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Sword and shield. (Clinton, Miss.) 1885-1888, October 24, 1885, Image 1

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Persistent link: https://chroniclingamerica.loc.gov/lccn/sn87065018/1885-10-24/ed-1/seq-1/

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{ Terms : $2-00 per Annum, in Advance
B- D- GAMBREL L, Publisher- y
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INTO. -5:2.
Trou,, in.
In the moral world—as in the
nlivsiral_slight impulses become it
mighty storms which sweep oveacon
tinents In the spiritual world it
seems as if the mighty conviction of
tew makes itself felt, like a sound sin
wave until whole nations are vibra
tine with one thought. Under such
an influence Peter'the Hermit led
thousands to death in the first Cru
sades- and a like impulse set in mo
tion 'the Liquor-crusade of little
more than ten years since. Eigh
teen hundred years a<m a Theocracy
h.wl fui Ad to satisfv° the religious it
needsof the^ewi^h peopfe. Greek» the
and Romans still lighted fires upon
their altars poured out oblations and
offered first fruist in multiform ex
nression of their Polytheism. But
they had, as it were, oïtgrown their it.
old faiths and at heart all were
skeptics The subtle Greek mind
had felt its way to higher truth than
mvtholo^v had taught it in a philos
opW which startles us to-day P with
assertion of truths we have learned
from revelation. Rome sat at the
feet of Greece • but their highest ed
ideals attained, a'll were groping to
ward uncertain light. The whole
civilized world was saddened, dead
ened, brutalized, for want of a vital
izing faith, a want which the think
ing souls of Nations felt to the soul's
citadel. The Jews had a tradition in
that their darkness should flee in the
presence of an expected Messiah,
Rome and Greece, Egypt and far-off as
India, waited with allumb yearning
to see if this hope be realized,
"The earnest expectation of the
creature waiteth for a manifestation in
of the sons ot God." The great hu
man heart of the world cried out
like Aristotle: "O God, if there be
a God, more light! more light!"
and in answer to that cry Christ
came! But he came not to fill the
world with an a'l-prevailing glory,
but teaching the great paradox, "If
would find his life he must
Long bave I stood without
Puzzling my brain about
All those wise things which Doubt
Urged—prudish mentor!
Now, at wild Fancy's side, • *
(Ne'ep was a bolder guide,)
Through the door opened wide,
Bravely I enter.
See how the warm lights fall
On the soft-tinted wall.
Bright'ning the hues though all
Of Its gray border.
Quaint is the mantle tiled
Quite as my lady styled,—
Broks on the table piled
In rare disorder.
Rugs scatterjd here and there,
Yonder her wil low chair.
Dainty with ribbons fair
Twined all about it.
While from some dim retreat,
Here in the room I greet
Roses that breathe their sweet
Fragrance throughout it.
Hers is an artist's hand;
Look a the storks that stand
Patient, one-legged, and . '
Stiff on their panels;
Pansies upon a placque,
Landscapes that nothing lack,
All sorts of bric-a-brac
Known in Art's annals.
AnUque the cabinet
On whose high shelves are set
Curiaus, rare—and yet—
Some are atrocious.
Here a rude arrow-head,
Dug from an earthen bed,
Tells of a warrior dead.
Once grim, ferocious.
Picture her dimpled face
Lending its winning grace
Unto this charming place
Which she possesses.
Then one can easy see
How fair it well may be
Here in the realm which she
Constantly blesses.
Ah! as the sunshine bright
Banishes dreary night
And to the day's glad light
Yields its rare essence,
So throughout all the room,
Fairer than roses' bloom.
Sweeter than their perfume,
Is her dear presence.
-Jennie Noonan Wheless.
Yazoo City, Miss.
Of the Superintendent of Scientific
read beford the w. c. t. u. state con
BER 16 AND 17, 188».
£S. R.
a man
loose it"—that the great law of life
is what men call death—the death of
»elf tor the life of others; that he
that is greatest among you is he that
is servant of all. How great a truth.
