a treasure-trove of literature
treasure 設立する hidden with no 証拠 of 所有権
(and our other authors) or get HELP Reading, Downloading and 変えるing とじ込み／提出するs)
or
SEARCH the entire 場所／位置 with Google 場所／位置 Search
|
このページはEtoJ逐語翻訳フィルタによって翻訳生成されました。 |
|
事業／計画（する） Gutenberg
Australia a treasure-trove of literature treasure 設立する hidden with no 証拠 of 所有権 |
BROWSE the 場所／位置 for other 作品 by this author (and our other authors) or get HELP Reading, Downloading and 変えるing とじ込み／提出するs) or SEARCH the entire 場所／位置 with Google 場所／位置 Search |
肩書を与える: Essays Author: Henry Lawson * A 事業／計画（する） Gutenberg of Australia eBook * eBook No.: 2000771h.html Language: English Date first 地位，任命するd: September 2020 Most 最近の update: September 2020 This eBook was produced by: Walter Moore 事業／計画（する） Gutenberg of Australia eBooks are created from printed 版s which are in the public domain in Australia, unless a copyright notice is 含むd. We do NOT keep any eBooks in 同意／服従 with a particular paper 版. Copyright 法律s are changing all over the world. Be sure to check the copyright 法律s for your country before downloading or redistributing this とじ込み／提出する. This eBook is made 利用できる at no cost and with almost no 制限s どれでも. You may copy it, give it away or re-use it under the 条件 of the 事業／計画（する） Gutenberg Australia Licence which may be 見解（をとる）d online.
GO TO 事業／計画（する） Gutenberg Australia HOME PAGE
A Neglected History
Australian 忠義
部隊d 分割
The Building Fiend
Straight Talk
The Mistakes of Other 植民地s
国籍 in Colonisation
The New 宗教
A Leader of the 未来
Our Countrymen
An Article on Man
The Cant and Dirt of 労働 Literature
The Bush and the Ideal
罪，犯罪 in the Bush
Some Popular Australian Mistakes
干ばつ Stricken
Bermagui — In a Strange Sunset
The Last 軸 in スピードを出す／記録につける Paddock
The Last 軸
The End of スピードを出す／記録につける Paddock
A Letter From Leeton
Published in The 共和国の／共和党の, 1887
We must 収容する／認める that the Centennial 祝賀s in Sydney were not wholly useless. The glorious occasion called 前へ／外へ from every daily, 週刊誌 and 月毎の 定期刊行物, every advertising medium, twopenny calendar, and centennial keepsake, a more or いっそう少なく 完全にする history of Australian 進歩 during the past 100 years. The youngsters in our schools, and Australians 一般に, had thus for the first time the salient facts regarding the history of Australia thrust before them.
If this is Australia, and not a mere 辺ぴな 郊外 of England: if we really are the 核 of a nation and not a mere handful of 国外追放／海外移住d people 扶養家族 on an English 植民地の 長官 for 指導／手引 and tuition, it behoves us to educate our children to a knowledge of the country they call their own.
It is a 事柄 of public shame that while we have now 祝う／追悼するd our hundredth 周年記念日, not one in every ten children …に出席するing Public schools throughout the 植民地s is 熟知させるd with a 選び出す／独身 historical fact about Australia.
The children are taught more of the meanest 明言する／公表する in Europe than of the country they are born and bred in, にもかかわらず the singularity of its 特徴, the 利益／興味 of its history, the rapidity of its 前進する, and the stupendous 約束 of its 未来.
They can conjure with the 指名する of Captain Cook; they are aware that he sailed into Botany Bay, and they have some indistinct theories regarding him, but of the men who in the past fought for the freedom of our 憲法 as it is, they scarcely know the 指名するs.
It is of course 望ましい that they should be familiar with the features of European history, but that they should at the same time be so grossly unacquainted with their native land is an obvious anomaly.
Select almost any Australian schoolboy from one of the higher classes and you will find that he can glibly recite the 指名するs of the English 君主s from the 征服者／勝利者 to Victoria, with the dates of their ascension. He can then give you their 関係 to each other, and the 主要な／長／主犯 events and noteworthy persons of each 統治する, with a rapidity that runs （疑いを）晴らす away from elocution and transmutes the English language into a 肉親，親類d of 雷 gibberish. If you ask for geographical （警察などへの）密告，告訴（状） he can 引用する, without 製図／抽選 breath, the rivers, mountains and towns in Europe, and can then run through the 郡s and towns of England, repeating such 指名するs as Kent, Surrey, Sussex, Berkshire, Hampshire, Wiltshire, etc., with a 広大な／多数の／重要な relish. But if you ask him what town in Australia was 以前は called Bendigo, or where Port Phillip 解決／入植地 was, he becomes bashfully silent, and if you follow this by 調査s as to the 黒人／ボイコット War in Tasmania, or ask him the 原因（となる）s which led to the Fight of Vinegar Hill, he will come to the 結論 that you are “greening” him, and will leave with an 負傷させるd 空気／公表する.
Of the 漸進的な 分離 of one 植民地 from another, of the differences still 存在するing in their 憲法s, and of the men and 影響（力）s which have made them what they are he knows nothing. His knowledge of the natural history and geographical features of Australasia he 選ぶs up 主として from the talk of his associates, and the （警察などへの）密告，告訴（状） he casually 遭遇（する）s in the newspapers.
It is やめる time that our children were taught a little more about their country, for shame’s sake. Are they always to be “植民地のs” and not “Australians”?
It may be 勧めるd that the 早期に history of Australia is for the most part better left unknown; but for that 推論する／理由 are all the 有望な 位置／汚点／見つけ出すs, the clean pages, the good 行為s, and the noble 指名するs, to be left unremembered too?
There is 明らかに やめる another 推論する／理由 why Australian history may not （人命などを）奪う，主張する a place in the school’s curriculum. It is considered necessary that a loyal spirit should be instilled into the minds of the rising 世代: an attachment to a mother land which they have never seen: a “home” which should remain always dearer to them than the place of their birth and childhood. This 反対する might be かなり retarded if the children learned how the mother land cradled and nursed the nation they belonged to, and the 手段 of 感謝 and 尊敬（する）・点 they 借りがある her for her tender guardianship: if they knew how the 現在の Australian aristocracy (so loyal and sceptre loving) arose, and whence they （機の）カム; how the Old New South むちの跡s 罪人／有罪を宣告する slaveholders and tyrants tried to drag Victoria into the 下水管 while she made 成果／努力s for liberty; how the same worthies tried to コースを変える a 罪人／有罪を宣告する stream into the northern 解決／入植地 (now Queensland) that they might 得る the 利益 of 罪人／有罪を宣告する 労働; if the noble 成果／努力s of Lang resulted in the freedom of the mother 植民地, and lastly how Australian honour and 利益／興味s were sold 権利 and left for mammon.
If all these things, and much more that might and would become 明らかな, were taught, Australian school children might develop a spirit 全く at variance with the wishes of Australian Groveldom.
They might form a low 賞賛 for the thirty digger 愛国者s, who on that eventful December morning in 1854 died in the Eureka Stockade to 伸び（る） a juster 政府 for their country and to baulk the first “try on” of what was no いっそう少なく than 罪人／有罪を宣告する 政府 in a 解放する／自由な 植民地. They might also learn to love the blue 旗 with the white cross, that bonny “旗 of the Southern Cross”, which only rose once, but rose to 示す the brightest 位置／汚点／見つけ出す in Australian history, and to give a 厳しい check to that high-手渡すd 政府 which is only now 伸び（る）ing ground again.
They might acquire a preference for some 国家の and 愛国的な song of their own homes and their own 任命するd 支配者s, rather than to stand in a 列／漕ぐ／騒動 and squeal, in obedience to custom and 命令（する）, “God Save our Gracious Queen”.
In their 現在の 明言する／公表する of blissful compulsory ignorance they cannot perceive the foolishness of singing 賞賛するs of the graciousness of their condescending 有力者／大事業家, a 支配者 at the その上の end of the world who, knowing as little of them and their lives and aspirations as they know of her, is にもかかわらず their 君主 and potentate, and who is いつかs benevolent enough to send them a 簡潔な／要約する cable message judiciously filtered through her own 任命するd underling and 副.
When the school children of Australia are told more truths about their own country, and より小数の lies about the virtues of 王族, the day will be 近づく when we can place our own 国家の 旗 in one of the proudest places の中で the ensigns of the world.
“Land of the 解放する／自由な; thy kingdom is to come.” - CAMPBELL
Published in "The 共和国の／共和党の" (Australian 共和国の／共和党の 協会) 1887
There can be no 疑問 but that without 感情 the world would be worse than it now is; but 感情, though a good servant, is a bad master. Though not wishing to make a virtue of selfishness, it must be 認める that a man is more liable to make a fool of himself when actuated by feelings of the heart than by those of the 長，率いる, and in 私的な life we are very apt to sacrifice the 利益／興味s of those 扶養家族 upon us, for the sake of others, from 同情的な 動機s.
Sentimental 忠義 has recently done both these things in a most pronounced manner for Australians, and perhaps stigmatised them as petty いじめ（る）s, with a tinge of cowardice into the 取引. This was the 忠義 which sent several hundred jingoes and several thousand 続けざまに猛撃するs to 補助装置 England in 鎮圧するing a 勇敢に立ち向かう nation of savages who were fighting for a country of no earthly use to anyone but themselves. に引き続いて closely upon the “次第で変わる／派遣部隊” bungle, and when the ロシアの war 脅す was at its 高さ, this 忠義 宙返り／暴落するd over itself in its hurry to make an 独立した・無所属 植民地の 宣言 of war against Russia by sending the money and jingoes thither. But war with Russia and war with the Soudanese were two very different things, and as the former did not come off perhaps Australia lost whatever 利益 she may have derived from a dearly-bought lesson not to 干渉する Northern 事件／事情／状勢s.
Since then sentimental 忠義 has gone on whining, 失敗ing, and いじめ（る）ing through this year of Jubilee until it brought to the surface an undercurrent of Republicanism which long had 存在するd in spite of the 次第で変わる／派遣部隊, in spite of the Jubilee pop and fizz, and in spite of the lying messages to which our 政府 売春婦d the cable which connects us with the Northern world.
And as sentimental 忠義 has done this much for us, and brought gladness and hope to the heart of many a true Australian, with the knowledge that he is by no means alone in his 有罪の判決s, we will 解任する it—with thanks.
“That Australia needs the 保護 of England against the encroachment of dishonest and designing nations” 構成するs the hind 脚s of political 忠義. If the に引き続いて questions are honestly answered political 忠義 must either 落ちる or go about on 誤った 脚s, which it is most likely to do:—
1. Are there no other nations which are not dishonest and designing on the 直面する of the earth save England and her dependencies?
2. Is Australia bounded by nations that would 別館 and divide her as Poland was 別館d and divided, that she needs 保護?
3. Is Australia a 中立の field of vantage for 軍隊／機動隊s between two deadly 敵意を持った nations as Belgium is between フラン and Germany that she needs 保護? Is Australia hated as a どろぼう, a いじめ（る）, and a hypocrite, as England is that she needs 保護? Is Australia solid gold? Is she peopled by women alone; or does she misrule a nation of Irish and a nation of Hindoos that she needs the 保護 of England against the encroachment of dishonest and designing nations?
America needed the 保護 of England against the encroachment of her (England’s) 解放する／自由な and 平易な 課税 政策; and England proceeded to 保護する her in a manner essentially British. She made (a)手の込んだ／(v)詳述する 準備s to carry out the “stamping out” 政策 recently so loudly 支持するd here. But it was a game two could play, and America won it, and though the world was 十分な of “swords and 解雇する／砲火／射撃 then”, she has gone on ever since, 増加するing in wealth and 力／強力にする, checked only for a few years by “dishonesty and design”, not of other nations, but within herself. The only 保護 Australia needs is from the landlordism, the 肩書を与える-worship, the class distinctions and 特権s, the 圧迫 of the poor, the 君主国, and all the dust-covered customs that England has humped out of the middle ages where she 適切に belongs. Australia’s 進歩 has been marvellously 急速な／放蕩な, but not half 急速な／放蕩な enough for to-day. Once 解放する／自由な, the spirit of independence or self-dependence will 押し進める her ahead 50 per cent faster. Poverty is but わずかに felt in Australia, and therefore Australians sleep. They will awaken presently to find they have slumbered too long; to find the good old English gentleman over them; the good old English squire over them, the good old English lord over them, the good old English aristocracy rolling 一連の会議、交渉／完成する them in cushioned carriages, scarcely deigning to 残り／休憩（する） their 注目する，もくろむs on the “ありふれた people” who toil, 餓死する, and rot for them; and the good old English 王位 over them all.
They will awaken to find the cornstalk in the Australian 支援する 軟化するd and made pliable by winters of poverty, and the Australian forelock accustomed to 存在 pulled to “your ’onner” the squire and his progeny. Then the Australians can kick and 傷つける themselves as the Irish do, 脅す and 餓死する as the poor of England do, 爆発する dynamite and hang as the Nihilists do, and 悪口を言う／悪態 themselves for sleeping when their 権利s could have been made invulnerable without 流血／虐殺 and without toil.
Published in "The 共和国の／共和党の" (Australian 共和国の／共和党の 協会) 1888
It cannot be 否定するd that these 植民地s are 激しく jealous of each other’s position in the esteem of the English upper crust, and that this jealousy has helped to make the Australians such contemptible toadies is amply 証明するd by the 最近の visits of British big bugs to our shores.
We are told that Cain killed his brother Abel because he was jealous of the latter’s 影響（力） with the Lord, and we may 安全に assume that had Cain and Abel been heterodox there would have been no 血 spilt between them. On the same line of 推論する／理由ing, if Australians were to be Australians, or rather if Australians were as separate from any other nation as Australia from any other land, there would be no jealousy between them on England’s account. There would of course remain little friendly 競争s between the 植民地s, but these would only 行為／法令／行動する as 刺激（する）s to their ありふれた 繁栄.
There can be no 皇室の 連合 in the true meaning of the word 連合. 皇室の 連合 means a union between England and each one of her 植民地s 個々に, whilst the 植民地s themselves would be divided by bitterness and jealousy of the meanest and most despicable 肉親，親類d. Say, can there ever be as brotherly a feeling between the Australian 植民地s of 広大な／多数の／重要な Britain as there would be between the 部隊d 明言する／公表するs of Australia?
Why on earth do we want closer 関係 with England? We have little in ありふれた with English people except our language. We are 急速な／放蕩な becoming an 完全に different people. We are more 自由主義の, and, considering our age, more 進歩／革新的な than England is. The 大多数 of English people know nothing of Australia, and even the higher classes understand neither us nor our country. The latter entertain a sort of good-natured contempt for us which is only the 結果 of their 接触する with our own shoddy aristocracy, which is several degrees more contemptible than that of England.
The loyal talk of Patriotism, Old England, Mother Land, etc. Patriotism? after Egypt, Burmah, Soudan, etc. Bah! it sickens one. Go and read “His Natural Life”, and other natural lives, by Marcus Clarke, and then talk of the dear old Mother Land that gave us birth.
Another argument used by the loyal, is that we should at least entertain a brotherly feeling for Englishmen and be ready to 補助装置 them in extremity. So we should, but we cannot 補助装置 Englishmen in Soudan or Burmah, neither can we 補助装置 them in Egypt with the “注目する，もくろむs of centuries” looking 負かす／撃墜する upon us. “Where then can we 補助装置 Englishmen?” you ask. まっただ中に the slums and alleys of London, or under the pitiless 注目する，もくろむs of the 石／投石する lions (symbolical of the pity of the aristocracy) in Trafalgar Square, my masters!
Who says Australia 申し込む／申し出s not a home for every poor Englishman, or any other 同国人 that finds his way to our shores? And what sort of thanks do we get for it? Take the Cockney newchum, for instance; for many years after arrival, the 重荷（を負わせる） of his cry is “Yer oughter go ’ome to Hingland, young man. Yer oughter see Lunnon, young man.” When he is not 説 this he is running 負かす／撃墜する Australians and the country that gives him food and 避難所 to their very 直面するs. If England is such a glorious place why do not all the newchums stay there, or go 支援する as soon as they earn passage money?
We shall never be understood or 尊敬（する）・点d by the English until we carry our individuality to extremes, and by 主張するing our independence, become of 十分な consequence in their 注目する，もくろむs to 長所 a closer 熟考する／考慮する than they have hitherto （許可，名誉などを）与えるd us. Every few weeks an English 新聞記者／雑誌記者 or big bug comes out on a 飛行機で行くing visit, drinks シャンペン酒 and gorges beef with men who are no more 代表者／国会議員 Australians than Laplanders are, and returns to England a recognised 当局 upon the 植民地s.
Dr Cameron 物陰／風下s has just gone, and left his “last impressions” of Australians upon the page of a Melbourne daily—の中で a lot of type 示すs—that 量 to the same thing as 説 Australians are 供給するd with a pair of 武器 and a pair of 脚s apiece. He says that there is a 傾向 to bounce amongst some young Australians. He is very 近づく the truth in that 声明, but the 傾向 to bounce, as he calls it, is that spirit of independence that is growing and spreading slowly, surely, and almost silently. The 静める に先行するs a 嵐／襲撃する. 電報電信s 飛行機で行く, war clouds spread, and the 空気／公表する is filled with rumours, but nothing happens, and when everything is 静める again war breaks out in some 全く 予期しない ４半期/4分の1. It is the same with 革命; so long as the proper spirit is spreading amongst our young men, we are 満足させるd that it spreads without bombast or parade.
There is one thing that we see with 悔いる. It is that jealous, unkind feeling that 存在するs between New South むちの跡s and Victoria, and it is 原因（となる）d by 推論する／理由s explained in the beginning of this article. 否定する it as you may, it is にもかかわらず true that these two 植民地s do not entertain anything like the good-will that they should for each other, and although Victorians are very American in their egotism and very ready to disparage New South むちの跡s, it must be 認める that the latter 植民地 has not always 扱う／治療するd the former in a fair spirit. The Soudan bungle was born partly of sentimental 忠義 and partly of the afore-について言及するd jealousy 存在するing between the 植民地s, and now at a time when the 植民地s should club closer together our 政府 is doing all they can to 広げる the 違反 by trying to pass a 法案 enabling New South むちの跡s to monopolise the 指名する “Australia”.
If this feeling of animosity is fed or permitted to grow between the two 植民地s it will end—laugh as you may—in アイロンをかける and 解雇する／砲火／射撃 and 大砲 smoke rolling over the Murray!—and then! “死なせる／死ぬ Australia!”
連合 should begin at home. If 連合 —whether 皇室の or of the world should ever appear in a better light than at 現在の there will be plenty of time to consider it. But for the 現在の, let our 植民地s try to cultivate a still more brotherly feeling for each other, and the day will come when the sons of all the 植民地s can clasp 手渡すs and say truly, “We are Australians—we know no other land!”
Written as a Letter to the Editor — The 公式発表 — Sydney, NSW, 5 January 1889
Man was given the earth to live on, but in the city Greed 需要・要求するs that he should live above it and beneath it, because one square インチ of land costs gold, and gold is dearer than human life. Man can live a 確かな depth below the surface of the earth, and Greed 需要・要求するs that he should do so. Hence the thousands that live in the cellars and dens of our 広大な／多数の／重要な cities. The day has yet to come when dwellings may be dug so 深い that mechanical means may become necessary to 供給（する） the dwellers therein with 空気／公表する. We may yet have to 支払う／賃金 for the 空気／公表する we breathe or have it 削減（する） off like gas. But Greed is never 満足させるd; a house may be twelve storeys high, and yet the very space within the roof is coveted. The ingenuity of the architect is 税金d to save every インチ that can 産する／生じる rent, and thus we have 列／漕ぐ／騒動s of garret windows with the 悪意のある look of evil things.
