibulousness, gluttony, sensual appetite, and a morbid taste for 賭事ing.

It may seem to anyone newly introduced to the 支配する a very singular anomaly that drinking, low language, and gallantry, should be considered not altogether derogatory in one sex though utterly debasing in another; but this peculiarity of popular 見通し which gives two opposite 見解（をとる）s of the same thing, is an 古代の habit.

We cannot now discuss the 原因（となる） of the moral 不平等 we 主張する; it will 十分である to point out that though custom and 相続するd opinion have habituated us to 裁判官 the 活動／戦闘s of men and women by different 基準s, the 相続するd squint does not 正当化する perpetual ignorance as to the 味方する where 改革（する） is most 本気で and 緊急に needed.

ボイコット（する）ing The 夜明け

The 夜明け 容積／容量 2, Number 6. Sydney, October 5, 1889

ASSOCIATED LABOUR seems to be in its own small way just as selfish and 独裁的な as associated 資本／首都. The strength which comes of union has made 労働 strong enough, not only to 需要・要求する its 権利s but strong enough also to いじめ（る） what seems weak enough to 静かに 苦しむ under petty tyranny.

We have a 著名な example of this in the ボイコット（する） which the Typographical Society has 布告するd against The 夜明け. The compositors have abandoned the old just grounds on which their union is 設立するd, viz: the linking together of 労働者s for the 保護 of 労働, they have 自白するd themselves by this 行為／法令／行動する an 協会 単に for the 保護 of the 利益／興味s of its own members.

The 夜明け office gives whole or 部分的な／不平等な 雇用 to about ten women, working either on this 定期刊行物 or in the printing 商売／仕事, and the fact that women are 収入 an honest living in a 商売／仕事 hitherto monopolised by men, is the 推論する／理由 why the Typographical 協会, and all the (v)提携させる(n)支部，加入者d societies it can 影響（力）, have 解決するd to ボイコット（する） The 夜明け.

They have not said to the women “we 反対する to your working because women usually 受託する low 給料 and so 負傷させる the 原因（となる） of 労働 everywhere”, they 簡単に 反対する on selfish grounds to the 競争 of women at all.

Now we distinctly 主張する that we do not 雇う women because they work more cheaply; we have no sympathy whatever with those who 雇う a woman in preference to a man, 単に because they think she will do as much work for a lower 行う. We will be the first to 援助（する） the 形式 of 貿易（する）s’ unions の中で working women, whether they be compositors, tailors, or any others, so that women who try to earn a living honestly may 勝利，勝つ as good an income in 割合 to the 量 and 質 of their work as men can do. In this 反対する we know we have the sympathy of our readers, and as to the ボイコット（する） we only need their co-操作／手術 to 完全に neutralise its 影響.

A 広大な／多数の／重要な many women have written to us at さまざまな times wishing to be able to help us and begging to know how. There is now an 適切な時期 to help us, and the woman’s 原因（となる） 一般に, with pronounced 影響, and we can give a 包括的な reply to all our 肉親，親類d 支持者s. The 援助（する） can be given by those who have no time to 令状 for us, no time to …に出席する women’s 会合s, no time for anything but the 義務s of their own 世帯.

It can be given us in the most powerful form, 単に in the course of the necessary 支出 of your 週刊誌 income, whether that be large or small.

If it is made （疑いを）晴らす to your tradesmen that you を取り引きする them because they advertise with us, the ボイコット（する） is すぐに 敗北・負かすd.

加入者s alone never 完全に support a newspaper: the expense could not be borne without the 利益（をあげる） of 宣伝s. Therefore, of course, the most 効果的な way to 負傷させる any 出版（物） is to 妨げる the 可能性 of 宣伝 support.

We are told that a Sydney 定期刊行物 on which two women were engaged, was recently 干渉するd with and effectually 消滅させるd in this way. Union men 本人自身で visited those who advertised in that 定期刊行物, and 脅すd them with a union ボイコット（する） if they continued their support. As a consequence the tradesmen withdrew their 宣伝s, and some newsagents who had also been visited, 辞退するd to sell the paper, producing of necessity, the 停止 of the 定期刊行物 and the 破産 of the proprietor.

This is not likely to be our 運命／宿命, since we 所有する the sympathy of so many Australian women, but we shall need the 援助（する） of our friends, and we ask them to give it in this way—the most potent and conclusive way discoverable—すなわち, to 取引，協定 as far as 予定 economy and your circumstances 許す, with those tradesmen and others who advertise in The 夜明け, and to tell them that you do so を取り引きする them because their 宣伝 appears in our columns.

We have no bitter feelings of 敵意, but 不正な 治療 must be …に反対するd in some way, and the method we ask our friends to 可決する・採択する is both effectual and comparatively pacific. The question raised is not 単に a question of the 雇用 of women on a woman’s 定期刊行物, for though this is the 即座の point of 衝突, there is a larger 原則 in the background. 貿易（する）s’ unions would 論争, or 軍隊 out of sight if possible, the 権利 of women to enter the 労働 market at all. But women must have work, for there are thousands not depending on any man for support, and yet 所有するing, as far we know, as good a 権利 to live as any other human 存在. Men have made the avenues to dishonour (の中で which we 含む the mere marrying for support) plentiful and 平易な, while the avenues to honourable competence are few. Of nurses, governesses, and housekeepers, there are already too many, and though 家事, if 井戸／弁護士席 done, is as honourable as any 雇用 whatever, we cannot forget that there are a 広大な／多数の／重要な many women with abilities 主要な them in other directions than these.

The 貿易（する）s which women can manage easily and 井戸／弁護士席 are filled by men: the muscular 武器 of men are 扱うing postage stamps and millinery, big men sit cross-legged on （法廷の）裁判s, sewing. You can see such anomalies as a six-foot Hercules leaning over two skeins of floss-silk matching the colours, another in the feather and flower department 製図／抽選 an ostrich feather over the 支援する of his white 手渡す to 陳列する，発揮する it. In like 占領／職業s are thousands of men slowly wasting their physique, while the women are （人が）群がるd out, and as far as possible, kept out. Setting type is perhaps a いっそう少なく unmanly 雇用 than those enumerated, yet, an old compositor 認める to us that he was often ashamed to be doing nothing all day but such light-finger work. There are parts of printing work which men must do; but the work of a compositor is both light and healthy and as in our office the girls do no night work we can defend ourselves and ask the support of our reader with a （疑いを）晴らす 良心, 確かな that in fighting our own 原因（となる） we are also 前進するing that which we have やめる as much at heart: the 原因（となる） of all women 労働者s, 現在の and 未来.

Modern Chivalry

The 夜明け 容積／容量 2, Number 7. Sydney, November 5, 1889

OF the many smaller troubles which women silently 耐える, probably one of the worst is the incivility to which they are exposed at the 手渡すs of clerks, countermen and 公式の／役人s. The little 商売／仕事 a woman may have to do in the city, is in general a 厳しい ordeal to her, and even in shops where it might be supposed that self-利益／興味 would 確実にする 儀礼, unless she is an habitual 顧客, or one the splendour of whose 外見 foreshadows a large order, she cannot be sure of courteous attention and 治療. Of course, the behaviour of men に向かって a recognised 支持する／優勝者 of “women’s 権利s” does not come within the 範囲 of our comments, because it is understood that such a creature is little more than a perambulating vinegar-瓶／封じ込める 武装した with an umbrella, and she, 存在 ready to 排除する／（飛行機などから）緊急脱出する acidulous language against any male creature of 異なるing 見解（をとる）s, must 推定する／予想する an 時折の 展示 of venom in return. No, it is not the 治療 of the sour-tempered 交戦的な 女性（の） (if such there be) which excites our indignation; the 貯蔵所s of our wrath and contempt only 洪水 when we see some little woman, too timid to complain, wincing under an unprovoked discourtesy.