But as Robertson says, "This is the
No man dieth to
law of the cross,
himself alone, for his pain and los»
are for others ; and unconsciously to
them brings with it joy and gain. '
Good friends, for eighteen hun
dred years this thought has lived
Christian church ; with how little
energizing force God only knows !
but that it has lived, we women of
Mississippi, organized here to-day
for a work of humanity, are a living
The last half oentury of the
world's history reveals a restless
anxiety to know, like Pilate, "What
is truth ?" Truth is culminative—at
least to man'» minds. The eternal
verities are the same, "unchangeable
in their being, wisdom, power, jus
tice, holiness, goodness and truth."
But to each man's consciousness they only
are just so great, so good, so true, as
he apprehends them to be great and
good and true. No truth becomes a ages
fact—a vitilizing agency in a man's gore
life—till he has tested it by experi
ment. If he wants to know whether
flowing liquid water may become
solid, he belie vus it only when he the
sees it turn to ice, and has fathomed
the reason why. If a woman wants
to know if milk may become butter,
she*churns it and sees, then that
fact is no longer a speculation toiler
mind, but an active, practical truth
—perpetuating itself in her daily
life, and in the life of others, be- men
cause it is a living truth—in the in
finite pounds of butter eaten on all tive
our tables. So with moral truth,
Emerson says, "What truth you have,
live it, and so have more." As with
the individual, so with the ages, this
Only that much of any truth is true
to «any age as it is able to apprehend it
it, to weigh, to measure, to appropri
ate—therefore, to live. If truth is by
lived it is living*—therefore growing.
Not that the unchangeable fact is
growing, but that as the vitalizing
principle, its assimilation by our
selves is raakiug us larger, so as to
hold more of it. And so each age
of the world ought to know and live
more of all that is true in science,
in morals, in religion. And our age
is learning a great truth to-day, as
it lias never known it before—is
evolving it out of the experiment of
thepast—and this is that the church
Christ on earth is, not a Theolog
ical School, but our Fathers house,
where we look into his face, and
learn to read His will ; when we sit
beside our Elder Brother—Christ— at
so close,, that his heart beats for the
humanity He so believed in that He
died to save it, have at least been the
heard by us. Ami we have grasped in
the truth that our fellow-man, in the
church and out of it, must be re- pi
claimed from the cuise of intemper
ance ; that this fettering, this en
slavement of the individual ami
national soul by intoxicating drinks,
is a blot on our civilization—a liu
njiliating woe upon our Christianity.
Another great truth this age is
learning, is that God h«as called us
women to the accomplishment of this
réform. What the Liquor Crusade
was of 1873-4, we who know it only in
through the papers, are perhaps un- ed
able to judge correctly. Certainly
it was a mighty emotion that led re
fined women from their homes to in
kneel in the ice and the snow of the of
streets, to pray for the closing of the
sin trodden saloons, until men some
timefc by persuasion, sometimes by
force of law, sometimes by conviction,
closed them by the hundreds. No
doubt much that was unwise, much
that was fanatical was done—as is
always the case where imperfect liu
manity aggregates itself for action.
But if it had been of man, as of old
it would have come to naught. And
the foot that oat of it has grown
well-organized, systematic, noble
work, which at more than a decade s
distance of time, is still growing and a
enlarging, proves that God was in
it. Over 200,000 White Ribbon I
Women of America are daily inoreas- of
ing their members, and across the
seas, Great Britain, Germany,
France, and the far isles of mid-ocean
record their C. T. U. women, in
columns that balance our own.
The century that has silently watch
ed the growth of Temperance prin
ciples, has also seen the evolution of
another of God's thoughts in the
heart of the world the broadened
education, the enlarged sphere of
woman—until we see ourselves to
day callèd of God and man to lead
in this great reform. Everywhere
men concede that to woman belongs c
the moral reforms of the world ; that
as men are the body and soul of its
tangible turpitude, we must look to
these who have no money to make
or lose, no selfish interest to further
in those reformations which have
their roots in the gospol, "Be ye
perfect as your Father which is in
Heaven is perfect." On all sides we
see the most conservative of men
withdrawing their opposition to see
ing women come forward publicly in
our work, and those who once object
ed, now are linning hands with us
and bidding u» "God speed."
