NjV 27 1322 ATI A15^ ^4-2 3=2. ATQ BOOK 178.C842W c 1 CRAPTS * WORUO BOOK OP rPMPpp,,cE 3 T1S3 OOObB^fiM t, t/i \J i/i^^^^^^ Ci' 27 i322 PUBLISHER'S PREFACE. 11th Thousand, i9t)9. The authors of this book have been leaders for many years both in tem- perance work and Sunday-school work, and so are qualified to prepare a book tliat brings these two interests together. For ten years they have been teaching the "Christian Herald .Million Bible Clas.s," wliic-h is ttie largest Sunday-school class in the world.^' PreviouMy they had been../e.gular lesson writers in The Sunday-School Times and other 'periodicals,.^. *,.:•' Mrs. Crafts is the Sunday-school S.vi-perintend^nt:'ot:the World's Woman's Christian Temperance Union, and it is' her special'* Hilssion to promote the teaching of the Quarterly Temperance Lesson's, all over the world.-- This book is, therefore, directly in the line of her official duties, though I't has been pre- pared for a wider constituency, including colleges and public schools, and civic clubs of many kinds. Dr. Crafts has been a temperance lecturer since 1867, when he made his first temperance address as a youth in college. He has long been connected with the leading temperance societies. He was the founder and is now the Superintendent of The International Reform Bureau, which promotes tem- perance and other reforms in many lands^ and has taken a part second to none in the recent anti-opium victories in three continents. He is the author of thirteen moral measures that have passed Congress, and of several success- ful books on moral and social reform. This book has beeajTi^repared as a labor of love, and all that is received by the sale of it is to be put into its improvement and free circulation in all parts of the world. As this book seeks to bring the great army of earnest Sunday-school people into intelligent contact with the liquor problem as one that vitally con- cerns the young, another book, prepared by the same authors and publishers, "Intoxicating Drinks and Drugs" (see last cover), aims to bring to those interested in missionary work a clear vision of the fact that their work cannot be done effectively abroad or at home without giving due attention to the supreme hindrances of missions, the white man's rum and opium. That book is mostly made up of matter not duplicated in this book, but scarcely less adapted than this for use in Sunday-schools. Both books, with full indexes, place at hand such material as temperance evangelists and sociologists and civic reformers need in their manifold work. z;/^}^ Discarded CSU TEMPERANCE IN SUNDAY SCHOOLS AND PUBLIC SCHOOLS. Dr. Joseph Cook, LL.D., in Boston Monday Lecture, March lo, 1879: The most effective international so- ciety of our time is the Sabbath-school. * * * The international Sabbath- school lessons are weaving nations in- to unity, and creating a spirit which Dr. Joseph Cook, LL.D. practically makes one body of all evangelical denominations. What I want is the word regeneration uttered early as the commencement of tem- perance reform, and uttered by the international power of the Church, so that the whisper of science on this theme may be heard around the globe. There are many ways of grasping a vine on a trellis-work. You may seize the tendril here, or the grape-cluster there; but your better way is to lay hold of the vine by the trunk near the earth, if you would secure at once all its branches. There are three great words in the temperance reform: legislation, abstinence, regeneration. If I understand the theme at all, only he has hold of the trunk of the vine of reform who seizes upon personal regeneration as his central idea. The church zvhich docs most for the child will have most influence with the family. Seize upon any corner of the zveb of society and drazv it out of its tangles, and you zvill ultimately drazv out of tangles every part of the web of the world. But the corner from zvhich the tangles unravel the most easily zve call the child. The Sabbath school is the grappling-hook betzveen the loyal under the Supreme Theoc- racy and the disloyal. * * * Show the children Sinai; shozv the children both the revealed and the natural divine lazvs; shozv the children Cal- vary; let them bozv dozvn in total self-surrender before God, as both Redeemer and Lord; and, zvith their hands locked internationally as now, He zvill bring the zvhole planet out of * * * intemperance, out of sen- suality, and so near His ozvn heart that the beating of His pulses zvill become the marching-song of the ages." Mrs. Edith Smith Davis, A.M.. Litt.D., Director of the Bureau of Scientific Temperance Investigation, and Superintendent of the Depart- ment of Scientific Instruction of the World's Woman's Christian Tem- perance Union, writing of the public schools : ''The child must be protected in his physical development by the knowl- edge of the truth concerning alcohol. He must know that it inflames the stomach, hardens the brain tissues, zveakens the blood vessels, impov- erishes the blood, retards the elimina- tion of waste matter, dims the eye, dulls the hearing, and creates throat, lung, kidney and liver diseases. These truths must be given simply, con- tinuously and pedagogically," AUTHORS^ INTRODUCTION, The Son of God was manifested that He might destroy the works of the devil. The Church was organized that it might be die successor of Christ. Can any one jmagine the works of the devil destroyed while the liquor habit and the liquor traf- fic remain? And will any one claim that the churches generally have made efforts to "destroy" these supreme evils propor- tionate to the efforts the Satanic forces have successfully made to perpetuate and extend them? The word of a quaint saint to a sleepy church is appropriate : "Tf you were as much in earnest as you ought to be you would work like the devil." The temperance organizations are only volunteer scouting parties, whose plucky skirmishes have delayed, but have not stayed the onward march of intemperance and its allies. During the last half cen- tury, in which more temperance societies have been organized in the United States- than in all other countries and centuries, the consumption of liquors has advanced every year, except during financial panics, until from four gallons per capita in 1844 it was twenty-three in 1907. It ought by this time to be clear that nothing less than the main army of the Church of God can win decisive victories over these mighty enemies of God and man. It ought to be evident also that it is not enough to "get right with God.'' That is indeed "the first and great com- mandment." But "the Second," said Christ, "is like unto the first" — like it in importance, and should receive "like'' attention : Get right with men. The first commandment puts us right with God per- sonally, but the second is needed to right the more complicated social relations of men in business and politics and pleasure, which can be done only by education and organization. The only general recognition of this second hemisphere of social ethics in the regular schedules of the churches of the world is the quarterly temper- ANCE Lesson. It has won four places in the church year, not by the votes of eccle- siastical bodies, but by the voles of the International Sunday-school Association. In the far future. Dr. Frances E. Wil- lard. so long the leader of the Woman's Christian Temperance Union, will prob- ably be even more honored for introducing the Quarterly Temperance Lesson into the Sunday-schools, and so into the churches of the world. Earnest eflfort has been needed ever since, in which the authors of this book have led, to "hold the fort." Surely those good men who have lightly proposed to surrender these temperance lessons, or have taught them half heartedly. have not seen the great importance of these Fkances E. Willard, LL.D. strategic positions in which social ethics, so long barred out of the regular church activities, has achieved at least standing room. We suggest that each Quarterly Tem- perance Lesson be supplemented by a temperance sermon, a prayer meeting conference on the same problem, and a civic revival in which the moral forces of a whole town or city shall use the same continuity of meetings for social regener- ation as has been so long and effectively used for individual conversions. One reason why temperance lessons have not been more appreciated is that many teachers assume that respectable children are in no danger; but they are — and in any case should be trained to fight what Christ came to "destroy." Another difficulty has been that most lesson writers and teachers have not had at hand, in compendious form, sane expositions and accurate statistics and timely illustrations to make temperance les- sons interesting and effective. This book is a modest effort to meet that want through lessons adapted for use in all continents, not in Sunday-schools alone, but in all other schools, and in out of school temperance education extension. Many of these lessons were first taught in our "Christian Herald Million Bible Class," and we are indebted to its pro- prietor. Dr. Louis Klopsch. for permission to reprint these lessons, with their artistic illustrations. Much has been added, and all is fraternally submitted for worldwide "^^- Wilbur F. Crafts. Sara J. Crafts. Washington, D. C, Oct. 12, 1908. Otji03^"> ANALYTICAL HYGIENIC INDEX. Scientific Authors Quoted Aschaffeobui-ij, Prof., 227. Atwater, Prof., 45, 70, 276. Biiiitock, Dr., 65. Baer, Dr., 13. Barr, Dr. James, 76. Bergmau, Dr. Paul, 78. Berthelot, M., 276. Biondi, Dr., 76. Bowman, Dr., 65. Bremer, Dr. L., 223. Bruuou, Dr., 265. Bruuton, Dr. T. L., 65 Burgeu, Dr. S. H., 121, 122, 124. Campo, Gonzales, 75. Chase, Dr. R. I., 76. Chittenden, Prof., 23, 75. Cdi'visart. Dr.. 23. Cushinu-, Dr., 93. Debove, Pruf., 131. Demme, Prof., 77. Dickson, Dr., 65. Dnrig, Dr., 78. Fleis?. C, 267. Forel, Prof., 14, 45, 77. Fiiirer, Dr., 227. Gamier, Dr., 276. Hagrgard, Dr., 49. Hall, Dr. W. S., 37. Helsingfors, Prof., 78. Hericourt, Dr., 276. Hodge, Prof. C. F., 77. Hopkins, Dr. H. R., 22. Horslev, Sir Victor, 189. Janeway, Dr. E. G., 73. Kerr, Dr. N., 65. Kirkley, Dr. C. A., 122. Knopf, Dr. S. A., 76. Kraepelin, Dr., 227. Kurz, Dr., 227. Laitinen, Prof., 76, 77, 265. Lancereanx. Dr., 276. Legrain. Dr., 276. Lorenz, Dr., 194. Lungren, Dr. S. S., 121, 122. MacFarland, Dr. A., 124. MacNichol. Dr. T. A., 77. Magnam, Dr.. 276. Martins, Prof. F., 77. McKeever, Prof. W. A., 267. Mendel, Prof., 23, 75. Metclmikoff, Prof.. 276. Parmalee, Dr. M. H., 123. Parville, Dr. M. H., 2.3. Pierotti, Signor, 41. Poppert, Dr. II., 265. Rankin. Dr. Reg., 80. Reid, Dr., 76. Richardson, Dr. B. W., 20, 65. Richet, Dr. C, 276. Ridenour, Dr. W. T., 122. 123. Riley, Dr. W. II., 26.5. Rosenfield, Dr. G., 76. Roux, Dr. M., 276. Scientific Temperance Education. Alcohol is one of the greatest benefactors of humanity in the manufacture of ether, chloroform and other anesthetics, but as a drink it is a relic of barbarism. The day is not far away when all the distilleries of the country will be needed to manufacture it for purposes of light, heating: and power. — Dr. T. D. Crothers. 1. Water, fruit juices and milk the natural drinks, 17, 20, 22, 2.3, 30, 32, 34, 36, 37, 50, 65, 69, 102. 2. Alcohol not a beverage or fluid required by the bod.v, 102; but a poison, 59, 122. 127; which produces other poisons when taken in the body, 72. 3. It is not a food or nutrient, but impairs digestion, 23, 65, 69, 70, 73, 75. 1 It is not a stimulant (except as it inflames the lower nature, 14, 27, 33) ; but a narcotic, 35, 36, 65, 76, 122, 131, 189. 5. As a narcotic it has a dulling effect on the nerves and brain, 11, 14, 05, 71, 77, 78, 123, 181, 194, 228, 265. 6. It befogs the judgment and weakens other mental powers, 30, 46, 51, 63, 71, 77, 78, 94, 123, 124, 187, 188. 7. It dims the physical and moral vision, 10, 12, 30, 50, 72, 73, 78, 94, 126, 207. 8. It causes accidents, 71, 72, 75, 104. 9. It does not strengthen, but weakens, 23, 37, 50, 65, 77, 131, 186, 187, 2.3.3, 235; and is therefore tabooed bv athletes, 14, 19, 45, 49, 70, 80, 103, 266. 10. P.ecause it injures body, mind and morals, employers require abstinence among their men to an increasing degree, 14, 30, 45, 46, 49, 77, 93, 99. 11. It injures general health, 59, 63, 69, 70, 98, 102, 104, 121, 131, 190, 235. 12. It lessens resistance to disease, 20, 76, 104, 121, 123; and hinders recovery iu cases of surgery, 20, 65. 13. It promotes tuberculosis and other diseases, 65, 76, 122, 123, 131. 14. It accelerates degeneracy, 65, 77, 124, 1.31. 15. It shortens life, as shown by mortality and life insurance statistics, 14, 21, 45, 104, 121, 122, 131. 16. Alcohol as a medicine gradually being given up, 34, 65, 73, 76, 231, 2.32: by some successful physicians altogether, because there are less dangerous substitutes, 247; by many moi-e used cautiously as a powerful drug, 23, 241, 242, 245. 17. Tobacco also harmful, 93, 103, 126, 155, 183, 223, 267. Rubin, Dr., 76, 227. Rush, Dr. Benj.. 75, 115. Rybakow, Dr., 77. Smith, Dr. A., 78. Smith, Dr. H., 65. Specht, Dr., 78. Thome, Dr. S. S., 123. Tliompson, Sir Henry, 65. Treves, Sir F., 122. Von Bunge, Prof., 77. Weiss. Dr., 276. Wessel, Dr. A., 40. Williams, Dr. II. S., 227, 229. Wilson, Dr. D., 70. AVolff, Dr., 41. Woods, Dr. .T. T., 122, 124. Woodward, Dr. Sims, 65. CONTENTS PART I.— BIBLE TEMPERANCE LESSONS. /c^« .. c- ..,,,1 f,i,.,i Tvi...^ for other iiidoxes; p. 207 for TeiiiperiiiKe ("onimentary (use for , namiiona?- heU- ^a l!;n7;u...th,..' lh.Us'\vlth 'eUry lesson); Re.-ltations (see Topk-al Index). Sacrificing Future Good for Present Appetites (Genesis 25) 9 God's Great Gift of Water (Exodus 17) 1"^ God's Flaming Displeasure at Drink in the Church (Leviticus 10) 2,-> The Nazarite Pledge, "Limited," the First Temperance Pledge (Numbers 6) 33 The First Total Abstinence Fraternity (Jeremiah 35) 39 How the Pitcher Led to Victory and the Bottle to Defeat (Judges 7) 47 A Traffic to be Hated and Destroyed (Psalm 10) 55 "Whosoever is Deceived Thereby is Not Wise" (Proverbs 20) 63 ••^Wisdom's Warnings Against Wine (Proverbs 23) 69 Alcohol's Harvest of Woes (Isaiah 5) '^^ Nation's Destroyed by Drink (Isaiah 28) 87 When in Babylon Do as Babylonians Ought to Do (Daniel 1) 97 Sports that Kill (Daniel 5) 105 Drink Outherods Herod (Mark 6) 113 ♦Drugging the Guards (Luke 12) 12» Your Father Calls, Come Home (Luke 15) > 133 *«How Love Keeps and Liquor Breaks the Commandments (Romans 13) 145 ♦Christianity an Abstinence Religion (Romans 14) 153 *For the Sake of Others (1 Corinthians 10) 159 *True and False Liberty (Galatians 5) 165 The Holy Spirit a True Stimulant (Ephesians 5) 171 Why Abstain ? (1 Thessalonians 5) 1'^^ The Spiritual Conquering the Spirituous (1 Peter 4) 191 The Holy City Coming Down (Revelation 21) 197 Temperance Tour of the World 203 PART II.