財政上の offices and 会・原則s are particular purgatories for women; 政府 offices are by no means （疑いを）晴らす of the taint; some few shops need an expurgation, and into most city offices 雇うing subordinates women enter 疑問ing how ひどく their sensibilities will be trodden upon.

The worst 違反者／犯罪者s can probably be 選ぶd from that large 団体／死体 of 公式の／役人s who are paid by the public; these 返す, in return for their salaries, a good 取引，協定 of rough manners, indeed there are some who have a low notoriety の中で the public whom they いじめ（る）; they 階級 as 長，指導者s in the 階層制度 of bad manners; and men also 苦しむ from the infliction, though not so 厳しく as do the women.

Before 述べるing the methods of 手続き, we must 収容する／認める that beautiful women have no ground for （民事の）告訴; beauty carries a 解放する／自由な pass, する権利を与えるing the 支えるもの／所有者 to the kindest consideration of all strangers, and 広大な／多数の／重要な as are the dangers and 刑罰，罰則s of loveliness, it has this prerogative at least, it may call the nearest adult male to be its willing servant. Even the boor therefore relaxes in the presence of beauty, but in the 普通の／平均（する） woman he finds a submissive and defenceless prey.

The boor is いつかs in high 駅／配置する; if so, he 演習s his 君主 権利 to be a churl in this way;—as the 犠牲者 enters his 公式の／役人 lair he casts on her a momentary and indifferent ちらりと見ること, then 即時に 再開するs his work. かもしれない a thousandth part of his ちらりと見ること に向かって her 落ちるs on a 議長，司会を務める, and she understands she is to sit there; she finds her way there at any 率, and sits 負かす／撃墜する waiting till he deigns to break the silence. When she has waited long enough to be 完全に 哀れな, he says “井戸／弁護士席?” in a begrudged interrogative トン, and recommences his 令状ing, or at the best listens indifferently with his 注目する，もくろむs on a 調書をとる／予約する or paper before him. Should the worm turn under his 治療 and develop 力／強力にするs of remonstrance, or should the 支配する of her story show her to be in some form 影響力のある, or powerful, or 突然に strong in arguments or 資源s, she may have the 負傷させるs of her spirit 傷をいやす／和解させるd by the most unctuous 愛そうのよさ but to be considerate to all human creatures alike is not natural to him, and that 愛そうのよさ, no 疑問 has its その後の reaction.

The boor of the office-反対する considers it a nuisance to have to do 商売／仕事 with women at all. He 問題／発行するs to women his abrupt 指示／教授／教育s to do this, 調印する that, fill up the other, and readily grows impatient, irritable and 冷笑的な if they 捜し出す clearer enlightenment or その上の directions. He has no 儀礼 自然に and he is not paid to 含む it の中で his acquired 業績／成就s. It is not 不適切な to について言及する in 関係 with this topic that it is a general masculine opinion that the 無（不）能 to understand 商売／仕事 is a natural characteristic of a woman’s mind. The number of women 首尾よく managing or working in 商売／仕事s in other countries should be enough to disprove this, but in the 事例／患者s of unbusiness-like women whom we are considering, the incapacity to comprehend 商売／仕事 決まりきった仕事 at a ちらりと見ること is 必然的な. There is nothing in any part of most women’s lives or training to teach the least idea of office methods or 決まり文句／製法, and it is only natural to 失敗 at the first 接触する with petty 規則s of which the necessity and 反対する are not distinctly 明らかな. Would the masculine intellect 証明する いっそう少なく clumsy at its first introduction to 義務s for which men have not, but women have, received special training?

Returning to the boor, we must 記録，記録的な／記録する that when 設立する in a shop or 倉庫／問屋 the individual 見本／標本 一般に shows the characteristic of the 種類 by intentional neglect rather than open 侮辱. いつかs discourtesy may take a grosser form, but 一般に the science of the game is to 見積（る） how much the prey will 耐える, and to let her stand or sit expectantly to the furthest 限界 of her patience. The 犠牲者 rarely complains, since it needs not a little courage to search for, and make 報告（する）／憶測 to, the proper 公式の／役人; besides the inventive unveracity of the boor may produce such a plausible tale as to 達成する, even in the presence of his 雇用者, a second 勝利 over his 犠牲者.

These slight and あわてて sketched instances of modern chivalry will remind hundreds of our readers of inflictions 本人自身で 苦しむd; the 詳細（に述べる）s of each 事例／患者 may 変化させる, but the generalisation remains true. Whether the boor class is 原因（となる）d by climatic 影響（力）s injurious to the 肝臓, or by some still-存在するing taint of 罪人／有罪を宣告する 血, it is impossible to decide; we can only hope that the genus will become extinct as the world becomes more 一般に agreed that, as we all consist of the same amalgam of animal and spiritual 事柄, we have all equal 権利s to the consideration and 儀礼 of our fellows.

The Root Of All Evil

The 夜明け 容積／容量 2, Number 8. Sydney, December 5, 1889

In spite of the popular belief that “there is a woman at the 底（に届く） of everything”, there are a few who still believe that “the love of money is the root of all evil”, and we need hardly say that in our opinion the latter is by far the more fertile 原因（となる） of 悲惨.

During the last few years in Sydney, we have seen a long succession of 起訴s for 詐欺 and 使い込み，横領 committed by clerks and others in positions of 信用. These men did not steal to procure food for 餓死するing wives, or 薬／医学 for sickly children; they were all in 領収書 of salaries 十分な to procure them the necessaries and the 慰安s of life. They stole that they might spend more, or to enable them to 賭事 and grow rich with a bound, and their histories show 明確に enough that 罪，犯罪 is a natural 結果 of this insensate love of riches and extravagant 陳列する，発揮する.

Even with the 集まり who happily keep honest; the same passion keeps men anxious and chafing, because forsooth they are not richer; they may have enough, yet they pant for more with as much vehemence as if tickets to 楽園 were to be sold to the highest 入札者. The 量 of physical 傷害 which results from the perpetual haste and 摩擦 原因（となる）d by this 餓死するing for superfluities is incalculable; there is not any 病気 more insidious and exhausting than worry, yet how many men can be 設立する who live placidly, content that they are decently 覆う？, housed, and fed, and 満足させるd to be 解放する／自由な from the horrors of poverty without craving for the extravagant and dangerous 楽しみs of wealth?

The 大多数 of people rarely look downwards に向かって the 悲惨s of poverty, never 反映する on the ills which they, themselves, escape, ills under which millions of their fellow-creatures writhe, but 占領する themselves in envying those who are better off, sighing for some fresh 高級な, 不平（をいう）ing because they cannot save more, chafing under the 限界s of their income which happily keeps their tastes and 慰安s within the bounds of untempted 簡単.

The 影響 of this money craze on men and women alike, is always 悲惨な; temper and 憲法 are worn 負かす／撃墜する by it. Character goes overboard when money is to be won, and no sooner does the pocket grow 十分な than 相応した 必要物／必要条件s develop to exhaust it.

The actual selfishness of 存在 rich, the 無関心／冷淡 to human agony which is 暗示するd in the personal 所有／入手 and use of a large fortune, is what no one seems to recognise, yet it perhaps explains why “it is easier for a camel to pass through the 注目する，もくろむ of a needle, than for a rich man to enter the kingdom of heaven”.