I find more bolding book among
us women, and I think I heard our
President say the same. 1 can sym
pathize with you in a shrinking from
coming forward. It is hard for South
ern women to lay aside the prejudic
es of custom,and education. It was
like making me over new to make me
even think I could try to work pub
licly ; and even after 1 accepted the
position of Superintendent of Tern
perance Education for our State, it
kept me awake at night with distress
because my name .appeared, to a
newspaper article. But there is one
thing we cannot lose sight of, and it
is that all over our land is the mov
ing of a Spirit -*f -Truth over the
great deep of the human soul, bring
ing us back nearer to the apostolic
vision and life for the Christian than
we have ever been before. With
gentle insîïtanc^Tît bas wrought
upon the : heart of ; woman, till all
over befr owh land and Great Britain,
she has risen m a might that comes
ai ii
only from on high, and is wresting
from legislature and parliament the
legal suppression of vices that lor
ages have kept the heart ot woman
gore and full of anguish,
In my own Department, beientinc
Temperance Instruction in Jrublic
Schools, I have been at work since
the middle of July. I have given
almost my whole time to it, yet it
seems to me, have just begun the
work. I have written to twenty-two
Unions, urging them to organize the
counties, under the banners ot ' Ihe
truth tor our children." I have
written numberless clergymen, lay
men and ladies, not connected with
Unions, to help us in their respec-^
tive neighborhoods. From most of
these, 1 hive received earnest, sym
pathetic replies, promising aid.
Many ministers have preached on
this subject. I have seen County
Superintendents ot Education where
it was possible, giving them for ex
amination the text-books^ endorsed
by the National W. C. T. U., on
Physiology and Hygiene; and in
every instance have been promised
their influence for their introduction
into the public schools under their
charge. In the latter part of July
that noble right-hand ot the Missis
sippi W. C. T. U., W. H. Patton, of
Shubuta, (whom we could not do
without) laid Scientific Temperance
Instruction before the Baptist State
Convention at Aberdeen, and that
body, in a most unqualified Temper
ance memori«al, strengthened our
hands. Since then the Cane Ridge,
Woodville, and Jackson Methodist
District Conferences, and the Ilem
ington Camp-meeting Association
at Crystal Springs ha,ve given as
hearty endorsement. Now, we are
tying strings to catch the voice of
the Presbytery and Synods, to meet
in October and November, and we
hope by January
pi will vibrate lit
harp to the key-notes of Temperance
reform—the instruction of the cliil
dren in the laws of their own being
—and in the effects of alcoholic
stimulants upon the human system,
We gain some idea of what this
work is when we reflect what the
present condition ot our homes and
our land might have been, if twenty
five years ago, the generations then
in the school room had been instruct
ed as we propose to educate the chil
dren of to-day. Our National Su
perintendent, Mrs Hunt, was right
in saying, "The Star of Bethlehem
of the lemperance cause stands
over the schoohliouse." I have had
notification of thd appointment of
Local Superintendents in eleven
Unions—from the other eleven to
whom I have written, have had no
response. I have had correspon
is dence with the State Superinten
dents of this Department of
Louisiana. She tells me nearly the
same plan as our own has been fol
lowed in her State; also that the
Louisiana W. G. T. U, invited a
chemist to lecture last winter before
s their legislature, upon alcohol from
a purely scientific standpoint. Mrs.
Hunt advises me that this is well,
I hope it will meet with the approval
of the Mississippi W. C. 1. U., that
we should do the same when our
legislature meets. I know of no bet
ter person than the eminent Dr.