It may be 競うd that garrets are not a source of danger in 事例／患者 of 解雇する／砲火／射撃, but that on the contrary they often 容易にする the escape of such inmates as may be 削減（する） off from below, by affording them a passage to the roof. This is very true in 事例／患者s where the roofs are 供給するd with parapets or other means of escape, but even as we 令状 we can see a 列／漕ぐ／騒動 of three garret windows that would afford to 解雇する／砲火／射撃-拘留するd inmates a passage to a more damnable 罠（にかける） than Satan could invent. A roof so sloping that a cat could not climb it, with three garret windows out of reach of the 山の尾根 and of one another. The roof, unprotected by a parapet, goes 負かす／撃墜する to a line of flimsy guttering that would scarcely 耐える the 負わせる of a 女／おっせかい屋, let alone afford a 地盤 for a man. Beneath this is a 塀で囲む forty or fifty feet high, 無傷の by a balcony or roof of any 肉親，親類d. The number of garret roofs and 塀で囲むs of this description is 制限のない; you may see them in every Sydney street.
隣接するing the house of which we have just spoken are the blackened 塀で囲むs and rafters of the building that was the scene of a terrible fatality on Christmas morn. The 出来事/事件 is not likely to fade quickly from the minds of those who 証言，証人／目撃するd it.
The sun is just rising on our sunny Christmas Day when the people of Church Hill are 誘発するd from their slumbers by terrible cries that （犯罪の）一味 out （疑いを）晴らす across the house-最高の，を越すs. A man, surrounded by 解雇する／砲火／射撃 and smoke, is 粘着するing to a garret window, caught in the awful 罠（にかける） that the carelessness of landlords and 建設業者s has made for him. In a 発言する／表明する that sounds like the 発言する／表明する of a madman he calls on man and God for 援助（する）. Men who see him there shudder, and women faint, or 包む 着せる／賦与するs around their 長，率いるs to shut out the terrible cries that shall sound in their ears for many long years to come. The poor fellow on the roof gallantly endeavours to draw up the other man, who has just climbed out of the window. A parapet or 妨げる／法廷，弁護士業 of アイロンをかける connecting these windows with the 隣接するing roof would now save two lives, but these things cost gold, and gold is dearer than human life.
The last man slips and 落ちるs headlong. The other, stupefied by the shock and exhausted by heat and smoke, soon 中止するs his mad endeavour to 涙／ほころび up the 予定するs and is seen to totter. Then turn your 注目する，もくろむs away. They are carried out limp and 鎮圧するd and bleeding, but if their death will be the means of bringing architects and 建設業者s to a sense of their 責任／義務, or the 政府 to a sense of theirs, it cannot be said that they died in vain.
And now a word about the 解雇する／砲火／射撃 旅団. The 旅団 people will probably shirk at the 責任／義務 of their late arrival and the absence of the 解雇する／砲火／射撃-escape by 説 that the people of the 搭乗 house failed to 報告（する）／憶測 the 解雇する／砲火／射撃 in time — that they wasted time in the hopeless endeavour of trying to 消滅させる it. But do the 解雇する／砲火／射撃 旅団 people always 推定する／予想する to be 知らせるd of that which it is their 義務 to know? Where is the watchman, the 警戒／見張り and the alarms? Is it not a shame that in these days of mechanical science a house may 燃やす for half-an-hour without a 選び出す／独身 旅団 存在 aware of it? Let the 旅団 people and their admirers say what they like, the facts are the same: two men had been killed at the 燃やすing of the Wentworth 搭乗 house and a woman saved before a 厚かましさ／高級将校連 helmet was seen in the distance. It’s time people got to know that it is sheer nonsense to 推定する／予想する the inmates of a 燃やすing house to do the 権利 thing at the 権利 time. But it is hopeless to 推定する／予想する the 政府 to …に出席する to these 事柄s in days when the 国民s have to roll up in a 暴徒 and 脅す 議会 House in order to make their 代表者／国会議員s do their 義務.
Published in The Albany 観察者／傍聴者 24 May 1890
Written using the pen 指名する "Joe Swallow"
West Australia is at 現在の the land of 約束 in the south; but whether it will ever be anything else than a land of “約束” depends おもに on its people, and on those who are coming here to make homes — not those who come to “make fortunes”, a fact which is 無視（する）d by the 井戸／弁護士席-meaning but mistaken persons who are now industriously “puffing” West Australia in the other 植民地s.
Fortune-hunters have been the 悪口を言う／悪態 of the eastern 植民地s; but, like some other classes, they are often more sinned against than sinning. Some years ago lying 報告（する）／憶測s of 繁栄 in New South むちの跡s, Victoria, and Queensland were spread in the old countries, whereby inducing 広大な／多数の／重要な numbers of young men to immigrate. Many of these people were fortune-hunters, no 疑問, but it was only natural that the bitterness of their 失望 should turn their hearts against the land to which they had been enticed by foul means, and 略奪する them of any 願望（する） to settle 負かす／撃墜する, like good colonists, and by years of hard work and self-否定 make themselves a home and the 植民地s a nation.
The 声明 that these 誤った 報告（する）／憶測s were spread in England is not made recklessly. The writer knew a young Englishman who had in his 所有／入手 a copy of a circular which had been scattered broadcast throughout London and the 郡s, and on which was printed what 趣旨d to be the 規模 of 給料 and the cost of living in Australia. It is needless to say that in this circular the 繁栄 of the 植民地s was grossly 誇張するd. Amongst other 平等に 誤った, and I may say 犯罪の, 代表s it was averred that the daily 行う of the 労働ing class 普通の／平均（する）d from fifteen shillings to a 続けざまに猛撃する. We would not like to say that this circular emanated from the 政府s either of the 植民地s or England, but a 広大な／多数の／重要な many believed it did. It was published surreptitiously.
But to come to the point. 報告（する）／憶測s 平等に 誤った and 誇張するd as the one 引用するd above are now 存在 spread in the east with regard to West Australia, enticing to this 植民地 numbers of people who are but one 除去する from 存在 paupers, and who have no 意向 of settling 負かす／撃墜する and helping in the 開発 of the country by the 労働 of their 手渡すs. Their 単独の idea is to “make money” and then “（疑いを）晴らす out”, returning to the enjoyments of the pleasant eastern cities.
Before leaving New South むちの跡s I heard a 居住（者） of West Australia — then on a visit to Sydney — 宣言する that labourers in Albany and Perth were receiving fourteen shillings a day; and were so 独立した・無所属 that it was impossible to get a man to carry your luggage from the wharf. Of course, we did not believe this 報告（する）／憶測, but many do, and come on the strength of it, and afterwards by unfavourable accounts they 妨げる many really 望ましい colonists from coming.
Those 利益／興味d in the 開発 of West Australia seem to think that the only thing necessary is to get people here — and to get people by fair means or foul. This is a 誤った and injurious theory. As far as 全住民 goes it should be a question of 質, not 量. True colonists and 開拓するs need no other 誘導s than those 申し込む／申し出d by a new and fertile country, and fortune-hunters will flock 一連の会議、交渉／完成する them like birds of prey. When the good colonists have made the country what it will be, the 全住民 will come soon enough.
In the old days, when the new lands lay thousands of miles from “home”, the fortune-hunter was 軍隊d to stay, for some time at least, in the land to which he had recklessly hurried. There were no short passages, and cheap fares “home”, and, ten to one, by the time the 移民，移住（する） was in a position to return, he would have settled 負かす／撃墜する, reconciled to his position, and thus become a 広大な／多数の／重要な colonist.
But it is different with West Australia. The eastern 植民地s from which (let us suppose) she derives the 全住民 are too 近づく; and when the new comer finds he has “made a mistake” it goes hard with him if he does not 修正する it by returning whence he （機の）カム, within six months — often by the next boat. And even when the fortune-hunter has made a little (West Australian) money, those pleasant eastern cities gleam too brightly and too 近づく for him to resist the 誘惑 to return; and so he goes on taking with him his, or West Australia’s, gold, and leaving the 植民地 poorer, if anything, for his visit.
What we want in West Australia more than anything else, and what we must have before this country will follow, not say lead, on the others, and that which will be the 植民地’s 救済 is patriotism. It is very ありふれた to hear people who are in the habit of “taking notice” of things, say, on arriving here from the eastern 植民地s: “There seems to be something wrong with the country.” Most thinkers agree with them in this; many are 肯定的な that there is “something” wrong; but there is the widest 相違 of opinion regarding the nature of this all-important “something”. One might think that there is an atmosphere of 保守主義 about the people; but, even the 条件s necessary to the 存在 of 保守主義 seem to be wanting. In short, if I may use metaphor to 表明する our meaning — the people of West Australia have no 存在. Thousands 住む the country, it is true, but as a class they take no 利益／興味 in the land その上の than that 役立つ to a selfish individual 福利事業. The people do not seem to realise that this country has got to be made a home for a nation, or at least a 広大な／多数の／重要な part of one, by the 未来 広大な／多数の／重要な Australian nation, and, more than this, the people in (I was going to say of) this country do not seem to realise that the coming nation are to be of their own children. No 疑問 the 責任／義務 and exertion of self-政府 will raise the minds of the West Australian people to a 承認 of these things; but when, in the 指名する of Heaven, is this Responsible 政府 to be brought about? The cynic answers, “When, after a year or so, England shakes up West Australia and tells her that her sleepy request has been listened to, and that she must rouse up and mind shop!”
Somebody, who evidently does not believe that “God helps those who help themselves” complained in the columns of a 地元の paper that the other 植民地s took little or no 利益／興味 in the 福利事業 of West Australia. This is 誤った. Upon this 支配する there has been more straight 決定的な 令状ing in one Sydney paper, and more serious talk at one Sydney street corner than there has been in the whole of West Australia. The gist of public opinion in the East 尊敬（する）・点ing this 事柄 is: that West Australia must have Responsible 政府; that it is to the 利益／興味s of the eastern 植民地s, 同様に as of West Australia, that this should be brought about; and, that if the western people do not make a 決定的な movement in the 事柄 soon, it will be necessary in the 利益／興味s of Australia as a whole for the other 植民地s to take the 事柄 up.
This country should become something better than a （軍の）野営地，陣営 for adventurers, who will “倍の up their テントs like the Arabs and silently steal away” (to Arabia). There is a 広大な／多数の／重要な 取引，協定 said about the barrenness of the land and its unfitness for 解決／入植地, but the same thing was said of the eastern 部分 of the continent, which is now on a fair way of becoming a 楽園 for agriculturists and graziers. Read the 早期に despatches sent “home” when すぐに after the 解決／入植地 of Botany Bay the 植民地 was 述べるd as a 砂漠 where nothing would grow, and yet when we left New South むちの跡s a few weeks ago its driest and hottest towns were 存在 washed off the land, and 救助（する） boats were 存在 sent up by the dozen 権利 to the centre of the 場所／位置 of that imaginary “広大な／多数の／重要な Australian 砂漠” of our grandfathers. The rising 世代 will yet see their inland seas of flood water 抑制（する）d and 蓄える／店d in 広大な／多数の／重要な 人工的な lakes, 貯蔵所s, and canals, and the same thing can be done in the west. Some people say we want a Ballarat or two to make the 植民地. A couple of Ballarats would give us a good start no 疑問, but that is all; Ballarats don’t last, and we want something else to keep the country going.
Let the natives of the 植民地 stand up in its 利益／興味s, if only because they are natives — that is if that grand old love for one’s native land still 存在するs in these unromantic days. Let the people who have 可決する・採択するd this as their country try and forget the old one — which could not have 扱う／治療するd them 井戸／弁護士席, as their continued presence here 証明するs — and do the best for the country that affords them an 亡命. And let the people, one and all, irrespective of class, creed, or 国籍, do their 最大の for the 進歩 of West Australia because — for the noblest of all 推論する／理由s — because it is to be the land of their children.
And afterwards, in the years that are to come, when the West will be rich in farms and pasturelands, and dotted with cities as fair as Adelaide, and as busy as Sydney or Melbourne; when mighty steamers glide in through the waters of the Sound, to 発射する／解雇する their 貨物s at 広大な／多数の／重要な bustling wharves, and travellers land to stroll through our parklike streets, that shall 競争相手 those of Ballarat, and to 見解（をとる） our mansions and galleries of art, then — when there shall be streets of noble 石／投石する 倉庫／問屋s, and the 高さs shall be 栄冠を与えるd by public buildings and palaces of art — then in the centre places shall stand the monuments, and from honoured niches in our art galleries shall smile the unforgotten 直面するs of “Our country’s 開拓するs”, the men who shall have earned the 肩書を与える of good colonists.
Published in the Albany 観察者／傍聴者 03 June 1890
Written
using the pen 指名する "Joe Swallow"
The 競争 存在するing between the several towns of a 植民地 is 役立つ in its 影響s to the general 福利事業 of the 植民地, because such emulation is favourable to the 形式 of more 平等に balanced centres in different parts of the country, and thus leads to the general decentralisation of the 全住民.
Centralisation is 認める to be a 失敗 in any country, but in a new 植民地, which it is necessary to 居住させる, centralisation is 直接／まっすぐに …に反対するd to the 原則s of colonisation.
The congregation of the 本体，大部分／ばら積みの of a country’s 全住民 in one or two large towns is about as sensible in idea, and as injurious in its 影響s, both 肉体的に and morally, as the （人が）群がるing together of a family in one room of a large house, when all the other rooms are empty and 利用できる. A country with but one city deserving of the 指名する is about as natural as a horse with one 脚.
The eastern 植民地s have learned the evils of centralisation in ありふれた with the evils of a 広大な／多数の／重要な many other things, and it is to the 利益／興味s of Western Australia (born in more enlightened days) to 利益（をあげる） by the experiences of her 年上の sisters.
The 資本／首都s of New South むちの跡s and Victoria are out of all 割合 with the size of their inland 全住民s, and the size of their inland towns. These cities make good show windows for their 各々の 植民地s, no 疑問, but a show window is of little use without the corresponding 在庫／株 to 支援する it up. The city of Ballarat stands out as a brilliant exception の中で the inland “cities” of the east, but Ballarat rose under exceptional 条件s. The city of Bathurst — 占領するing a position in New South むちの跡s corresponding (地理学的に) to that of Ballarat in Victoria — is the dullest, dreariest, sleepiest, deadest 穴を開ける I ever 始める，決める foot in. A few towns in New South むちの跡s, like energetic little Dubbo, with its gas, etc., have lately begun to wake up and go ahead, but these towns should have been cities long ago.
I often think that if some of the 黒字／過剰 郊外s of Sydney were 転換d up country a few hundred miles, New South むちの跡s would 利益 大いに by the change. In Sydney human 存在s are sardined together in a manner which would not be credited by the people of New South むちの跡s, but they’ll have to credit it すぐに.
In Sydney we have slums and “hells” equal to any 設立する in London. We have human sties of the worst description. We have Chinamen packed in hundreds, over the 天井s and under the 床に打ち倒すs of “buildings” in the main street of Sydney — the 悪名高い George Street South. We have hundreds of 失業した living in our parks, we have “model 宿泊するing houses”, we have ragged schools (where little children 餓死する more for bread than knowledge), we have “避難s”, soup kitchens, and whole streets of 売春宿s, and yet we point triumphantly to the “marvellous growth” of our 資本／首都 city as a proof of the 植民地’s 繁栄. Marvellous growth! I would call it a 階級 growth rather.
The foregoing 宣告，判決s 含む／封じ込める nothing but truth, and truth to which the general public of Sydney is wilfully blind. I have seen 支援する roofs in Lower George Street where 予定するs have been 除去するd and 代用品，人d by sheets of glass in order that the reeking （人が）群がるs of Chinamen and their wretched European women might have light enough to grope their way about in their filthy sleeping-places — over the 天井s.
The fact about the ragged school children comes from the teacher of one of these schools in Kent Street, since 除去するd to a place off Oxford Street. She 述べるd her pupils as 存在 “little better than savages”, and half-餓死するd. And now, with regard to the 失業した. On the night on which I 乗る，着手するd 船内に the Australien for Albany I counted 135 animated bundles of rags and bones sleeping 一連の会議、交渉／完成する the goods sheds of the Orient and M.M. Companies’ wharves at Circular Quay.
When that old rookery the 大砲 武器 fell in George Street, 殺人，大当り two people, an unsavoury stream of terrified Chinamen and their women 急ぐd out from the doors of a 隣人ing “hell”, and formed the largest and most disheartening （人が）群がる that I ever saw 問題／発行する from a 選び出す／独身 building.
It might be argued that a large city like Sydney 供給（する）s the fields with 労働者s, but such an argument could easily be 反駁するd. Now, supposing Sydney 供給（する）d the inland 地区s with people, what sort of a 農業者 would the excitable and 肉体的に weak city 青年, or of what use would the wretched, sharp-直面するd, 悪意のある-looking larrikin of Woolloomooloo, Redfern or Darling Harbour, be in the country or anywhere else? What sort of 農業者s’ wives would the 流行の／上流の, frivolous city girl or her wretched sisters of the town make?
But at 現在の Sydney does not 供給（する） the inland 地区s with 全住民; it is 一般に the new arrival who goes up country. If Sydney has any 影響（力） over the 全住民 of the West, it is to 減少（する） it. Where does the discontented 農業者’s son, who has listened to marvellous tales of the city go to? Where does the half-hearted 農業者, who has had two or three bad seasons, 一般に drift to? And whither does she drift — the hysterical girl who has fallen once? The answer to these questions, nine times out of ten, is to the city.
I can give an example, to my own knowledge, of the 移民／移住 of 農業者s to the city. I know one of the best farming 地区s in New South むちの跡s, where from within an area of five square miles, no いっそう少なく than eight 農業者s left for the city during a period of five years. Let these 農業者s be 代表するd by letters of the alphabet and I will endeavour to the best of my knowledge to tell what became of some of them and their farms.
A. An old couple living in the city on the proceeds of the sale of their farm. Farm not 支払う／賃金ing その後の purchaser.
B. A large family, mother keeping a 搭乗-house, father and sons out working at さまざまな 貿易（する）s, girls at home and at service. Farm gone to 廃虚.
C. Father 労働ing, sons ditto — farm gone to 廃虚.
D. Small family, father, a land and building 相場師, doing 井戸／弁護士席. Farm let for a 名目上の 賃貸しの; tenant not cultivating it, 盗品故買者s going to 廃虚.
E. Large family, father “looking for work” and drinking; sons ditto; girls and wife at service; one son on farm.
F. Family: father dead — of rum and whisky — farm 砂漠d and a wilderness; mother drinking; and the girls going to the bad.
This is the way in which Sydney 供給（する）s the country with people.