It is 平易な for one who is not 豊富な to profess 感謝 that he has not committed the 罪，犯罪 of 充てるing to his personal use that which other men, not いっそう少なく worthy, die for 欠如（する） of; but it is probably the best of a poor man’s unconscious and 消極的な virtues that he is poor, and therefore not misusing for his own 利益 that wealth which might bring hope into the lives of a hundred necessitous creatures.

Of the terrible 影響 upon the world 捕まらないで of the craving for wealth, the 記録，記録的な／記録するs of 罪，犯罪 and of pauperism furnish 十分な examples.

In these days of 憶測 many men are willing to grow rich upon the losses of others; in these times of 猛烈な／残忍な 競争 and 早い, cheap 生産／産物 many a man climbs to wealth up a stairway made of the living 団体／死体s of the poor. The desperate 試みる／企てるs made of late years to 少なくなる the 湾 between the very rich and the very poor have only been 部分的に／不公平に successful. The rich grow richer and stronger, the poor 女性 and more 非常に／多数の. Hundreds of thousands of 続けざまに猛撃するs 注ぐ 毎年 through the channels of charity upon the smouldering 解雇する／砲火／射撃s of poverty, and the generosity of the few is spread like a 隠す over the 悲惨s of the many, who, 存在 honest 労働者s, should never need to take aught that they do not earn. The 最近の gift of a ４半期/4分の1 of a million made by one Englishman for the 目的 of building homes for the poor is a splendid example of individual generosity, yet it is but a bucketful of water thrown on a 砂漠, it does not alter the intolerable social 条件s of our time, for pity and charity should not be needed, and that system must be rotten at the root wherein honest 労働 cannot 勝利，勝つ enough for ありふれた needs.

Have we nothing to learn from the story of the London ドッキングする／減らす／ドックに入れる labourers strike? that insurrection of the 餓死するing. The first simmering of a 革命 was there, happily checked and 穏健なd by generous help and timely success.

It was only by the 影響（力） of John 燃やすs that the 解雇する／砲火／射撃ing of London in several places was 妨げるd. To the brink of such 災害 has the selfish fighting for riches brought the old world! Even the unions of the 労働者s for self 保護 gives only a 一時的な 救済, for the 豊富な can 部隊 also. Look at the gigantic “信用s” and “連合させるs” in America; the 鉄道 信用, the Telegraph 信用, the Sugar 信用, the Rope and Twine 信用; all 抱擁する monopolies and unions of 豊富な men, created to make rich men richer 関わりなく the grinding of the poor. Some day they may grind too 罰金. They forget past 警告s;—the strike of the Illinois coal 鉱夫s, of the New York freight handlers, the Chicago strike, the 鉄道／強行採決する strike, the Pittsburgh 暴動s. Even America, by lust of riches and selfish 無視（する） of the （人命などを）奪う，主張するs of human life, has 用意が出来ている the 爆発性の elements for a 広大な／多数の／重要な social disruption.

In London one person in every forty-seven is in 領収書 of charitable 援助（する）, and we have it on the 当局 of one who has worked fifteen years in East London, that for every one of the degraded poor who 人物／姿／数字 in 統計（学） there are twenty persons honestly toiling long hours for a daily pittance which keeps them just alive, but always within arm’s length of 餓死. Such 人物／姿／数字s shew us an array of 悲惨 which no one can 熟視する／熟考する unmoved. The rich men who from their 壇・綱領・公約 of 慰安 look on, are so many modern Neros. They all fiddle at the 燃やすing. They dine sumptuously, while within a 石／投石する’s throw their fellow creatures are 株ing a fragment of bread, or a bowl of pieces from the charitable “捨てる-cart”. Over a 高くつく／犠牲の大きい 瓶／封じ込める of ワイン men can discuss the women who earn a penny an hour! Better be a camel struggling at the needle’s 注目する，もくろむ, than a rich man 推定する／予想するing rewards after death; there is more reasonable hope of success.

In this comparatively young country we have not reached the 条件 of extremes in wealth and in poverty, but our methods, our 激怒（する） for wealth, our whole social system 存在 正確に a reproduction of the system of the old world, the result here must in the long run be just the same. Nothing but a change in social 条件s can save us from the dangers now 脅すing America and England. We must 始める，決める ourselves to discover a system under which all who are willing to work can earn the necessaries of life. Spasmodic Christmas time charity is not enough; it is the 明らかな 義務 of every man and woman to 熟考する／考慮する the social question and to practise that real charity which 始める，決めるs the good of mankind 捕まらないで above personal aggrandisement, and which makes the happiness of fellow creatures of more value than the social flattery and selfish 楽しみs which wait upon riches.

The Need Of The Hour

The 夜明け 容積／容量 2, Number 9. Sydney, January 6, 1890

The 広大な／多数の／重要な need of the hour is for men and women who are not afraid to take 持つ／拘留する of active practical work against the growing immorality of the age. There are plenty of persons who applaud the good 行為s of others and yet what are they themselves doing? Martha K. Pierce, LLD, in a little tract, which 構成するs No. 9 of the social 潔白 series, 問題／発行するd by the Woman’s Temperance Publishing 協会, asks such persons a number of very pertinent questions which are worthy of most serious consideration. Did you ever think how dangerous a thing it is for us to …に出席する a 会合, where evils are talked about, and to read articles about them in papers, and get into an agonised 明言する／公表する of mind over them and yet do nothing? There is no surer way to deaden moral energy.

I 恐れる that this is the danger of the hour. We are feeling dreadful about it all, but are we doing much to stop it? How can we sit in our 安全な churches and lecture halls and listen in a perfect ecstasy of indignation to denunciation of faraway evils, when we might know if we would, that in the next street some work as diabolical calls to heaven for vengeance. How dare we go home and 静かな ourselves into obliviousness to disagreeable things with the hope that いつか women will have the 力／強力にする to do something in some 安全な and 効果的な and eminently proper way to 妨げる these shocking things? How many of us are contenting ourselves now with praying that somebody else will do whatever it is “advisable” to do at this juncture? If we could only see ourselves as the pitying 注目する，もくろむ above sees us when we try to put celestial aspirations into the straightjacket of propriety, we would humble ourselves in the dust, realizing our utter unworthiness to receive those (n)艦隊／(a)素早いing visitations of the Divine. There is real work before us. Are we watching the train on which bewildered girls are 存在 hurried to a 未来 so terrible that those who love them can have no hope except that Death will find and 安全な・保証する them soon? Are we sure that the pretty sales-woman who waits on us so 根気よく during an afternoon’s shopping, is not wishing that she had some good, 安全な friend to go to for advice about some 知識 whom she half 不信s? Is the servant girl so kindly and 正確に，正当に 扱う／治療するd that she does not go to 危険な places for the scanty 楽しみs that her life of drudgery knows? Has our 不平（をいう）ing at the sewing girl’s 法案 made her wonder as she turns to go to her home, whether it would be so very wicked after all to 受託する the 保護 of some man, who, dissipated as she knows him to be, is the only person who seems to care whether she 餓死するs or not? Have we taken 苦痛s to 安全な・保証する the 信用／信任 of the silly daughter of our careless 隣人, that we may give her an 効果的な word of 警告? Is there a place in our town in which any hopeless woman could 避難所? And have we taken 苦痛s to have its 場所, and 目的 so 井戸／弁護士席 advertised that no one could fail to know of it? Have we joined 手渡すs with every other woman in our neighbourhood who can be 利益／興味d in this work (and what true woman cannot be?) that we may help each other in lines of 成果／努力 that cannot 井戸／弁護士席 be carried on by other individuals? Are the 法律s against 誘拐, kidnapping, and other 罪，犯罪s 連合した to the traffic by which our sisters are enslaved, put in 軍隊 in our locality, not spasmodically, as peculiarly 苦しめるing 事例／患者s happen to come to public notice, but every time they are 侵害する／違反するd? Are we trying to 伸び（る） for womanhood such a direct 影響（力） in the 団体／死体 politic that 公式の／役人s will find it to their advantage to 施行する those 法律s, and to guard the 利益／興味s of women as scrupulously in all ways as they now do the 利益／興味s of the 投票者s upon whose support they depend? And whatever else we do or leave undone, do we speak in season the 井戸／弁護士席-deserved and sorely-needed word of 賞賛する for the ones who dare to be the first in any line of this work?