— TEMPERANCE COMPEND AND CYCLOPEDIC INDEXES. Temperance Commentary and Biblical Index 207 Temperance Chronology and Chronological Index 229 Temperance Sayings of Eminent Men and Biographical Index 2o3 Blackboard Temperance Lessons 257 Liquor Dealers' Claims Answered 265 Why the Cigarette Evil Must Be Combated 267 Foods as Temperance Auxiliaries 269 The Allied Reforms 275 Temperance Literature 277 Topical Index 281 Geographical Index 284 International Reform Bureau 286 International Sunday-School Association Pledge 288 *Intei-national Sunday-school Temperance Lessons for 1909 are: June 27, Rom. 13: 8-14; Sept. 26, 1 Cor. 10: 23-33; Nov. 28, Rom. 14: 10-21. For 1910 the lessons are: Feb. 20, Matt. 7: 1-12 (treating Golden Rule as basis^of temper- ance, which closely accords with lesson above on Rom. 13); May 8, Prov. 23: 29-35; Sept. 25, Gal. 5: 15-26; Nov. 13, Matt. 20: 17-30 (a lesson on "Watchfulness," to wMch lesson above on Luke 12 is devoted). CIVIC RIGHTEOUSNESS PRELUDE. I The International Sunday-school Convention has suggested that Temper- ance Sunday should deal with civic righteousness, not temperance alone. Supt. (or Pastor ) : What is civic righteousness? Asst. Supt. (or school ) : It is doing right in matters of government; the citizen doing right in every vote, the State in every law. Supt. In what words are Christians required by their Master to per- form their duties to government as well as their duties to God? Asst. Supt. "Render to Csesar the things that are Caesar's, and to God the things that are God's." Supt. What is the practical meaning of that law, and the deeper one on which all law is based, "Thou shalt love God and thy neighbor"? Asst. Supt. All these divine laws aim to establish right relations — right relations between man and God, first; then between man and man, the double relation that constitutes religion. Supt. And what does government have to do with securing these right relations ? Asst. Supt. Government, so far as it uses force and penalty, aims only to establish right relations between man and man. Supt. What does civic righteousness require of a Christian citizen and a "Christian nation" in the matter of temperance, in view of the fact that intemperance, more than almost anything else, destroys "right relations" between man and man? Do any of the Ten Commandments condemn our drinking usages or our drink traffic? Alcohol is the Decalogue's worst foe, and abstinence is its best friend. But it is a great error to suppose there are only ten commandments. Surely New Testament commandments are no less binding, and one of them, for- merly mistranslated, is, "Abstain from every form of evil." Supt. Have teachers and religious teachers any right tO' teach tem- perance ? Asst. Supt. Surely we ought to teach what our churches have so often approved by resolutions, even if we had not stronger reasons in our Bibles, in whose pages prophets and apostles reasoned with kings of "righteousness, temperance and a judgment to come." Supt. For kings there was a "judgment to come," but is there a judg- ment day for governments and for nations? Asst. Supt. Their judgment days, the Bible teaches, come in this world, and every great world empire of antiquity has undergone sentence of death for its sins. Not one government since the world began has flourished a thousand years. It was not to an individual but to a nation that revival text was first spoken, that would be most appropriate for a civic revival to save a whole city, "Prepare to meet thy God, O Israel!" Sacrificing Future Good for Present Appetites* Genesis 25: 27-34; 27: 19-27. 2y And the boys grew : and Esau was a skilful hunter, a man of the field; and Jacob was a quiet man, dwelling in tents. 28 Now Isaac loved Esau, because he did eat of his venison : and Rebekah loved Jacob. 29 And Jacob boiled pottage: and Esau came in from the field, and he was faint: 30 And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. 31 And Jacob said. Sell me first thy birth- right. 32 And Esau said, Behold, I am about to die: and what profit shall the birthright do to me? 33 And Jacob said. Swear to me first; and he sware unto him: and he sold his birtliright unto Jacob. 34 And Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way : so Esau despised his birthright. 19 And Jacob said unto his father, I am Esau thy first-born: I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me. 20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said. Because Jehovah thy God sent me good speed. 21 And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. 22 And Jacob went near unto Isaac his father; and he felt him, and said. The voice is Jacob's voice, but the hands are the hands of Esau. 23 And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him. 24 And he said, Art thou my very son Esau ? And he said, I am. 25 And he said, Bring it near to me, and I will cat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat : and he brought him wine, and he drank. 26 And his father Isaac said unto him. Come near now, and kiss me, my son. 27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, I See, the smell of my son is as the smell of 1 a field which Jehovah hath blessed. I Note. — We insert as the test critical commentary on these lessons the American Revised text, representing ten years' work of the one hundred foremost Hebrew and Greek scholars of the English-speaking world — the points in which the American scholars differed being in preference for accuracy even where some conservative ecclesiastical tradition was involved. We assume that Sunday-school teachers need little more of exposition, and devote these lessons chiefly to application and illustration by which these old truths may be fitted to present needs. Golden Text : The priest and the prophet reel zvith strong drink vision, they stumble in judgment. — Isa. 28: 7. they err in Here are stories of two hunts of Esau, the twin brother of Jacob, both sons of Isaac and Rebekah. By a moment's precedence Esau was the elder and so entitled to the "birth- right," which carried about the same privileges that pertain to the elder son in a noble British family — the largest share of the family estate and the family honors, and, in the Abrahamic line, a special blessing of God also for this world and the other. Such was the priceless gem that the reckless hunter, Esau, possessed, but did not prize, being absorbed in the pleasures of the passing moment. Returning hungry from the hunt, ne found the quiet, agricultural, home - keeping Jacob cooking some savory soup of red lentils, and earnestly appealed for a share of it. Jacob replied, "I will trade my soup for your birthright." It was as if he had said, "I will give you fifteen minutes enjoyment of fifteen cents worth of soup if you will give me your future." And Esau accepted, made the hard bargain, say- ing to his conscience and his judg- ment because he felt a little hungry and faint, "Behold I am about to die, and what profit shall the birthright do to me?" It is one of the most incredible stories of the Bible, yet no skeptic ever challenged it, for young and old are repeating every day, in every lO World Book of Temperance. town, that wicked and foolish ex- change of future good for piesent enjoyment of appetite or passion. In every city every day there are even children of godly parents, who, for fifteen minutes of sinful pleasure, will give future health and happiness, the respect of men and the blessing of God for both worlds. There is not a word about intoxi- cants in this part of the story, and the superficial method of selecting as tem- perance lessons only passages where wine or drunkenness is specifically mentioned, has prevented the assign- ment of this story for a temperance lesson. But it goes to the very root of the trouble, and although not even gluttony is alleged in this story it reveals the very characteristic of hu- man nature that enables the liquor dealers of to-day to lure the generous Esaus of our time into bargaining away property and health and hope and Heaven for a momentary ex- citation. Blinded by Wine. Again, some time later, Esau returns ^rom the hunt, expecting to steal from his brother the birthright he has sold. But his treachery has been checkmated by his brother's treachery. Dishonesty has been de- feated by lying. Isaac had sent Esau to the hunt with the promise that he should have the birthright blessing when he returned and once more delighted his father's appetite with a feast of deer meat. In Esau's absence Jacob has successfully impersonated him by cooking a kid, whose meat he declares to be the expected venison, and by putting the kid's soft hair on his hands, that they may feel like Esau's, and by dosing his father with wine that all his senses and his judg- ment may be the more easily fooled, Jacob has secured the birthright blessing, and Esau, whose bad bar- gain is thus confirmed, in all his life, "found no place for repentance, though he sought it diligently, with tears." The deeper temperance teaching of this story is the misleading influence of appetite, even in eating, when it leads to the sacrifice of future good, as in Esau, or to unwise choice of favorites, as in Isaac. But the use of wine to deepen the blindness of Isaac is significant, even though Jacob did not know as fully as modern scientists, or even as wejl as Isaiah, that it makes men "err in vision and stumble in judgment." That is why bad men used to treat before a trade. Julia Colman, in "The Independent" for March 22, 1894, gives numerous instances where auctioneers and sales- men, by dosing prospective purchasers with wine and beer, have led them to offer many times the value of the goods. When a Christian man, about to sell a standing forest years ago, refused to supply liquors to the crowd, as was then usual, the auctioneer said, "I am sorry, for the trees look larger and men feel more generous when they have been drinking, and you will get lower prices by omitting the drink." It reminds us of the custom in China to order one scale to sell by and another by which to buy. No less unjust is the man who uses drink to increase his selling price ; no less foolish the buyer who accepts drink when it is so manifestly at his own cost. Here is an experiment by Dr. Mc- Culloch to show how alcohol dulls the perceptions : "Hold a mouthful of spirits — whis- key, for instance — in your mouth for five minutes, and you will find it burns severely ; inspect the mouth, and you will find it inflamed. Hold it for ten or fifteen minutes, and you will find that various parts of the interior of the mouth have become Sacrificing Future Good for Present Appetites. II ISAAC, DECEIVED BY JACOB. (See Commentary on Gen. 25.) blistered ; then tie a handkerchief over the eyes, and taste, for instance, water, vinegar, milk, or senna, and you will find that you are incapable of distinguishing one from another. This experiment proves to a certainty that alcohol is not only a violent irri- tant, but also a narcotic." Abrahams of To-day» The Bible reveals not only the divine nature, but also human nature. As in Christ we behold God, in other Bible characters we should find our own portraits for warning and en- couragement. Everybody in the Bible and everybody in the census is either an Abraham, an Isaac, a Jacob, or an Esau. In every age and in every community Abrahams are few, often solitary. You are not an Abraham unless you "dare to stand alone" for the right. Surely you are not an Abraham if you say, "When you are in Rome do as the Romans do." Abraham in Ur refused to err as all the other people erred in their idol- atry and its accompanying wicked- ness. Idolatry then usually included both drink and lust, the worship of Bacchus and Venus under many names. He dared to be out of fashion when fashion was lewd, as it often is to-day in dress and dance. The Abra- hams have this pre-eminent charac- teristic, they lead individually in the right instead of being led by the crowd in the wrong. "How much is a man better than a sheep?" Not much, except here and there an Abra- ham. The story is pertinent here of the flock of sheep, of which one 1^ World Book of Temperance. leaped through a low place in the stone wall and fell into an empty well just beyond. Every one of the flock made the same leap and fell into the same well, from which they were dragged out, some wounded, others dead. "All we like sheep have gone astray," in blind imitation of the crowd we are in. Temperance Votes Not Lost, Let me quote a temperance mes- sage, suggested by Abraham's prac- tical faith, from the great temperance orator, Hon. John G. Wooley, whose lectures are largely Bible expositions that show how many passages of the Bible, that say nothing of wine, bear on the temperance warfare. No one who had read his lectures could have said, as did a former secretary of the Sunday-School Lesson Committee, that there were not twenty-four pas- sages in the Bible suitable for tem- perance lessons : "Four words answer all arguments. *We must be politic,' says one. 'Not with my bottle.' 'They will have it.' 'Not from my bottle.' Tt will always be drunk.' 'Not from my bottle.' 'Men have a right to drink.' 'Not from my bottle.' 'It will be sold on the sly.' 'Not from my bottle.' Per- haps the saloon is to go on. I am not bound to abolish it, but only my interest in it. There are millions of voters in the United Statt»; I'll vote my fraction right, and every time I vote I'll carry my share of that elec- tion as long as God is alive. That may not do the saloon any harm, but will be good for me. I am not bound to be successful, but I am bound to be true. A square man is never wrong side up. 'My vote won't count?' Listen : "Abraham believed God and it was counted.' " It is not so hard to find Modern Isaacs, the gentlemen and gentlewomen, con- stitutionally quiet and peaceful, who do neither so much good nor so much evil as the more strenuous Abrahams, Isaac, in an age of polygamy, had but one wife, and in a period when war was frequent never drew the sword. About the only faults told of him are : that he lied about Rebekah to the Philistines, forgetting how such "a lie to save life" on the lips of his father in Egypt had made matters worse ; and that he showed a foolish partiality in his family ; and that he was an ancient illustration of that true saying of the wicked to-day, that "good people are easily fooled," which was due in the story under discussion not only to blindness and senility, but still more to the wine that he foolishh' took from Jacob, who knew it would make him blinder yet. Isaacs may be found by the million to-day. Even bad business that can put enough money into print, can make them think they need poisonous and fraudu- lent medicines, or convince them that an acknowledged curse by another name is a blessing. If you are an Isaac add to your goodness wisdom. Modern Jacobs* The Jacobs abound on our business streets, the professedly Christian mer- chants, in whose hearts conscience and covetousness are ever wrestling — so well pictured in Howells' New England stories. It was hard work for these Jacobs of to-day to get and save their money, and it is harder to spend, and especially to give it away. And yet they feel that it is their duty to give to the very ends of the earth, and they do. But they can hardly claim the Bible promise, "The Lord loveth the cheerful giver." May these Jacobs of to-day get such a vision of God, such a touch of Christ, that conscience and courage shall make them conquering Israels. Sacrificing Fuiure Good for Present Appetites. 