Melbourne 利益（をあげる）d by the mistakes of Sydney in the 形式 of her streets. Ballarat, Adelaide, and other rising towns are 改善するing on Melbourne, and there is no 推論する／理由 why the 未来 cities of Western Australia should not be as perfect as it is possible for cities to be. Some people will say that it is too soon to talk about this sort of thing, but I would like to ask them if the streets of Albany, for instance, are 存在 laid out on the most 認可するd 計画（する）s, or likely to be a credit to the city that Albany is to be? I have not seen Perth or Fremantle yet, but I am inclined to 恐れる that their streets are not 正確に／まさに as wide or straight as those of Ballarat or Melbourne, and I would not be surprised to find in our northern 資本／首都 or its 競争相手, a Woolloomooloo, in embryo. People should 主張する on having their towns laid out on the 最新の and most 認可するd 計画（する）. The western people should 耐える in mind that half-a-dozen little towns with plenty of energy, and placed in convenient farming or grazing centres, are 価値（がある） more than one city ten times their congregate size. We want no 地域s like Little Bourke Street, with its 沈滞した 小道／航路s and blind alleys in our western cities that are to be.
There is another evil which arises from centralisation, and which I forgot to について言及する — Carlyle might have called it “centralism” — it is the 力／強力にする which a 広大な／多数の／重要な city （権力などを）行使するs over country 地区s. The 発言する／表明するs of the country people are scarcely ever heard on momentous questions, and in times of popular clamour, panic, or political excitement of any 肉親，親類d, the city “暴徒” is all-powerful to 支配する the 運命 of a nation.
And now I come to think of it, New South むちの跡s and Queensland have, during the 現在の year, 設立する out another “mistake” which has already cost them a pretty penny, and is likely to cost much more — it is the building of their most important towns beneath the level of flood waters.
Published in the Albany 観察者／傍聴者 21 June
1890
Written using the pen 指名する "Joe Swallow"
Class, creed, and 国籍 are words which should find no place in the vocabulary of the Australians, because these words are synonymous with everything that is 敵意を持った to the peace and happiness of the world; they are written 深い on the bloodiest fields that ever lay under 戦う／戦い smoke, and their baneful meaning has been learnt by the fireside of many a home.
The Australians, and more 特に the West Australians, should 裁判官 a man by his 価値（がある） as a colonist and a 国民, without regard to his creed or country. I do not 反対する to Chinamen because they are Chinamen, nor because their creed is not the same as 地雷 — I 反対する to them because, as a nation, they are bad 国民s and bad colonists. This may be easily seen when we 反映する that, while the people of Sydney rose as one man and 辞退するd to 許す a ship-負担 of Chinamen to land, the best known, and perhaps the most 尊敬（する）・点d gentleman in Sydney was a Chinaman, the philanthropic Mr Quong Tart.
Any 植民地の historian who has 試みる／企てるd to 収集する a history of Dr Lang without 感情を害する／違反するing anyone can tell you that old world prejudices still 存在する in Australia; but I think I may say, with the “pardonable pride” of an Australian, that my countrymen as a 支配する do not get up on their 自由主義の allowance of lower 四肢s and 断言する at plain facts when the facts happen to be unpleasant to them, so I will endeavour, from personal 観察s, to 始める，決める 前へ／外へ the 長所s of the Germans as colonists, and explain wherein they are superior to us in this 尊敬（する）・点. I wish to 令状 of the Germans in particular, because the German 部分 of our 全住民 is greater than that of any other 国籍, excepting of course ourselves, and therefore the Germans have the greatest （人命などを）奪う，主張する on our attention.
We cannot 決定する wherein the colonists of one 国籍 are superior to those of another by 簡単に comparing one 植民地 with another, because England has, and always had, a monopoly of 植民地化. We must look nearer home, or rather, at home, for our comparisons, and here in Australia we can easily find 構成要素s for our argument.
In an article する権利を与えるd “The Mistakes of Other 植民地s”, I gave an illustration of the influx into the city of 農業者s from a 確かな 地区 in New South むちの跡s. Now, although the 広大な／多数の／重要な 大多数 of 農業者s in this 地区 were Germans, there was not one German amongst the families whom I について言及するd as having 砂漠d their farms, and, moreover, at this time the German farms were all 支払う／賃金ing 井戸／弁護士席 and the German families were in comfortable circumstances. There must be a 推論する／理由 for this and there can only be one — it is that the German 農業者s are better than the English, Irish and their 子孫s, better even, perhaps, than the Scotch. I have seen German and English farms worked 味方する by 味方する throughout a whole 地区 — the Mudgee 地区, New South むちの跡s — and the German 農業者s were invariably the most successful. By English I mean, of course, the English, Irish and their 子孫s in Australia, and for the sake of convenience I shall 言及する to them as Australians. Place an Australian on a sheep or cattle 駅／配置する and he will lick 創造, as the Americans say. But put him on a farm, and ten to one he will fail where a German would make a fortune. I think the 推論する／理由 why the Australians cannot compete with the Germans in 農業 is because of the careless, 平易な-going disposition of the former. I don’t want to 暗示する that the Australian is lazy; he will often go to work and waste a tremendous 量 of energy in a very short time, but what good results come from wasted energy? German energy is never wasted. Though the German 農業者 作品 絶えず and 断固としてやる he seldom turns up one furrow or one spadeful of earth more than is necessary. The German 農業者 熟考する／考慮するs 農業, even its technical language, and he knows what he is doing when he puts in a 刈る; while the Australian seldom knows more than that if he scratches up a bit of ground with the plough, throws a bit of seed wheat over it, and harrows it in he will most probably get a 刈る of wheat of some sort. Many of the 支援する farms in New South むちの跡s look like patches where the emus have been scratching.
I knew a small 農業者 in New South むちの跡s who had a pair of splendid draught horses just old enough to go to work. He also had a shed, or what they call a barn in England, for the 貯蔵 of his wheat. The shed was not やめる large enough to 持つ／拘留する his last 刈る of 穀物, but it “wasn’t 価値（がある） his while” to take a day off and 追加する a few sheets of bark to the structure. So, after threshing, he left a dozen 捕らえる、獲得するs of wheat outside the door for that night, and “didn’t bother” covering them up because he “didn’t think it would rain”. He also left the sliprails communicating with the horse paddock imperfectly fastened because he didn’t think the horses would get at the wheat. That night a 雷雨 burst over the place and soaked everything, but not before the horses had got at the wheat and eaten their fill. Both horses were 設立する dead in the morning. I give the story as an instance of what I may call “native carelessness”. Imagine a German 農業者 to be 有罪の of such 怠慢，過失.
At farming the Australians are beaten by that same dogged, methodical persistence that drove the French army 支援する in disgraceful 大勝する and 逮捕（する）d Paris; and until the Australian 農業者s go about their work in a methodical manner, and call theory to their 援助（する）, they must never hope to be as successful as the Germans, or even compete with them. The fact that we cannot compete with them now is 証明するd, by the preponderance of Teutonic 指名するs in the prize 名簿（に載せる）／表（にあげる）s of the 農業の shows of the East.
But the very fact that we cannot compete with the Germans at farming 証明するs that the country has everything to 伸び（る）, and nothing to lose, by their presence. I think that Western Australia would 利益 immeasurably by an 移民／移住 of German 農業者s; I am sure the eastern 植民地s have done so.
I believe that a 広大な／多数の／重要な many 貿易（する）s unionists regard German mechanics with the 注目する，もくろむ of 不信 because it is 主張するd that Germans are willing to work long hours, and take low 給料 rather than go idle for any length of time; but how many men in the unions would do, and do the same thing? The Germans who immigrate are just as democratic as the Australians, and as ready to stand up for the 権利s of 労働. But, at any 率, this 反対 cannot be brought against the German 農業者. Their only faults are that they often work their women too hard, and are apt to be a little unneighbourly at times; but these faults are seldom seen in 円熟した Germans of the second and third 世代.
The Australian of German 血統／生まれ 異なるs little from the ordinary type of Australian — as far as it has developed. The only difference, if any, is that the 子孫s of Germans are a little more methodical and level-長，率いるd than the others; and I think that a time is coming when Australia will need all the level-長，率いるd men she can get.
Germans who immigrate are not as a 支配する 保守的な; when they come out here they come to make the country their home, and they have sense enough to see that the 利益／興味s of Australia 嘘（をつく） in the same direction as theirs and their children’s. And, moreover, the Germans do not bring with them the wretched 国家の and 宗教的な 憎悪s that are the 悪口を言う／悪態 of our own “parent” lands.
If we are to 補助装置 移民／移住, why should our 援助 be 延長するd to any one nation in particular? Why not 申し込む／申し出 激励 to 望ましい colonists such as the Germans? Germans are just as true to their 可決する・採択するd lands as men of any other 国籍; truer to Australia than some who are more closely 関係のある to us, and German Australians are just as 愛国的な as those of British 血統／生まれ. We get the true Australian, anyway, in the course of time, and the sunny south will be 非，不，無 the いっそう少なく 広大な／多数の／重要な because its people spring from the stoutest sons of the greatest nations on earth, and not from one or two nations only.
Published in The Albany 観察者／傍聴者 5 July 1890
Written using the pen 指名する "Joe Swallow"
I am glad to see that the workmen of Albany are beginning to form 支店 unions here because I think that the surest and the shortest road to the 広大な／多数の／重要な social reformation of the 未来 lies through 貿易（する）s unionism.
No 疑問 if a simple-minded writer 試みる／企てるd in this enlightened year to explain the 反対するs of 貿易（する）s unionism he would be referred to his 老年の grandmother as a fitting pupil to を受ける a course of 指示／教授／教育 in the art of sucking eggs; but at the same time there are many, perhaps thousands, of intelligent people who 持つ／拘留する altogether wrong ideas regarding 貿易（する）s unionism and its 反対するs. As an instance of this, I once heard a gentleman say that 貿易（する）s unionism was an evil and unnatural thing because it was a 形式 of brotherhoods antagonistic to the 形式 of a 全世界の／万国共通の brotherhood. I never thought that an intelligent man could get such a mighty 支配する on the bull’s tail.
It is true that unions are formed for 保護 against unprincipled 労働 同様に as unprincipled 資本／首都, but if man is selfish and unphilanthropic enough to go in 対立 to the 原則s of 労働 unionism so long as it is to his 利益／興味 to do so he must がまんする by the consequences. The fault is his and not the union’s. Every workman should 耐える in mind that self-否定 in the individual is やめる as 必須の to social reformation as it is to individual reformation.
In the “Mississippi 操縦する” 示す Twain tells the story of the rise of the 操縦するs’ Union on the Mississippi River. The promoters of this union were ボイコット（する）d from the first, and it was only after 広大な／多数の／重要な perseverance and self-否定 that they were in a position to 対処する with their 対抗者s. Then the （米）棚上げする／（英）提議するs turned 速く, and the other party were soon in a position 類似の to that 占領するd by the unionists at the 手始め. Many of the old 操縦するs held out to the bitter end with a courage worthy of a more philanthropic 原因（となる）, and when they were at last compelled by necessity to 捜し出す admission to the union 倍の they were 強いるd to 支払う／賃金 入り口 料金s of 十分な size to have swallowed up all the 利益（をあげる）s of their selfishness, even had they been in constant 雇用 up to that time. In fact, it was with the greatest difficulty that some of these bitter spirits were got into the union at all. Perhaps these stringent 対策 were necessary under the circumstances, and considering that this was in the 早期に days of the rise of 貿易（する）s unionism; but our unions of today are not 強いるd to 可決する・採択する such 対策 and it is not their 政策 to do so. 貿易（する）s unionism is not “a 形式 of brotherhoods antagonistic to the 形式 of a 全世界の／万国共通の brotherhood”, as my friend 発言／述べるd. 貿易（する）s unionism really 目的（とする）s at the 廃止 of all unions and class distinctions, and when this is 遂行するd it will be no longer necessary for men to 連合させる against their fellowmen.
貿易（する）s unionism is a new and grand 宗教; it recognises no creed, sect, language or 国籍; it is a 全世界の／万国共通の 宗教 — it spreads from the centres of European civilization to the youngest 解決／入植地s on the most remote 部分s of the earth; it is open to all and will 含む all — the Atheist, the Christian, the Agnostic, the Unitarian, the 社会主義者, the 保守的な, the Royalist, the 共和国の／共和党の, the 黒人／ボイコット, and the white, and a time will come when all the “ists”, “isms”, etc., will be 合併するd and lost in one 広大な／多数の／重要な “ism” — the unionism of 労働.
There is something grand in the rise and 進歩 of 貿易（する）s unionism; it is like a 広大な／多数の／重要な green vine growing 刻々と 一連の会議、交渉／完成する the world and 耐えるing fruit in all its 支店s. There is no 支店 union so small or remote that it does not 与える／捧げる strength to the grand union, and there is no 支店 so insignificant and unimportant as not to be able to depend upon the 援助 of the main unions in a good 原因（となる）.
I have seen the unions from Townsville to Adelaide stand up as one man, and 需要・要求する 司法（官） for some small 支店 union. I have seen the 厳しい-直面するd unionists of Sydney gather in thousands (forming a 会合 that had to be divided into three 部分s) and stand for five long hours arranging 計画（する）s of （選挙などの）運動をする and subscribing 基金s to carry them out, 簡単に because a 団体／死体 of men, whom they had never seen and who were separated from them by fifteen thousand miles of sea, sought their 援助 against a bitter wrong. I 言及する to the 広大な／多数の／重要な ドッキングする／減らす／ドックに入れる labourers’ strike, and I must 追加する, in 司法（官） to the 部外者s, that many rich and 影響力のある gentlemen in Sydney, and many workmen outside the unions, worked like unionists on this occasion.
Of course, we all know that there is one 広大な／多数の／重要な 欠陥 in the theory of 全世界の／万国共通の brotherhood. It is where the Chinaman comes in. The Chinaman is a 肉親，親類d of gigantic eastern question, which will take a 取引，協定 of solving. There will be no difficulty in 含むing the 進歩／革新的な “Jap” in the 計画／陰謀, and the American negro is already a man and brother. The American Indian, the African and South Sea savage, and the aboriginals of Australia will soon in the course of civilization become extinct, and so relieve the preachers of 全世界の／万国共通の brotherhood of all 苦悩 on their account. The Chinaman remains to be dealt with. Whether he is the going man; the 子孫 of a people who once 支配するd the old world and were （人が）群がるd into the East by the spread of European civilisation, we do not know; whether he is (God forbid it) the coming man time alone can tell. But our time won’t tell it, and the Chinese question is, I 恐れる, one of the problems which we must leave to our children to solve. The Chinese nation is an unnatural, and, as far as we know, an 前例のない growth on the history of the world, and in all 計画／陰謀s for the furtherance of the 全世界の／万国共通の brotherhood we must leave the Chinaman out of the question altogether; or at least until we can understand him better.
For my part I think a time will come 結局 when the Chinaman will have to be either killed or cured — probably the former — but it would be advisable for the world to wait その上の (Chinese) 開発s before taking 決定的な 活動／戦闘 in the 事柄. In the mean time we will have plenty of work to do by way of civilizing ourselves. I think the European nations should have left the Chinaman alone in the first place.
The woman’s question is another bugbear with 貿易（する）s unionists, and one which places them in a very delicate position. The position of the unions with regard to 女性（の） 労働 is often misunderstood even by unionists themselves. It is not, as some 支持するs of woman’s 権利s think, a question of 貿易（する）s unionism against woman, but the old question in a new guise — of 貿易（する）s unionism against cheap 労働. It is all very 井戸／弁護士席 to say that it is a woman’s place to keep house, and a man’s place to keep her; but I know for a fact that many poor women in cities are 強いるd to go out and work by the day ーするために 料金d a large family of small children and a lazy or drunken husband. Something must be done in this 事柄, either Adam must be compelled to keep Eve in 慰安 in return for her 国内の services or Eve must be 許すd to earn her living by working at such 貿易（する）s as are most ふさわしい to her strength. Of course under the 存在するing social 条件s Adam is not always able to keep Eve and himself in 慰安, and so they both 餓死する, or live in a 明言する／公表する of 餓死. But this is one of the evils for the cure of which 貿易（する）s unions 存在する.
I think, if I may 投機・賭ける an opinion on the 支配する, woman should be 許すd to work at such 貿易（する）s as are ふさわしい to her, but she should be 要求するd to learn the 貿易（する） 完全に, and not work for いっそう少なく than the union 基準 of 給料. ーするために do this she would have to be received into the union in the first place as an 見習い工. I think this would do more に向かって keeping 女性（の） 労働 within proper 限界s than any 不快な／攻撃 対策 could do.
But the 女性（の） 労働 question is one that cannot be 性質の／したい気がして of in a few lines, and, with the editor’s 許可 I would like to 充てる some 未来 article to the question.
In the mean time I would be glad if some Western writer would start a 論争 on the 支配する, for the woman question will have to be dealt with sooner or later in Western Australia.
Published in “The 労働者”, Sydney, 10 June 1893
Some of our 妨げる／法廷，弁護士業d are fond of singing about a saint — a man of peace and love, with the form of an artist’s model — whom they call “the leader of the 未来”, or “the man that is to come”, or 言及する to as the individual we want and are waiting for. We might wait, for he won’t come. They picture an ideal Christ, not the real man; their “leader of the 未来” was really a leader of the past — if he ever 存在するd. The Bible writers seemed to think that he did live. Anyway, we are led to believe that the nearest approach to Him was born in Western Asia some eighteen hundred years ago. He was a 自然に intelligent carpenter and a 社会主義者. There were greater men in his time and before him; and there have been since; but he was an honest man — and 初めの. He preached peace and 好意／親善 and brotherhood, and the people hanged him — or, at least they crucified him, which 量s to the same thing.
Another 肉親，親類d of leader rose in the 周辺 of メッカ. They didn’t hang him. His 信奉者s depended on the 力／強力にする of the sword rather than that of the tongue or pen. Sword and tongue ran a の近くに race for centuries, and the sword （機の）カム out ahead: the Christians couldn’t get along without it. The pen and tongue are at war with the sword today — the first two on the 味方する of 労働 and the other on that of Monopoly. Who’s getting the best of it? 労働 tried the 力／強力にする of the sword in フラン a hundred years ago. Who got the best of it then?
And yet our saviour is to be a man of peace, is he?
* * * * * * * *
The leader of the 未来 will be a man, not a god: gods don’t knock 一連の会議、交渉／完成する nowadays. He’ll rise on the 最高の，を越す of a バリケード first, perhaps, and when the smoke （疑いを）晴らすs away we’ll be able to see what manner of man he is. He’ll most likely come with a bloodstained 包帯 一連の会議、交渉／完成する his forehead and carry one arm in a sling and a club in the 手渡す of the other. His uniform will be the uniform of the 失業した. He won’t have a “静める, majestic 前線” — he’ll most likely have a rag over one 注目する，もくろむ and the 残り／休憩（する） of his 直面する covered with burnt 砕く and dust and 血, and a stubby 耐えるd of a week’s growth; also, he might have 黒人／ボイコット teeth and a 残虐な cast of countenance. His language will not be Christlike, or Dan O’Connor-like. His 発言／述べるs will be short and to the point, and vulgar, and lurid, very 不快な／攻撃 to the delicate ear. Delicate ears will be “転換d” a lot in those days.