Chaille, of New Orleans—but per
haps before the time comes some one
can suggest an equally suitable
scientist from our own State. 1
of would most earnestly suggest Uiat
every Lmon notes most carefully
those elected in its county to our
of next Legislature, and will endeavor
to secure the ear of the new del
egates—and if possible their prom
ise to vote for our measure when it
c unes up before the legislature. I
expect to write *to our newly
its nominated Superintendent of Public
to Education, Prof. J. R. Preston,—but
if any here know hin), I beg that they
lose no time in influencing him to
think and act with us.
ye Mv correspondence with some of
in our Onions has been frequent and de
we lightfully inspiring. I can not
sufficiently thank those who have
written so fully from their hearts,
in One thing I am learning every day,
and that is that our Temperance
us work is teaching Christian wemen
as they have never known it before
what is meant by "One Lord, one
our faith, one baptism." Barriers to
Christian fellowship are turned away
iu a manner so wonderful that I
know only the divine fire of Christ's
love is doing it. 1 wish I could read
was before this Convention some of the
me letters which reach me, breathing so
lofty a spirit of consecration, that
the one's own soul would be sunk in
helpless humiliation, were it not for
it the deep thanksgiving of others,
and the joyful realization that a
a worlds millennium becomes a possible
one hope, which God put into the hearts
it 0 f the women of His church, to
eliminate from the world's activities,
the the largest factor in the distortion of
all mental and spiritual calculation
—strong drink—"the witch's broth
than of our time." Ruskin says when
the women of Christendom deter
mine there shall be no more war,
all wars shall cease,
mined it; but indirectly try first
helping our brother man to meet the
that all Mississip
e one great Eolian
We have deter
difficulties the ages bring, with a
clear brain and a steady nerve.
When reason and human love can
come to the rescue of men ? s passions
—they will arbitrate national differ
ences in international councils ; and
spears will be beaten into plow
shares, and swords into pruning
hooks. Dear women of Mississippi,
you are wanted in your Unions, in
your own towns, to be co-workers
with Christ tor the humanity He so
loved and believed in, that he spent
thirty-three sorrowful, lonely years
ai ii earth, struggling to open -
blind eyes to seef he redemption and
peace there is in divine love. It is
not so easy to follow whithersoever
He leadeth—into petition-work, into
Bands of Hope,- into legal conflicts
with saloons, into home-opposition,
into speaking thq word in season,put
into your heart to speak privately
and publicly. Biit if it is placed be
fore you to do any of these things,
don't shrink back ! you are called,
you are needed, and the lowliest obe
dience is the highest service. In the
words of another, "There are two
points, one in the depths and one on
the upper heights, from which the
perplexities of the world are less
perplexing than from any interme
diate point. One is the path of low
ly obedience—and only reveals to
day ; the other u on the threshold of
eternity—and commands the ages."
Love keeps our steps to the one—
taith bears us on eagle-wings to the
other. Silence your own - objections
by going to work. As George Elliot
says : "I love the souls that rush
along to the goal with a full stream ;
that have too much of the positive
to be harassed by the perpetual nega
tives ; which after all are but the dis
eases of the soul, to be expelled by
fortifying the principle of vitality."
There is one indisputable fact in our
Temperance work—however man is
blessed, the greatest blessing is to
come to woman. To her, the saddest
ot all things is to lose faith in her
ideals; to begin to cover with the
mantle of charity the objects of one's
deepest reverence. Not only does
her blessing come in the certain hope
of realizing her highest ideals in
father, husband and son, but in the
enlargement of her own soul and
I cannot te'l you here all the
blessings that*have come into my
own life ; but I wrote to Miss Willard
the other day that something was the
matter with me—ldo not know what
—unless dear Mrs. Erwin had been
praying for me, as I was no longer
afraid, And all suggestions of what
people would think, only made me
more quietly determined to say what
was given to say, and to do what was
laid before me tor our loved cause.
