A characteristic sidelight in the play is given by the conversation of _Mrs. Hall_, the divorced wife of _Doctor Ostermark_. She comes to Bertha with a bitter tirade against the Doctor because he gives her insufficient alimony. _Mrs. Hall._ And now that the girls are grown up and about to start in life, now he writes us that he is bankrupt and that he can't send us more than half the allowance. Isn't that nice, just now when the girls are grown up and are going out into life? _Bertha._ We must look into this. He'll be here in a few days. Do you know that you have the law on your side and that the courts can force him to pay? And he shall be forced to do so. Do you understand? So, he can bring children into the world and then leave them empty-handed with the poor deserted mother. _Bertha_, who believes in woman's equality with man, and in her economic independence, yet delivers herself of the old sentimental gush in behalf of "the poor deserted mother," who has been supported by her husband for years, though their relations had ceased long before. * * * * * A distorted picture, some feminists will say. Not at all. It is as typical to-day as it was twenty-six years ago. Even to-day some "emancipated" women claim the right to be self-supporting, yet demand their husband's support. In fact, many leaders in the American suffrage movement assure us that when women will make laws, they will force men to support their wives. From the leaders down to the simplest devotee, the same attitude prevails, namely, that man is a _blagueur_, and that but for him the Berthas would have long ago become Michelangelos, Beethovens, or Shakespeares; they claim that the Berthas represent the most virtuous half of the race, and that they have made up their minds to make man as virtuous as they are. That such ridiculous extravagance should be resented by the Axels is not at all surprising. It is resented even by the more intelligent of _Bertha's_ own sex. Not because they are opposed to the emancipation of woman, but because they do not believe that her emancipation can ever be achieved by such absurd and hysterical notions. They repudiate the idea that people who retain the substance of their slavery and merely escape the shadow, can possibly be free, live free, or act free. The radicals, no less than the feminists, must realize that a mere external change in their economic and political status, cannot alter the inherent or acquired prejudices and superstitions which underlie their slavery and dependence, and which are the main causes of the antagonism between the sexes.