13 THEY WERE EATING AND DRINKING WHEN THE FLOOD CAME. (See Commentary on Gen. 9: 20.) The Esaus of To-day are all about us — those who sacrifice future health and honor to present appetites and passions. The Bible calls him who thus trifles with his sacred possibilities, a "profane per- son" (Heb. 12: 16). It would seem incredible that a man thirty years of age really sold the headship of the family and the major part of his father's great estate for a few min- utes enjoyment of a dish of soup, if that history was not repeating itself all about us every day. Thousands of young men and young women every day sacrifice health and reputation and length of days and eternity for a few minutes of sinful pleasure, like the drunkard who would Sell out Heaven for something warm, To stop that horrible inward shrinking. Alcohol Blights the Home* There are two lessons that stand out in this story: i, Alcohol blights the home; 2, Alcohol blights the young man's future, All references to intoxicants in Genesis find their sad unity as illus- trations of the blight they bring to the home. See Noah dishonored before his sons — a good man and a preacher of righteousness intoxicated on "domestic wine" — an instructive story for those w'ho think wine is a good cure for drunkenness, espe- cially if it is handled by men of "good moral character." Speaking of Noah brings up the flood, and the worse flood of drink. That since has overwhelmed and drowned Far greater numbers on dry ground Of wretched mankind one by one That e'en the flood before had done. 14 World Book of Temperance. Sir Thomas Lipton, the yachtsman, warns young men that "corkscrews have sunk more people than cork jack- ets ever saved." Then see Lot, who went to Sodom "a righteous man" but wilHng to risk his own morals and those of his family to get rich, dis- honored before and by his daughters, who knew even then what Forel has shown so conclusively in a twentieth century book ("Die Sexuelle Frage"), that liquors promote lust. He says : "Between seventy-five and eighty per cent, of the sexual crimes against per- sons are, according to the striking and trustworthy statistics of Germany, compiled by Dr. Baer, of Berlin, due to alcohol." Alcohol brought trouble to the homes of three of the best men named in Genesis — Noah, Lot and Isaac — and all the ages since, despite those hor- rible examples that should have kept it from all other homes, it has been the supreme curse of the family. As God said that in Abraham all the fam- ilies of the earth should be blessed, so in alcohol families of every country and of every century have been cursed. Alcohol Blights the Young Man's Future, As Esau's sacrifice of future good for the momentary pleasures of appe- tite filled his future with "tears," so many a young man's life has been switched ofif the main line into wreck by one yielding to appetite or passion. We shall come to another instance of the shipwreck of a soul by appetite in the tragic death of the sons of Aaron, Nadab and Abihu (see page 25) . They were as foolish as they were wicked thus to blight their promis- ing careers. The use of intoxicants by young men to-day is yet more foolish, for fifty-one per cent, of the employers in the United States discriminate in favor of employees who keep the fuddling alcohol away from their brains. Why are young men so indifferent to the voice of science which, in every insurance examination, pro- claims emphatically that even the most moderate tippling shortens life? Half a century's experience in classi- fying abstainers and moderate drink- ers separately in British companies shows that an abstaining young man averages twenty to thirty per cent, longer duration of life than even those very moderate drinkers who are able to get insurance. Insurance presi- dents testify to remarkable mortality, not only of whiskey drinkers, but also of the beer drinkers, who are often regarded by superficial friends as "the very picture of health." Athletics Teach Abstinence. AtJiletics also teach abstinence. In the course of a speech in 1904 Lord Charles Beresford, the great British admiral, said, "When I was a young man I was an athlete. I used to box a great deal, ride steeplechases and_ races, play football and go through a number of competitive sports and pas- times. When I put myself into train- ing, which was a continual occur- rence, I never drank any wine, spirits or beer at all, for the simple reason that I felt I could get fit quicker without taking any stimulants. Now I am an older man, and have a posi- tion of great responsibility, often entailing quick thought and determi- nation and instant decision, I drink no wine, spirits or beer, not because they do me harm, not because I think it wrong to drink, but simply because I am more ready for any work imposed upon me day or night ; always fresh, always cheery and in good temper." The Foe of Labor, It is especially foolish for any great employer to favor the liquor traffic. Even in the Congo, whose adminis- Sacrificing Future Good for Present Appetites. tration seems to disregard so many other laws of God and man, the inter- national prohibitory law is well enforced, because it is so clearly seen that if the negro workmen get rum they will bring in less rubber. So everywhere it is true that intoxicants are the foe of honest trade, in that they decrease both the producing and buying power of workmen, and kill off the very buyers themselves. We may fitly close this lesson with the appeal of Hon. John Burns, of the British Cabinet, greatest of labor leaders, to his fellow vvorkmen, to refuse the mess of pottage that endangers their birthright in the keen industrial competition of the twen- tieth century : "I appeal to you, the best, because you are the freest, and, in many respects, the greatest, working class in the world, to renounce drink, because it prevents your walking quickly, boldly and firmly the straight but narrow path that individuals, classes and nations must tread if they wish to reach the goal of personal health, social happiness, communal culture and national greatness. My experience of the workshop, the street, the asylum, the jail, have given me exceptional opportunities of seeing the ravages of alcohol. My participation in many of the greatest labor movements of the present gen- eration has enabled me to witness how drinking dissipates the social force, industrial energy and political strength of the people. Give up drink or give up hope of holding your place in the industrial world." Two Helps to Reform. Every boy and man who desires to keep from drink needs the help of the Gospel also. "Well, it sha'n't happen again," said Will Black to his Christian wife. "I'm afraid it will, See Class rieds 15 dear," replied Mrs. Black, "unless you seek the help of God." Will, for the first time in his life, had returned home slightly intoxicated the previous night. "I couldn't help it," said Will, "It was our annual dinner, and I took more than I ought before I knew what I was doing." "Dear Will," said Mrs. Black, "I don't want to be hard on you. You've been a good husband to me so far. But, oh ! I do wish you were a Christian. Besides, we can help it. God has given us helps so that we can resist sin." "Indeed," re- plied Will, his eyes on his paper and pretending not to listen. "Yes, Will, dear. People go wrong because they don't use God's helps." "And what are they?" asked Will, a little more interested. "The first help is a Guide- book to show us the right way and the wrong way, and where they each lead to. If anybody uses that help he cannot make any mistake as to the way." "And what's the second?" asked Mr. Black, anxious to get it over, and at the same time more moved and impressed than he cared to confess. "Well, the second help, Will, dear, is more difficult to explain. But it's just the little voice inside of us which says 'No, no, no !' and 'Yes, yes, yes !' It is conscience. Don't you think we ought to keep straight with these helps. Will, and that we can help going wrong?" "I suppose you're right, Sally," replied Mr. Black. He took his wife's advice, and by God's help reformed. He whose name is love Still waits, as Noah did for the dove, To see if she would fly to him. He waits for us, while, houseless things, We beat about with bruised wings, On the dark floods and water springs, The ruined world, the desolate sea; With open windows from the prime, All night, all day, He waits sublime, Until the fullness of the time Decreed from his eternity. :e at end of book. l6 World Book of Tcuipcrancc. A MOTTO FOR THE MAYOR. "I zvill lead oil gaitiy, according to the pace of the children." A helpful illustration by which to show the fallacy of the "personal liberty" cry of prodigals and their politicians, is the story of Jacob's and Esau's reconciliation (Gen. t,2))- Jacob hav- ing fled to Haran from the wrath of Esau, whom he had deprived of his birthright through his appetite, and having developed a large family and great wealth in flocks and herds, was com- manded by God to go back to the Land of Promise. Fearing the wrath of Esau, now the chief of four hundred warriors, he hesitated, forgetting, as many of us have done, that "all God's biddings are enablings." Like many of us, again he was helped out of his doubts and cowardice by a good wife, who said, "What- soever God hath said unto thee, do." When in his journey he knew he was likely to encounter Esau on the morrow, he was filled with fears, but that same night at the brook Jabbok he was filled with God, who also wrestled wath Esau and turned his hate to love, and when they met it was with the kiss of reconciliation. Then it was arranged they should march back to the homeland together. Esau desired to give Jacob's caravan the post of honor at the front, while he would march in the rear, but Jacob replied in substance : "Your caravan is made up of full-grown men, and so you go ahead, and / zvill lead on gently according to the pace of the children." If our cities were inhabited only by those who are really "full grown"' in mind as well as body, there might be some sense in the cry of "personal liberty," but in the government of our cities and towns, in the arrangements of our streets, in the displav of pictures on billboards and in windows, in the discussion of gambling slot-machines and bar-rooms and sports, we must never forget that there are children in our company, and the fathers are bound to see to it that not only in the home but in the Mayor's office the motto shall be: "I will lead oi,i gently according to the pace of the children." We do not leave poisons and razors about in our nurseries. It would be less foolish and wicked, since these only kill the body, than to allow foul pictures and corrupt shows and enslaving bars on our streets, within reach of our boys and girls in their critical years of adolescence, when life is made or marred, to the blessing or bane not alone of the child but of society, which must pay the penalty if he or she goes wrong. They should be rung into the public school in the morning — no one being allowed to rob them of their birth- right of education — and they should also be rung into the home, at dark, out of the devil's school of the street, by the curfew, the best of municipal reforms. God^s Great Gift of Water* Exodus 17: 1-6. 1 And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their journeys, according to the commandment of Jehovah, and encamped in Rephidim: and there was no water for the people to drink. 2 Wherefore the peo- ple strove with Moses, and said. Give us water that we may drink. And Moses said unto them, Why strive ye with me? where- fore do ye tempt Jehovah? 3 And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst? 4 And Moses cried unto Jehovah, saying, What shall I do unto this people? they are almost ready to stone me. 5 And Jehovah said unto Moses, Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go. 6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. (Read also Numbers 20: i-ii.) Golden Text : They drank of a spiritual Rock tJiat followed them, and the Roek was Clirist. — i Cor. 10: 4. Temperance work has been too much confined to the destructive, neg- ative side. It must become more positive and constructive. We must not only close saloons but open new social centres. We must show not only the harmfulness of alcohol, but the excellence of water, which even temperance people, in most countries, use too sparingly. "I was in one place," said D. L. Moody, the great evangelist, "where a man told me it was impossible for men to get on without strong drink, and there are a great many people who reason that they must have it. But God led His people in the wilder- ness forty years, and never gave them strong drink. He gave them clear water out of the rock, and they got on very well. Nations fled before them like chaff before the wind. Samson was probably the strongest man that ever lived, and he never touched drink, and got on very well without it. So did John the Baptist. Samuel also got on very well with- out it. There is no trouble to get on without it. In fact, men are health- ier without it. I do not believe that this world is to be reached by drink- ing ministers. If it is to be reached and reclaimed, they must deny them- selves. The Master denied Himself." Afraid of Water. Mrs. Mary Clement Leavitt, first W. C. T. U. Round the World Mis- sionary, in an article headed, "Why Not Drink Water?" wrote: "On board the good ship Zealandia I was placed at table between the son of a Scotch lord and a clergyman of the Church of England. Both took wine, or whiskey and water, at lunch and dinner every day. Almost the first day out the young Scotchman remarked upon my water drinking, and said, 'Do you really think water is fit to drink?' I replied, 'Have you thought what an imputation against our Creator the 'thoughts back of your question is?' He looked at me inquiringly, and I continued, 'He has supplied no other liquid for us and the lower orders of animals to drink. Would this have been wise or kind if it were not perfectly suited to our needs?' 'You forget milk,' he said. 'No. That is not drink but liquid food, and should never be taken to quench thirst, unless food is also needed, since the process of digestion ii8 World Book of Tcinpenuicc. must always follow taking milk.' This opened the way to micli aid earnest conversation upon the temperance reform. "Total abstainers in England are not so generally water-drinkers as Americans. At table in an English hotel a bright young boy said to his mother, 'There are three Americans over there, and there is another at the end of the table.' The mother could see nothing in the looks, dress or manners of the four persons to indicate that they were Americans ; but on inquiry she found her son was right. He had identified them as Americans because they were drink- ing water at dinner. I have often been the only water-drmker at table in English houses, when other abstainers were present. "Ginger ale, bottled lemonade, which is really more like soda-water flavored with lemon than like our fresh lemon juice and water, are used very freely. Abstaining householders 'take in' the above drinks by the hundred or dozen bottles, the delivery 'carts' exchang- ing full bottles for empty ones. In- deed, the English citizen — man, woman or child — loves a sting in whatever is used as a drink. Appar- ently this is a vicious inheritance from a heavy-drinking ancestry. The sense of taste having been blunted by the scorching alcoholic drinks so freely used, has not yet recovered its usual delicacy, hence water tastes insipid. "Let us Americans thank God that we have more abstaining progenitors behind us, and keep to pure water, cold if we are young and healthy, hot if we are aged or in weak health. But let us remember that much ice- cold water is hurtful. We are not, however, sufficiently careful to have water pure. More filters ought to be used, and frequently it should be puri- fied by boiling before it is used for drinking purposes. As I drink neither tea nor coffee I might be supposed to have needed something alcoholic on my long journey around the world, if any traveler would, but I took noth- ing alcoholic cither as drink or medi- cine all the way. Nor was I ever harmed by drinking water. I took pains to have it filtered and boiled in many localities." Dr. Henry Clay Trumbull, in the Sunday-School Times, of which he was editor, bore similar testimony to water as a safe drink in all lands, and the editors of this book bear the same witness, based on six foreign tours that include four continents. The great tourist manager, Mr. Thomas Cook, told the writer he had been sixt<;en times round the world and had never found it necessary to use intoxicating beverages. The fear that some people have of being injured by water-drinking recalls the story of a young lady making her first visit to the seashore. At her departure for home her sister recommended her to carry back some sea-water in a bottle. She went down to the shore and filled her vial with water. "Better not fill it up like that, missy," said a sailor; "bekase, it being low water now, when the tide rises it'll bust your bot- tle." ]\Iiss Blank, quite convinced, poured out half the water and departed. With that story we may appropri- ately group that of an American Methodist lady, an abstainer when in America, who greeted the writer in Rome with the question, "Of course you do not stick to teetotalism here in Rome where the water is so dan- gerous." The reply was, "You don't seem to know that the old Roman aqueducts have been restored and the city water of Rome is about the best in the world." The water of Vienna was notoriously bad in the hotels, but at the Art Gallery there we found water as clear as that of the Alps, God's Great Gift of Water. 