* * * * * * * * *
This leader of the 未来 will not 推論する／理由 calmly and 井戸／弁護士席; he’ll not stop to 推論する／理由 at all, even if he can — he’ll feel too mad. He’ll think of his 餓死するd wife and children and the old folks, of the few 続けざまに猛撃するs he saved out of his 哀れな 給料 and was 搾取するd out of by “財政上の 会・原則s” at the beginning of winter, and of his mates, 発射 負かす／撃墜する in the streets like mad dogs or stuck like pigs behind the バリケード. He might feel by instinct that he is to avenge, in some part, the shameful, 臆病な／卑劣な wrongs of centuries behind him. He won’t pause to consider. 憎悪 and the sense of 不正 will 勧める him on. He might be ignorant and 狭くする-minded — one of those men who, when they get 持つ／拘留する of an idea, will stick to it as though ideas were 不十分な in the world and monopolised by companies. He will be an individualist really, and so will be the 大多数 of his 信奉者s — he’ll want 復讐 above all things, except brandy, maybe — he’ll hate all except those who follow him — he’ll want to 燃やす 負かす／撃墜する 人工的な things and blow them up, and comprehensively 廃止する the society which produces 犠牲者s like him, and if he gets half a show he’ll do it. And, now we come to think of it, he will be a god for the time. His 信奉者s will follow him as long as the work of 破壊 goes on and he keeps ahead of it.
* * * * * * * * *
The 議会 of 労働 and the 議会 of Greed will go 負かす／撃墜する alike before him — and all the little 議会s that 繁栄する for a day — for his 革命 will rise from beneath them all — even the lowest and most extreme. He will have need to depend on no league except the union of 悲惨. We shall know his army when it comes by the uniform of rags. The 社会主義者s of today are really working against the 可能性 of his coming because they want to 改革（する）, not to destroy. They’ll be 含むd in the general 破壊. How blind the rich are!
He won’t last long at the time, if that’s any 慰安 (if he did there would be few left to 支配する or be 支配するd) but he’ll make things lively while he lasts. There will be a good many of him, and he’ll turn up often in 未来 times, and 延期する the millennium some thousands of years.
If he drinks, he will celebrate victory with a howling spree, and want to 始める，決める up as a king on his own account, after the fashion of the Yankee Caesar (he of the “Column”), and then his 信奉者s will 削減（する） off his 長，率いる and put it on a 政治家 before he sobers up.
Such a man will lead the people yet, and again at intervals.
Published in “The 共和国の／共和党の” 1887
The other day a “Britisher” wrote to one of our 主要な 定期刊行物s to say that it was very 平易な to be an “Australian” — “you only have to wear a cabbage-tree hat and say ‘血まみれの’.” We don’t know about the cabbage-tree hat, it’s getting rare — he might have left out the hat altogether, or any other would have done 同様に — but we have no 疑問s 関心ing the “blank”. Taking it all 一連の会議、交渉／完成する, we are inclined to think that the much-乱用d “new-chum” got one in that time — straight from the shoulder.
We are getting tired of 審理，公聴会 and reading about the 普通の／平均（する） Australian, and the 高さ of his 普通の／平均（する） 知能 over that of other 国籍s, and the 普通の／平均（する） 優越 of him from a physical point of 見解（をとる） — not to speak of his 普通の／平均（する） morality and sobriety; and we think it about time he was 普通の／平均（する）d up and taken 負かす／撃墜する a peg or two — for his own 利益. We are seeing too much of the pleasant 味方する of truth.
We are an Australian ourself. We’re not 特に proud about it, or glad; though there was a time when we would swell out our manly chest and 強くたたく it with our 握りこぶし whilst proudly 宣言するing our nativity; but lately we began to entertain a most unpatriotic, irreligious 疑問 as to whether we would now be much worse — or worse off — had we been born a Chinaman. We 単に say that we are a “native” to show that the に引き続いて ought not to be prejudiced; anyway, it will be written in the 利益／興味s of truth — and Australia. The 普通の／平均（する） Australian poet has written so much rot in 賞賛する of his country and countrymen — 特に bushmen — that whatever 疑問s they entertain 関心ing their own 優越 are “in a fair way of 存在 dispelled” — to let ’em 負かす／撃墜する softly; and, when a man begins to think he is perfect, you can’t do anything for him, God alone can help him.
The 普通の／平均（する） Australian boy is a cheeky brat with a leaning に向かって larrikinism, a craving for cigarettes, and no ambition beyond the cricket and football field; he regards his parents with contempt, takes it for 認めるd that his mother mostly 会談 nonsense or “rot” when she 会談 to him — and he doesn’t always hesitate to tell her so.
The 普通の／平均（する） Australian 青年 is a weedy individual with a weak, dirty, and contemptible vocabulary, and a cramped mind 充てるd to sport; his god is a two-legged brute with unnaturally developed muscles and no brains.
The 普通の／平均（する） Australian man has not been developed yet.
It is true that the 労働 原因（となる） has been ahead in Australia, but that was not 予定 to the 普通の／平均（する） 知能 of the Australian — the brunt of the 戦う／戦い was borne by a few exceptional men from all nations — a few “grand fellows” scattered about here and there in 郡区s and shearing sheds; and now that those men are getting tired of doing all the work and standing all the kicks, the 底（に届く） is likely to 落ちる out of the 原因（となる）; it will be a “caws” 直接／まっすぐに, 流行の／上流の amongst church people only.
The 普通の／平均（する） Australian bushman is too selfish, 狭くする-minded, and fond of the booze to 解放する his country. The 普通の／平均（する） shearer thinks that he is the only wronged individual, and that the 無断占拠者 is the only tyrant on the 直面する of the earth. Also, the shearer is too often a god-almighty in his own estimation; and it would be good for him to know that Australia might worry along if there wasn’t a sheep in all the land.
And as for the city: The Unions might be 鎮圧するd, the 労働 原因（となる） 廃止するd, and every fat man get into 議会, and these things would be of いっそう少なく importance to the towney than the fact that 法案 Somebody sprained his (blanky) groin at football last Saturday and mightn’t be able to play in the 来たるべき match.
The 普通の／平均（する） Australian 知能 gives a Searle the burial of a hero, and doesn’t know the 指名する of Gordon or Kendall from that of Adam; it thinks more about Carbine than one-man-one-投票（する）; it 許容するs 暴徒s of animals called “押し進めるs” in the cities, and a ギャング（団） of spielers in every 郡区; and it 推定する／予想するs a few foreigners to 解放する the country or keep it from 絶対の slavery — and it’s time the 普通の／平均（する） Australian heard about these things and mended his ways accordingly.
Published in “The 共和国の／共和党の” 1887
It is 流行の／上流の to sneer.
It could scarcely have been so 流行の／上流の in say, Byron’s time, or in the time of Thackeray, because had it been so those men would never have been considered the 広大な／多数の／重要な and 初めの writers they were. For, ーするために be 初めの and to live, the 令状ing of a man must be really against the “fashions” of his time.
It is 流行の／上流の to sneer nowadays; it is 流行の／上流の to say that there is nothing good and pure in the world. It is 流行の／上流の to laugh at the idea of honour の中で men; and it is considered 知恵 to believe and 行為／法令／行動する accordingly. It is 流行の／上流の to be a liar, a 詐欺師, a blackguard; it seems even 流行の／上流の to be “設立する out”, but not clever. It is 流行の／上流の to be a successful thing.
I am not sure how it is in other lands. These 結論s are built in Australia.
It is not 流行の／上流の to 令状 this way.
賭事ing, which is called “冒険的な”, is the most popular thing in Australia, and our best writers pander to it, because they are too blind to see that if they wrote as cleverly against it they would be thought a good 取引，協定 more of.
This reminds me that a “poet of the people” might 令状 for them all his life and 餓死する; they will scarcely recognise — just 許容する — him, that’s all; but if he turns 一連の会議、交渉／完成する suddenly and stings ’em pretty smart they will すぐに begin to think a 広大な／多数の／重要な 取引，協定 of him. A smart sting of that sort must やむを得ず have truth in it, you understand.
We may 同様に finish with writers now we have 開始するd. Here is a 計画（する） for a 流行の／上流の, or popular, Australian short story:
令状 three インチs of marriage, and put some 星／主役にするs underneath; then 令状 about a foot of 姦通, making it as dirty, or “racy”, as you dare, or as the 法律 許すs; put some more 星／主役にするs, and finish up with an インチ or two of 離婚. Then that “little thing of yours” will be read, and thought a good little thing, and you’ll be considered a very clever writer. But your work won’t live longer than the 問題／発行する of the paper in which it appears.
Speaking of popular things, the most popular man in an Australian country town is very often the greatest rascal and the man with the flattest 長，率いる. Were he intelligent he wouldn’t be popular.
This brings up a famous 発言／述べる made long ago by a man who would have been wise in any 世代. He was 報告（する）／憶測d to have ejaculated with feeling, “What foolish thing have I said that the people 元気づける me?” or words to that 影響. It was more a 発言／述べる than a question. 裁判官ing his 知恵 from that 発言／述べる alone, we are inclined to think that he did make a fool of himself on the occasion referred to. He must have been a wise man, or he wouldn’t have known it. He must have been an honest man, else he wouldn’t have said it. The funniest point of the 商売／仕事 is that for 世代s after his death the 知恵 of the world whooped louder for these few words than for many other 観察s of his; and, had he gone 支援する すぐに and 機動力のある the stump and told the old 初めの （人が）群がる what he thought, the chances are that they would have barracked for him more enthusiastically than before. Such is man. But this is wandering from the point.
We will have to take writers, for instance, again. You need not be truthful, but you must be clever; you need not be just, so long as you are humorous. We didn’t say “funny”, because it would sound 汚い there. The 普通の／平均（する） reader looks more for humour than 司法（官）, more for smartness than truth, and it’s a pity that all those things couldn’t always be together.
It is 流行の／上流の to look for dirt nowadays, and find it in everything. The Australian boy does it because he hears the Australian young man, and thinks it clever. He wants to be “manly” and for the same 推論する／理由 he smokes and drinks and becomes a larrikin. The young men see filth in most everything, because — because it’s 流行の／上流の. We admire the manliness of the age.
Suppose an 普通の／平均（する） man-about-town to 会合，会う a girl who is as God ーするつもりであるd her to be; the man would take her for a hypocrite; he wouldn’t believe in her, because he doesn’t believe in the 潔白 of woman outside his own family circle. He might consider her the opposite to what she really is. Most likely he would see “激励” in the very 簡単 or innocence of her conversation, and come to the 結論 that “it would be good enough.” That last 表現 might seem 不快な／攻撃 in print, but then, you know, it’s — it’s 流行の／上流の の中で men. If the larrikin language were to be printed a few times with suitable comments, it wouldn’t be used so much by gentlemen.
No, a pure true girl who speaks as she thinks would be put 負かす／撃墜する either as a hypocrite or as 存在 “a bit gone here” by the 普通の／平均（する） man-about-town. We admire the man-about-town, we have the greatest of 尊敬（する）・点 and 賞賛 — almost awe — for the “man of the world” of today. He is so clever, so witty, so bitingly sarcastic, so humorous (not “funny”); he so 完全に understands human nature — men and women; he is so infallible, so unassailable (not to be had, you know); so blindly, ignorantly egotistical.
Damn him, for a 露骨な／あからさまの fool with a dirty mind and a dirty mouth.
Put aside all the bosh about Australia’s noble sport, her 青年 and beauty, her sun-有望な skies and grassy plains, her “向こうずねing rivers”, her 企業 and her “資源s”, her 忠義, or, on the other 手渡す, her Republicanism — put aside all the rot that has ever been written about Australia, and what remains? The 残余 of a dying race of men who were men, though somewhat small-minded, and a rising race of “dudes” and larrikins. What a land for 詐欺師s!
We will not say that Australia is becoming “wicked”, because “wicked” is an “old womanish” word, and the 使用者 would be considered soft. You mustn’t be soft nowadays; you must appear manly.
It is not 流行の／上流の to prophesy, but we’ll chance it. In a few years, perhaps, Australian cities will be the most unprincipled in the world, and dirtier than ever the British hypocrite （刑事）被告 Paris of 存在. And when the societies of these cities are most vicious and their witty (not funny) men most grandly 冷笑的な, some 広大な／多数の／重要な man will rise and turn his soul against all that is 流行の／上流の in his time, and his 作品 will create a reaction — and live.
Published in “The 労働者” Sydney 6 October 1894
It is a 広大な／多数の／重要な pity that the word “scab” ever dirtied the pages of a workman’s newspaper. It is a filthy 称する，呼ぶ／期間／用語 in its 現在の meaning — objectionable every way you look at it. It should never be used by one man in 言及／関連 to another, no 事柄 how bad the other may be. It is a 臆病な／卑劣な word, because it is mostly used behind a man’s 支援する; few men, except いじめ（る）s who have the brute strength to 支援する them, would call a man so to his 直面する. If it is used 直面する to 直面する, it is only in the heat of a drunken 列／漕ぐ／騒動, the 序幕 to a fight, or in 事例／患者s where the other man is 肉体的に 女性. It is a low, ignorant word, and only 控訴，上告s to ignorance and brutality. It does no good — you can’t 変える a man by using that word behind his 支援する; and if you do use it so, then he’s as good a man as you are.
It is a low, filthy, evil-working, ignorant, 臆病な／卑劣な, and 残虐な 称する，呼ぶ／期間／用語, and belongs to the slang of the brainless, apish larrikins and the drunken 売春婦s of the city slums. A man only uses it when he hasn’t got the brains to say something clean and cutting. You will often find that the bushman who doesn’t 断言する or mix dirt with his language can 削減（する） 詐欺師 with his tongue when he likes than the men who do.
The word 解放する／自由な labourer is unsuitable because it 伝えるs a 誤った impression — one might 同様に say “独立した・無所属”. No labourer is “解放する／自由な”, anyway. Let us use “非，不，無-Unionist” until, at least, a better word turns up.
* * * * * * * *
Many objectionable words of another 肉親，親類d — often used in stump oratory and 労働 papers — might be placed under the 長，率いるing of the 申し立てられた／疑わしい words. “Skiteley Wing”, which is objectionable in the first place because it is an idiotic 試みる／企てる at a pun, and a man only makes a pun when, if he is a writer, he wants to pander to the capacity or “taste” of the ignorant; or when he has not the brains to make anything else.
Such words are objectionable because they are senseless, too senseless even to be ridiculous — they are childish, silly. We wonder how any 十分な-grown man with the usual 量 of brains could raise a smile at such silly, childish mumble-jumble. It would be みなすd beneath the contempt or 知能 even of a city gutter boy.
Now, taking the widest possible 見解（をとる） and admitting that there might be a meaning 暗示するd in these sounds, how many of our 特派員s who use the 称する，呼ぶ／期間／用語 “Skiteley Wing” have the ghost of a 推論する／理由 to think that King (with all his 罪，犯罪s) is a skiter? Then take the silly 指名する “Georgy-Porgy”, as used by some beacons of light and liberty in 関係 with Dibbs. Now — always admitting that there is a language (sort of “language of music”) in the sounds — can Dibbs’ bitterest and most extreme hater truthfully and reasonably 明言する／公表する that he thinks there is anything “Georgy” or “Porgy” about him?
Let us talk straight in plain English, and not 弱める our arguments with silly sounds that mean nothing.
Which reminds us that we once heard a courtly gentleman of the old school say to a young “lady” at a picnic up country:
“I’m afraid you are an icicle, 行方不明になる Brown.”
Then she, with a 願望（する） to show off, made answer はっきりと: “Then, I’m afraid you’re a kysical, Mister Lowe.”
“There is no such word, 行方不明になる Brown,” he said 静かに.
“Oh, yes there is.”
He 屈服するd, and turned away; and she left also with a very red 直面する. She always hated him after that, of course — 存在 a woman.
Try to make every man, who uses silly sounds in his arguments, feel and look as foolish as that young lady did, and by-and-by we’ll have いっそう少なく funny 商売／仕事 and bosh, and more sense in our 労働 literature and oratory.
There are many words in the “language of liberty” which, although they were good words 初めは, have been so 乱用d, 噴出するd about, and used by hypocrites, fanatics, and ranters, that they are now almost on a par with the cant of Christianity. “Truth” is one of them — it might now be mistaken for “Trewth”; “Comrade” is another; “Tyranny” is another, and also “Liberty”, or Freedom itself. The word “comrade” always 示唆するs to me a bilious fanatic who calls himself a “社会主義者”, and who has no 約束 in human nature — his own 含むd.
That egotistic word “mateship” — which was born of New Australian imagination, and 噴出するd about to a sickening extent — 暗示するd a 明言する／公表する of things which never 存在するd any more than the glorious old unionism which was going to 耐える us on to freedom on one wave. The one was altogether too glorious, and the other too angelic to 存在する amongst mortals. We must look at the 汚い 味方する of truth 同様に as the other, the conceited 味方する. When our ideal “mateship” is realised, the monopolists will not be able to 持つ／拘留する the land from us.
There are four words which will be 情愛深く remembered by us when we are old men, and when the A.W.U. will only remember with shame that so many of its members were foolish and ignorant enough to use and admire such words as “scab”, and “Skiteley Wing”. These four words — “chum”, “jolly”, “mate”, and “sweetheart” — will never die.
Published in “The 公式発表” 27 February 1897
British ignorance of Australia is certainly no greater than the 沿岸の Australian’s ignorance of the Australian 支援する country. The people of our cities look at the bush proper through the green spectacles of bush 妨げる／法廷，弁護士業d and new-chum 圧力（をかける）-writers, and are content — wisely, if they knew it — to sit 負かす／撃墜する all their lives on the 縁 of Australia.
No one who has not been there can realise the awful desolation of Out 支援する in ordinary seasons; few even of those who have tramped there can realise it. One might imagine a 熱帯の ジャングル, a “glittering” ice-field, a “rolling” prairie, a “Northern” forest, an “African” 砂漠; but not a mighty stretch of country which is neither 砂漠 nor fertile land, nor anything else you can think of — except thousands of miles of patchy scrub. A 地域 which is not やめる 砂漠 enough to be 供給するd with oases, nor tolerable enough to have 永久の rivers. A 地域 where there are no seasons to speak of; where the surface will bake for nine months or a year, and then suddenly become a boundless 沼; where the 選び出す／独身 river, flowing between 干ばつ-baked banks and under 炎ing skies, will rise from a muddy gutter to a second Mississippi, because of the Northern rains. A country where human life can just 存在する; a country that carries sheep with difficulty in fair seasons — though at first sight you would think it incapable of carrying goats at its best — and their worst.
If the 支援する country were a 砂漠 we might love it, as the Arabs are 申し立てられた／疑わしい to love their 砂漠, for the sake of the oases; if it were a 地域 of noble 範囲s, mighty forests, 向こうずねing rivers, 幅の広い lakes, and grassy plains, we would love it for these things; as it is, we don’t know how to take it, and prefer not to take it at all — at least not until a general 地震 or a mighty 計画／陰謀 of irrigation breaks the dreadful monotony, and alters the 直面する of it beyond 承認.
I have been （刑事）被告 of 絵 the bush in the darkest colours from some 平等に dark personal 動機s. I might be biased — having been there; but it is time the general public knew the 支援する country as it is, if only for the sake of the bush outcasts who have to tramp for ever through broiling mulga scrub and baking lignum, or across 炎ing plains by endless 跡をつけるs of red dust and grey, through a land of living death.
After reading bush literature in prose and 詩（を作る）, and after trying the bush for myself, I feel inclined to 疑問 all scenery that is にわか景気d. But 法案 and Jim do not see the bush as it is; and if they 令状 詩（を作る）s about it — as they frequently do in （軍の）野営地，陣営 — they put in 向こうずねing rivers and grassy plains, and western hills, and 夜明け and morn and eve and gloaming, and forest boles of gigantic size — everything, in fact, which is not and never was in bush scenery or language; and the more the 干ばつ bakes them the more 奮起させるd they seem to become. Perhaps they unconsciously see the bush as it should be, and their literature is the result of a craving for the ideal.