But I have not done much, and in
stead of opposition, there has been so
much sympathy, so many kind tender
hands outstreched to help me up
every steep place, that I have
thought "surely every one knows how
tired, how weak and bruised I am ;
by the way I have already come in
life's journey." And so m«any per
plexities have slipped away that I am
reminded :
' ' Who toil? while others sleep;
Who sows with livlR? care
Whflt other hands shall reap;
They lean on thee entranced
la calm and perfect rest
You are tired and weak too; I can
hear the inward whisper of your
spirit :
''There is nothing left for me;
If all my strength were shown,
So small the amount would be,
Its presence conid scarce be known . "
But listen—
''The word of old was true,
And its trnth shall never cease -, '
The Lord shall fight for yon,
And ye shall hold your peace "
George Elliott says:—I do not
how I can forgive George Elliott
for saying first tile things I intended
to say—however, she says: "The
highest lot is to have definite beliefs
about which you feel that neoessity
is laid upon you to delare them as
something béttep which you are
bound to try, ana to tell to those
who have the worse. We women of
Mississippi, haw definite beliefs;
let us not fail to déclare them by
word and deed. Our greatest stum
bling block is that we are afraid of
the iudgement of men; if we could
cast this fear to the winds and
t f
once , v .mm. »
listen truly to the still, small voioe,
whispering to our better selves, the
women of the Christian Church
would find all things possible to
them." Give me no light, great
Heaven, but such as tends to energy
ot human-fellowship; no powers but
such as tend to make completer
womanhood. This white ribbon we
wear means: "With spotless purity of
purpose, in the white light of God's
truthfullness; with womanly gentle
ness ; with more than manly reason
ableness—we will labor unfalter
ingly, sowing beside all waters, until
God gives us to reap the harvest in
National Prohibition."
Blessed are they which hang not
continually around the newspaper
office, and do not vex the soul of the
editor, for they shall not be called
idiots and bores.—Utica Comet.

The distinguished President of
the W.C, T. U., Frances E. Willard,
spoke September 24 at the Centenial
Temperance Conference, in Phila
delphia, on "A Century's Evolution
of the Temperance Reform/
said :
The words "Temperance,
cense" and the pledge, do not once
occur in Dr. Rush's "Essay on the
Effects of Stimulants on the Human
Body and Mind," although that doc
ument, containing seventeen pages
to this Centenial. The
gave rise
words were then in current use, but
all of them had different meanings
from those worked with them by a
hundred years specift; agitation.
Language does turnish a more sa
lient instance of metamorphosis,
unless in the word "let," which
means to hinder, in King James's
version of the New Testament. The
dictionary as well as the scientific
treatise and the statute book, ought
to take cognizance of the new defi
nitions wrought out by so much toil.
Impressed by this consideration, the
speaker had written to the proprie
tors of Webster's "Unabridged,"
and had received encouraging assur
ances of added definitions which i
should express the advance of
thought along the three lines indi
cated. For it was claimed that the
words mentioned incarnate the his
tory of temperance reform up to to
the present time. "Temperance,"
to Dr. Resh meant moderation in all
things ; to us it means total absti
nence from all alcoholic stirautants
and to wear its badge means "to give
up not the abuse of a good thing but
the use of a bad thing.
The "pledge," as now defined in
Webster means the drinking of an
other's health, and its use is illustrat
ed by Cowley's line :
''Pledge me my friend, and drink till thon are
Thus the word was at first purely
convivial, and to "pledge" was to
drink first in token that a poisonous
draft was not being offered, and to
pass the cup with the swprd hand
proof that the pledger was not
not going to stab the "pledgee."
Even the first temperance society,
founded in 1808, went no further
than to impose a 25 cent fine for
drinking, and a 50 cent fine for be
ing drunk ; but the slow march of
erlment and the steady logic of
educated us up from to the
sievelike instrument of the past to
the present "ironclad"|pledge, which
holds water" and nothing more.
Now we take the word "license.
It was once used in a senso almost
purely restrictive. The first "act"
is dated 1552 and begins thus: "An
act for keepers of ale houses, to be
bound in recognizances, and giving
the justices power to close ale-hous
es in such town or towns as they
»halithink meet and convenient."
But three centuries ot experience
have so revolutionized the meaning
of the word that its restrictive sense
is lost and temperance men see in
the license system a national corn
act' with iniquity, while saloon
eepers look upon their license as a
permit to sell, which gives them a
legal status, and, by making the
Government a partner in the pro
ceeds of their sales, makes them
respectable me a of business. Thus
in the development of the fomper
reform the personal question,
*'How much may I drink ?" Inns al
ways been but one half of the equa
tion to be offset by the legal ques
tion, "IIow much may you sell?"