19 suggesting' that the European hotels may be slirewd enough to keep bad water for the very purpose of increas- ing their sales of wine, although it seems hardly worth while for them to give much attention to water when so few travelers ask for it. At the cafes of Brussels, in 1906, there was no water on the tables, and this is the rule in Europe except as modified by American patronage. In a recent lour that included a part of three for- eign continents the writer seldom saw a public drinking fountain, or even a "cooler" in foreign office buildings or hotels, such as is regarded as an essen- tial fixture in such places as the United States, and ought to be everywhere. On railway trains, the most that could be found was a small bottle contain- ing less than enough water for one man who has learned that ten glasses of liquid, preferably water, taken midway between meals, is needed daily to keep the human system in order. It cost the writer a thousand dollars to learn that, but he passes it on without charge. When a Japanese statesman was asked why Japan had so few paupers, compared with Great Britain, he replied, "It is because Great Britain drinks alcohol, while Japan drinks tea." And it may be added that Japan drinks tea in its mildest form — a mere flavoring of boiled water. Australia, however, is not prevented by drinking tea — strong in this case and taken about every two hours, even in business hours and at night — from drinking a great amount of brandy and wdiiskey, to which, apparently, the weaker stimulant leads the way. Speaking of filters, the writer car- ried one in Egypt about as large as his fist, by which he could suck up the muddy water of the Nile by a rubber tube attached to a bit of car- ibou which ])urified or filtered it in a few moments. All over the world children need to be taught that water is the best of all drinks. J. Water the Only ''Strong Drink/^ We ought never to use that devil's lie, "strong drink," as the name for the liquors that the trainers of ath- letes always tell them they must let alone if they wish to become strong. In the words of Charles H. Spurgeon, "Water is the strongest drink. It drives mills. It is the drink of lions and horses ; and Samson himself never drank anything else." Hear Sydney Smith : "It is all nonsense about not being able to work without ale and gin and cider and fermented liquors. Do lions and cart-horses drink ale?" The great athletes of the world drink only water when in training and in action. They know that alcohol would destroy their chances for win- ning. Harlan, the oarsman ; Weston, the pedestrian ; Sayers, the pugilist, and Dr. Carver, the marksman, are examples of this fact. A gentleman once said to Tom Sayers, the then champion fighter of England, "Well, Tom, of course in training you must take a great deal of nourishment, such as beefsteaks, Barclay's stout, or pale ale." "I'll tell you what it is, sir," answered Master Thomas, "I'm no teetolater, and in my time have drunk a good deal more than is good for me, but when I have any business to do there is nothing like water and the dumb-bells." Heenan, his American antagonist, was systematically a tee- totaler. Johnson, the modern Samson, lost his power as an acrobat through the moderate use of beer, but it returned to him as an abstainer. 2. Drinking Water is ** Drinking Health/' Miss Julia Colman, in a leaflet en- titled, "What Shall We Drink?" says: "Dr. Richardson, in his Temperance ^6 World Book of Temperance. Lesson-Book, devotes several of his first lessons to water. He shows that about seven-eighths of the body is water, rendering it movable, flexible, usable. So water is really an indis- pensable part of our bodies, and we can neither think, move, nor live without it. We are told that in some senses it is more important than food. Without it the food could not nourish us, for that is what carries the food to all parts of the body. Without water we could neither chew, swal- low, nor digest our food. Starving people can go without food longer than without water. Dr. Tanner found that out when he undertook his famous fast in New York. He went without water a few days only. He went without food six weeks. "The wine and beer sellers and drinkers denounce most vigorously the impurity of the usual water sup- plies. They specify many large cities in which, as they say, the water is unfit to drink. But instead of asking for pure water, or laying their plans to get it, they use the decayed fruit- juice, called wine, or the decayed washings of grain, called beer, both of which must be bad on account of the decayed matter they contain, and neither of which would be touched as a drink if deprived of the alco- hol. Sometimes they even add alcohol to the bad water, and drink that mix- ture. "Hot water is useful in many cases of illness and indigestion, but its con- stant use is apt to relax the tone of the digestive organs. On the other hand, very cold drinks put a tempo- rary stop to the process of digestion, if there is food in the stomach. "In localities where the water is known to be bad, as in malarious sec- tions and limestone formations, its use for drinking purposes could be largely avoided by the free use of fruits, and by dispensing with condiments. "Fruits might also take the place of drinks as refreshments. A basket of handsome fruit, with pretty silver fruit-knives and rare old china plates, can be made to look as handsome as a tray of decanters and wine-glasses, and the former are infinitely safer. Temperance children are often per- plexed to know what they can drink safely on a hot day, and on picnics and excursions. I tell them to take fruit, and even to prefer an orange to a soda at any time. "I observe when men and women are encouraged to use the sweet fruit- juices as drinks, they too often go on drinking them until they are quite alcoholic. This practice is like play- ing on the edge of a precipice." There is a certain large boarding- school for boys in England where no intoxicating drinks whatever are placed on the table, and yet several brewers and wine-merchants send their sons there for education. One of these young gentlemen had a white swelling on his knee, and was sent home for medical treatment. When the family doctor arrived and exam- ined the limb, he evidently thought it a serious case, and said, "What sort of school are you at?" "Oh, a jolly school!" "What sort of a table?" "Oh, a jolly table!" "Yes, yes; but what does he give you to drink?" "Oh, the governor's a teetotaler! He puts nothing but water on the table." "Then," said the doctor to the patient's anxious mother, "we can save his limb. Do not fear ; he will soon get better." And he did so, and went back to his desk, his games and his "jolly table" — not less jolly to him now that he has learned that water is "a jolly drink." A surgeon who served three years in the American Civil War said that he never heard wounded or dying men on the field of battle call for brandy, whiskey, wine, or beer, however fond Cod's Great Gift of Water. ±t they might be of it at other times. "Water, water, for the love of God ! Just a sip of water!" was the univer- sal cry. Strange to say, in 1844 British physicians rejected the insurance appHcation of Robert Warner, a Lon- don Quaker, because he was "endan- gering his health," they said, "by drinking water." They partially relented and offered him insurance for ten per cent, extra to cover the extra hazardous conditions to which his water-drinking exposed him. In- stead of accepting he got a few friends to join him, and so originated the double plan of insurance now com- mon in Great Britain, under which the total abstainer gets from thirty to forty per cent, more of rebate than moderate drinkers, because abstinence gives that much more of life. Those who think that water is "good for nothing except washing" have not even learned that we need to bathe inwardly as well as out- wardly. Much ill health, especially appendicitis, is due to scarcity of water in the system. Men go at great cost to mineral springs to recover health that plain, cold water, used in like abundance between meals daily, would have preserved. Adam's Ale. No other beverage can we need ; This is the best, we are agreed, For 'tis the drink that God hath given, And came direct to us from Heaven. Of brandy, whiskey, wine and beer. And cider, too, we have a fear. But man's inventions all will fail To make a drink like Adam's Ale. The Best of Liquors* On a certain occasion, says John B. Gough, one Paul Denton, a Method- ist preacher in Texas, advertised a barbecue, with better liquor than is usually furnished. When the people assembled, a desperado in the crowd cried out, "Mr. Paul Denton, your reverence has lied. You promised not only a good barbecue, but the best of liquors. Where's the liquor?" "There," answered the missionary in tones of thunder, and pointing his long, bony fingers at the matchless double spring, gushing up in two strong columns with a sound like a shout of joy, from the bosom of the earth. "There," he repeated, "is the liquor w'hich God, the eternal, brews for all His children. Not in the sim- mering still, over smoky fires choked with poisonous gases, and surrounded with the stench of sickening odors and corruption, doth your Father in Heaven prepare the precious essence of life — pure cold water. But in the glade and grassy dell, where the red deer wanders and the child loves to play, there God brews it; and down, low down in the deepest valleys, where the fountain murmurs and the rills sing, and high up on the moun- tain tops, where the naked granite glitters like gold in the sun, where storm-clouds brood and the thunder- storms crash ; and out on the wild, wide sea, where the hurricane howls music, and the big waves roar the chorus, sweeping the march of God — there He bre^s it — beverage of life, health-giving Wc^ter. And everywhere it is a thing of beauty, gleaming in the dewdrop, singing in the Summer rain, shining in the icicles, till they seem turned to living gems; spread- ing a golden veil over the setting sun, or a white gauze around the midnight moon ; sporting in the cataract, sleep- ing in the glacier, dancing in the hail- shower ; folding its bright curtains softly around the wintry world, and weaving the many-colored bow, that seraphs' zone of the air, whose warp is the rain-drops of the earth, and whose woof is the sunbeams of Heaven all checkered over with the celestial flowers of the mystic hand of refraction — that blessed life-water. 22 World Book of Temperance. No poison bubbles on its brink; its foam brings not madness and mur- der ; no blood stains its liquid glass ; pale widows and starving children weep not burning tears in its depths ! Speak out, my friends; would you exchange it for the demon's drink, alcohol ?" A shout like the roar of the tem- pest answered, "No!" He shall descend like showers Upon the fruitful earth, And love and joy, hke flowers, Spring in his path to birth ;' Before him, on the mountains. Shall peace, the herald, go. And righteousness, in fountains. From hill to valley flow. See Class Pledc A writpr in the London "Lan- cet ' (August 22, 1!:!08) notp.s with regret that water is becom- ing a rare beverage. Ho declares that one should drink only to sat- isfy thirst, and that water is best for that purpose. Even whole- some soft drinks should not be taken because palatable, but only to supply the body's daily need of liquids. (The best plan is to drink two glasses of water four t.mcs a day at least half an hour before meals, as is the custom at the spas, and none at mea's beyond a single glass of vvat?r or mii'k at /o*^ V7 ''",''-' ^'1'- II- I^- Hopkins (Buftalo "Medical Journal," Jan- uary, 1909) claims that air water and the mineral salts are mineral foocis, and foods of the highest grade, since they will nei- ther ferment nor putrefy. With- out air, he reminds us, 'man dies very shortly ; without water he cannot survive long. But with air and water in abundance he can survive for days or eveu weeks. In addition to the four great ele- ments — oxygen, carbon, iiydrogen nitrogen— there are found in liv- ing tissues calcium, potassium, sodium, mag-nesium and iron - : • ^^^I'owth, re-air of waste and metabolic functions, in short lite is impossible without the con- stantly renewed nre eite and physico-chemical activiiie-; of these substances." It is fitting a's i to refer in this Irsson on the bless- ings ot water to "the ungathi'red liarvest of the sea." the great sun- ply of edible seaweed which J L Cowan predicts ("Technical World Alagazine, September, 1908) will some day be used as food for the human race, following up the start already made in blanc mange and birds' nest pudding. A priest bears an ewer of water daily during Feast of Tabernacles froni Pool of Siloam through Tem- ple Gates amid palms and psalms. 