The 悪口を言う／悪態 Of Bad Example

The 夜明け 容積／容量 2, Number 10. Sydney, February 5, 1890

It is a pitiful fact to 熟視する／熟考する that によれば the 存在するing 条件s of modern civilization, it can be looked upon as little short of a 奇蹟 should the 普通の／平均（する） 青年 reach man’s 広い地所, and escape the 汚染 of 副／悪徳行為 which daily example makes him familiar with from babyhood. To be able to 断言する, smoke, drink, or, 賭事 like a man, is the Alpha and Omega of his infantile dreams.

Is it not a painful sight to see 手足を不自由にする／（物事を）損なうs and pale children, some mere babies, with the 示すs of an 早期に 墓／厳粛／彫る／重大な upon their pinched 直面するs, behind hoardings or up dirty 小道／航路s “長，率いるing them”; with childish 注目する，もくろむs 向こうずねing 有望な with excitement through the smoke of paper cigarettes. Useless for the passer-by to stay and ask these babies not to smoke while every other man we 会合，会う has a cigar in his lips. Useless, also the 抗議する against 賭事ing, when the pile of forgotten dailies which the urchins are supposed to be on the street selling, 含む／封じ込める 誇張するd descriptions of the palatial splendour of some new 賭事ing hell, and are loud in 賞賛する of its manly and 企業ing promoter.

Useless indeed are woman’s 涙／ほころびs, and woman’s 祈りs, while the votaries of 副／悪徳行為 持つ／拘留する dominion of the city, while 選び出す／独身 men and abandoned women, 得る licenses to open as a public house, any tottering 集まり of rottenness they may select, for the 目的 of giving the weak another 押し進める hellward. Verily, “man’s inhumanity to man makes countless thousands 嘆く／悼む.” Will it be believed a hundred years hence that such a 明言する／公表する of things 存在するd, and 非，不，無 but “women and cranks” had courage to raise their 発言する／表明するs in 抗議する.

Walk 負かす／撃墜する George street from nine to twelve o’clock any night, and see the 罠（にかける）s laid for our sons and brothers. The sailor boy leaving home for the first time まっただ中に a mother’s hopes and 恐れるs, is led into a Chinamen’s den the first night he puts foot on the 国／地域 of Sunny New South むちの跡s, when, in いっそう少なく time than it takes to 令状 it, the pocket-money given by a self-否定するing parent to spend on land, is transferred to the keeping of a Chinaman.

Is it not enough to make one’s 血 boil to see the son of Britain, while professing contempt for the “yellow heathen,” triumphantly led in to a den by a greasy Mongolian, who 現実に patronises the Britisher, as he leads him like a dumb, driven beast; from this place he 現れるs with empty pockets to find himself on the pavement, perhaps 乱打するd and maimed for a fancied offence by some drunken stranger; the Chinamen, standing 一連の会議、交渉／完成する, complacently watching with evident satisfaction the Britishers fight. Is it not a sound to make one shiver, to hear the curly 長，率いる of a stripling bouncing from off the hard 石／投石する 抑制（する）, while men cry “stand 支援する and let them have it out,” and some good woman’s boy goes 負かす／撃墜する again, while men 公正に／かなり gloat over the scene. Perhaps some 牽引する-長，率いるd, painted barmaid with the unquenchable tenderness of a woman’s heart, not dead within her, 急ぐs into the （犯罪の）一味 and stops the 強襲，強姦. But the police, where are they? Ask the Mongolians! The proverbial terrace is no myth!

Can we wonder that a woman, lately, in defence of self and children entered and 粉砕するd the mirrors and decanters of a drinking den where her husband continually spent his time and money to the neglect of his children. Is it to be wondered at, that this woman, seeing how worse than useless was the 見通し for help from any ４半期/4分の1, took the 法律 in her own 手渡すs and 公約するd to 損失 the 所有物／資産／財産 of every publican who gave her husband drink.

Oh, woman! Is this always to be? Are ye never going to make an 成果／努力 to purify humanity? Content to 苦しむ and degenerate, pander to men, and give birth to boys for this. If too apathetic to care for self, for the sake of your precious children, rise as one and 公然と非難する these 副／悪徳行為s, the result of men’s 証拠不十分 and apathy.

If the father, who is in 力／強力にする, and helps to make the 法律s, has not the moral courage to put 負かす／撃墜する these 副／悪徳行為s, how can the son be strong enough to 避ける them handicapped as he is by transmitted 証拠不十分.

Oh, Sisters! look 負かす／撃墜する at the 甘い, baby boy 残り／休憩（する）ing on your soft, white bosom, and picture it, think of it. Say, “Shall this 運命／宿命 be his?”

The 離婚 拡張 法案 or, The Drunkard’s Wife

The 夜明け 容積／容量 2, Number 11. Sydney, March 5, 1890

The 運命／宿命 of the Victorian 離婚 拡張 法案 is a source of keen 苦悩 to many a 哀れな wife who has the misfortune to be linked for life to a drunkard. In the helpless innocence of girlhood, she, in good 約束, believing her lover all that he led her to think him, trustingly said “I will,” and for better or worse, by this she must がまんする. No 事柄 that he lied and deceived her knowingly. There is no 法律 to punish a man for deceiving his wife. He may do 暴力／激しさ to the best feelings of her nature; 乱暴／暴力を加える the holiest emotions of her heart, and there is 非，不，無 to 非難する. If he defrauds his fellow man of a shilling the 法律 will を取り引きする him. If he 略奪するs his wife by 残虐な deceit of all 約束 in mankind, health, peace, happiness, and of her life by the slow 拷問 of a breaking heart—what of it? All he has to do is to bury her and 捜し出す another 犠牲者 in another woman who believes him. All the なぐさみ the wife of such a ghoul could reasonably 推定する／予想する from the world is “Why did you marry him?” About as reasonable a question as asking a 非難するd 犯罪の を待つing his 死刑執行 why he committed the 行為／法令／行動する that brought him there. What availeth her to say “I was young, ignorant, inexperienced in the ways of the world; I believed and I loved him; he 公約するd that I should not want; he loved me and would love me for ever; all these 約束s he has broken. I have kept 地雷. He will not support me; he drinks and is cruel to me.” And the world’s answer is: “As you have made your bed so you must 嘘（をつく） on it.” A wife’s heart must be the tomb of her husband’s faults. Verily, a girl must be as wise as a serpent and as 害のない as a dove; she must have 信用ing innocence, implicit 約束, loving devotion, and every soft and womanly せいにする, and at the same time be an 専門家 in physiognomy, phrenology and mind-reading, and a veritable woman of the world into the 取引, to 確実にする herself against matrimonial 災害. With all 予定 reverence for the sanctity of marriage, can there be anything sacred in the 社債 which 貯蔵所d a good woman to a sot, felon, or brute? Of the three the first is the worst, the felon 不名誉s her, the brute bruises her flesh, and perhaps breaks her bones, but the sot, makes her perpetuate his ignoble race. What sober, strong, cleanly man would 服従させる／提出する to 株 his bed with another in the worst 行う／開催する／段階 of drunkenness? But the 確認するd sot, if he 所有するs enough 命令（する） of his tottering 四肢s to bring him to his lawful wife’s 議会, may then 崩壊（する） in abandoned beastliness upon the 床に打ち倒す or conjugal couch if he reaches it, and proceed to make night hideous for her. A 神経 of アイロンをかける truly, must be 所有するd by frail women, who are 推定する／予想するd to 耐える nightly, this horrid ordeal, and put a cheerful 直面する upon it in the morning, 井戸／弁護士席 knowing that this is her 運命／宿命 so long as her 力／強力にする of endurance 持つ／拘留するs out. How often does the 患者 wife 静かに steal from the 議会 of horrors to 捜し出す 避難所 by the bed of her sleeping children, content if but 許すd to sit in peace until day brings 一時的な 一時的休止，執行延期. What patience! what forgiveness must these 殉教者s 所有する. To what extent can our good Queen realise the position of these long-苦しむing women.

