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maintain their present attitude, the trades' organisation will be compelled to use every means to win their cause, methods which at present they have avoided.

      'For instance, they could call out all the shearers (sic), and at one blow cause widespread disaster. [This they did later on, including those who, in reliance on their promises, were shearing under Union Rules.] The effects of such a step would be to paralyse the whole industry of the colony. In Victoria, shearing is only just commencing. In New South Wales it is barely half over. At the Labour Conference in Sydney it was decided that the Western miners be called out next day. This meant cutting off the sole remaining coal supply of the colony. Decided also that all the shearers, rouseabouts, and carriers be called out. Instructions sent accordingly.

      'In New South Wales alone this will affect 22,000 shearers, 15,000 rouseabouts, 10,000 carriers also, together with all affiliated trades, such as butchers, bakers, grocers, and compositors. Whether the railway men will be included cannot be now ascertained.'

      As a sample of the class of arguments used to set class against class, and to inflame the minds of the bush labourers against their employers, the following circular, signed by the leaders, and privately distributed, may serve as a specimen. It was headed: —

An Appeal to Station Labourers

      'A shed labourer's lot is not a happy one. To work all hours and to endure all manner of privations. To work hard for a miserable starvation wage. A victim of capitalistic greed and tyranny. Suffering worse treatment than the negro slaves of the Southern States of America. The reason for this being that they have had no means of protection. Let them unite. Let them be men, free men, and have a voice in the settlement of the terms at which they shall sell their labour.

      'The rights of the labourers will then be recognised. Capital will no longer have Labour by the throat. The mighty heritage of a glorious independence is in their grasp.

      'Let them rise above the bondage of capital, and be a unit in that which will make one powerful whole – the General Woolshed Labourers' Union of Australia!'

      That this sort of language was calculated to arouse the passions and heighten the prejudices of uneducated men may well be conceded. The ludicrous comparison with the 'wrongs of slaves' in the Southern States of America might raise a smile, had not reports of outrages, unhappily but too well authenticated, followed this and similar proclamations.

      However, the Employers' Union and the Pastoral Association were not minded to submit tamely to the oppression of a 'jacquerie,' however arrogant, as the following extract from a metropolitan journal, under date 22nd September 1890, will show: —

      'In Sydney that picturesque procession of lorries, loaded with non-Union wool, and driven by leading merchants and squatters, will once more betake itself through the streets, and may be the signal of actual civil war. These waggons, with their unaccustomed drivers, embody in a dramatic shape that aspect of the strike in which the Unionists have morally the weakest case. The shearers have undertaken to make Unionism compulsory at one stroke, in every woolshed in Australia, by the tyrannical process of forbidding every bale of wool shorn by non-Unionists to reach a market. Why must merchants and squatters, at the risk of their lives, drive these particular bales of wool to the wharf? We frankly hope that the wool "boycott" will break down hopelessly, ignobly. All reasonable men are against this fatal blunder of the Unionists.'

      Commencing in 1890 among men 'who go down to the sea in ships,' the revolt against employment and authority spread among 'all sorts and conditions of men' dwelling in the continent of Australia. All trades and occupations by which the muscle-workers of the land, falsely assumed to be the only labourers worthy of the name of 'working-men,' were attempted to be captured and absorbed. To account for the readiness with which the new gospel of labour was accepted, it must be borne in mind that many of the better-educated labourers and mechanics had been for years supplied by their leaders with so-called socialistic literature. They had in a sense sat at the feet of apostles of the school of Henry George and Mr. Bellamy.

      The former was convinced that all the 'riddles of the painful earth' might be solved by the taxation and gradual confiscation of land; this plausible-appearing policy would remove all the oppressions and exactions under which the excellent of the earth had so long groaned. Mr. Bellamy's method of procuring universal happiness, solvency, and contentment was simple and comprehensive. Every adult was to be compelled to labour for four hours of the day – no one to be permitted to work for more than this very reasonable, recreational period. Every one to be pensioned when he or she reached the age of sixty.

      By this happy apportionment of the primeval curse, every one would be obliged to furnish a sufficient quantity of labour to provide for his own and other people's wants.

      No one would be expected to do a full day's work – always unpopular as a task, and suspected to be unwholesome.

      Dining and Music Halls, an artistic atmosphere, with all mental and physical luxuries, to be provided by the State, in exchange for Labour Coupons of specified value.

      It cannot be doubted that speculative theories of this nature, proposals for minimising labour and dividing the wealth, accumulated by the industry and thrift of ages, among individuals who had neither worked nor saved for its maintenance, had a wide-reaching influence for evil among the members of the Labour Unions. Dazzled by alluring statements, they were ready to adopt the wildest enterprises, founded on delusive principles and untried experiments.

      Perhaps the most important of the Utopian projects, which at the close of the conflict found favour in the eyes of the Unionists, was that of a Communistic settlement in Paraguay, to which the leader, an Americanised North Briton, gave the name of New Australia. This was to be somewhat on the lines of the settlement so delicately satirised by Hawthorne in the Blithedale Romance.

      It was decided by a caucus of certain wise men of the Union that a country where the dietary scale for working-men was the most liberal in the world, the hours of work the shortest, the pay the highest, the climate the most genial, the franchise the most liberal, was not adapted for British labourers. It was accordingly agreed to establish a co-operative community in a foreign land, where brotherly love and the unselfish partition of the necessaries of life might exhibit to an admiring world an ideal State, free from the grasping employer and the callous capitalist. This modern Utopia they proposed to call New Australia. Money not being so scarce among Australian labourers as, from the tremendous denunciations of their leader, which freely compared them to negro slaves (only worse paid, fed, and driven), might have been supposed, they were expected to pay sixty pounds each towards the charter and freight of a suitable vessel.

      This notable plan they carried out. One man indeed sold a cottage in a country town for £400, and putting the cash into the common fund, sailed away for South America amid great jubilation from the Radical press and Labour organs; thankful, however, before long to work his passage back to England.

      Hope and Mr. W. G. Spence told a flattering tale before experience came to the audit. A tract was found in the Paraguayan Chaco – '234,000 acres, well watered and timbered – splendid land,' thus described in the New Australia newspaper, the journal of the New Co-operative Settlement Association, Wagga, New South Wales, 28th January 1892.

      In September 1893 two hundred and sixty New Australians arrived to take possession of the Promised Land. Even on board ship differences of opinion arose. In December there was a notable desertion. The 'five-meal, meat-fed men' doubtless thought sadly of poor 'Old Australia,' where they had no dictator and few privations, save those irreparable from high wages and good food. They missed many things for which they had been the reverse of thankful, when supplied gratis. They even missed the police and the magistrate. One man at any rate did, who was thrashed for impertinence, and could not so much as take out a summons for assault. They must have gasped when they saw, in their own journal, in answer to questions – 'A. K. If you didn't like it, you could leave. The equal annual yearly division of wealth production would enable you to ship back to Australia, if you wanted to.' Many wanted to, but the Dictator's reply, slightly altered from that of Mr. Mawworm in The Serious Family, was – 'We deeply sympathise, but we never refund.' As to how the deserters got to Buenos Ayres, on their way 'home,' doubtless many tales of adventure could be told. The equal partition did not work out well. No

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