3. Christ, the Water of Life* To a Christian it ought to be sig- nificant that Christ is symbolized, not by wine, but by water. Paul, in our Golden Text, says that the smitten rock that gave abundant water to the Israelites is the symbol of Christ. Jesus Himself said when the beautiful ceremony, known as "The joy of drawing water," was in progress in the Temple, "If any man thirst let him come unto Me and drink." That is the only way of escape for a man who has developed a drunkard's thirst,^^ to "drink of the Spiritual Rock," bv which the perishing Israel- ites were saved. e at end of book. THE JOY OF DRAWING WATBR, WATER AND WINE. Under this heading, M. Henri de Parvillc, the editor of "La Nature" (Paris), preached in his paper, May 15, 1907, an effective temperance sermon — all the more so, prob- ably, in that he frankly vows that he does not favor total abstinence, and that he touches only on the purely scientific aspects of the question. Says M. de Parville : "People who drink eat little. Alcohol sus- tains them, say the drinkers. It is a fact that in those who use fermented drinks lo a great extent the process of digestion is slower. When we drink water, digestion is hastened. The stomach takes good care to inform us of this fact; we are hungry three or four hours after eating. Persons who reason badly conclude from this nat- urally that wine is nourishing and that fresh water is not. The illusion is complete. It is something as if we should say that a stove, furnace, or fireplace works better when the combustion is slow and lasts a long time. It certainly lasts longer, but it does not give out much heat; it would only take a little to put out the fire. , "The animal cell was not made to be gorged with alcohol. That it may remain in its normal state, water is necessary; other- wise its functions are interfered with. Therefore the organism impregnated with alcohol finds itself in a morbid condi- tion. Maladies due to obstruction of nutrition show themselves and the char- acteristic symptoms appear — obesity, gravel, rheumatism, etc. The man whose diges- tion proceeds slowly, under the influ- ence of alcohol, is already a sick man. He is in great need of water, a remedy better than those found in drug-stores. "Is it a fact that alcohol retards the cellular and general nutrition? Observation shows this to be usually the case, and ex- periment confirms this. Messrs. Chitten- den and Mendel, of Yale University, have demonstrated by laboratory test-tube experi- ments that fermented drinks retard the chemical processes of digestion. They placed in 'direct contact food-substances and digestive liquids, and then added twenty per cent, of alcohol, whereupon the diges- tive activity was retarded. Pure whiskey, which contains about fifty per cent, of alco- hol, when mixed with the digestive fluids in the proportion of one per cent., increased the time required for digestion by six per cent. In some cases the action was absent, but the fact can not be doubted, and we proved it more than twenty-five years ago with Dr. Corvisart. .Mcohol retards the rhenomena of assimilation, and if anyone Ou water see also PI thinks that wine and strong drink have sus- taining power, it is only because first, these drinks excite the nervous system and seem to give strength, and, secondly, because the feeling of hunger is postponed by the very fact that digestion is retarded. "Three years ago an experiment that was very conclusive was made in the United States. They set to work twenty men who drank nothing but water and twenty that drank wine, beer and brandy. At the end of twenty days the work done was meas- ured. The workmen who drank strong liquors did the best for the first six days; then there was a kind of period of reaction; finally, the water-drinkers did at least three times the work of their rivals. The experi- ment was verified by exchanging the roles. The water-drinkers were made to adopt the alcoholic regimen for twenty days, and the wine-drinkers were put on clear water. This time, too, the water-consuming work- men ended by doing a quantity of work notably superior to that of the wine-drinkers. The conclusion naturally follows: For pro- longed effort the use of alcohol diminishes the muscular power; in other words, the human machine fed with water gives out more energy than with alcohol. From our point of view, not only is it necessary not to abuse it [wine], but not even to use it except as a medicine, and even then we must make choice of the particular wine we w^ant. One person needs a certain kind of wine, and another a very different kind. The composition of wines is very variable, entirely apart from the proportion of alco- hol that they contain. There are acid wines, there are almost neutral wines, wines rich in iron, wines rich in tannin, wines contain- ing essences, wines that must be forbidden to nervous people, to rheumatics, to gouty persons, and to the stout, and wines that can be specially prescribed for the weak, the _ debilitated, neurasthenics, etc. The choice is more difficult than one would think, and no one but a physician, and a competent one, can say to the invalid, 'This wine is fitted for this case and that one for the other.' To select a wine at hap- hazard would have its inconveniences. So, when there is any doubt, it is best to remember that water is always ready to quench our thirst. . . . "In short, water is the natural drink. With the drinkers of wine, beer, cider, and all fermented drinks, there must come a time where the functions are modified and the nutrition is changed and impeded. . . . Hippocrates says : 'Water, air and light.' " iny ana Plutaucli, p. 30. n*? (:i,<% ^-j. 24 World Book of Temperance. APPEAL TO THE CHURCH TO ADOPT MORAL REFORM. BY EX-SENATOR HENRY W. BLAIR, ' The present seems to me to be a time ! for consultation among the forces whicli ! make for man in his conflict with alcohol. This conflict has been strong and deadly for a century. Alcohol is gainmg upon man. What is to be done? Every great battle is necessarily a close one, and turns upon some decisive thiiig done at a critical time. Our faith in God and belief in the ultimate triumph of His cause even unto the ends of the earth in- volve the conclusion that alcohol will be destroyed ; but when ? — and how ? Evi- dently there must be some great change in the general plan of battle, or in the hand- ling of the forces, or in both ; and the whole future of the Temperance Reform must be seriously affected by what is or is not now done by us. There ought to be a council of war held, here and now. Mr. Lincoln, you know, found out gradually that he had a bigger job on his hands than he at first thought for. So did we all. So did the whole nation — both sides, for that matter. And something is accomplished when we find out just what we have got to do; for then, as Mr. Lincoln and the nation did, we will go to work and do it. Now there does not seem to me to be any right plan for the destruction of evils of alcohol but that of total abstinence for the individual and of absolute prohibition by the State, the nation and the world. I believe that A World-Embracingf Plan is Needed, and that all the great agencies of Chris- tian civilization should combine and co- operate with each other like allied armies in continental wars. It was thus that the African slave trade was swept from the earth, and inasmuch as alcohol is now an article of universal production, interchange and consumption among all nations, and its transportation can be effectively con- trolled only by the combined action of the commercial powers, we must con- stantly aim to secure in all civilized na- tions that public sentiment and governmen- tal action covering the whole world, which we strive for with a special sense of re- sponsibility in our own country. The Pulpit the Real Leaden I think that any student of our history will admit that among organized bodies of men the pulpit has been the pioneer and principal promoter of the great steps taken by our nation in civil, social and moral OF NEW HAMPSHIRE, U. S. A. reform. It is the business, as well as the inclination, of the American pulpit, to be right, and to be aggressive. Ever since the Revolutionary War the pulpit has been and now is the real leader of the American people, whenever they arc led toward higher and better life. The pulpit largely inspires and controls the platform, the press, and all other agencies for good. With this power goes corresponding re- sponsibility. //, in the future, the Temper aiice Reform is to be viore fortunate than in the past, there must be more general, united and eiUcient action for its promo- tion by the pulpit than there has been in the past. Temperance Must Become as Much a Part of Church Work as Missions. The clergy of all denominations might well unite in one vast association (taking in lay persons of both sexes and of all be- liefs) for the prosecution of the Temper- ance Reform, the success of which is next to the success of godliness, and without which it is impossible to bring home to the individual man the truths of a religion which can exist only in a clear head and honest heart. If the pulpit regardless OF denominational distinctions, would UNITE FOR the PROMOTION OF THIS GREAT CAUSE, AND WOULD MAKE IT A PART OF THEIR PRIMARY WORK, SUPPORT IT BY REGU- LAR PRESENTATION TO THEIR CONGREGATIONS, CALLING FOR CONTRIBUTIONS TO ITS SUPPORT, UNTIL THEY COME TO BE AS MUCH A PART OF Christian voluntary taxation to be ENFORCED BY A SENSE OF DUTY, AS IN THE CASE WITH MISSIONARY AND BiBLE SOCIE- TIES AND OTHER GENERAL CAUSES, THE SUP- PORT OF WHICH IS RECOGNIZED TO BE OBLIGA- TORY UPON ALL WHO CLAIM TO LIVE A PRAC- TICAL Christian life, the future of the Temperance Movement would be as sure as the triumph of the Gospel by the SAME eternal WORD OF GoD. _ And why, since the eradication of the influence o_^f alcohol is a condition precedent to the tri- umph of Christianity — why, I ask, is it not the first duty of the pulpit to organize for Temperance Reform? More than half of the human race are under the control of governments founded upon the Christian faith, and it would not be many years before that faith would dominate the world if the pulpit would do for the temperance cause what it has dona for the cause of missions at home and abroad. "there came forth fire from before JEHOVAH. AND DEVOURED THEM. God's Flaming Displeasure at Drink in the Church. 1 And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put tire therein, and laid incense thereon, and offered strange fire before Jehovah, which he had not commanded them. 2 And there came forth fire from before Jehovah, and devoured them, and they died before Je- hovah. 3 Then Moses said unto Aaron, This is it that Jehovah spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glori- fied. And Aaron held his peace. 4 And Moses called Mishael and Elzaphan, the so.:s of Uzziel the uncle of Aaron, and =aid unto them, .Draw near, carry your brethren from before the sanctuary out of the camp. 5 .So they drew near, and carried them in their coats out of the camp, as Mo=es had said. 6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons. Leviticus 10: 1-11. Let not the hair of your heads go loose, neither rend your clothes : that ye die not, and that he be not wroth with all the con- gregation : but let your brethren, the whole house of Israel, bewail the burning which Jehovah hath kindled. 7 And ye shall not go out from the door of the tent of meet- ing, lest ye die ; for the anointing oil of Jehovah is upon you. And they did accord- to the word of Moses. 8 And Jehovah spake unto Aaron, saying, 9 Drink nc wine nor strong drink, thou, nor th} sons with thee, when ye go into the ten; of meeting, that ye die not: it shall be a statute for ever throughout your gener- ations: 10 And that ye may make a dis- tinction between the holy and the common, and between the unclean and the clean ; II and that ye may teach the children of Israel all the statutes which Jehovah hath spoken unto them by Moses. Golden Text: Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting. — Lev. 10 • 9. 26 World Book of Temperance. For nearly a year Israel had lingered at Mount Sinai to be instructed of God as to morality and worship. The ritual that God had ordered in every part was to go into effect on the very day of the sad event we are about to study. Next to Aaron, the high priest, the most honorable part in that service was assigned to his sons, Nadab and Abihu. They had an opportunity such aa seldom comes to young men. They had seen God's power in Egypt and at the Red Sea. They had eaten daily of the manna from Heaven. They had seen the law God had writ- ten in the tables of stone, and the judgments of God upon those who disobeyed it by worshiping the golden calf. They knew exactly what they were required to do in the important inauguration day of the new ritual of worship. They were to kindle the incense in their censers by taking coals from the altar of burnt-offer- ing. They disregarded this divine command, and put "strange fire" of unconsecrated coals in their censers. The offense was the more serious because God was teaching Israel the great lesson of obedience. It is probable that these reckless young men even entered the Most Holy Place, where God had said only the high priest should go, and he but once a year. As a fitting punishment the Shekinah flame "devoured them, and they died before the Lord." These young men, who should have given the people an example of obedience, were made an example of God's sure punishment of disobedience. Two dead men in the Holy of Holies! Such a sight was never seen before! No one knew what had hap- pened, for Nadab and Abihu only had gone in. But when they did not come out, their father went in to see what had become of them. With a look of terror on his face, we see the high priest coming out to tell A^Ioses what has happened. Aaron can make no excuse for his sons, so he has nothing to say. The people are overcome with terror, and it is so quiei, that in every part of the camp may be heard the voice of Moses, as' he tells two men, who were in a way cousins to Nadab and Abihu, to go in and bring out the dead bodies and bury them. Aaron and his other two sons keep out of sight while this is being done, for so Moses had commanded. They are not allowed to attend the funeral, lest it should seem that they were honoring the two men who had so dishonored God. Moses had said to them, "If you come '^ut of the door of the Taber- nacle to see the dead men carried out, you shall die also." How could they so foolishly, as well as wickedly, spoil careers that would have led to highest honor and useful- ness? The answer is in the moral God puts on the story, showing plainly that it was wine that made them wreck their lives. He said to Aaron after the tragedy : "Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the Tabernacle." Alas ! that is the moral of many a church tragedy, many a home tragedy in our day, that might have been prevented if heed had been given to the v.'arning, "Wine is a mocker, strong drink is raging; whosoever is deceived thereby is not wise." The story suggests the following topics: I. Intoxicants lead to sacri- lege. 2. Intoxicants sadden the home. Illustration and Application* Our lesson story tells the beginning of the long warfare, not yet ended, to drive drink from the Church. When that is done, it is quite possible to drive it from the world, for drunk- enness, as the Mohammedan says, is "a Christian sin," that is, this vice is mostlv found in so-called "Christian God's Flaming Displeasure at Drink in the Church. 