Hence, unlimited drinking had as
its natural philosophic offset
limited sale; moderate dinking had
license, or an unsuccessful effort at
moderated sale, while we have now,
the final analysis, no drinking,
offset by no permit to sell. Having
thus stated, in general terras, the
unfolding of the reform, its vast
development was traced as a result
of the demand made for clear brain
and steady nerve by modern lomo
raotion—swift trains and steamships;
also as a result of life-insurance
studies, statistical research, physi
cal culture, manual training, the
scientific spririt, the growth ot hy
genic, psychologic and psychic stud
ies and it .was claimed that philan
thropy in all its branches directly
helps the people in temperanoe
form, for philanthropy deals with
the defective, dependent, and delin
quent classes, all of whom become
such more as a result of the drink
ing habit and the liquor traffic
than from any other cause. Then
the immense social evolution of the
reform was passed in review, and
declaration cited of that distinguish
ed European traveler who, on re
turning from America was asked
its leading characteristic and replied,
"The wineless dinner-table."
The relation of Civil Service and
the labor reforms to the temperance
movement was brought out; also
that of peace movements, home and
Foreign missions.
• The ecclesiastical evolution was
traced from the installation dinners,
with half-tipsy clergy, to the declar
ation of the M. E. Church that on
pure juice of the grape should be
offered on the sacrimental table. In
law, the development was shown
from absolute negation to emphatic
affirmation, Prohibition being affirm
ed by Constitutional Amendment in
three States and in process of sub
mission to the people in three more.
of the century were political,
history of parties was but the histo
ry of great reforms when they have
been lifted to the plane of law, law
makers and law-enforcers,
bition is the highest essence ot the
modern spirir : it seeks a body that
can authoritively carry out its will.
This it has found in a political
movement which dedicates men in
the proposition, "the saloon must
go," Out of this party, under
changed name and widened platform
will come, as the final evolution of
the century.
woman's ballot
as a temperance issue, the necessary
sequence of the party's logic and
the military exigency of its policy.
The well-ordered home is the only
true minature of a well ordered
State. The temperance reform can
not reach its largest and most be
neficent development while half the
wisdom, more than half the purity,
and nearly all the gentleness of hu
man nature are unexpressed in the
baliot box, the court-room and the
hall of legislation. A party to uni
fy the North and South against that
liquor power which is the sworn
domestic foe of both is coming fast,
to blot Mason & Dixon's line out of
the heart as well as off the map, and
give us not only a re-United States,
but "two heads in council" as well
as "two beside the hearth," and, as
the sequel ot all this, an outlawed
liquor traffic and a protected home.
Bartholdi's statue of liberty
has a woman's form and depicts his
mother's face. It will be lifed to its
pedestal before the close of our first
temperance century, and will sym
bolize liberty according to law.
"Not like the brazen giant of Greek fame,
With brawny limbs astride from land to land;
Here at our sea-washed, sunset gates shall
A mighty woman, with a torch whose flame
Is the imprisoned lightning, and her name
Mother of Exiles."
To what shall she welcome the ex
iles from less happy countries with
her calm, tender, motherly face
looking out toward the unpitying
sea in the centuries to come? To a
Republic based on the side ol a pro
tected home; to a system of educa
tion that extinguishes Plution that it
may light Promethean fires; to a
Gospel country where Christ reigns
not in form but in fact, and where
the liquor traffic shall no more hurt
destroy in redeemed America—
the Holy Mountain of the Lord.
Constitution of the Mississippi State
W. C. T. U.
Article I— name.
This Association shall be known
"The Woman's Christian Temper
ance Union, of the State of Missis
Article II— officers.
The officers shall be, a Presi
dent, one Vice-President for each
Congressional district, a Correspond
ing Secretary, a Recording Secre
tary and a Treasurer. The officers,
with the Vice-Presidents of organiz
ed districts shall constitute an Ex
ecutive Committee, to control and
provide for the general interests of
the work, seven of whom shall con
stitute a quorum.
Article III— membership.
The Annual Meeting shall be
composed of the Executive Commit
tee, Superintendents of Departments,
President of each local Union, one
delegate from each local Union and
one delegate for every twenty pay
ing members.