Hounded To Death

The 夜明け 容積／容量 2, Number 12. Sydney, April 5, 1890

In an English village lately the 検死官’s 陪審／陪審員団 returned a 判決 of 自殺 in the 事例／患者 of a girl 設立する 溺死するd. The usual charitable 判決 of 一時的な insanity could not be given, for it was （疑いを）晴らす from the 自白 she left behind her, that she had deliberately premeditated death, she had 概算の her 未来 and elected to die. 存在 a schoolmistress she had 始める，決める apart her holidays for the 目的 of a last visit to some good friends, with the 解決する that when the visit was over life should end too. In her letter she said her keenest 苦痛 was the knowledge that in dying where she did she would bring 不名誉 on those who had been 肉親，親類d to her. The letter unquestionably 明らかにする／漏らすd that the 自殺 was 審議する／熟考する but it showed too that she who died was a 極度の慎重さを要する, loving, and gentle soul whom the world could not afford to lose. The explanation is 簡単に this—that she had been seduced and 砂漠d, and that she knew the world 井戸／弁護士席 enough to be aware that, though it winks at a 広大な／多数の／重要な 取引，協定 of vileness, and though it keeps some 残余 of pity and charity for the utterly abandoned, it does not 許す unwedded mothers either 寛容, pity, or charity.

To those with sympathy enough to enter into the heart of a girl like this there are few things more sad or more pitiful than she. In her life there （機の）カム a day when she realized that the love she looked to for help was gone, the love for whose sake she had been weak had stabbed her and fled, that it had not been love at all but only lust, perfidy and cowardice miscalled a man. She saw that though with the help and sympathy of love she could have borne all, yet alone the world showed a 直面する of 石／投石する to her. Looking ahead she saw the agony of shame, of 発見, of public 不名誉, then the 拒絶 by friends and 知識s, her position lost, no work to be had, no hope at all. There is little enough work for women at any time. What can one do from whom all 直面するs are 回避するd? That a girl should take to the streets seems a natural 延長／続編 of a life thus コースを変えるd, and we must not forget that it is the natural 延長／続編 because no other way of 暮らし is left.

This is no new story, nor does it belong to England alone. There have been broken hearts and good lives thrown to the death clutch of the waters in how many places? Accursed 血-stained Mrs Grundy! Tyrant, undiscriminating and 不正な! Must you 保存する your 評判 for chastity by hounding girls like this to death? The woman has been weak, perhaps ignorant, perhaps the 犠牲者 of 適切な時期, at any 率 too loving, and too foolish in that she 信用d a man. She has 証明するd weak; he has 証明するd base. We punish the already 負傷させるd, we （警官の）巡回区域，受持ち区域 the helpless, we smite the 苦しむing, but the other whose 犯罪 is at least equal, does he find himself cast out from decent society, is life so 哀れな that he 捜し出すs death? Does every man kick him downwards? No; he who brought 災害 to her life under the sacred 指名する of love, who repaid 信用 by desertion, who abandoned a helpless girl to a merciless world, he who is not fit to be buried with a dog, escapes 害のない, when she, who in 苦痛 and 悲惨 has already almost expiated the sin, 耐えるs the 重荷（を負わせる） of contempt which is as 激しい as the 恐れる of death. Does she not （人命などを）奪う，主張する help and pity; does he not 長所 vengeance? The 潔白 of society is not 価値（がある） 保存するing if we have to keep it by the sacrifice of 犠牲者s like this. By what habits and long-保存するd traditions we have grown used to 活動／戦闘 so 不正な 事柄s not; it is time, at any 率 we 開始するd to 裁判官 by the light of 推論する／理由, sympathy, and charity.

But leaving the man out of the question, what 令状 have we for 激しい非難 of the woman? The stain on the soul is not ineffaceable. If she 落ちるs その上の it is because we impel. There are not many elements of meanness about her 罪，犯罪, and her 悲しみs deserve pity. Few of us are unspotted and shall we 法令 that for this sin only の中で the long 部類 of mankind’s errors, the 罰 shall be banishment, dishonour, or death? No “home for fallen women” is of use here, no public 会・原則 can stand between a breaking heart and 自殺, just public opinion alone can show the door to hope, can 申し込む／申し出 the chance of 復古／返還. But at this time the world’s 行為／行う shows a 明白な anomaly; the benevolent are giving money to homes for the fallen, while, with the 冷淡な shoulder of respectability they 勧める another unfortunate into the 湾 from which such homes are filled. We build the 避難s and 準備する the inmates at the same time; for whosoever speaks 激しく of these, or who 苦しむs scornful speech in others to go unchallenged, who 否定するs work, 援助（する）, or sympathy to a woman because she has sinned in the one way みなすd unpardonable, is 運動ing her along the road which ends either in death to the 団体／死体 or degradation to the soul.

Ourselves

The 夜明け 容積／容量 3, Number 1. Sydney, May 5, 1890

With the 現在の 問題／発行する The 夜明け starts upon its third year. It is now two years since, with many 疑惑s, we submitted our first 問題／発行する to a 批判的な public, and 非，不，無 were more surprised than ourselves, at the generous notice we received from our brothers of the 圧力（をかける）. Since then, we have enjoyed hearty and 相当な support from readers of both sexes, and though 表面上は catering for women, we undoubtedly 借りがある much of our success to men. This 自由主義の support we 高く評価する／（相場などが）上がる the more from the fact that 類似の 定期刊行物s published in England and America own, that after twenty years of hard struggling, their 成果／努力s are just beginning to be self-supporting, while many are still compelled to ask extra 通貨の help from their readers. This, happily has not been our experience; we have had fair play and know that if 現在の support fails we shall have 非，不，無 but ourselves to thank for it.