27 lands," and others to which Christian nations have sent it. Christian citi- zens are the most influential people in their own countries, commercially, socially and politically, and could com- pel these countries to suppress the drink curse. If we could get drink out of the Church, we might join with the total abstinence religions in a world-wide war of extermination against the drinking usages. The SUPREME REFORM IS TO ENLIST THE Church in reform. In order to do that, we must get the enemy on the outside. ''Church Saloons/' That "rum and religion won't mix"' was the emphatic testimony of the manager of the famous "Subway Saloon" of New York City, which was opened by men who argued that the best way to fight "bad saloons" was by substituting a "good saloon," w^here men would be urged to drink only in moderation. In spite of this signal failure there are some who still argue for "church saloons," with the idea that it is not the alcohol but the environment in which it is commonly sold that ruins men. But all who are abreast with the latest scientific stud- ies of alcohol know that it inflames evil passions wherever and by whom- soever sold. The spirituous is the opposite of the spiritual. "Be not overcome of wine, but be filled with the Spirit." "Liquor is the devil's way into a man, and a man's way to the devil." Surely no Christian has a right to do what, if all the world followed his example, as some are sure to do, would produce more harm than good. In this lesson we read of God's very first battle with drink in the Church, and it was a deadly one for the drunken young priests who that day fell beneath God's thunderbolts of wrath. This drunken sacrilege is in accord with the history of drink ever since (Isa. 28: 7). Drink and profanity are ever boon companions. Not alone the sacred Name but the sacred Day is constantly profaned by those who have to do with drink. And we must also include in the sacred vessels that drink desecrates the sacred marriage tie. The supreme lesson of this story of young priests ruined by drink is that alcohol has no business inside the Church, whether in pulpit or pew. I do not mean the "meeting house" only, but the Church built of living stones, all dedicated to God's service. Let no Church think it enough to con- demn drunkenness. The liquor deal- ers do that much in every national convention. Let us not put more into our Bible lesson for to-day than belongs there. The virtues of total abstinence and prohibition had not yet been fully revealed. For clear teachings on those virtues we must look into later por- tions of the Bible and into the newest testament of modern history, in which God is still speaking to men. Words could not more plainly condemn our license system than the curse Isaiah pronounces against those who "justify the wicked for a reward" (Isa. 5: 23). And Habakkuk's "Woe unto him that giveth his neighbor drink" (Hab. 2: 15) forbids not only liquor selling but treating, and that, too, whether the treating be done in a saloon, or at a social reception, or a private dinner. And total abstinence could hardly be expressed more strongly than in the command, "Look not thou upon the wine when it is 28 World Book of Temperance. red" (Prov. 23: 31), and "Abstain from every form of evil" ( i Thcss. 5 : 22, Revision). Thousands of churches have ralhed about these Bible stand- ards of total abstinence. The churches most advanced in temperance not only exclude liquor dealers from member- ship, but require ministers and mem- bers alike to abstain. This is the position of all Methodist churches in the United States. Other churches are in different stages of progress, but all are marching toward univer- sal abstinence. Ministerial drinking, almost universal a century ago despite the plain implications of the command to Aaron and his priesthood, is giv- ing place to total abstinence, and this lesson may well hasten that forward movement. A wine glass in a pulpit is "strange fire" indeed ! Few churches would tolerate it. A British Methodist preacher, the author of a book on spiritual fire, preaching in a pulpit where the writer of these lines in previous years had often proclaimed the Christian duty of abstinence, placed a wine glass beside the pulpit believing the lying promise of the "mocker" that it would give him strength and inspiration. The people saw with surprise and indignation the "strange fire" and cared not a whit for the sermon whose message that dash of red had killed, as one picture sometimes kills another in an art gallery. A Scotch Presbyterian preacher, serving a prominent Ameri- can church, said at a Burns' banquet that a Scotchman was the only man that could carry his Bible and bot- tle together and not get them mixed ; but he got his mixed, and went from that pulpit to an inebriate asy- lum. Both these preachers are now happily exceptional cases, whereas a hundred years ago neither incident would liave prompted special remark. But even this lesson, by fail impli- cation, goes beyond abstinence for preachers on duty. If wine is unbe- coming in the pulpit, so is it also in the parsonage. If a minister's brain should not be fuddled when he preaches his sermon, no more should it be when he prepares it. And what a layman sees to be unchristian in a preacher must be so in every Chris- tian. "Abstain from every form of evil" is the divine order for us all. In Washington the writer, at a college banquet, sat opposite a mis- sionary who said he "drank only at banquets." That would not necessi- tate long abstinence in these days. Beside him sat an elder who allowed wine to be poured into his glasses, but did not drink it. Only one at this Greek-letter banquet set his wine glasses right side up — that is, up side down. Drink Saddens the Home, Who can measure the sorrow of Aaron and his wife at the death of their sons? If these sons had died in the path of duty, it would have been sad enough; but when the sons of good parents die in disgraceful sin, that is sorrow upon sorrow. Such sorrows, which parents can speak of only to God, and which put a per- petual shadow into homes that should be centres of light and joy, come from youths tampering with liquors more than all things else. Nadab and Abihu might as well have stabbed their father and mother as bring into their home that trilogy of sorrow and shame and death that drink has since so often repeated, even in Christian homes. To be doubly bereaved so suddenly was a heavy grief ; but to have their sons die in drunken sacrilege, that was heart- breaking, indeed, and every drinker takes the risk of bringing such shame to his loved ones. God's Flatting Displeasure at Drink in the Church. 29 Shakespeare makes Kint;' Lear say : "How sharper than a serpent's tooth to have a thankless child!" But sharper yet in the hearts of parents is the fang and pang of drunkenness in a son or daughter. The horrible fruit of Hquor was re- vealed in the juvenile court of Chicago, when a probation officer presented to the judge a four-year-old boy who was a confirmed drunkard. The father and mother of the child had separated. The mother had placed her baby in the care of a friend, who betrayed her trust and taught the child to drink, because he acted so funny when drunk. It was stated that the child had acquired such an appe- tite for liquor that he called for it as soon as he awoke from sleep, and could not get enough. It is even a worse case when a father has taught his own child to drink, by his example or otherwise. Some time ago the body of a young man was found in the River Mersey, near Liverpool. In his vest pocket was a piece of paper on which was written, "Ask not my name. Let me rot. It is drink which brought me here." The coroner was so touched with the tragedy that he published a description of the unfortunate youth, and his farewell message to the world. At the end of three days he had re- ceived three hundred letters from as many parents all over the country, making inquiries as to certain marks of identification, that each might know if it was, or was not, his boy who had come to such an untimely end. In a report of the New York City Mission, a story is told of a poor woman who stood one Sunday even- ing looking from her window in the fifth story of a tenement house, down into the dark court below. She was a drunkard's wife, and she had gone to the window with the half- formed purpose of throwing herself out to end her wretched existence. The children, clinging to her skirts, were all that prevented her from carrying out her intention. Suddenly a cross of fire seemed to spring out of the dark sky. "It is a vision of hope, the voice of God!" she exclaimed. She pointed it out to her children. And through the long evening the miser- able little group sat watching the fiery symbol of God's redeeming love standing out against the black sky. On inquiry, she learned the next morn- ing that it was the cross crowning the steeple of a city mission church. There she went the next Sunday night and found the Saviour. Soon after her imbruted husband was converted, and they are now living the new life. "I sat alone with my conscience In a place where time iiad ceased, And we talked of my former living In the land where the years increased. The ghosts of forgotten actions Came floating before my sight. And things that I thought were dead things Were alive with a terrible might. "The vision of all my past life Was an awful thing to face, Alone with my conscience sitting In that silently solemn place. "And now alone with my conscience In the place where the years increase, I try to recall that future In the land where time will cease, And I know of the future judgment How dreadful soe'er it be To sit alone with my conscience Will be judgment enough for me." See Class Pledge at end of book. 30 World Book of Temperance. HERALDS OF ABSTINENCE AND PROHIBITION. Amen-em-an, Egyptian Priest, 2000 B.C., in letter to a pupil: Thou knowest that wine is an abomination ; thou hast taken an oath concerning strong drink that thou wouldest not put such into thee. Hast thou forgot- ten thine oath? ... I, thy superior, forbid thee to go to the taverns. Thou art degraded like the beasts! God regards not the breakers of pledges. — Quoted in Lees' "Text-Book of Temperance," p. 141. Moses, 1490 b.c, in Lev. 10 : S : And the Lord spake unto Aaron, saying, Drink no wine nor strong drink, thou, nor thy sons with thee. Solomon, iooo b.c, in Proverbs 23: 29- 35 : Look not thou upon the wine when it is red. Homer, 950 ( ?) b.c. {Hector's mother speaks) : "Far hence be Bacchus' gifts," Hector rejoined (see p. 51.) Isaiah, 760 b.c, in 5: 22: Woe unto them that are mighty to drink wine. Habakkuk, 626 B.C., in 2: 15: Woe unto him that giveth his neighbor drink. Anacharsis, the Scythian, 500 b. c : Wine bringeth forth three grapes, the first of pleasure, the second of drunkenness, and the third of sorrow. Buddha, 500 (?) b.c, in Fifth Penta- logue: Drink not liquors that intoxicate and disturb the reason. Chinese Author of "She-King/' 450 (?) B.c: Thus to the tyrant Shen, our Kmg, Wan said : "Alas ! alas ! Yin's king so great, Not Heaven but spirits flush your face with red. That evil thus you imitate. You do in all your conduct what is wrong. Darkness to you the same as light. Your noisy feasts and revels you prolong, And day through you is black as night." Paul, 58 a.d., in Rom. 14: 21: It is good not to eat flesh, nor to drink wme, nor to do anything 'whereby thy brother stum- bleth. Pliny, the Elder, 79 a.d. : In the course of life there is nothing about which we put ourselves to more trouble than wine, as if nature had not given to us the most salubrious drink, with which all other ani- mals are satisfied. . . . And from so much pain, so much labor, so much ex- pense, it is evident that it changes the mind of man, and causes fury and rage, casting headlong the wretches given to it into a thousand crimes and vices; its fascination being so great that the multitude can see no other object worth living for. Plutarch, too (?) a.d.: There is never the body of a man, how strong and stout soever, if it be troubled and inflamed, but will take more harm and offence by wine being poured into it. Many there be, who oft have recourse to wine, when, I think, they had more need to run to the water — namely, when overheated witli the sun, or frozen and frigid with the cold, or when overstrained with speaking, or exhausted with study and reading of books, and gen- erally when weary with violent exercise and long travel. Then, indeed, they fancy that they ought to drink wine, as if nature her- self called for such treating — but in truth she desires no good to be done to her in this wise. Such persons should be totallj debarred of wine, or else enjoined to drink it well allayed with water. Augustine (d. 4.30 a.d.) : Drunkenness is a flattering devil, a sweet poison, a pleas- ant sin, which whosoever hath, hath not himself; which whosoever doth commit committeth not a single sin, but becomes the centre and the slave of all manner of sin. Mohammed {d. 632 a.d.), in Koran 5:7: Surely wine and lots are an abomination, a snare of Satan, therefore avoid them. Author of the Eddas, 1050 (?) a.d.: No worse companion can a man take on his journey — Than drunkenness. Not as good as many believe Is beer to the sons of men. The more one drinks, the less he knows, And less power has he over himself. Luther, 1522: Where will we find a ser- mon strong enough to restrain us in our scandalous, hoggish life, and to rescue us from this Drink Devil? — From a Sermon on I Pet. 4: 7, t^nhlished in The Voice, Aug. 20th, 1885. iConfiniird on pat as a tonic or medicine, (i Tim. 5 : 23 ; I'rov. 31: 6, 7.) A Most Important Principle of Con- duct. But the Bible has a still clearer message on this' subject than in the facts and prin- ciples set forth above. There is a hint of it in Levit. 19: 14. "Thou shalt not put a stumbling block before the blind;" a- d in Isa. 57: 14. "Take up the stumblinp- >lock out of the way of my people." Much more pointedly did Jesus enunciate the same truth. He pronounced woes upon those by whom ofifenses (causes of stumbling) came. (See also Rom. 14: 21.) Application to the Problem of To-cJay. What great social wrong has not found defenders, often ministers, to quote the Bible in its support? If Christ were now among us, there is no doubt He would send forth the forked lightnings of His wrath against these modern literalistic Pharisees, with even more fiery indignation than He did against those of old, who, ty misinterpretation, make the law of God of no effect. . . . Total abstinence, then, I believe to be the Biblical law of conduct for the Chris- tian of to-day. We must avoid being stumbling blocks, as both Christ and Paul. have plainly taught, and total abstinence is the only way of doing this. As FUNDAMENTAL JUSTICE APPROVES PRO- HIBITION, so FUNDAMENTAL BIBLICAL PRIN- CIPLES COMMEND TOTAL ABSTINENCE. The Nazarite Pledge, "Limited/' the First of Temperance Pledges. Numbers 6: i-6. I And Jehovah spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, When either man or woman shall make a special vow, the vow of a Nazarite, to separate himself unto Jehovah, 3 he shall separate himself from wine and strong drink; he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any juice of grapes, nor eat fresh grapes or dried. 