I watched a mate of 地雷 sit 負かす／撃墜する in （軍の）野営地，陣営 on the parched Warrego — which was a dusty gutter with a streak of water like dirty milk — and 令状 about “the 幅の広い, 向こうずねing Darling”. The Darling, when we had last seen it, was a 狭くする streak of mud between ashen banks, with a 船 bogged in it. Two weeks later this mate was sitting in a dusty 不景気 in the surface, which he 申し立てられた／疑わしい was the channel of a river called the Paroo, 令状ing an ode to “the rippling Warrego”.
The 普通の／平均（する） Australian bushman may exult in the bush because he has never seen any 砂漠 country to compare it with. 本土／大陸 shearers （疑いを）晴らす out by the next boat they can catch after they get their cheques. But my Warrego 妨げる／法廷，弁護士業d was born in St Petersburg, and had travelled through フラン and some of the fairest countries on earth. Ideal bush literature is an 利益／興味ing 支配する, anyway, and it is written and 受託するd as 現実主義の by the bushmen themselves. Its 人気 is wonderful, and most pathetic.
The moral is the 全世界の／万国共通の one: “Let us irrigate”.
The bush 妨げる／法廷，弁護士業d, in fact, is 一時的に blinded to the Real by the intensity of his own 見通し of the Ideal. Sun-pictures fade idly on his retina; his brain is 刺激するd by a Light from Within. It is a 事例／患者 not uncommon:
The lover “beauteous Helen” 指名するs
Some Ethiop 黒人／ボイコット as coal;
For Cupid takes to light his 炎上s,
The X-rays of the Soul.
The mother of a horse-直面するd boy,
Who 抱擁するs his dirty doll
With “Pretty child!” will, sure, 雇う
The X-rays of the Soul.
The 妨げる／法廷，弁護士業d who 令状s “fair, 向こうずねing lake”
Instead of “muddy 穴を開ける”,
And “trees” for “mulga scrub”, must take
The X-rays of the Soul.
No wonder 捜し出す the Wordsworth 禁止（する）d
That “light” from 政治家 to 政治家;
They never 株 “on sea or land”
The X-rays of the Soul.
Published in “The 公式発表” 11 February 1899
The 普通の／平均（する） city man’s ignorance 関心ing the nearer bush — to say nothing of “Out 支援する” — and the human life therein, is greater even than the 普通の／平均（する） new-chum’s, for the new-chum usually takes 苦痛s to collect （警察などへの）密告，告訴（状） 関心ing the land of his 追放する, 採択 or hope. To the city mind the drovers, the shearers, the 駅／配置する 手渡すs, the “cockies” or 農業者s, the teamsters, and even the diggers, all belong to one and the same class, and are 受託するd in the street under the general 称する，呼ぶ／期間／用語 of “bushies” — and no questions asked. The city mind is too much 占領するd by the board-and-宿泊するing or rent problems, etc., to have any but the vaguest ideas 関心ing the unique 条件s of the life that lies beyond the cities. And, in return, the Sydney or Melbourne man is regarded out 支援する as a jackeroo or new-chum — little or no distinction 存在 made between the Australian-born “green-手渡す” and the newly-arrived cockney; which is just. But it is with the 農業者 or “cockie” class that the writer is here 主として 関心d, for it is mostly in the いわゆる “settled” 地区s that are committed the 罪，犯罪s which seem so 残酷に senseless or motiveless to city people.
The shearer is a social animal at his worst; he is often a city bushman — i.e., a man who has been through and 一連の会議、交渉／完成する and between the 州s by rail and boat. Not unfrequently he is an English public school man and a man of the world; so even the veriest outback bushie, whose metropolis is Bourke, is brought in touch with outside civilisation. But there are hundreds of out-of-the-way places in the nearer bush of Australia — hidden away in unheard-of “pockets” in the 範囲s; on barren creeks (abandoned by 開拓するing 農業者s and pastoralists “moving up country” half a century ago); up at the ends of long, dark gullies, and away out on Godforsaken “box”, native-apple, or stringy-bark flats — where families live for 世代s in mental 不明瞭 almost 信じられない in this enlightened age and country. They are often in a worse 条件 mentally than savages to the manner born; for natural savages have a social 法律, a social intercourse — perhaps more or いっそう少なく 不十分な, but infinitely better than 非，不，無 at all. Some of these families live from one year’s end to another without seeing a 直面する except the 直面する of somebody of their own class, and that of an 時折の stranger whose character or sanity must at least be doubtful, to explain his presence in such places. Some of these families are descended from a 罪人／有罪を宣告する of the worst type on one 味方する or the other, perhaps on both; and, if not born 犯罪のs, are trained in shady ways from childhood. Conceived and bred under the 影をつくる／尾行する of 追放する, hardship or “trouble”, the sullen, brooding spirit which enwraps their lonely bush-buried homes will carry その上の their moral degradation. You may いつかs see a dray or spring-cart, of 古風な pattern, dragging wearily and unnoticed into the “郡区”, and 含む／封じ込めるing a woman, haggard and spiritless-looking, or hard and vicious-直面するd — or else a sullen, brooding man — who sells produce for tea, flour, and sugar, and goes out again within the hour, without, perhaps, having 交流d half-a-dozen words with anyone. This is the only hint 伝えるd to the outer fringe of God’s country — and wasted on apathetic 隣人s — of the 存在 of such a people.
These places need to be humanised. There are things done in the bush (where large families, and いつかs several large families, pig together in ignorance in 不正に partitioned huts) known 井戸／弁護士席 to 隣人s; or to school-teachers — mere lads, going through their 殉教／苦難 in such places — and to girl-teachers too, God 許す us! — or even to the police; things which would make a strong man shudder. Clean-minded people 縮む from admitting the 存在 of such things, until one, bolder than the 残り／休憩（する）, and with the certainty of having his or her good 指名する connected with, perhaps, one of the dirtiest 事例／患者s known to police annals, speaks up for the sake of 乱暴／暴力を加えるd nature and 推論する／理由, and “horrifies” Australia. But too often the informant is one of the brooding, unhealthy-minded ruck who speaks up only from mottoes of envy or 復讐.
We want light οn these places. We have the 罪，犯罪 of the Dederers — the two brothers who killed their father and 燃やすd the 団体／死体 as they would have 燃やすd a スピードを出す／記録につける, and yet seemed やめる unconscious of having done anything out of the ありふれた. To those who know the 条件s under which many families like the Dederers 存在する in Australia, their 罪，犯罪 is neither inexplicable nor 特に astounding. The Dederers, if I remember rightly, were 報告（する）／憶測d as never having been even to the nearest “郡区” in their dark lives. No 疑問 they were incapable of 表明するing, in any sort of language, bush or さもなければ, what they felt; if, indeed, they felt anything.
Such dark ignorance is 特に dangerous because it is apelike in its “emotions”, in its likes and dislikes. There are families in the bush with the male members of whom an intelligent and experienced bushman would never 信用 himself alone — if he had 推論する／理由 to be 満足させるd with the natural 形態／調整 of the 支援する of his 長，率いる; nor yet with the 女性（の） members — if he valued his neck and the 地位，任命する mortem memory of him. You might be mates with a man in the bush for months, and be under the impression that you are on the best of 条件 with him, or even fancy that he has a decided liking for you, and yet he might brood over some fancied slight or 傷害 — something you have said or done, or 港／避難所’t said or done — anything, in fact, that might 示唆する itself to an ignorant, morose, and vindictive nature — until his 申し立てられた／疑わしい mind is in such a 病気d 条件 that he is 有能な of turning on you any moment of the day or night and doing you to death.
So the respectable 農業者 — too outspoken and careless, perhaps, but good-hearted, and never dreaming of the 存在 of an enemy — turning to slumber again after the “cockcrow” hitch in his sleep, hears a furtive whistle and the clatter of 退却／保養地ing hoofs on slanting sliprails and thinks it is some over-late or 早期に 隣人s passing through; but starts wide enough awake next time to see the glare, 匂いをかぐ the smoke, and hear the roar and crackle of 解雇する／砲火／射撃, and, 急ぐing out, white-直面するd and with heart standing still, finds a shed or stack — the stack of unthreshed wheat, perhaps — in 炎上s. The 罪，犯罪 of 放火（罪） used to be very, very ありふれた in Australia — and no “land 法律s” or “wrongs of Ireland” to explain its prevalence. Such malice is terrifying to those who have seen what it is 有能な of. You never know when you are 安全な, no 事柄 how carefully you guard your words, looks, or 活動／戦闘s; and the only 治療（薬） — for the 使用／適用 of which the 法律 would 敏速に hang you — would be to sit up nights with a gun with a chalked sight, until you get a glimpse of your ape-minded and unprovoked enemy, and then carefully shoot him.
There are places in Australia where the 存在 of the evil 注目する，もくろむ and of witches is believed in; and where 国家の, 宗教的な, and 一族／派閥 憎悪s, which perhaps have died out in the old-world countries from which they （機の）カム, are 保存するd in their 初めの intensity; where is all the ignorant 疑惑 and 不信 of a half-savage peasantry. The police, whose 義務 it is to collect returns for 害のない 農業の 統計（学）, can tell you of the difficulty they experience — and not in such out-of-the-way localities either — and of the 障害s thrown in their way when trying to 得る the barest reliable （警察などへの）密告，告訴（状）. “Experienced 広大な／多数の／重要な difficulty in 得るing （警察などへの）密告，告訴（状） from landholders”; “拒絶する／低下するs to 供給（する） necessary （警察などへの）密告，告訴（状）”; Still 辞退するs”, etc., are ありふれた on the 利ざやs and “発言／述べる” spaces of returned and re-returned schedule-forms. Perhaps the cruellest of all the bad sights of the bush is the 事例／患者 of the child born to a family with which it has nothing in ありふれた mentally (かもしれない 肉体的に) — the “throw-支援する” to 初めの and better 在庫／株 — whose 有望な mind is slowly but surely warped to madness by the 条件s of life under which the individual is 推定する／予想するd to be contented and happy. Such warped natures are often 責任がある the worst 性の 罪，犯罪s. There are 残酷に selfish parents in the bush who regard and work their children as slaves — and worse. Any experienced bush schoolteacher could 耐える me out in this, with heart-rending stories of child slavery and ill-治療 almost past belief. I remember the 事例／患者 of a boy who …に出席するd night-school with me for a few months in the bush. His parents sent him under 圧力 of “public opinion”. He had to work from daylight until after dark, and do the work of a man — or be 餓死するd and beaten to it. He was nineteen, and an idiot. But some people said that he was only an 可決する・採択するd son.
Democratic Maoriland, with its natural and geographical advantages over Australia, is yet not 解放する／自由な from the dark 位置／汚点／見つけ出す I 言及する to. I have known three white children at a Maori (native) school who belonged to a family of (初めは) seventeen children. Two or three of the family were 申し立てられた／疑わしい to be the children of the eldest unmarried daughter. Of the three who …に出席するd school, two girls and a boy, the boy was over fourteen; the girls eight and nine. The boy was ignorant even of the 存在 of an alphabet. He had the 直面する of a wegzened, vicious little old man; and a good 取引，協定 of the nature. The girls’ 直面するs were little masks of what their mother’s might have been were she twenty or thirty years older. Both parents looked younger and fresher than the children. Boy and girls rose at daylight, cooked their parents’ breakfast (bacon, eggs, etc.), carried it in to them, had a meal of bread and fat, and, when necessary, went into the bush to 削減（する） and get together a 負担 of firewood. And the girls were eight and nine. The boy’s physical 開発 was 自然に 異常な, but his 長，率いる didn’t seem to belong to his 団体／死体. Sons can be overworked, 餓死するd, stunted mentally, and さもなければ cruelly 扱う／治療するd to such an extent that they are 有能な of turning upon and 殺人，大当り a brutish parent — just as savage slaves will, when they get the chance, kill their savage masters.
Then there is the unprovoked, unpremeditated, passionless, and almost inexplicable bush 殺人, when two mates have lived together in the bush for years, until they can pass days and weeks without 交流ing a word, or noticing anything unusual in the circumstance — till the 影をつくる／尾行する of the over-hanging, brooding 山の尾根, or the awful monotony of the horizonless plain, deadens and darkens the mind of one so that the very presence of his mate, perhaps, becomes a constant source of vague but haunting irritation. Then, one day, 存在 behind the other with an axe or an adze to his 手渡す, he suddenly, but dispassionately, 粉砕するs his skull, and is afterwards utterly unable to account for his 活動／戦闘 except by the muttered explanations that he “had to do it”, or “something made me do it”. Bush loneliness has the same sort of 影響（力） on the blackfellow alone with whites — as instance the 最新の 報告（する）／憶測d 罪，犯罪 committed by a blackfellow, who afterwards 表明するd 悲しみ for 殺人，大当り the “poor old man”, but couldn’t understand why he did it, unless it was because the white man, having stooped to drink, was in “such a good position for 殺人，大当り”.
Such 罪，犯罪s as those just instanced, and worse, might be 述べるd as the ultimate result of a craving for variety — for something better or brighter, perhaps, but, anyway, something different — the 抗議する of the 乱暴／暴力を加えるd nature of the 黒人／ボイコット or white savage against the — to him — unnatural 条件s.
Respectability only 強めるs the awful monotony of these wretched bush 郡区s — till the women are 軍隊d to watch for dirt and 穴を開けるs in a 隣人’s washing hung out on the line, and men to gossip and make mischief like women. Shortcomings in a 隣人 are talked about and 誇張するd — and invented. Even a 悲劇 is 内密に welcomed notwithstanding the fact that the whole community is supposed, in 二塁打-column headlines, to be horrified. Careless 発言／述べるs are caught up, 乱すd, and magnified. No respectable girl can leave the 郡区 on an innocent visit without something discreditable 存在 discovered to be connected with her 出発 from the wretched 穴を開ける. City spielers attach themselves to 地元の pubs, and prey with little or no disguise on idiotic cheque-men; bush larrikins — who are becoming more contemptible and 臆病な／卑劣な than their city 原型s 率直に 誇る of their “successes”, and give the girl’s 指名する. And both classes are 受託するd as commonplace — the community never dreams of giving them an hour’s start to get out of reach of men, or stand the 刑罰，罰則.
Then there is the 哀れな bush 反目，不和 which arises (perhaps started 世代s ago — the 初めの 原因（となる） forgotten) over a 逸脱する bull, a party 盗品故買者, a girl, a practical joke, a 誤解 or a fancied slight — anything or nothing; and is brooded over by men who have little else to think about in the brooding bush. There is the 脅し to “pull yer” and have satisfaction — the 哀れな 法廷，裁判所 事例／患者 and cross 活動／戦闘 brought on the paltriest pretences that ever 長所d the disgust of a 治安判事 — 強めるing 憎悪s to a murderous degree. And “friends” 援助（する） and 扇動する and fan the hell-解雇する／砲火／射撃 in men’s hearts, till at last birth is given to the spirit that こそこそ動くs out after dark and 削減（する）s a 隣人’s wire-盗品故買者s, or before daylight and stands a gate ajar, or softly lets 負かす／撃墜する the rails that a 隣人’s own cattle may get into his 刈る or garden, destroying the result of months of 疲れた／うんざりした toil and taking the food out of his children’s mouths. The spirit that shoots or hamstrings horses grazing under the starlight; that 始める，決めるs a match to stack or shed.
Mischief 産む／飼育するs mischief; malice, malice; and the tongues of the 地元の hags applaud and chorus, and damn and 誇張する and 嘘（をつく）, until the wretched 穴を開ける is 熟した for a “horror”. Then the Horror comes.
Published in “The 公式発表” 18 November 1893
In 結論. We wish to Heaven that Australian writers would leave off trying to make a 楽園 out of the Out 支援する Hell; if only out of consideration for the poor, hopeless, half-餓死するd wretches who carry swags through it and look in vain for work — and ask in vain for tucker very often. What’s the good of making a heaven of a hell when by 述べるing it as it really is we might do some good for the lost souls there?
Published in “The Daily Telegraph” Sydney 28 Feb 1903
A dusty patch in the Dingo Scrub,
That was （疑いを）晴らすd and ploughed in vain —
(What 事柄s it now if the 国／地域 be soaked
And the bush be dark with rain?)
A heap of 石／投石するs where the chimney stood,
And a 地位，任命する on the 境界 line —
For forty years of my father’s life
And fifteen years of 地雷.
It is so hard to make city people understand. If you went out into the 乾燥した，日照りの country now you would wonder not only how sheep or cattle, or even goats, could 生き残る in the 干ばつ, but how strong men could live through it. Strong men die often in the 熱波 — and what of the women and children out there?
It is a 炎ing desolation. No 調印する of 刈るs, no 調印する of grass, the sods bake white and 崩壊する to dust on the ploughed ground — the surface under the scrub is as 明らかにする as a road, and as dusty. Imagine it! nothing but dust and sand and 炎ing heat for hundreds of miles! All road, all dust. And where is the water? that is one of the first questions that occur to you; for there is no more 調印する of water than there is of grass. The water is at the “bore”, or in a muddy 穴を開ける 負かす／撃墜する the creek, or in a dam or 戦車／タンク, with a 審査する of saplings and boughs over it いつかs, to 少なくなる evaporation. The water is 厚い and yellow, or the colour of dirty milk, and warm. They have to drink it. And what if the last gallon evaporated, and the next water five, ten, fifteen, or twenty miles away? 井戸／弁護士席, they’d have to take the 在庫／株 to the water and （軍の）野営地，陣営 there, or cart it for 世帯 目的s on drays in 戦車／タンクs and バーレル／樽s. And if the nearest water wasn’t within reach? what would they do then? God knows! — I don’t; but God 一般に sends a にわか雨 at the last moment. What do you know of it, who step a few feet to your tap or filter for a clean, 冷静な／正味の drink?
“The country looks awful!” they say, and that 表明するs it. But you couldn’t realise the 干ばつ unless you saw it — and then you couldn’t realise it unless you lived through it; and even then — 井戸／弁護士席 a man does not know what he can go through and leave behind him as an evil dream. The country in the 干ばつ is dreadful — it is enough to terrify a new chum; but I heard someone say that men could get used to the infernal 地域s, and, after going through several 干ばつs, I am inclined to believe it.
It 炎s all day — you can see the white heat flowing, dancing, dazzling — and it is stifling all night. Often the smothering hot night is worse than the ひどく glaring day. I had a fancy that one could hear the 干ばつ; you’ve heard the something devilish in the roar of a 解雇する／砲火／射撃 where a 解雇する／砲火／射撃 should not be? — a house on 解雇する／砲火／射撃 — 井戸／弁護士席, it seemed something like that.
Haggard 注目する，もくろむs 星／主役にする vainly at every 調印する of a cloud for rain. The 広大な／多数の／重要な white sun rises with almost the heat of noon; and so, day after day, week after week, month after month, until people 中止する to hope, or even to waste words 示唆するing that it might rain soon.