We have had 対立 from 豊富な and 影響力のある people who cannot understand why so unpretentious a 出版（物） as The 夜明け 達成するs 繁栄, while more (a)手の込んだ／(v)詳述する 成果／努力s met but untimely deaths. かもしれない it may be that the intellect of man, though 範囲ing 制限のない fields with masterful comprehension, cannot enter with entire sympathy into the mind of a woman. かもしれない the fitness of things 任命するs that a woman’s paper should be “run” by women, but probably the most 影響力のある 原因（となる） of our success has been the 見解（をとる） we have taken of women’s 利益／興味s, a 見解（をとる） in no way 類似の to the popular notion of the affinities and tastes of womanhood. The fact is, women are tired of seeing themselves “damned with faint 賞賛する” in society 定期刊行物s in which it is not considered 訂正する to 記録，記録的な／記録する the commonplace virtues of middle class life, and in which the 静かな housekeeper is ignored or 押し進めるd aside to give place to the frivolous leader of fashion. The 集まり of women want to have themselves 公正に／かなり 代表するd, and the 集まり are made up of those who are not much in 証拠, and who do not therefore 人物／姿／数字 as typical women. Not one woman out of every hundred cares what is going on at the centres of 流行の／上流の society, and those who do, are proverbially known to be just those least likely to subscribe to a paper, hence the ignominious 失敗 of every 試みる／企てる to cater 排他的に for them. There is no better 実験（する） with which to 計器 women’s taste in literature, にもかかわらず all said to the contrary, than in that they 刻々と 辞退する to support 編集s of fashions, 封鎖する vanities, and racy society スキャンダルs. They know 十分な 井戸／弁護士席 that the women such 定期刊行物s 代表する have done much to colour the disparaging paragraphs 関心ing women with which 現在の day literature abounds, and she who reads them 存在 断固としてやる put 今後 as 代表するing the general 基準 of woman-肉親，親類d does much to rivet the shackles of 圧迫 重さを計るing ひどく upon her thinking sisters.

That Nonsensical Idea

The 夜明け 容積／容量 3, Number 2. Sydney, June 5, 1890

“I am utterly …に反対するd to this nonsensical idea of giving women 投票（する）s”, said one of the members of 議会 commenting on the 提案するd 選挙（人）の 法案. So are we …に反対するd to it if it is nonsensical, but as so many 改革（する）s and 発見s of incalculable value have at first sight been 宣言するd idiotic and absurd, we may 同様に look at the 創立／基礎 facts and see if this 提案するd 法案 含む／封じ込める the essence of foolishness or whether it does, as some （人命などを）奪う，主張する, bring us as 近づく to pure 司法（官） and 絶対の freedom as any human 法律 has yet approached.

We are a community of men and women living in one corner of the globe which we have 示すd off as our own, and since the 商売／仕事 of so many people cannot be managed by all, we select 150 men to make 法律s for us and manage our public offices. The 法律s made by these 副s are binding on women 同様に as men, but the women have no 支持するs or 代表者／国会議員s in the 議会, nor any means of making their wishes known. The life and work of every woman is just as 必須の to the good of the community as that of every man. Her work and the character she 耐えるs raise or depress the 基準 of the 明言する／公表する as much as does the life of any individual man; why is she 始める，決める aside and 無能にするd from 表明するing her opinion as to what should be done by this community of which she is a member? Why are her 権利s いっそう少なく than her brothers? She 耐えるs a 十分な half of the trouble when the 事件／事情／状勢s of the 明言する／公表する are depressed, an 不正な 法律 or the 欠如（する） of 法律 brings to her life care or hardship or 傷害 as it does to men, yet 非，不，無 of the 副s ask what she wishes—why should they, she has no 投票（する）. She belongs to the better behaved sex—for women only 与える／捧げる one-fifth to the 犯罪の class (four-fifths are men)—and it would therefore seem likely that her opinion would be 価値（がある） having, yet she is expressly discouraged from the 形式 of opinions, they are 宣言するd ineffectual by the other half of this community of people. It does not seem so nonsensical after all, this idea that a woman’s opinion as to the fitness of a 副 may be as just and 権利 and worthy of 負わせる as a man’s opinion.

Supposing

There are two 見解（をとる）s of the woman’s 選挙権／賛成 question 一般的に discussed, the 司法（官） of the 手段, and its expediency. Few 疑問 its 司法（官）, many question its expediency, and yet, 存在 just, what does all else 事柄?

Suppose that the 権利 to 投票（する） lay with women only, and that the 進歩 of the world was bringing expansive thoughts and hopes of a happier 未来 into the minds of men. When men perceived that this 権利 was 不正に with-held from them, and felt that their individual manhood was 肩書を与える enough to this 権利 to a 発言する／表明する in 決定／判定勝ち（する）s 影響する／感情ing all, would they 許容する discussion as to the expediency or 知恵 of the 手段? Would they stand by and hear the women conjecture how men might perchance misuse the 譲歩 if 認めるd, would they 静かに wait while political 派閥s summed up the chances of the support of the new 投票者s? No, they would say “悪口を言う／悪態 you—it is my 権利. What 商売／仕事 is it of yours how I use it?”

Her Proper Sphere

As to expediency, the arguments have been so often repeated that it seems foolish to 繰り返し言う them, 特に as nothing cogent is brought 今後 on the …に反対するing 味方する in 議会 such old phrases as these were used, viz:—that “woman should be kept in her proper sphere” and “women have 義務s やめる outside the political 円形競技場”. One would think the political 円形競技場 consisted of the 議会の refreshment room, they are so sure it is not a 望ましい place for a woman to be seen in. In the minds of these objectors “politics” seem to consist of the petty animosities and personalities which the 法律-making 商売／仕事 now gives rise to, but “politics” in reality cover nearly all questions which thinking men or women do now consider and form opinions upon. 法律s are made upon 離婚, the sale of アルコール飲料, factory 規則s, the 雇用 of children, 賭事ing, education, hours of 労働, and 得点する／非難する／２０s of 支配するs upon which women do think, and 尊敬（する）・点ing which they せねばならない have the 力／強力にする of giving 影響 to their wishes by the 選択 of men 代表するing their shade of opinion. And if women do not also at once enter the “political 円形競技場” so far as to care 大いに about the land 法律s and 採掘 行為／法令／行動するs, pray do men 投票者s come to an intelligent 決定／判定勝ち（する） on every possible 支配する of 法律制定 before casting a 投票（する）? Most men do not 本気で consider and decide in their own minds upon more than two or three of the many 支配するs which come within the wide circle of “politics”, and it would not therefore take women long to reach equality in that 尊敬（する）・点. We are inclined to believe that a woman can form as good an idea as to the best man の中で 議会の 候補者s as the 普通の／平均（する） man 投票者.

More Logic

But say some people, women do not want the 投票（する）, most of them would not use it if they had it. What will happen after they have the 投票（する） may be left to the prophets to say, but if A and B do not want something is that a 推論する／理由 why C who has a just （人命などを）奪う，主張する should be 否定するd?

Prematurity

In the 審議, Mr Traill, who said he was in favour of women’s 選挙権／賛成, 勧めるd that the 手段 would be premature; that women should be first educated to the use of a 投票（する） by 所有するing the 選挙権／賛成 under a 地元の 政府 行為／法令／行動する. “Then,” said he, “if 設立する to be using it 井戸／弁護士席 they should be permitted to 影響（力） 皇室の questions.”

This would be 肉親，親類d indeed, but this is not the method hitherto 雇うd when new classes have been 認める to the franchise. We have not first put them through political schools; we have taken the raw 構成要素, and under the 影響（力） of its new liberty and swayed by the 責任／義務s of its new standing, the raw 構成要素 has developed, but where has any 政府 ever had raw 構成要素 so 確かな to 行為／法令／行動する conscientiously, so 用意が出来ている already with 知能 and with a strong bias に向かって moderation, peace, 安定した 改革（する）, and moral purgation? Probably it is because they know that with women 投票（する）ing the men of bad character would have little chance of 未来 選挙, that makes men so fearful that women “might not use it 井戸／弁護士席”.