4 All the days of his separation shall he eat nothing that is made of the grape-vine, from the kernels even to the husk. 5 All the days of his vow of separation there shall no razor come upon his head : until the days be ful-' filled in which he scparateth himself unto Jehovah, he shall be holy; he shall let the locks of the hair of his head grow long. 6 All the days that he separateth himself unto Jehovah he shall not come near to a dead body. Golden Text: Come ye out from among them and he ye separate, saith the Lord, and touch no unclean thing, and I will receive you. — 2 Cor. 6: 17. The story of the Nazarite pledge has been assigned but once as a quar- terly temperance lesson for Sunday- schools in the International Series, probably because the Lesson Com- mittee has felt that the average teacher has not been supplied with sufficient help to show^ the value of such a qualified abstinence. We shall try to show that the Nazarite vow, frankly studied in its limitations, is an instructive step in the gradual evolution of total abstinence. Our lesson is located where? In the plain before Sinai. When? Dur- ing the time of the giving of God's law, when "the Mount burned with fire" as a picture of God's wrath and of the purifying Spirit He will send into all hearts conscious of sin and willing to be purged. It is significant that the laws in the previous chapter are flaming condemnations of adultery and other forms of impurity, whose relation to wine, as of effect to cause, had already been shown in the cases of Noah, Lot, and others. The thought back of this vow manifestly is that the man who is deeply con- cerned to he pure should make sure that he will not take anything that can possibly intoxicate. The vow covered everything that is even un- der suspicion, including not only fer- mented wine, but all its family rela- tions. This was the more natural because fermentation was not then understood. Even now it is under- stood by few that ferments are one of the newly-discovered races of mi- crobes, and that they get into fruits and grains when the protecting skin is broken and gorge themselves on the juices, leaving their own liquid ex- crement called alcohol in exchange. Now let the informed poet try to sing of "the ruby wine," or enjoy it if he can. And' to-day there is danger from the so-called "temperance beer" and "near beer" that are sent so abun- dantly wherever Prohibition has won. The Nazarite pledge, to express it in modern phraseology, included "near beer" in order to be absolutely safe. What, exactly, was provided for in the Mosaic law as to Nazarites? Individuals ambitious to be holy were permitted, not required, to take a certain prescribed pledge of ab- stinence from ' wine and grapes ir every form for such a period as thev might choose — it was seldom for life 34 World Book of Temperance. — and to proclaim their vow by Ijiig iiair as a badge. Some have called the Nazarites "the First Temperance Society," but that is incorrect, for Nazarites did not hold meetings to encourage each other and rally others to their cause. It was not even a monastic order, but an individual "order of life," an- alogous to the act of those who to- day take the pledge for a year, or abstain from liquors and tobacco and coffee and pie while training for an athletic event. The Nazarites were training for moral excellence. After they have completed the specified period of self-denial the Mosaic law specifically says that they "may drink wine" (Num. 6: 20). Previously, because of the drunken sacrilege of the two priests, Nadab and Abihu, all priests had been put under compulsory total abstinence in the very law of God. And surely, if intoxicating beverages were danger- ous for priests then and were, there- fore, prohibited, that law should have been regarded as binding on all min- isters in all centuries and countries. But in the very story of the Nazar- ites these laymen are told that after their vow is fulfilled they may drink. Here is a real Bible difficulty that we should face without evasion. ** Two Kinds of Wine ^'— and More. As the very pledge of the Nazarite includes the two kinds of Bible wine, fermented and unfermented, and al- most every other original word trans- lated "wine" in the Bible, this is the very place to meet squarely the dif- ficulty presented in the fact that, while some Bible passages — such as constitute most of the lessons in this book — 'discountenance the drinking of wine, other passages seem to permit and commend the use of wine. Let us, first of all, sweep away certain irrelevant passages, sometimes cited to prove that "the Bible approves wine drinking." To prove tliat only didactic teachings of the inspired writers can properly be cited. It is irrelevant to say that Abraham, Isaac and Jacob used wine, for none of them were Bible writers, and no one claims inspiration for the conduct even of Bible writers, some of whom also used wine. The difficulty in Abraham's using wine, in spite of its bad effect on Noah, which should have warned him, is of the same sort as the difficulty we find in his polyg- amy and slaveholding. To such cases it is appropriate to apply that phrase of large charity, "the arrest of thought has not come," used by Dr. Frances E. Willard, so long leader of the Woman's Christian Temperance Union, for those who in some Euro- pean countries set beer or wine at every plate, even ior a Young Men's Christian Association banquet or for a church dedication. It is yet more appropriate to say, "the arrest of thought had not come" of those great and good men of Bible times who had not learned total abstinence, which, however, had more distinguished ad- vocates and exemplars in Palestine than it ever had in any other land down to the nineteenth Christian cen- tury, including Samson, Samuel, Jona- dab, Solomon, Isaiah, Daniel, Hab- akkuk, John the Baptist, Peter and Paul. Another class of passages to be switched on a side track as not per- tinent to the main question, the use of intoxicants for a beverage, is the medicinal group. It is most imper- tinent for a bloated barkeeper or a tippling preacher to cite Paul's medi- cal hint to Timothy to "take a little wine for his stomach's sake and for his often infirmities" (i Tim. 5: 23). Those who cite this passage are sel- dom those who "take a little," or take The Nazarite Pledge, "Limited," First of Temperance Pledges. 35 it for medicinal purposes, though they sometimes hypocritically try to per- suade themselves and others that "health" and not fuddle is their ob- ject. Whether the time has come for total abstinence to be extended to medicines is to be .separately consid- ered. Milk and hot water and other substitutes are now used in the great hospitals in such cases as were sup- posed to require alcohol in former years. But no one has yet claimed that God should have inspired phy- sicians that they might from the first be free from imperfection, and when the beneficent discovery of alcoholic anesthetics was yet in the far future, the recommendation of alcohol in other forms to dull the pain of the dying can hardly be considered as in- consistent with a progressive revela- tion. This remark may lessen if it does not remove the difficulty in the words of Solomon, "Give strong drink unto him that is ready to perish" (Prov. 31: 6), which must be inter- preted in harmony with his great ex- hortation, "Look not thou upon the wine when it is red" (Prov. 23: 31). There are many passages in which "wine" is spoken of favorably, in which the original word is tirosh, which all admit to mean "new wine," that is, unfermented grape juice, which is still much used in the Orient. The "two-wine theory," how- ever, claims too much in saying that the Bible always commends tirosh, and always condemns yayin. Tirosh is, indeed, only once condemned, in Hos. 4: II, where it is named with yayin and sensuality in a triumvirate of evil influences, and x^cts 2: 13 also suggests the possibility of danger even in half-fermented drinks. Having swept aside as irrelevant, or free from difficulties, all references to wine as used by Bible characters and medical references, and references to new wine, let us face the real dif- ficulties, which arc represented by four verses following : Exodus 29 : 40 : "And the drink offering thereof shall be of wine" (yayin). Numbers 6: 20: "After that the Nazarite may drink wine" (yayin). Psalm 104: 14, 15: "Jehovah . . . causeth the grass to grow .... that He may bring forth food out of the earth, and wine (yayin) that maketh glad the heart of man." John 2: i-io: "Jesus turned water into wine" (onios). The key to these difficulties is in two utterances of Christ. He said that Moses tolerated lax divorce tempo- rarily because of the "hardness" — that is, the imperfect development — "of the people's hearts" (Matt. 19: 8), and He intimated that there were other evils to which the great principles of religion could not be applied even in New Testament times, when He said, "I have many things to say unto you, but ye cannot bear them now" (John 16: 12). He has been saying two of those things in our day : Emancipa- tion and Prohibition, both direct out- growths of Christ's fundamental teachings, for which the world was not ready till the nineteenth century. "The time of our ignorance God winked at," but now He commandeth all the governments that license so manifest an evil as the liquor traffic to repent. As the Mosaic law tolerated and mitigated by regulations both slavery and polygamy when even good men were not ready for their abolition, so wine drinking was tolerated and mitigated in the same law. When bread and wine were the common staples of food, bread and wine were naturally the two parts of an offer- ing to God, representing His crops of grain and grapes, and the usual fur- nishings of the table. When complete abstinence, except for priests, could 36 World Book of Temperance. not be secured, partly because the drink evil in that age was less alarm- ing than now, temporary abstinence by a Nazarite vow was encouraged. The progressive and partly human character of God's revelation may ex- plain, in part at least, the fact that David speaks of the same drink as making "glad," which his son, Solo- mon, more experienced in such mat- ters, declares to be the fountain of "woe'' and "sorrow." As to Jesus making wine, which may also explain why He was charged with being a "wine-bibber" (Matt. II : 19), it may not be enough to say tha;t it certainly was not made by fermentation; that it may have been only new wine ; that we are no more bound to drink wine, if He did, than to eat barley bread because He did; that in any case there is none of His wine, whatever it was, in the market. It is more appropriate to say that, though Christ may have toler- ated the use of wine when drunken- ness was so small an evil that He refers to it but once, the present drinking usages and the present drink traffic is as opposite to the funda- mental teachings of Christ as mid- night is opposite to noon, and that it is the very people who have most fully absorbed the spirit of Christ who are seeking the suppression of the drink evil. Let Our Drink Bs Above Suspicion. Not alone Bible principles, but many Bible passages, point out the evil influence of drink, and suggest lessons still profitable for instruction, for correction in righteousness. This story of the Nazarites, for ex- ample, though no one will urge that we should abstain from grapes (God's own wine-bottles), does suggest that we should make our practice, if not our pledge, rule out every drink that is to-day under suspicion. Many of i:.!:^ Clu::;j Pled; us know what mischief has been done by making an exception in pledges for "new cider," which can be had now only at the cider press, as fer- mentation begins when any fruit is crushed. Wherever prohibition tri- umphs there comes in such devices as "uno beer," meaning beer with only one per cent, alcohol, or "near beer," both manufactured by the out- cast brewers to hold some of the lost trade, and so needing constant watch- ing- The soda fountain, with its juices of cocaine mistaken for harmless cocoa and other abuses, also needs watching. In Iowa and other States the attempts to exempt "native wine" from the operations of prohibition have proved a total failure in two ways : First, in that the people have found that alcohol "makes the drunk come," whether it be in native or im- ported drinks; and, second, in that those who sell "native wine" and other so-called "temperance drinks" are very prone to sell stronger drinks, or even to put alcohol in the "soft drinks," in spite of any law to the contrary. Let children be taught that water and milk, the drinks that God made, the only drinks allowed to athletes training for victory, are drinks good enough for anyone. Tell a' strong boy wanting to drink coffee, only to imitate some older person, that coffee is a crutch. What does a strong boy need of a crutch? A stimulant is a whip. What does a good horse or a manly boy need of a whip? We would not put any but intoxi- cating drinks into a pledge, much less prohibit any others by law, but the Nazarite of to-day will avoid all stim- ulants and sedatives because of the wisdom of Isaac Newton's saying: "I make myself no necessities," Send to U. S. Runau of Chomistry for iuformation as ':o soda lountaiD perils. ;c i'.t cud of buoli. HOW GOD'S FRUITS AND GRAINS ARE DEVIL'S ALCOHOL. By Mrs. Edith Smith Davis, A.M., Director of the Bureau of ScientiQc Temperance Investigation Department of Scientific Temperance Instruction, World's Christian Temperance Union. TURNED INTO THE Litt.D., and Suiiorintondont of and National Woman's the God gives His fruits and grains to build up the liuinan body. He furnishes water, because man's body is very like this great earth of ours, three-fourths of it water, and therefore needs a constant supply. We know that God intended water for man's use since everything living requires it from the lowest plant to the highest animal, man. Our Heavenly Father gives us not only what the body needs, but what it may en- joy as well. He paints the flowers, fruits and grains so that they are beautiful to the eye as well as useful to the body. He gives them a delicate odor to appeal to the sense of smell. He also flavors them to appeal to the sense of taste. But everything that He gives to His children is to build them up. Fruits and grains are for the build- ing up, not the tearing down of the body. USES OF GRAINS AND FRUITS. Wheat — ^flour — bread. Corn — meal — corn-cake. Grapes — grape-juice — grape- jeliy. Apples — apple-juice — apple-jelly. Fruit juice is good when it is fresh from che fruit. H one wishes to keep apple juice or grape juice for future use, it may be boiled, bottled while boiling hot, sealed to exclude the air, and it will be a wholesome and nourishing drink. We say that these changes in grain and fruits are natural. But we may have chemical changes. Bar- ley contains sugar. Soak it in water for- ty-eight hours and spread it out in a cool place and it begins to sprout. Dry it then and roast it and you will have malt. Crush this malt and put hot water on it and you will have sweet water, or sweetwort, as it is called. This sweet water may be boiled with some hops in it to make it bitter. There is no alcohol, as yet, present in the mixture. We must add yeast in order to get alcohol. Yeast is a plant which feeds upon sugar. As it eats the sugar it begins to grow. While growing it gives out an excretion. This excretion is made up of carbon dioxide and alcohol. The carbon dioxide passes off in the form of gas, while the alcohol remains in the sweet water to which the hops have been added, and we have beer. Thus God's grain, barley, is transformed into the destructive drink. The apple and the grape, as God gives them to us, are nourishing, and energy may be derived from drinking their juice. Ij, however, the juice is exposed to the air, the little yeast germs floating in the air fall into it. These yeast germs are identical with those that were put into the sweet water to make the beer. As they remain in the apple and grape juice, they begin to feed upon the sugar and give out the carbon dioxide and alcohol and the grape juice becomes wine and the apple juice, cider. What a dangerous little plant the yeast plant is! Yes, but if used prop- erly it does not belong to the breaking down of life, but to building it up. Every time bread is made we put in the same lit- tle yeast plant and it feeds upon the sugar and gives out alcohol and carbon dioxide and the bubbles of gas push the bread up and make it light. To be sure, the alcohol remains in the bread, but we drive it all out by baking the bread. If we did not bake it, the bread would not be wholesome, and sometimes when the bread has not been baked sufficiently it has the unpleas- ant odor of alcohol. WHAT BREAD AND BEER DO. Bread increases a man's muscle. Beer changes the muscle to fat. Grain, made into bread, builds up the man. The strong man builds up his com- munity, helps build the schools and churches, aids in the growth of industries and commerce. He makes all life hap- pier because he uses God's gifts as God intended them to be used. Grain, made mto beer, or fruits made into wine or cider or any form of alco- holic drink, break down the man. And the man who takes them, instead of help- ing to build up a community, is a menace to it. Such men help to fill our jails, penitentiaries, almshouses and asylums. They