“Whenever are we going to get a little rain?” says the baked, gaunt Bushwoman, wearily — and that is all. What do you know of it, you who have not sacrificed the best years of your manhood, the 青年 of your sons and daughters, and every trace of girlish beauty in your wife’s 直面する, trying to make a home in the Bush? What do you know of it, who have not been 廃虚d by the 干ばつ time and time again? What do you know of it, who did not depend for a year’s 準備／条項s on the 刈る that was scorched from the surface as it sprouted, or the cows and steers that 餓死するd to death one by one before your 注目する，もくろむs?
And what do the 井戸／弁護士席-meaning good people of the city know of the Bush people who 示唆する making them 反対するs of charity! If I went into a 明らかにする, 干ばつ-stricken Bush home to-day, I would ちらりと見ること 一連の会議、交渉／完成する and understand it all, but I wouldn’t know what to say. I’d be no longer in touch with them — I’d not be 苦しむing with them. I wouldn’t 試みる／企てる to sympathise with them (except perhaps in the 事例／患者 of a quarrel with a 隣人ing 無断占拠者), for they have no use for sympathy, and the strangeness of it would embarrass them. I’d sit and feel very ill at 緩和する, and I could not 会合，会う the Bushwoman’s haggard 注目する，もくろむs, that look one through and through and size one up; for I’d feel the poor weak citified creature I am. I’d as soon think of striking my father in the 直面する, were he alive, as dream of 申し込む／申し出ing that Bushwoman food and 着せる／賦与するs for her family, or putting my 手渡す in my pocket and 申し込む／申し出ing her husband money. If I did so I’d probably be shown the shortest 跡をつける to the 境界, and so be let 負かす／撃墜する lightly. And, in the evening, they would sit 負かす／撃墜する, in their dusty rags, to their meal of damper and meat, or damper and tea — and brood over a new wrong, an 予期しない 侮辱.
No! The Bush people must be helped 卸売 — by the 政府, by the public, by the people. Every spare penny should be spent on water 自然保護 and irrigation, in 沈むing 戦車／タンクs and putting 負かす／撃墜する bores, in locking out thousands and thousands of miles of rivers — almost at sea level — where oceans of water waste away after each flood time. To …に出席する to these things is a 国家の work, for the 利益 of the whole nation; to neglect them is a 国家の 罪，犯罪 — it is suicidal.
The big 無断占拠者, bank, or company, with many 駅／配置するs, have a 利ざや for 干ばつ losses. There may be rain on one run to （不足などを）補う for the losses through 干ばつ on another; and one good season often makes up for several bad ones. It is the small 無断占拠者, cockatoo, selector, or 農業者 who 苦しむs so cruelly, and, in time of 干ばつ, they should not be called upon to 支払う／賃金 an instalment of one penny an acre on their barren lands. I know how they slave and how they 苦しむ.
I was “brought up” 井戸／弁護士席 “inside” in “good country”, yet the scrub 一連の会議、交渉／完成する our 選択 was dotted with dusty little patches, with the remains of a 盗品故買者, a heap of chimney 石／投石するs, and the 廃虚s of a hut — all that was left of twenty, thirty, forty years of white slavery through 炎ing 干ばつs.
I like living illustrations. Take our own few 隣人s, for instance. There was C—. He alone first, and later on he and his wife — and later on he and his boys and girls — bullocked for years, digging the flinty stumps and trees out of the 国／地域 that was almost as flinty, ’ploughing the hard ground. I’ve seen some of it blown up with 爆破ing 砕く before the 激しい, strong bullock-plough could make an impression there; ざん壕ing it for an orchard and vineyard, and carting every shovelful of manure they could get from the stables of the nearest town. He took 盗品故買者ing and 戦車／タンク-沈むing 契約s between whiles, and went out with his boys to make flour, meat, tea, and sugar for the family. And they worked like slaves. You don’t know how they work in the Bush. The 広大な／多数の／重要な 干ばつ of the 早期に eighties 廃虚d them — the same that burnt us off our 選択. The last time I saw old C— he was doing 選ぶ-and-shovel work at Prospect — but later on, I believe, he was 促進するd to the 告発（する），告訴（する）／料金 of a horse and dray. His old wife was taking in washing in Sydney.
These 選択s were 押すd 支援する in stony, scrubby, barren 山の尾根s, while thousands of acres of good land were 手配中の，お尋ね者 for sheep, or lying idle as old land 認めるs. But that’s another question.
During the same 干ばつ W—, the 無断占拠者, was driven to the 鉄道 line, on his way to a Sydney 亡命, 手錠d between two policemen. He was raving mad.
And the B—s. They were the big people there in my time. They had a brick house and a 罰金 vineyard, orchard, and farm. In the old days the old man and his wife worked on 駅／配置するs 一連の会議、交渉／完成する, and took up a bit of land and built a humpy there, working nights and Sundays, and begged “slips” and 工場／植物d fruit trees. In later years they slaved, men, women, and children, till the eldest daughter looked as old as her mother, and the eldest son was a stoop-shouldered old man at 30. The old man worked until he died, and the place began to look beautiful. One season they had to 捨てる the 国／地域 away from the roots of every vine of a big new vineyard, and collect the grubs that were destroying the vines; also to 扱う／治療する the fruit trees for a blight. But these are little things in Australian farming. Then, a succession of 干ばつs, and then the dread pleuro 肺炎 in the 干ばつ. They had fifteen milkers 負かす／撃墜する with it one morning and lost most of them. Then, at last, a terrific hailstorm that stripped the 広大な／多数の／重要な vineyard of ripening grapes. The eldest son was going to be married that year, “after ワイン-making”. He is working for 給料 on a 駅／配置する now. The 残り／休憩（する） of the family are scattered, and the bank has taken over the old farm. And so the white slavery of more than half a century of one family, who bullocked at it as only Germans will. The useless sacrifice of the 青年, beauty, strength, and happiness of two 世代s. It is the awful waste of strong, 勇敢に立ち向かう lives and long years of toil that appals me.
There was poor Harry S—, our nearest 隣人, on a small 選択, who worked like the 残り／休憩（する）. They were very poor — they often lived and 汚職，収賄d on damper, tea, and sugar. He 緊張するd himself 解除するing スピードを出す／記録につけるs in a paddock he was （疑いを）晴らすing. I saw him carried home one day on a sheet of bark, with his 直面する covered. There’s a little weazened old woman out there who has been “queer in her 長，率いる” ever since her husband was carried home dead. She has bad turns いつかs, and then she keeps crying out: “Oh, my dear, good, 肉親，親類d husband! He’s not dead! He can’t be dead! It’s a 嘘（をつく） they’re tellin’ me! Oh! why did you tell me sich a wicked 嘘（をつく）?” and so on, over and over again while the fit lasts.
There was “Hard R—”, the selector, who, one 炎ing day, when he thought he was alone, fell on his 膝s behind a stump, out of sight of the house, and prayed for rain as perhaps man never prayed before. But they have little time for praying out there. They must work on holidays and Sundays in the 干ばつ, carting water, 解除するing weak cattle, and dragging them out of mud-穴を開けるs, cutting 負かす／撃墜する creek-oak and native apple tree for them to eat, 燃やすing the carcases, and fighting bush 解雇する／砲火／射撃s. It is backbreaking, heartbreaking work. The young men often rise earliest and work hardest on their wedding days.
There was a woman, a selector’s wife, a big, strong, intelligent woman, who had new ideas about farming, and 手配中の，お尋ね者 to break away from the old 支配する-of-thumb system. She had thought out a pretty 指名する for the place when it should be a farm with a brick house, with trees and flowers and vines 一連の会議、交渉／完成する it. The ground was about the poorest in the 地区 and the selector carted manure to it. He was a little nuggety Norwegian, an educated man in his country and an intelligent man. He had the 評判 of 存在 the honestest and hardest-working man in the 地区, 同様に as one of the strongest. He worked 一連の会議、交渉／完成する about, carpentering, bricklaying, etc., to make money to keep the family and 支払う／賃金 up the instalments on the 選択s, and to spend on the land; and he （疑いを）晴らすd it and 盗品故買者d it, and ploughed it between whiles, and often dug out flinty stumps and “burnt off” or dug in the dam at night after a long, hard day’s work in the nearest town. They used to say he never 残り／休憩（する）d.
One year she 説得するd him to save and buy up all the wheaten chaff he could get, and mostly on that she kept the milking cows alive through the terrible 干ばつ. Then （機の）カム that dread cattle 病気, and they died one after the other. She doctored them herself while he was away. The eldest son, a delicate boy, was often sick while bleeding the cattle, and she had to do it herself. Several days passed without a fresh 事例／患者, and she began to hope; several more days, and she rejoiced. Then, in the morning （機の）カム the children running with the news that there was another cow 負かす／撃墜する — the best milker. Then the woman broke 負かす／撃墜する. She sat on a スピードを出す／記録につける, her 手渡すs lying hopelessly and helplessly on her 膝s, and 星／主役にするd — just 星／主役にするd with haggard, hopeless, wide-opened 注目する，もくろむs — out over the 炎ing 廃虚 and desolation that was 一連の会議、交渉／完成する the home that was never 指名するd. The picture is before me yet — I wish I could paint it. The cows and steers died till all were gone, and there was hot, 激しい work to 燃やす the carcases where firewood was 不十分な.
The selector took another 契約, dam-沈むing this time, and worked harder than he had ever done before, to make money to buy more cows. But one day he “felt very queer”, and started home to his （軍の）野営地，陣営: halfway he felt worse and began to run. He sat 負かす／撃墜する on a stool with his 支援する to the 塀で囲む of the hut and died.
I saw him when he was dead. The doctor said it was something of the heart and an old thing. Some said it was the only time they ever saw him 残り／休憩（する）. I thought that the vertical knit in his forehead was deeper than it had been in life, and that he looked as though he were in 苦痛; but they said that that was on account of the 地位，任命する-mortem. And, as I watched — it might have been because of the 乾燥した，日照りの もや that （機の）カム before my 注目する，もくろむs — I fancied that his horny, knotted 手渡すs seemed to work as I had seen them work while he slept — as though しっかり掴むing the 扱う of an axe or a 選ぶ. Death couldn’t whiten nor smooth the scarred, knotted fingers, nor mend the 新たな展開d, broken nails.
Burials are hurried in the 干ばつ. The clay sods on the 墓／厳粛／彫る／重大な begin to whiten in the 猛烈な／残忍な heat as the 会葬者s turn away. And, as I turned away from his 墓／厳粛／彫る／重大な I wished that I could 令状, or paint, or do something to help these people — my Bush people — for he was my father.
Published in “The 公式発表” 7 July 1910
Bermagui, where the mystery was. Sunset, and a sad, old mysterious 有望な gold-to-dull 巡査 one. Red 旗 with 幅の広い white cross; 暗い／優うつな and half fearful, half 脅すing in sunset glare.
Sort of jumbled curve of bay — sand, rotten 激しく揺する and beach scrub and tussock. As if it were meant to be a clean curve with white sand. But jutting out of rotting earth and sand and bastard 激しく揺する — that were not “points”, nor anything else — were left, mixed up with scraggy bush and scrub and coarse tufts that Nature forgot, or hadn’t time to 押す away and tidy up. Scene started in a hurry, left half finished and forgotten. Blue hill or bastard mountain to the west, running 負かす／撃墜する to pygmy 頂点（に達する） at the end of it. 開始する Dromedary — and looks like it. Tired, sulky, obstinate old Dromedary in the dusk, shutting out daylight. Point same rotten clay or 激しく揺する tipped with a fringe of bastard, scraggy, dead trees. Stacks of sleepers, sleepers and sawn 木材／素質 along darkening clay road. Jumble of sand, and mongrel scrub, and tussock, and Beach Hotel. Jumble of weatherboard shanties. All seem to 直面する sunset with 有罪の, glazed and gleaming 注目する，もくろむs turned に向かって where, far out at the end of the mountain, Lamont Young’s party were lost — or not lost — nearly thirty years ago. One house, 支援する behind clumps of decent trees to the left, with only one 有罪の, glassy, brassy 注目する，もくろむ 明白な from deck. Showing 井戸／弁護士席 above jumble of houses on hill at the 支援する, one small, oblong, weatherboard, 明らかにする, verandah-いっそう少なく “cottage”, with two 注目する，もくろむs more glazy, more glaring, more 炎ing and guiltier than all the 残り／休憩（する）, against sunset.
不明瞭 落ちるs. ゆらめくs glaring on wharf and deck. Long sawn 木材／素質 swung 船内に and below with amazing clumsiness and carelessness. Hurry, hurry, hurry. Snatching hatfuls of 貨物 from every little port. Too lightly laden. Chancing it and running across from 本土／大陸 and Tasmania over perhaps the most dangerous seas in the world, in little more than ballast. I know it and have known it for many years. Way 支援する in Dann’s time, Clark Russel speaks of it. Rotten ships started off 一連の会議、交渉／完成する the world too 深く，強烈に laden. 負かす／撃墜する here, in Lawson’s time, 棺 ships from Newcastle and Sydney have fallen into a 気圧の谷 and through the 底（に届く）, like a kettle filled with 弾丸s. And men 溺死するd like ネズミs in same kettle with lid cramped on. Now it’s all haste — かみそり-辛勝する／優位d 競争 and greed. I’ve been 一連の会議、交渉／完成する the Cape, from Durban to Sydney, where the Waratah was lost, and I know.
I’d rather be in one of our little Mallacoota or Cunningham 切断機，沿岸警備艇s, with a comfortable bellyful of 貨物, off Gabo, in a sea, than in some of our long, high, 狭くする, 最高の，を越す-激しい, too-lightly-laden, 速度(を上げる）-greedy liners, in the long, greasy, devilish beam roll. The little 切断機，沿岸警備艇 sits upright, anyway, and climbs like a cat. Think of the liner turned 海がめ! Hundreds — men, women, children, lads and lasses — 罠にかける, helpless; the most horrible death you could imagine at sea. When she 押し寄せる／沼地s, there’s light, at least, to the last, and a chance for it.
But we are sketching Bermagui. Chaff goes 岸に. (Points and trees dark and dreary.) More cheese comes on board. Cheese, butter, eggs, sawn 木材／素質, calves, pigs, and sleepers, and in the season, wool! We can’t get away from wool. Pigs and calves slung 船内に anyhow.
But let us get out of this.
Light on Montague Island like 星／主役にする in the east. Moonlight.
Passed Ulladulla in my sleep; but it sounds like cheese, butter, eggs, calves, pigs, pumpkins, and, in the season, wool. Same as Cunnamulla, in Queensland, always 示唆するs mashed pumpkin or pumpkin pies to me.
Hatches left off, with chain 一連の会議、交渉／完成する, to give 空気／公表する to 在庫／株. Roaring of young bulls, blowing of calves, grunting and squealing of pigs in cattle 持つ／拘留する — and ditto in saloon smoking-room, for they’re drinking a bit. If we only had a donkey, and a sheep or two, and a goat, we’d be 完全にする 今後. Sailor says there’s queer cattle in the saloon いつかs.
Roused by strange noise just as I was dozing off. It was the fore-cabin steward with the jim-jams in his sleep. Most uncanny sounds I ever heard.
Morning 有望な and glorious. Off Port 切り開く／タクシー／不正アクセスing. Rockdale over beyond showing the cliffs. 切断機，沿岸警備艇 between the 長，率いるs. Sails of fishing boats — dark brown, clay-coloured, light brown with touch of yellow, yellowish grey, plain grey, tawny and almost 黒人／ボイコット. The 長，率いるs at nine o’clock.
That is Australia. No meadows and fields showing fair 負かす／撃墜する to the sea, nor aught, as in other lands, to hint of the 広大な／多数の／重要な wealth of riches within her. 棚上げにするing 激しく揺する coast, capped with hopeless and forbidding, 乾燥した，日照りの 沿岸の scrub — you’d never dream of what was behind and within.
Published in “The 公式発表” 3 June 1915
It is another 雨の day. 雨の days seem to be growing more たびたび（訪れる） of late — I wish I’d saved up for some of them. But it’s much too far along に向かって the end of 年上の Man’s 小道／航路 to hope to save up a decent sum for the dreary, 乾燥した，日照りの, sapped and （犯罪の）一味-barked Flat of Old Age.
年上の Man’s 小道／航路 looks a long 小道／航路 before you come to it, but when you reach it you seem to be through it very quickly — いつかs. It’s where your hair gets like the dead trees on （犯罪の）一味-barked Flat — and いつかs your heart’s as hard. But enough of that! There’s such a thing as a green old age, I suppose. I know there’s such a thing as a green 青年. But we’ll leave all that out.
年上の Man’s 小道／航路 has brought me 一連の会議、交渉／完成する to the home of my boyhood, some two hundred miles west and north of Sydney. Here, in the Old Place, the west was always where the east is in any other place. It seems so still. But, to me, things have always been more or いっそう少なく 支援する-to-前線 or the-other-way-about. The Mudgee line always seemed to 支店 off to the south, instead of to the north-west at Wallerawang Junction, and 副／悪徳行為 versa coming 負かす／撃墜する. But, then, I’ve always passed the Junction in the night, and that might have something to do with it. (There’s no day “乗客” on the Mudgee line, except at holiday time; so the ordinary 乗客 行方不明になるs some of the grandest scenery in Australia. But that’s got nothing to do with it.)
Anyway, the Old Place always seemed vague, and ばく然と far off, like the Sunset Islands, when we were away from it — as other places were when we were at home — and the afterglow from sunset glares and fades just as ghostly as it did when we used to reckon that that same sun (which seems to 始める，決める in an east where the west せねばならない be) went 負かす／撃墜する behind the low 山の尾根s across the Cudgegong River, and then travelled all 一連の会議、交渉／完成する behind the Mudgee Hills and rose again behind our hills. It took him all night to go 一連の会議、交渉／完成する, we reckoned. He seemed to rise just 支援する of our hills, and it was hot enough in the 干ばつs of the 早期に eighties for that to be so.
So I, John Lawrence, sit in the House that Father Built, and 令状 painfully in the same room, at the same （米）棚上げする／（英）提議する, in the same schoolboy 手渡す that I started to “form” here nearly forty years ago. And with much the same orthography and grammar.
I think we’ll send the Other Self, “John Lawrence”, 支援する to Sydney. He’s out of place here and is restless and depressed and homesick; and no wonder. The old place is very dark today, and the old tree-ivy in 前線 makes it darker still. We’ll send John 支援する 負かす／撃墜する along the lines, and across to North Sydney by the Horse Punt, where, no 疑問, his casual friend, Benno, will be wondering what became of that writin’ bloke. So long, Jack! 会合，会う you 負かす／撃墜する below.
So I, Henry Hertzberg Larsen, sit in the house my father built.
The scene is little changed, Mary. At least, it is little changed until you look into it. It’s something like an author reading his own proofs; he reads on all 権利 for a while, and then, no 事柄 how he tries to concentrate, he begins to read as he wrote the thing, or as it せねばならない be; and not as the comps, think it せねばならない be.
But later on, I noticed that “our hill” — “The box-covered 山の尾根 where the five-corners grew” — has become a pine 山の尾根. There were only three tall pines on the 頂点（に達する） above the saddle in my time, but these had been 削減（する） 負かす／撃墜する for 木材／素質. I noticed no change on the last visit, twenty years ago; but 連続する （犯罪の）一味-barkers, woudcarters and bushfires had （疑いを）晴らすd most of the box scrub away, and given the young pines a chance. And, lo! a pine 山の尾根 against sunrise where white box was yesterday. It would look more fitting against sunset. But then, the sunset is turned 一連の会議、交渉／完成する here, as I said before.