Women Members

Many of the （衆議院の）議長s in the House 競うd that if women received the 権利 to 投票（する） they should also 論理（学）上 have the 権利 to sit in 議会. This is not asked for and need not at 現在の be decided. Few women would care for such a 地位，任命する, but it may be 安全に said that if exceptional women spring up such as the world has hitherto had some examples of, they could not fail to raise the トン of the House and fill a place worthily. It is to be remembered that men will not 中止する to 投票（する） when women have the 選挙権／賛成, and that women are decidedly 批判的な of their own sex. She would need to be a remarkable woman who could 勝利，勝つ the 信用／信任 of a mixed 選挙区／有権者 of men and women. A young married woman is the usual illustration taken to show the absurdity of a Woman member and a woeful picture is drawn of her 砂漠d babies and dinnerless husband. But these pictures only show the （衆議院の）議長’s ignorance of women, for there is no woman who would not think of her baby and the happiness of her home long before she 願望（する）d in her wildest fancies the barren honour of a 議会の seat. She would not be likely to be asked to stand, and she would not 同意 if asked.

Some members 扱う／治療するd the question in the old 半分-facetious way, conjecturing the 影響 of pretty women in 議会 and the 力／強力にする of a lovely woman 首相 to 勝利，勝つ susceptible 対立 members to her 味方する. This presupposes that the political 有罪の判決s of men are but wavering 決めかねて beliefs, and easily unseated, and forgets this fact that a woman of such attainments and character that a mixed 選挙区／有権者 of men and women esteemed her a fit 議会の 代表者／国会議員, would by her very nature, her modesty and 静かな sense, make this silly gallantry impossible; and she would so 軽蔑（する） adherents won only by beauty that they would probably begin under her 影響（力） to form their opinions 堅固に and honestly. Another member 申し立てられた／疑わしい that his brother members would do no work if ladies sat beside them. If men are indeed so silly that in a place of 商売／仕事 they must 必然的に be simpering to women, it will not be so nonsensical to give a 投票（する） to a class undoubtedly not 傾向がある to 公然と 展示（する） their 証拠不十分 or their foolishness.

The 合法的な Link

The 夜明け 容積／容量 3, Number 3. Sydney, July 5, 1890

Mona Caird and her disciples have whispered in the ears of those women whose sufferings have 始める，決める them pondering, that the troubles which so often and so soon follow marriage are 予定 to the marriage 社債; to the practicably inseparable tie; the 合法的な link. No 社債, say they, then no ill-治療; love that lasts, not languishes; at least the 親切 of a friend not the 専制政治 of a 合法的な master. Now again in the May number of the Westminster Review Jeannie Lockett 令状s—

It is a 井戸／弁護士席 attested fact that in 事例／患者s amongst the poorer classes where people enter into 結婚の／夫婦の relations not 合法的に binding, the women as a general 支配する, receive better 治療 than is the 事例／患者 in a 類似の grade of society where the tie is a legalised one. ‘Ah! it’s 平易な to see the poor thing is his lawful wife else he would not dare 扱う／治療する her so’, is an 表現 of opinion not uncommon in such communities.

It is not only in the poorer classes that women have been driven, by unkindness, ill-usage or cruelty to ask why the love which seems so strong a 安全 before marriage so often becomes hate when the 社債 is tied. Nor are they without grounds when they 推論する／理由 that men become demoralised by the 絶対の 権利s over women which, after marriage, 法律, custom and opinion give to them. 絶対の 権利s they 事実上 are, for when a woman marries she 推定する／予想するs and ーするつもりであるs to live with her husband all her life, and general opinion 推定する／予想するs her to gratify at his 楽しみ, not at her 選択, nearly all his wishes. Her unpractised and unbusinesslike mind makes her readily 自白する in many things her 証拠不十分, and induces submissiveness and 患者 endurance; and her inferior strength tends, when once love is gone, to encourage the brute part which lies in human nature, the inherent propensity to いじめ（る） and tyrannise any helpless, weak thing. Then the strongest 軍隊 of all which keeps her 静かな under cruelties, 侮辱s, and abominations known to women but which must not here be 指名するd, is the potent dread of stepping outside conventionalities, for to the woman far more than to the man the edicts of society are 重大な and cruel. Lastly the dread of poverty, the hopelessness of life to a married and separated woman with or without children, 持つ／拘留するs her bound, so that she is indeed at the mercy of her 合法的な protector.

Reviewing all this it is not to be wondered at that those who think of these things and 捜し出す some 原則 or some theory by the 採択 of which all the wrongs shall be 殺害された at the root, should come to the 結論 that the substitution of voluntary union for the 現在の style of marriage is the change we need. Look, they say, at the man who marries a clever, 独立した・無所属-spirited woman who can earn her living easily apart from him, he does not illtreat her, he knows too 井戸／弁護士席 he might lose her if he did, and in other 事例／患者s if a man knew that his wife could and would leave him, he would take care that she 願望（する）d to remain.

Our 理論家s therefore 勧める that since it is not possible to many women now to have the strong basis of 財政上の independence let them at any 率 be 解放する／自由な to 解散させる the 契約 at will without reproach—let the man feel that his 持つ／拘留する is not perpetual and 安全な・保証する and he will 努力する／競う to 保持する his wife’s affections by the tenderness and thoughtfulness which enabled him to 勝利，勝つ her.

Altogether the 理論家s make out a strong 事例／患者, seemingly strong at any 率 to those who intimately know the pitiful sadness of the lives of many married women. But in our opinion so 広範囲にわたる a change as the 廃止 of the 現在の marriage 関係; that is, an 廃止 either of the 合法的な or moral binding 軍隊 of them; is not the 権利 method of cure. One extreme does not always balance another, nor can one 安全に cure a fever by stepping suddenly into an ice house, and any change in 結婚の／夫婦の 関係s which may be made must be the 結果 of slow and 漸進的な change in opinion and belief. Nor is the quick severance of a tie which 貯蔵所d to 苦しむing always the noblest way to 勝利，勝つ happiness. Indignant and chafing as we are at the irreparable wrongs 耐えるd by multitudes of women, we are sure that it is not in the 相互の and binding 誓約（する） that the evil lies. Change a man’s ideas and his whole way of living is altered; and the change in ideas that is needed is this: men must think いっそう少なく selfishly, women more so. These are general 条件 and it is not to be supposed that we think there are not 事例／患者s where this 支配する might 正確に，正当に be reserved. What we 主張する is that men should 反映する in moments subtracted from their own ambitions, “What does my wife’s life consist of?” Women in moments stolen from the daily 一連の会議、交渉／完成する of work must remember the individual dignity they have to 保存する, the soul they have to develop, the personal 権利s they have to 持続する for the sake of themselves, for the sake of the whole sex and for the sake of the children whose lives and characters they are all the while forming. Submissiveness and 準備完了 to 耐える everything does not make a woman attractive to her husband, やめる the 逆転する: she takes an inferior, if not a contemptible position, with the natural result that she flings away her own and her children’s happiness and encourages the faults she せねばならない …に反対する.