Article IV— auxiliaries.
Any local organization of the
Woman's Christian Temperance
Union may become auxiliary to the
State Union by indorsing its Con
Article V— meetings.
The annual meeting, at which
officers will be elected, shall be held
in September, at such places as may
be determined at previous annual
Article VI- finance.
Each Union shall pay annually to
the State fund an amount equal to
fifteen cents (15c) per member, of
which ten cents shall be used for
State expenses and five cents be
forwarded to the National Union.
Each Union shall give fifteen cents
(15c) per member toward the Dis
trict Unions.
Article VII.
This Constitution may be altered
or amended by a two-thirds vote of
the members present at any annual
and meeting; provided, notice has been
given at the previous annual meet
also ing.
W. O. T. U.
This Department is the Official Organ of
the Woman's Christian Temperance
Union of Mississippi ; acd is conducted by
sumptuar* laws.
We would not be understood, by
presenting a few definition of laws
controlling the temperance work in
which we are zealously engaged, as
instigating women to trapize in the
infinity of jutisprudence. Forever,
no ; but we do say that every sensi
ble person should seek to understand
what objects an accepted work is
designed to accomplish and what
are the legitimate means prescribed
for the prosecution of the particular
purpnse of that work. It does not
impose upon any woman the neglect
of her household affairs, but simply
the utalization of such fragments of
time as occur and recnr in the dis
charge of her cardinal duties.
We therefore insist that every mem
ber of the W. C. T. U. qualify her
self to advocate, prosecute and sus
tain her work—by'first understand»
ing it. A subject that we often hear
discussed is that of sumptuary laws.
If that subject has any connection
with our work we want to know all
about it—therefore we have made
diligent research into the origin and
spirit and purpose of sumptuary
laws and find that they were enact
ed "to restrain luxury and extrava
uance in dress, furnituae and food,
upon the principle that enforced
frugality would conduce to the gen
eral prosperity of a people. The
number and quality of dishes, man
ner of dress and even of bedding
were legislated upon and everything
that tended to the degeneracy of
heroism, enervation of national
spirit and disturbance of the bajance
between produciion and consumption
was rigorously prohibited. 'The idea
of sumptuary laws is peculialy ob
noxious on account of their relation
ship to tyranny and we largely solicit
the privilige of confessing that any
law which partakes of tyranny is at
war with the spirit of Republican
government. Prohibition has no
concern with "equality of property,
frugality of living or the varieties
of soil and climate." We rejoice
that every free born American 4s
protected in the enjoyment of every
luxury and refinod pleasure that may
be gathered from Greenland's icy
mountain to India's coral strand, nor
is it a source of less rejoicing to us
that we are entitled to the same pro
tection against invasions of the
sanctities ot home and the peace of
heart which constitute the highest
luxuries. Therefore, we are, by the
nature of every claim that we make
squarely opposed to sumptuary laws.
These laws belonged to the despot
ism of past ages and it is a ghostly
cause indeed that needs to conscript
the ghosts of dead iniquities with
which to combat the inexorable de
mands of living equities. We deal
with the sale of ardent spirits as a
tyranny and not as a luxury. We
claim that the law which gives to
saloon-keeper the right to lash us
with scorpions and gives to us ouly
the light to suffer does not breathe
the spirit of equality of rights.
W e declare that suah a law is van
dalism of the province of free civil
government and absolute subversion
of the supreme law. The resistance
of it is the simple exercise of one of
those great conservative, reserved
rights which belong as definitely to
the individual as they do to the State
and which are the instincts of indi
vidual liberty as they are the in
stincts of State sovereignty. The
supreme judges of the United States
court, as well as judges of our
supreme courts have decided with
uniform "fanaticism ? ' That every
State has the right to prohibit the
sale of whisky altogether when
found to be prejudicial to the health,
morals and peace of a community.
We would kindly and very interest
edly suggest that every in-coming
member of the next legislature read
those decisions for himself.
A mother's beloved boy was
brought in from the streets a few
days ago "drunk and dying."

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