All the old people seem alive, except my father and one or two mates of his, who happened to be of 正規の／正選手 and 安定した habits. We buried my father in another place, some twenty-five years ago, and the 残り／休憩（する） of the family have long left the old home; so it doesn’t seem as haunted as it さもなければ might have been. There was a fair-長，率いるd, blue-注目する，もくろむd Norwegian sister of 地雷, buried over there under the darkening Mudgee Hills, who might have helped to make my life very different: but — damn these dark, 雨の days!
不明瞭 and rain. And, behind the 山の尾根, the weird gullies of the past, the home of many 悲劇s, with their flattened waste-heaps — ghostly even in daylight, amongst saplings that have grown to trees — lying like the 墓／厳粛／彫る／重大なs of diggers’ hopes. The gullies with their sordid and 恐ろしい 悲劇s, strangely connected nearly always with mysterious fossicking mates; a hut, a bunk, a dead 団体／死体 and a 発射-gun.
I remember the last in my time. An 知識 （機の）カム 負かす／撃墜する, as was customary with him, to have a yarn with one of the old mates on Sunday morning. He knocked, and called, and then 押し進めるd open the door of the hut. The old fossicker was lying with his 直面する に向かって the 塀で囲む, the gun in the bunk beside him. He had 発射 himself, or had been 発射, on the previous Friday. His fossicking mate was drinking in town. He swore that he had not gone up that gully with his mate on Friday night, but had turned 支援する for more drink and had slept on the road. There was a story, strangely familiar to me, that these two had been mates in Queensland; that one had committed a 殺人 there, and the dead man knew it; that they had quarrelled on their way home from a spree in town that night, and one had 脅すd to “知らせる” on the other. A girl, belonging to a family at the foot of the gully, said that she heard the two quarrelling as they went up the gully. But, then, girls — and women, too — will say strange things. And for no 明らかな 推論する／理由 on God’s earth — things that hang men or send them to gaol for life. Anyway, the other mate got off. But angry men burnt that hut to the last stick, and scattered the ashes. I was shown the place yesterday, and 明らかにする and ghostly, even 恐ろしい, it looked の中で the saplings on a dull day. I wonder what it would look like in the twilight of a 罰金 day — or by moonlight? Or in the ghostly Bush daybreak? Children 避ける it going home from school, just as we 避けるd the 場所／位置s of other huts.
(Don’t bother, I’m coming to the “Last 軸 in スピードを出す／記録につける Paddock” presently. We’ll all come to the last 軸 soon enough.)
These two old fossickers were the last in Sapling and Golden Gullies. Legend says a 類似の 悲劇 was connected with the first two prospecting mates, long ago, before the 急ぐ.
Then there was the strange 事例／患者 of old “Vat-you-Blease”, or “Sich-a-Vay”, the German. He got his 早期に 愛称s from 表現s of his. They called him a “Dutchman”, so most likely he wasn’t; and he wasn’t old — just about 中途の in 年上の Man’s 小道／航路.
Now, this place used to be called “Pipeclay”, on account of the 量 of that stuff brought up from below. There were 広大な／多数の／重要な waste heaps of it on the flat. But they’re all gone now, with the tailings and gravel, to make roads or something. On 見本／標本 Flat, at the foot of Golden Gully, they brought up heaps of stuff that felt 罰金 and silky, like pipeclay; but it was 黒人／ボイコット, of the blue-blackest — a grass-殺人，大当り stuff when it rained and the clay “ran”. Old diggers used to have a 広大な／多数の／重要な prejudice against it; but “Vat-you-Blease” had 広大な／多数の／重要な 約束 in it. He called it “plack vitevash”. And so he himself （機の）カム to be “黒人／ボイコット Vitevash” or, as the younger folk put it, “Old 黒人／ボイコット Vitevash”.
井戸／弁護士席, one day, “黒人／ボイコット Vitevash” was 行方不明の. He wasn’t 行方不明の long, for he was a cheerful soul and popular. It was on a Monday morning, and he hadn’t turned up anywhere over Sunday. His bed was made up on the 担架, almost hospital fashion. Everything was neat and tidy. The テント had been swept, too, and the space before it. The frying-pan was scoured and hanging on the nail on its accustomed sapling. The little （軍の）野営地，陣営-oven was clean. His mullocky moleskins had been hung out to 乾燥した，日照りの, and the clay had caked, so that it could be beaten off. He had, evidently, had the digger’s usual Saturday afternoon cleanup. A much-patched shirt, washed and 倍のd, lay on the bunk. His 激しい clay-clogged bluchers stood outside the テント flap. But the rough serge Sunday 控訴 and everything else in the 形態／調整 of 着せる／賦与するing were gone. And “黒人／ボイコット Vitevash” was gone too. He’s been gone for nearly five years. The police were out and searched all the old digger 穴を開けるs; and parties were on the 山の尾根s and in the scrub for days. Some kept up the search for weeks. But they 設立する no “黒人／ボイコット Vitevash” — except the clay.
Maybe in town he had got important news from “Home” or somewhere, and, with no time to say good-bye to anybody, had slipped into the train unnoticed. Maybe he had 設立する a nugget, or got a lot of coarse gold in some forgotten “wash”. Maybe anything. Maybe he was a 追跡（する）d man. Maybe he’s a happy man now in Christiana, Stockholm or Helsingfors. And maybe he’s tramping or sailing, somewhere in the world, broken-hearted and grey because of the Girl Who Couldn’t Wait. She was 井戸／弁護士席 known to many diggers.
And that’s the tale of the “Fairy Fossicker”. The children always 設立する lollies at “黒人／ボイコット Vitevash’s” （軍の）野営地，陣営 after his fortnightly visit to the 郡区; and, somehow, they don’t 避ける that 場所／位置. They don’t mind going past there in the dusk. They’ll even play 一連の会議、交渉／完成する it in the moonlight. There’s a （犯罪の）一味 amongst the saplings that’s been there since I can remember. Some said a travelling circus made it in the hard ground. Some say it is because of a peculiar （犯罪の）一味 of subsoil 形式 (maybe 黒人／ボイコット whitewash) that makes the grass above it grow a different colour. But the children don’t believe these things. The Fairies made it.
And, to finish with a rather pleasant story, yet with a sort of sadness about it. There were two old diggers, 指名するd Frank and George Dale. Not only brothers, but mates. They had come out together as young men, and had knocked about the diggings for many years. And whatever romance they left behind them stayed there. They had a neat bark hut opposite where I am 令状ing now, in スピードを出す／記録につける Paddock. They fossicked 一連の会議、交渉／完成する and did 半端物 bush-carpentering and 盗品故買者ing 職業s to get the wherewithal to prospect. When they had made a few 続けざまに猛撃するs they “put 負かす／撃墜する a 軸”. I knew them as long as I can remember. They 簡単に drifted into my childhood like something that had been there all the time; and they faded out of my later, wandering years like something that had never been.
But Frank is very の近くに to me to-night. George was a personality in the background.
Every Saturday, digger-like, they’d knock off at one o’clock, and go 負かす／撃墜する to the creek and wash their 着せる／賦与するs; to appear on Sunday afternoon in clean shirts and moles, with fresh spotted handkerchiefs 一連の会議、交渉／完成する their necks. And every Sunday, between twelve and one, we boys would go across to the hut, for Frank could bake a 共同の as it should be baked, with the best Yorkshire pudding I ever tasted, coiled like a roly-poly 一連の会議、交渉／完成する the “roast” in the （軍の）野営地，陣営-oven, and done just a nice yellow-brown. Frank; by the way, had a 直面する whereof the lower part always smiled, whether he felt that way or not. So they lived their 害のない, useful lives, helping 隣人s in sickness and trouble, and going on their 害のない, brotherly little 定期刊行物 sprees, till at last, having saved a few 続けざまに猛撃するs, they put 負かす／撃墜する a 軸 in McDonald’s paddock; and there they struck their Golden 穴を開ける — several hundred 続けざまに猛撃するs. In the first 紅潮／摘発する of victory, of course, they were “Going Home” at last; and then they suddenly 設立する themselves too old. At least, it was discovered that George was; in fact, he gave his 株 to another old mate, and knocked off for good before the gold was worked out.
Then the two brothers 転換d over to Budgee-Budgee, and built the neatest of all their huts there, in a pleasant 位置／汚点／見つけ出す 近づく a spring, and made a garden. And each made a will in favour of the other; the 所有物／資産／財産 of the one who died last to go to a younger brother — or was it a younger sister? Something of that sort, in England. They went to the Mudgee Hospital together at last — the ultimate result of fighting the water in many wet （人命などを）奪う，主張するs. There George died. And Frank died later on on the same day. So they went Home, and were buried in the new 共同墓地 近づく the Racecourse, amongst others of the last of the old diggers. The gold that it had taken a lifetime (and God knows how many buried hopes) to 勝利，勝つ, went to some stodgy, retired tradesman in England, who had faint recollection of Frank or “Jarge” as went “abrard” — somebody who didn’t know how to use money, and couldn’t tell the 地図／計画する of Australia from a dog’s hind 脚.
I shall have to leave The Last 軸 in スピードを出す／記録につける Paddock to another story, after all.
Published in “The 公式発表” 9 December 1915
I don’t feel lonely now as I sit 令状ing by night in the “前線 room” of the old home by スピードを出す／記録につける Paddock. I used to feel very, very lonely here as a boy, thirty-半端物 years ago, when they were all alive and around me. The Bush seemed haunted then by a 未来, which is dead. I’ve got in touch with the world since that time. Besides, two old digger-mates, 法案 Payne and Harry McDermott, who have （製品，工事材料の）一回分d in the old house for years, are smoking their 麻薬を吸うs in reflective silence, one on each 味方する of the big kitchen fireplace, after a hard day’s 戦う／戦いing with the water in a wet 軸 (thinly disguised as a 契約 井戸／弁護士席) that they are trying to 底（に届く） at the other end of スピードを出す／記録につける Paddock. (This end has been “this end” from time immemorial.)
Moreover, “Young Jack” McDermott — he’s about thirty-three — will be home soon from an Irish-German wedding 負かす／撃墜する at Müller’s farm, with a ridiculous and grossly-誇張するd account of the whole 商売／仕事, and a 温かく-coloured and 高度に-妥当でない description of the young couple’s 即座の 未来. They have to be all night in the train in wintry 天候. Also, he’ll bring a 瓶／封じ込める of good Weinsberg port-ワイン for me from a vineyard across “the crick”.
Jack has come home with a mate of German 降下／家系; and I can hear him taking his father to 仕事 about the way the Old Man brought him up. Jack has the same affection and regard for his father as Benno had for his “Old ’Uns”; but Jack has a different way of showing it. However, he gets little change from the Old Man.
近づく midnight. The rain has （疑いを）晴らすd away, and it is 有望な moonlight. スピードを出す／記録につける Paddock, opposite — which isn’t a スピードを出す／記録につける paddock, and hasn’t been one since the writer’s childhood — looks strangely open. I had forgotten to notice that the bush has been （疑いを）晴らすd away (for the second time since 罪人／有罪を宣告する days), and only a few shade trees left for the immortal Cow. For this, from 存在 first a farming and vine-growing, then a 採掘, and, next, a wheat 地区, has become mostly cow-cocky. This will help you to understand some things.
The スピードを出す／記録につける 盗品故買者 — I remember parts of it — was composed of two long スピードを出す／記録につけるs laid 味方する by 味方する on the ground, with chocks across, and other two スピードを出す／記録につけるs on 最高の，を越す of them, and so on. There isn’t a スピードを出す／記録につける of it left now, and hasn’t been for many a long year. They all went for 木材／素質ing 軸s, for 地位，任命する-and-rail 盗品故買者s and firewood. Then there was a stout two-rail 盗品故買者 — I saw it put up. Now that is gone, and スピードを出す／記録につける Paddock is surrounded by the eternal wire-netting, with two barbed wires on 最高の，を越す. For Bunny had 勝利d here. But barbed wire was a blessed 救済 from the eternal, bullocking “billeting”. Every 悪口を言う／悪態 brings an antidotal blessing. And poor people make a living out of the rabbits. At least, they are 地元で and tolerantly referred to as “the poor people”. Some of the “poor” people 普通の／平均（する） &続けざまに猛撃する;4 a week, and over. My philanthropic friend, whose heart bleeds for the rabbiter, 普通の／平均（する）s thirty shillings; and he 普通の／平均（する）s it under 抗議する.
Talking of 盗品故買者s. I’m always 推定する／予想するing a 盗品故買者 where there’s 非，不，無 now. 一連の会議、交渉／完成する the old house is a very old two-rail, and along the road frontage a barbed wire with an old 地位，任命する here and there mortised for two rails; いつかs several of these 地位，任命するs in a 列／漕ぐ／騒動 — as in 前線 of the house. They seem, in the moonlight, like passing ghosts that pause momentarily and 星／主役にする. I didn’t know why they did that to me until it struck me that they were the remains of a 盗品故買者 that I had put up, as a boy, more than thirty years ago. But good 木材／素質 had long been 不十分な, even then, and the 地位，任命する and rails had belonged to another 盗品故買者.
I’d like to have a portrait of that boy as he was then. Those old grey 地位，任命するs haunt me in their old grey way, with thoughts and fancies of another boy whom I saw recently in Sydney. An old grey aunt said that this young fellow was the dead spit of me as I was at his age. She said that the likeness was so startling that he gave her やめる a shock at first sight. She thought she’d gone 支援する thirty years — or I’d come on. He is my son Jim.
(Never mind. We’re coming to “The Last 軸 in スピードを出す／記録につける Paddock” soon.)
夜明け breaking above Golden Gully. Then, slowly, the sunrise over old 開始する Buckaroo purples all along the Mudgee Hills. The old German vineyards are 紅潮／摘発するd above the slopes beyond the dark-green she-oaks across Pipeclay Creek. But they are 大いに changed. They have long got away from the old, cast-アイロンをかける, 移民，移住（する） German idea that handicapped two 世代s — the 移民，移住（する） German 世代 and the first Australian-Germans, the 直す／買収する，八百長をするd idea, as an idea can only be 直す／買収する，八百長をするd in Teuton minds, that vines would grow nowhere but on a sunny slope. Nowadays the best are grown on the levels above and some even on the creek flats. The slopes from which the old, old vines were uprooted, are 明らかにする and “scalded”, and will probably grow nothing for years. Very modern houses and cellars have taken the places of the old, German, snake-infested ones. They say that snakes have grown 不十分な in the 地区. Perhaps Laughing Jack could explain, since he’s been 保護するd. But snakes come out of some of those cellars yet. I know because I’ve been bitten by one.
There’s the 大きくするd portrait of a young man on the 塀で囲む, amongst old prints that used to belong to us. A young man with a 十分な 直面する, roguish 注目する，もくろむs and a dark moustache rather pointed and turned up at the corners. I knew him 井戸／弁護士席. He was 十分な of whimsical humour and practical jokes of a 害のない sort. He first appeared, in my boyish memory, at the 支援する door while the Chieftainess was entertaining a German lady-friend of the old school and a 厳しい-looking schoolmistress — childless, and of another old school. He was then 沈むing a 軸 with a party, of whom my father was one, on the 初めの two-acre freehold, just behind the house. His 指名する was Harry McDermott.
He married and （機の）カム with his young wife to live in the old house the day we were leaving.
On my last visit, twenty-半端物 years ago, he was little changed. (On that occasion, by the way, I took his two boys up to 反対／詐欺 O’Donnell’s to buy lollies. One of the boys was Jack.) Harry was 推定する／予想するing to strike it rich in a 軸 in スピードを出す／記録につける Paddock. He said at the dinner-（米）棚上げする／（英）提議する that if I, in my travels abroad, should happen to come across a party of three — a jolly, good-looking fellow like himself; a sour, discontented, jealous-looking old woman; and a pretty, soulful, golden-haired, happy young woman — I’d know at once that it was him and his wife and the children’s governess, and that he’d struck his golden 穴を開ける at last and was making a grand 小旅行する of the world.
Out in the kitchen an old man is getting an 早期に breakfast ready at the big, open fireplace. At least, he has the 外見 of an old man. His hair — what is left of it — is as white as his 耐えるd. He is bent, and, when he walks, his 脚s, seen from the 後部, are shrunken and “gone”. His eyelids have dropped and his 注目する，もくろむs are half-shut most of the time. He seldom smiles, and only gives a grunt of a laugh now and again; but in one of the few brighter moments he opens his 注目する，もくろむs, and a ghost of the old whimsical manner comes 支援する. For his 指名する is Harry McDermott. (The Last 軸 is very 近づく now.)
He lost his wife ten years ago, and he and his mate have （製品，工事材料の）一回分d in the old house nearly ever since. His children have grown up and drifted off. All except “Young Jack”. Everything in the old home is almost as the wife and mother left it — save, of course, in the 事柄 of window curtains and little woman’s things like 雑談（する）. The 前線 bedroom is never used. He sleeps on a bunk in the kitchen, and his mate and Jack in the “boys’ room” between. (I used to be one of “the boys”.) The big kitchen dresser is as it was always kept clean and tidy, as only old diggers amongst landsmen keep things. Of the astonishingly 完全にする crockery outfit 不十分な a dish has been broken.
Harry McDermott and his mate, Billy Payne, live by 井戸／弁護士席-沈むing and prospecting and getting a bit of gold now and then. But the shallows and the 乾燥した，日照りの ground have long been worked out; for nearly all スピードを出す／記録につける Paddock, when you get 負かす／撃墜する a little, is a subterranean lake. They are 沈むing a 井戸／弁護士席 for a cow-cocky amongst the 古代の workings at the upper end of スピードを出す／記録につける Paddock — with an 注目する，もくろむ to a “bit o’ gold” at the “底（に届く）”, if they can reach it. People say they shall never 底（に届く） that 軸 — or 井戸／弁護士席, if you like it better. But they 沈む in the mullock, and they 保釈（金） and 木材／素質, 戦う／戦いing bravely 負かす／撃墜する. It is sawn 厚板s now instead of 分裂（する）, with cleats at the corners instead of pegs. It looks as neat as if the 軸 were bricked. But they can’t keep the water out. There was a little water “follerin’ ’em 負かす／撃墜する” last week. There’s 6ft now. It’s no use 保釈（金）ing on Sunday, as of old; for the same depth will be there on Monday morning.
Young Jack is going to “knock off for a week” (he’s 盗品故買者ing) and give them a 手渡す to help 底（に届く） that 軸. But he knows the 事例／患者 is hopeless. It would need a steam-pump, and all the gold they are likely to get wouldn’t 支払う／賃金 for the engine oil. Oh, the lifelong 約束 of the gold-digger!
Billy starts off first in the morning, while Harry 削減（する）s the dinner and puts it in the tucker-捕らえる、獲得する. Then Harry starts, with the dog after him. Going up the road, there is always from a ４半期/4分の1 to half a mile between the mates. And in like manner shall they come home in the evening. Only then the dog will be in the lead. They were known to walk together once — when there was trouble at home. Ι wonder if they’ll walk home together if they strike gold? They’re about the only two old professional diggers left in the 地区.
And they’ll stick to that 軸, and dig out the mullock, and put in the 厚板s, and fight the water as sailors fight it in the 持つ／拘留する of a stricken ship. For they are fighting for something which is dearer to an old digger than his life — they are fighting for Independence in their old age! No old digger looks 今後 to living with a married son or daughter in the city — or with a daughter-in-法律 or son-in-法律 — when he is “worked out”.