Husbands in general are not unselfish though they may think themselves 肉親，親類d and generous. A man does not often consider what his wife’s 存在 is, in what 割合s her work and her 楽しみs 嘘（をつく）, or what she gives in return for what she receives. 吸収するd in their own ambitions, 商売／仕事 cares or 楽しみs, how many men ask themselves what sort of life their wife leads, whether she has strength enough for herself and the children she 後部s, hope enough to make life cheery, chances enough for 開発, 株 enough in the general ambition and success of the family as a whole?

We do not want to see women 試みる／企てるing to 掴む a mastership, or growing quarrelsome about imaginary 権利s, but we do want them to see that the unselfishness which seems a virtue is 事実上 the abandonment of their position. To （人命などを）奪う，主張する the 十分な 権利s and 特権s of thinking, self-尊敬（する）・点ing, 解放する／自由な human souls is to 土台を崩す a thousand wrongs and humiliations, to （判決などを）下す themselves the more beloved for their 明らかな audacity and to, at the same time, 安全な・保証する the best 条件s for their children.

Women must learn that if they 耐える wrongs other women must 耐える the same, if they do not （人命などを）奪う，主張する personal 尊敬（する）・点 neither can their sisters. If they are weak or 抑圧するd how can their children be strong or noble? This habitual self-effacement leads to all manner of 証拠不十分. A woman will tell lies to 保護物，者 her husband, or perhaps to 保護物，者 her own pride. If she is pinched or bruised, or 負傷させるd, if things are broken in a fit of temper, she will 断言する it was not he, it was the result of 事故 純粋に. If he 侮辱s her by 誇るing of his 関係 with other women, she does not resent it, if he squanders the money, she 作品 the later and the harder to 取って代わる it, if he drinks she hides the fact and 避難所s him with lies and 耐えるs him dipsomaniac children. In time she does not own her own 団体／死体 or mind, and her only morality is to be faithful to the marriage 契約.

The long-苦しむing, 患者, 耐えるing temper of women under hardship only leads to hardship’s continuance. They should have more 信用 in their own intuition of 権利, think more of their own lives and 運命 and of the lives they bequeath to the race. For it is often easier to 耐える than to 行為／法令／行動する and the true unselfishness is to be selfish for the 原因（となる） of 進歩 and the good of others. They must think more of self, if self is to have more dignity and more 価値（がある）, they must 伸び（る） for themselves more liberty and more 尊敬（する）・点 that the children and the race may be stronger and nobler, 相続するing いっそう少なく of passion and of 副／悪徳行為, いっそう少なく of the weak and tired-out 世帯 drudge, more physical and 知識人 strength, more mental and moral cleanliness. If women thus 目的（とする） at the enhancement of their own individualism there will be no need to change the method of marriage 関係s, and in time, by women’s 成果／努力s to 回復する their 味方する of the balance in the marriage 規模s, we may even find Jeannie Lockett’s axiom inverted and married women a better 扱う／治療するd class than those who are bound by no 合法的な 社債.

The Strike Question

The 夜明け 容積／容量 2, Number 7. Sydney, November 5, 1890

10000 WIVES TO BE CALLED OUT!!

集まり 会合 of the Amalgamated
Wives’ 協会 !!

DEMANDS OF THE WOMEN!!

DOMESTIC LIFE PARALYSED!!

WHAT would you say if you saw these headlines in your morning paper? Yet why should you not see them? Wives を煩う long hours of work, low 給料, 欠如（する） of 残り／休憩（する）, and 圧迫, and women are 国民s する権利を与えるd to just such 権利s and prilileges are （人命などを）奪う，主張するd by men, の中で these 特権s 存在 the 権利 to 中止する work, and to make 条件 for the betterment of their 条件.

Working-men strike for higher 給料, shorter hours, “smoke ohs,” or in defence of one of their number 不正に or despotically 扱う／治療するd, but though 極度の慎重さを要する as to their own 権利s does it ever occur to them to think of the women? Is there any one member of all the (v)提携させる(n)支部，加入者d 貿易（する）s who has 反映するd that there is another class more in need of union and of 防御の leagues than he and his fellows. Never! The social 憲法 may be turned upside 負かす／撃墜する and stood on its 長，率いる so to speak, when men’s 需要・要求するs 要求する 審理，公聴会, but no one thinks of the women. Thousands of 続けざまに猛撃するs are spent on organisation, 広まる newspapers, 禁止（する）d, 行列s and 解放する／自由な meals, and on the other 味方する thousands on special services of constables and 軍の, while the grievances of the men are 存在 put to the 実験（する）, but not a soul asks “Have the women any （人命などを）奪う，主張するs?”

In point of fact even working men themselves stand in the position of 雇用者s, because just as under the 豊富な there is the いっそう少なく powerful class of 労働, so, 支配する to the social predominance of men, there are the women, weak, unorganised, and 孤立するd.

Does a man 譲歩する to his 従業員-wife, defined hours of 残り／休憩（する）, fair 支払う／賃金, just and considerate 治療? The wife’s hours of work have no 限界. All day the house and at night the children. There is no Woman’s Eight Hour Demonstration, though we can make a public holiday because the men have won this 権利. A wife has no time to think of her own life and 開発, she has no money to spend, it is “her husband’s money,” the 完全にする 権利 to her own children is not yet 合法的に hers, and she is not even in 独立した・無所属 所有／入手 of her own 団体／死体.

Surely it must be 認める that she needs the 保護 of a Union as much as a working man.

What is a wife’s 支払う／賃金? It is certainly what no Union would 許す any member to 受託する from an 雇用者. She did not marry for 支払う／賃金, you may 勧める. True, but her work is 価値（がある） as much as the man’s. He married her to 株 平等に in his 災害s as in his successes, and if she has to 苦しむ with him in troubled times, surely she has a 権利 to 株 平等に when 財政／金融s are sound. “She gets food, 宿泊するing and 着せる／賦与するs?” Yes, but who else could be 雇うd day and night for a lifetime on those 条件.

What of the 治療? Some are happy. Yes, and others 耐える a petty 先制政治, rough 扱うing, rough language, selfish 無関心／冷淡, overwork. There are many of these. They 耐える far more than any man would 許容する from any master. Yet at first it seemed strange to talk of a Woman’s Union and a strike of wives.

If men 需要・要求するing 権利s and liberties would 認める the same to their wives, and 需要・要求する as much for all women, we might begin to flatter ourselves on our civilization, but this men do not do, and as for women they have no unions, no organisers, no （衆議院の）議長s, no 会合 halls, and no newspapers to 代表する their （人命などを）奪う，主張するs 公然と and 正確に，正当に. Serious writers in newspapers do not touch woman’s questions; such topics are left to the comic man, yet the wrongs of women are real and crying out for 治療（薬）.

Do not lay the flattering unction to your soul that a woman’s excited imagination has invented woman’s wrongs. Do not fancy that such wrongs are slight and tolerable because they are not known to bachelor clerks, nor 引用するd in newspapers, nor talked of in 商業の circles; these things are to be learned by に引き続いて men when work is over, to the secrecy of “homes,” where 避難所d in the privacy of an Englishman’s 城, selfishness can be indulged, bitterness spoken, meanness practised. Men’s wrongs are vented by public （衆議院の）議長s in the Domain, women’s wrongs are 耐えるd in the abominable seclusion of separate “homes.” This may sound extreme but if you have ever seen a beaten woman, if you have seen a woman exhausted by house-work, if you have seen one broke 負かす／撃墜する by perpetual 鎮圧, or if you have ever talked with a doctor about his woman 患者s, you may understand in what manner the 広大な／多数の／重要な Strike Question 現在のs itself to a woman.

THE END

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