And Ι’ll always have a 見通し of an old grey digger, at the 底（に届く） of a wet 軸, working by the 薄暗い light of the candle in its socket stuck in the 味方する — working at the 厚板s in his spectacles! Harry McDermott’s 注目する，もくろむs have failed him.
Now, I suppose you’ve already forgotten the jolly young digger — and the wife — and the governess?
* * * * * * * * *
So we old writers go 木材／素質ing up the 塀で囲むs of our 廃虚d lives, and 沈むing through the mullock of the 現在の, and 保釈（金）ing out, and delving in the drift and the wash for the gold of human nature and the best part of the Past. And we very seldom find them.
The End Of スピードを出す／記録につける Paddock
Published in “The 公式発表” 6 March 1916
Some time 支援する I wrote that Cowcockyism and Cow were the end of スピードを出す／記録につける Paddock, the 地区 and My Own People, but I know now that they weren’t. For the other Sunday I read that スピードを出す／記録につける Paddock had been 賃貸し（する）d by a 企業連合（する） and was to be turned into a stud farm, and “it was hoped it would give a 広大な／多数の／重要な impetus to racing in the Mudgee 地区”.
They have thought and dreamed and talked of and bred and trained horses for little else but racing in the Mudgee 地区 for as far 支援する as my memory goes, and for the last ten or twenty years the younger men have thought and dreamed and talked of nothing else — unless it be girls and dancing. And in other 地区s 同様に, I suppose. Draught and other useful horses had to come by chance — and take their chance. Racehorses, with their 着せる／賦与するs, were ever on the roads and are ever on the trains. They’re amongst the earliest memories of my childhood. So I don’t see what “impetus” racing needs in the Mudgee 地区. Nearly every boy’s ambition was to be a (v)策を弄する／(n)騎手, when it wasn’t to be a 機動力のある 州警察官，騎馬警官 — or a bushranger. (v)策を弄する／(n)騎手 （機の）カム first.
Opposite スピードを出す／記録につける Paddock and across the “Guv’造幣局 Road” stands what used to be “Our Hill”, with slopes or “sidings” above the 霜-line in the severest winter, and nooks or “pockets” which were always warm in the はっきりした 天候; where the cows used to go to calve, and the cattle （軍の）野営地，陣営d at nights when it was bitter 冷淡な on the flats. I suppose the old 選択 will be part of the stud farm, and stables built up there for brood 損なうs — for warmth in winter and coolness in summer. And the old house (where the 地元の papers say I was born, but I wasn’t) — where we fought 干ばつ and 廃虚 and death for so many years — will be a （軍の）野営地，陣営 for the cigarette-smoking, spitting 少しのd they call (v)策を弄する／(n)騎手s and trainers.
I was never on the sacred 国／地域 of a racecourse in my life — except perhaps to 選ぶ buttercups and daisies at Mudgee, when we were children, and the crusty old (v)策を弄する／(n)騎手-管理人 seemed to look on even that as a sacrilege, and would shoo us off. Later on, when I went there to shoot hares, I was shooed off again — because my gun might upset the 神経s of a brood 損なう or two who boarded at the 支援する of the grandstand. Even the 申し込む／申し出 of a hare now and then couldn’t 賄賂 the 管理人. So it was a good 聖域.
There was a lockup, or スピードを出す／記録につける or 厚板 strongroom or “dead-house” at the course, for the convenience of the mad-drunks who were a natural result of a combination of horseracing, bad アルコール飲料, mixed drinks and mixed 宗教s. Before that they used to be 手錠d to a bullock-chain stretched between two stumps, ten or a dozen at a time. Good, jolly old Father O’D— used to go out every race 会合 to “keep the boys in order” with his buggy-whip; but they said with a wink that he mostly had a horse running, too. The 共同墓地 is やめる の近くに.
Across スピードを出す／記録につける Paddock from Our Hill, and across the “crick” are the 明らかにする, scalded slopes where Germany grew the vine long years agone and made money when the “急ぐs” （機の）カム, maddening the diggers with new ワイン and making them throw away the gold they’d come so far to 勝利，勝つ. Often they threw away their lives and souls too.
But Germany also grew wheat and fruit and pigs and sheep and cattle: There is little, or few, or 非，不，無 of these now. Those slopes grow nothing now — not even the native bush or grass; for, uproot them as you will, those old vineyards have spoiled the 国／地域 for anything else for long to come — maybe a hundred years or more. There are vineyards on the upper flats now, where wheat used to grow, and the abundant, 激しい ワイン is 廃虚ing 地元の 青年 and 完全にするing the 廃虚 of 地元の age.
I don’t know whether there’s truth in ワイン, but I know there was madness in our 肉親，親類d, and there is plenty sad proof of it. Beer may be bad enough in cities, but I know the 影響s of that cheap, new or “doctored” ワイン in our 地区s. I 見本d some of my native vintage at a “ワイン” shop (there are many of them) on my native ヒース／荒れ地, so to speak, when I last 始める，決める foot on it on a visit some holidays past, and the 影響 was startling no いっそう少なく to myself than to my friends. I’d arrived on good Australian beer, happy but sober. It took three days and several gallons of 瓶／封じ込めるd ale to 修理 the 損失.
But 冒険的な will have a worse 影響 on Australia, as a whole, for it leads to the neglect of the healthy 副／悪徳行為s 同様に as the healthy virtues; and, like healthy virtues, when healthy 副／悪徳行為s are neglected too long they 死なせる／死ぬ. And when both 死なせる／死ぬ a nation 死なせる／死ぬs.
So we take a last look at スピードを出す／記録につける Paddock, where nothing grows now but a little “loosin” and other hay — for the keows mostly, in time of 干ばつ.
And at the Last 軸, which I wrote about some time ago — which two of my father’s old mates struggled so bravely to “底（に届く）” (one of them died last year as a result of that struggle — and the other is hoeing grape-vines now). The 軸 is a 井戸／弁護士席 now for the 利益 of the cow. I suppose it will soon be a 井戸／弁護士席 for the 利益 of that other 悪口を言う／悪態 of ours, horse racing.
Let me see. In the first place they felt they had to 皆殺しにする the kangaroo. I saw the 過程 of extermination. With the kangaroo (and the cattle later) went the useful or 追跡（する）ing dogs that might have kept 負かす／撃墜する the rabbits. So the rabbits when they （機の）カム got rid of the 農業者s — and, somehow, of the hares, too. Then someone 輸入するd starlings and sparrows and other birds, so the people will soon have to 逮捕する their vineyards and orchards. Then someone 輸入するd the bony, useless carp, and they （機の）カム up the “cricks” and are 皆殺しにするing the edible native fish. (That was the only real, healthy recreation 近づく スピードを出す／記録につける Paddock — fishing.) Somebody put 負かす／撃墜する a bore in order to drain the paddock 地下組織の and get at what little gold might be left, and the 冷静な／正味の, pleasant evergreen surface springs 乾燥した，日照りのd up; and the creek, for some 推論する／理由 of its own, has shrunken; the （疑いを）晴らす, 冷静な／正味の, she-oak, which shaded lily-decked pools of my old Eurunderee Creek, have 消えるd with the pleasant green banks and sedges, the reeds, the watercress and the water-lilies. The very water, what there is of it, seems dead — stale, unhealthy and yellow, like the dead 直面する of a dyspeptic.
So this is the end of スピードを出す／記録につける Paddock, on the 早期に settling days, the “roaring” days and the farming days. The ’possums have gone, the magpies, the bell-birds, the butcher birds, the rosellas — all the native birds. Even the scents of the bush. And my own people are going too.
Published in “The Australian 兵士s’ Gift 調書をとる／予約する” 1918
To Corporal ERNEST WATT (“Benno”) of B Company, 18th 大隊, 以前は of Sydney, Calcutta, Egypt, the Dardanelles, And now 回復するing from 負傷させるs in Harefield Hospital, England.
Dear Old Benno,
Enclosed clipping from Melbourne Age will show you how I got on your 跡をつける. I was very bad, and had been for some time, when I got your first letter, and was 堅固に 堅固に守るd in “Havelock” 区, Walker Hospital, when I got your second, and 十分な of trouble.
This is written from part of the Murrumbidgee, N.S.W., Irrigation Area, known as Yanco — I suppose you’ve heard of it (it’s been heard of a good 取引，協定 lately). Anyway, you’ll see it when you come Home. It is a spread of green, all chequered off, with little homes, and trees, and （疑いを）晴らす, green fringed canals and channels — just like English brooks — 始める，決める in the 中央 of a 明らかにする, scorching, dusty red and parched yellow Dead Land that’s a lot older than Egypt. You’ve seen Egypt — 砂漠, Nile, and oasis? — 井戸／弁護士席!
They’ve put me in a little place on a two-acre 封鎖する, with an orchard, and gum saplings growing along the 支援する 盗品故買者, and a （疑いを）晴らす “channel” with raised banks at my 前線 and 支援する gates where you can let the water in の上に the ground. I’ll 持つ／拘留する it 負かす／撃墜する anyway till one of our 手足を不自由にする／（物事を）損なうd mates comes 支援する who knows more about fruit trees than I do. He won’t want to know much. You know something about fruit anyhow, having peddled it often enough. I can tell a peach tree by eating a peach off it; or chewing a leaf — but that’s about all.
It’s hot here in February, and last Saturday was the 限界. It was a corker. It’s so hot here just now that you can wash out your pants, and hang them on the line and run 一連の会議、交渉／完成する the house and take them 負かす／撃墜する 乾燥した，日照りの.
It’s a 禁止 area, and the driest and thirstiest I ever struck in spite of the abundant water 供給（する）; and they rub it into us with picture shows with 審査するs showing the 悪口を言う／悪態 of Derrink. Every time a red hot dust 嵐／襲撃する comes along there’s scarcely a man amongst us who wouldn’t like to 見本 a gallon or two of that 悪口を言う／悪態. We can only get together in the 申し立てられた／疑わしい 冷静な／正味の of the evening and sing “The Gate’s a Jar for me”, and hope for a demijohn from Narrandera (an ungodly town just outside the area.)
I find that the greatest and bitterest — and, maybe the strongest — 対立 to our honest agitation for a decent pub, comes, not so much from the Wowsers, as 間接に, from the jar 輸出業者s of Narrandera, and 直接／まっすぐに from our own importers of 絡まる-foot and smiling-juice — the middlemen — from the Sly Grog 利益／興味s — 私的な 企業 and Vested 利益／興味s again! The subsoil is as hard as —(this was 地元で censored). I wish I had some of your 鉱夫s and sappers on my 封鎖する, for I think it needs a throifle of dynamite in 新規加入 to the “肘 grease” the 使用／適用 of which our genial sub-経営者／支配人 is so 絶えず 勧めるing. But, with the 援助（する） of a two-ended 選ぶ, and a few 負担s of manure, any man can knock out a living here and have time to 令状 poetry.
The nights here are like the Breath of 楽園, and look like it, and the way the fruit trees and vines grow and 耐える is a 奇蹟 out of the Bible. They’d grow in 激しく揺する, I think, if watered three times a summer. The people appear to be about the most cosmopolitan and democratic I ever （機の）カム across — the 選ぶ of the middle-老年の and 年輩の men from all corners of the 連邦／共和国 and some of the best 農業者s from all corners of the world, from Finland (Land of Fens and Freedom) to Patagonia. There’s a Patagonian 植民地 here — I must look them up — and a Broken Hill 植民地 — not beloved of 公式の／役人s (the third house from 地雷 is called Broken Hill), and the women folk are mostly Bush women and girls, and wonderfully fair (not sun-燃やすd); but, here and there and now and then you see (and hear) a Bushwoman of the “Drover’s Wife” type. I’ve just got 熟知させる’ wi’ a couple of Lancashire lassies (sisters) in 商売／仕事 here. I had thought that Australian girls had no equals, but now I hae me doots. And I never saw such a 集会 of the 一族／派閥s! Even the few Irishmen here are so Irish that you can easily mistake them for Scots. I believe that Father Riedy is a Scot, 支援する on one 味方する or the other. But then, all Scots are Irish 支援する on the mother’s 味方する. The Reverend Mr Campbell is more Irish than Father Riedy. They’ve been at it for some time in the 地元の “Irrigator” (tantalising 指名する for a paper here), till they 嫌疑者，容疑者／疑うd each other of Sictinarism and ended by 猛烈な／残忍な words. (It started over the pub question.) Then the editor (a big Sullivan, by the way) said that since the 論争 had taken this turn it was now の近くにd.
And they’re 産む／飼育するing jim-jam vegetables here too. “Sugar” or “water” melons that are white inside, and pumpkins like green gourds from Egypt or the 宗教上の Land; and 激しく揺する melons that are Irish green inside shading into orange-yellow — a happy combination just now, come to think of it; and fantod 骨髄s — or are they squashes? — like the 膝 frills of a clown. I half thought that they were a part of the Horrors of 禁止 when I first （機の）カム to settle here.
They all taste good — too good, indeed. But I sighed for a sight of the pumpkins of me childhood, that we used to 削減（する） up with an axe. You can peel these with a penknife. I did think I knew a pumpkin from a Bondi Bluebottle until I （機の）カム to Leeton, and went into a shop to buy one. Of course, this 存在 a good, irrigated, fruit and vegetable growing 地区, the fruit and vegetables you buy in shops are 不十分な and dear and scraggy.
They’ll 産む／飼育する something here yet. They’ll 産む／飼育する the 核 of a young race that will raise the 旗 of Independence against Sydney — and Melbourne too, for that 事柄 — and form the Home 明言する／公表する of Australia, with Eden or Mallacoota and the Murray for its 出口s, and Narrandera — that pretty, solid, green 覆う？, 冷静な／正味の, cleanly drowsy, boozy, and honest town — for the 資本／首都, and Leeton for its garden. Then you’ll see the Australian 旗 again. The last time it was seen it was carried through the London 立ち往生させる 花冠d in flowers. What time we sent our thousands home to help the ドッキングする／減らす／ドックに入れる Labourers.
Of course you all heard how A— E— died. I saw him the day they marched 負かす／撃墜する to the ships — was with him in the とじ込み／提出する — also his wife and daughter. I knew the meaning of a woman smiling through her 涙／ほころびs then. She said he’d be 安全な because the 弾丸s would flatten on his 直面する — and I believe they would have — but it was somewhere in the 地域 of the heart that the poor chap got it at last. He was fifty-five if a day and as grey as a badger, but he’d bluffed ’em all. You know how that drunken blackguard could bluff. His grin was in splendid working order, but I had my 疑惑s — there was something in his throat and 注目する，もくろむs more than the ガス／煙s of the last whiskies he’d got somehow.
I met them in the street after the news （機の）カム. The poor little woman was crying a good 取引，協定, but the girl’s 注目する，もくろむs were very 乾燥した，日照りの, and a bit hard, I thought. She’d stuck to her father all through as we all know. She looked at me straight in the 注目する，もくろむs for a while, till I wondered what she was at. Then suddenly she said, 反抗的な like, it seemed to me, “I knew my father would do it!” Then she choked and broke 負かす／撃墜する and turned away. I was glad she did. And I was glad, too, then, if I hadn’t been before, that I didn’t turn her father 負かす／撃墜する over that last gaol 事件／事情／状勢 of his, when everyone else — even his own wife — did. They’ve sent them his D.S.O. since, so I’ve heard, and his daughter has it. His wife can 停止する her 長，率いる now when she hears his 指名する について言及するd. The daughter never held it 負かす／撃墜する.
A— E— saw his last chance and took it; and, I suppose, in that last 告発（する），告訴（する）／料金 of yours there was many a 孤独な 手渡す 闘士，戦闘機 like him. Not for a 原因（となる） or a land that he knew nothing about and cared いっそう少なく. Not for his own country that had gaoled, 餓死するd, 不名誉d and 廃虚d him for a 病気 which they called a 罪，犯罪; but for the sake of the one or two true friends who had believed in him and had stuck to him through it all.
As a 完全にする contrast to the story of poor E— comes the 有望な little story of my other friend, Cecil Hartt (“the Harttist”), who is in Harefield Hospital with you now. He might be your next pal there — I wouldn’t be surprised. If he is, show this to him, and — if you are gone he’ll read it all the same. He told me, last letter, that the Turks had 発射 him up with the very best 意向s, and, any way it goes, Ι think Cecil is a lucky dog. To leave Sydney a not very 井戸／弁護士席 known and not very 井戸／弁護士席 paid artist, and, within three months, to see Asia and Africa, to 告発（する），告訴（する）／料金 up hill for his country, and to be brought 支援する to Egypt a blooming 十分な-blown hero! (He must have been a rather swearsome hero while the 飛行機で行くs and dust lasted.) And 非，不，無 the worse but for the loss of a foot! If he’d lost eighteen インチs off those long 脚s of his he’d still be a decent 高さ. Besides, he doesn’t draw with his foot, you know, and never did, notwithstanding what some low 負かす／撃墜する shirking 競争相手 artists might have hinted to the contrary. And now he’s comfortable in that 広大な／多数の／重要な Harefield Hospital, amongst all—棺／かげりs, and with Australian nurses to fuss 一連の会議、交渉／完成する and see that he doesn’t get all 権利 too soon. And his work in 需要・要求する by 主要な London illustrated papers!
He told me, 令状ing from the hospital in Egypt (Hellopolis or some 指名する like that) that his heart was aching to be home in Australia again — as much as he had 手配中の，お尋ね者 to see England and フラン. Now, I’ll tell you this, Benno, old chap, and you can tell the nurse if you like: married or 選び出す／独身, “happy” home or not — there’s such a thing as home-homesickness 同様に as the foreign 肉親，親類d; and when the hero welcome — or prodigal son welcome — it doesn’t 事柄 which — is over, you’ll feel in your bowels that awful, 沈むing, world-emptiness which is infinitely worse than any homesickness abroad, because it is born of the hoary father of all disillusions and is, or will seem to be the End — the 限界. It’s a mighty reaction of course — the same as on the first night in a 約束d Land, like this, after a long trip. It comes sudden and 予期しない, like a あられ／賞賛する of shrapnel in a （疑いを）晴らす sky. I’ve felt that 肉親，親類d of home-sickness for the last place I （機の）カム from, or for anywhere, and so, I suppose, have most of the other oldsters here. Then, for a space, you’d be ready to 抱擁する the first 逸脱する Turk you （機の）カム across, and 減少（する） a 涙／ほころび over his shoulder for the sake of the good old (they’ll seem old then) the good old times you had with him.
And if Allah does not forbid and I do get away after all — as doctor’s 整然とした (or disorderly), mascot, or Regimental Goat, or something — and we pass each other on the water — I’ll get a wireless to you somehow. And if a 潜水艦 gets us I’ll get a wireless to you all the same. And if, when that message comes to you, [you] feel a chilly breath on your cheek — and maybe faintly catch the faint and mournful 緊張するs of a harp at the same time — you’ll know I’ve been elected; but you’ll be sure I’ll be doing my best under those depressing circumstances and keeping up a 解雇する／砲火／射撃 for you. If, on the other 手渡す, you feel a hot breath, and get a whiff of something like sulphur at the same time, you’ll know that I’m amongst friends and old pals, and looking out a 冷静な／正味の and shady corner against your arrival. But we’ll 会合，会う before that.
Yours ever,
Henry
Lawson
This 場所／位置 is 十分な of FREE ebooks - 事業／計画（する） Gutenberg Australia