bring great expense to a community because they necessitate having many po- licemen, hospitals and places of reform. Prof Winfield S. Hall, a former teacher of physiology, has given us the following clear table of the results of using God's gifts in the two different ways. Happiness Development Strength Muscle Bread Grain Beer Fat Weakness Decaj' Sorrow How, then, shall we use God's gifts? MODERN FRATERNITIES CLOSED TO LIQUOR DEALERS Ancient Order of United JVorkmen: "Any member of the order, who shall enter into the business or occupation of selling, by retail, intoxicating liquors as a beverage, shall stand suspended from any and all rights to participate in the beneficiary fund of the order." Knights of Maccabees: "No person shall be eligible to membership in the order who is engaged either as principal, agent or servant in the manufacture or sale of spirit- uous, malt or vinous liquors as a bev- erage." Tribe of Ben Hur: Section 49 of laws excludes from membership any one engaged as principal, agent or servant in the sale of spirituous or malt liquors as a beverage. American Legion of Honor: Persons who handle or sell malt or spirituous liquors are ineligible to membership. Fraternal Mystic Circle: No certificate •of membership can be issued to a person engaged in saloon keeping or bar tending. Independent Order of Foresters: Do not accept as member any person who is per- sonally engaged in the manufacture or sale of intoxicating liquors. Supreme Council of the Catholic Benev- olent Legion: Barkeepers or those whose regular occupation is in the retailing of alcoholic liquors to be drunk on the prem- ises are not eligible to membership. Sovereign Camp of Woodmen of the World: Will not admit saloon-keepers or liquor dealers to membership, and if a per- son engages in the liquor business after becoming a member, he is expelled. Modern Woodmen of America: Eligibil- ity to benefit membership requires that the applicant must be a believer in a Supreme Being . . . and not engaged in the man- ufacture or sale of malt, spirituous or vin- ous liquors as a beverage, either in the capacity of proprietor, stockholder, agent or servant. Junior Order of United American Me- chanics: No person engaged in wholesaling or retailing alcoholic or spirituous beverages eligible to membership. Order of Scottish Clans: The order does not prohibit any occupation in our constitu- tion, but the constitution declares that none but men of good moral character can become members, and the Royal Physician, who is the supreme medical examiner, has always rejected liquor dealers as poor risks. Order of United American Mechanics: Liquor dealers not eligible to membership.* Sovereign Grand Lodge of Odd-Fellozvs: Has decided that as far as eligibility to Odd-Fellowship is concerned, a hotel keeper who provides a bar for his customers is a saloon-keeper, and cannot become an Odd- Fellow. C. C. Pavey, grand master of the Ohio Odd-Fellows, summarily suspended two lodges in 1904 for failing to comply with the law of the order requiring them to expel members remaining in the liquor bus- iness. Free Masons also generally exclude liquor sellers, and the various railway orders and many other labor fraternities go further and exclude drinkers also. 'Statements above were sent by officials of orders named to the New Voice and pulilislied In a symposium September 12, 1001. In May, V.W.). tbe authors of this book sent out another circular letter of enquiry, and found that besides fraternities named above the following exclude litjuor dealers: Knights of Pythias (since ISOl), Knights of Columbus. Catholic Mutual Benefit Association, Loyal Americans of the Kepublic. Knights and Ladies of Honor, Fraternal Union of America, Fraternal Brotherhood, National T'nion. Protected Home Circle, Heptosoph's Improved Order, Royal League, Yeomen of America, Woodmen of tlie World. Brotherhood of American Yeomen, Order of the Star of Bethlehem. Some of the fraternities that have not yet .ioined this forward movement are: The Owls, Eagles. Elks. Mystic Sliriners, B'nai B'rith. Druids, Free Sons of Israel, Foresters of America, and the Catholic Knights of America. This last order, however, charges li(iuor sellers double rates for beneficial mem- bership. Maccabees exclude liquor dealers. Strange to say. Chambers of Commerce not only admit liquor dealers to membership, whose trade is against every trade, but in many instances allow the liquor dealers to dominate the commercial as well as political life of the town. The First Total Abstinence Fraternity. Jeremiah 35 : 12-19. 12 Then came the word of Jehovah unto Jeremiah, saying, 13 Thus saith Jehovah of hosts, the God of Israel: Go, and say to the men of Judah and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words ? saith Jehovah. 14 The words of Jonadab the son of Rec- hab, that he commanded his sons, not to drink wine, are performed; and unto this day they drink none, for they obey their father's commandment. But I have spoken unto you, rising up early and speaking ; and ye have not hearkened unto me. 15 I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given To you and to your fathers: but ye have not inclined your ear, nor hearkened unto me. 16 Forasmuch as the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people hath not hearkened unto me; 17 therefore thus saith Jehovah, the God of hosts, the God of Is- rael : Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them; because I have spoken unto them, but they have not heard ; and I have called unto them, but they have not answered. 18 And Jeremiah said unto the house of the Rechabites, Thus saith Jehovah of hosts, the God of Israel: Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done accord- ing unto all that he commanded you ; 19 therefore thus saith Jehovah of hosts, the God of Israel: Jonadab the son of Rechab shall not want a man to stand before me for ever. Golden Text : Two are better than one . . . for if they fall the one zvill lift up his fellow. — Eccl. 4: 9, 10. This lesson, from the temperance point of view, really belongs to the period of Elijah and Ahab, although Jeremiah's interesting encounter with the Rechabites occurred much later, about 606 B. C, in the fourth year of_ King Jehoiakim, when this no- madic tribe had fled to Jerusalem for protection against the invading Baby- lonian army, that subsequently car- ried Judah captive; — partly, as Isaiah tells us (ch. 28), because of their in- temperance. Jeremiah found these children of nature encamped in one of the open spaces of Jerusalem, in charge of their sheik, Jaazaniah, meaning, "he whom Jehovah hears." Jeremiah heard of their centuries of unanimous fidelity to the total ab- stinence injunction of their father, Jonadab, and, seeing an opportunity to use them as an object illustration. sudh as Oriental teachers delight in, he brought them to a chamber of the temple and offered them wine, and when they stood the test he brought them out before the Jews and con- trasted their long and invulnerable obedience to their father with the Jews' habitual disobedience of their Heavenly Father. Jeremiah was chiefly concerned to teach obedience to God, but the abstinence of the Rechabites was also commended, and it is surprising that it was not until the nineteenth Christian century that the manifest value of fraternal co- operation to maintain total abstinence, so clearly shown in the case of the Rechabites, was recognized by the establishiment of modern total absti- nence fraternities. The first secret temperance fraternity, established in 1835, was naturally and properly named "The Rechabites."* 1 .V^'^o'^'l'" ,^.'.™*' °''?^t,.°l U^'' ^'^^'''^^ lipneficml orders encouraged drinkin- at their meetinss and the Rechabites established by a \^o;raii at a temperance liotel, was to provide the fellowship and benefits of a lodge without temptations to drink intoxicants. Abstinence, as in modern labor unions, was stcondarj' to the insurance features. 40 World Book of Temperance. Antecedents of the Rechabites. The glimpse of tihe Rechabites given us by Jeremiah makes us de- sirous to know the beginnings and even the antecedents of this first total abstinence fraternity. The Rech- abites were a family of the tribe of Kenites, a branch of the Midianites. Jethro, the wise father-in-law of Moses, by whose advice some ele- ments of popular government were introduced into the Hebrew state (Ex, i8: 17-27), was a Kenite, and it was perhaps through his influence that a part of the tribe became Jews in religion, and pitched their tents in the south and north of Palestine. To this portion of the tribe, that wor- shiped Jehovah, Rechab belonged, who gave 'his name to the Rechabites. In the days of Ahab and Jezebel, when intemperance and lust were dignified as religion in the worship of Baal and Astarte, and it had become al- most impossible to bring up a family in the fear of God in the corrupt cities of Israel, Jonadab, a son or descendant of Rechab, ordered his sons and daughters not only to live in tents away from the foul cities, but to see that they did not carry with them to the country the chief cause of the debauchery of cities, wine and other intoxicating drinks. To avoid temptation to themselves and others they were not even to plant vineyards, and, lest they should, they were not to plant anything. Thus arose this tribe of "Jewish Puritans" in the days of Elijah, and perhaps through his influence. They may have taken a hint from the Nazarites, but they took two long steps beyond them in the evolution of tIhe temperance move- ment, in that it was total abstinence for life that the Rechabites adopted, and in that they also enlisted the strong support of fraternal co-oper- ation. God's Promise to the Rechabites FuHiUed* Geike says : "The assurance that the Rechabites would never want a man 'to stand before God' has been strangely fulfilled. The phrase seem- ingly points to the adoption of mem- bers of the tribe into the priestly office, to 'stand before God,' like the sons of Levi. Their strictness as Nazarites facilitated this advance- ment, for even so late as James the Just, Rechabites, by a singular excep- tion, were permitted to enter the most sacred parts of the Temple." In keep- ing with this, the heading of the 71st Psalm, in the Septuagint, speaks of the sons of Jonadab as the first who were carried off to Babylon, and in- timates that this Psalm had been commonly sung by them in the Tem- ple service. A "son of Rechab" is named among the restorers of Je- rusalem, after the return, and in the genealogies of the Chronicles, which were drawn up at a very late period, a community of Rechabites, living at Jabez, are spoken of as scribes, that is, as occupied with the writing and study of the law — an occupation in earlier times almost wholly engrossed by Levites. Centuries later, Eusebius brings their names before us in a striking connection. While the mob was stoning James the Just, he tells us, "One of the priests of the sons of Rechab, a son of the Rechabites spoken of by Jeremiah the prophet, cried out, 'Stop! What are you doing? He is praying for you!' So that, even in that day, a priestly or- der of Rechabites still survived. The Cambridge Bible tells us that 'Ben- jamin, of Tudela, a Jewish traveler of the twelfth century, mentions a body of Jews who were called Recha- bites, and whose customs corresponded with those detailed in Jeremiah. Geike informs us that "even in our The First Total Abstinence Fraternity. 41 own day Dr. Wolff, the missionary traveler, met a tribe near Senaa, in Arabia, who claim to be the Recha- bites. In answer to a question as to their' origin, one of them replied by reading from an Arabic Bible the words of Jeremiah, describing the Rechabites of his day, and added that they numbered 60,000. Still more re- cently Signor Pierotti, near the south- east end of the Dead Sea, met a tribe who called themselves Rechabites, had a Hebrew Bible, prayed at the tomb of a Jewish Rabbi, and spoke of them- selves exactly as the Rechabites in Arabia had spoken to Wolff a gen- eration before." The Meaning of It All In the words of Dr. J. L. Hurlbut, "While the example of the Rechabites does not of itself make total absti- nence a law for all men, yet the com- mendation given to their course shows that it had the divine approval. And as God works in accordance with law, we find that drunkenness, perpetuated through generations, tends to the destruction of families, while absti- nence imparts vigor to the race, God rewards those w'ho rule their appe- tites, and punishes those who are enslaved by them." The story of the Rechabites sug- gests a world-wide study of two great forces for promoting temper- ance, the home and the fraternity. For Home Protection ♦ The mightiest agency for reform, as for religion, is the home. The strongest appeal for the pledge and prohibition alike is the great watch- word of the Woman's Christian Tem- perance Union, "Home Protection." The political issue in the United States is the tariff, and so "protec- tion," in that sense, is the chief word in its politics, and it is getting into British politics also. But surely, as someone has said, "The protection of boys is as important as the protec- tion of pig iron," and so "Home Pro- tection" should surely be the watch- word of the voting mothers and sis- ters in Australia — aye, of fathers and brothers also, there and everywhere. There can be no doubt that the chief foe of British homes is what they call the "public house," which surely does not get its name from the great watchword that underlies all govern- ment, "pro bono publico." J FAMILY PLKDGE. God. helping us, we pledge ourselves together as a house- hold to abstain from all intoxi- cating drinks: A story that is doubly apropos to the story of the Rechabites because it pictures the handicap that the bad reputation of drunken fathers puts on their sons, and also a refusal to drink under a test even more severe than Jeremiah put on the Rechabites is the following : A young mechanic who worked well, talked well, read books on great civic prob- lems and attended public meetings thought- fully, being urged to engage in the discus- sions, said, "How can I ever be anything, when my father is a drinking man?" He solemnly signed the pledge of total abstin- ence and began to make short speeches. The young men said, "Let us send him to the Legislature." At every step he did his 42 World Book of Temperance. best. Finally Massachusetts sent him with a petition to Congress. John Quincy Adams invited him to dinner. While at dinner Mr. Adams filled his glass, and turning to the young mechanic, said, "Will you drink a glass of wine with me?" He hated to re- fuse. There was an ex-President of the United States. There was a great company of men. All eyes were upon him. And so he hesitated and grew red in the face, but finally stammered out, "Excuse me, sir, 1 never drink wine." The next day this anecdote was published in a Washington paper. It was copied all over Massachusetts, and the people said, "Here is a man that stands by his principles. He can be trusted; let us promote him." And so he went up higher. He was made a Congressman, then a Senator, and finally Vice-President of the United States. That boy was Henry Wilson. And here is another story, not new but effective for drinking fathers who urge, but do not practice ■ abstinence. A farmer having employed a young man to work on his farm, without making inquiry as to his habits, find- ing he was somewhat addicted to drink, offered him a choice sheep if he would refrain from the habit dur- ing the season. A grown son, on hearing the offer, asked, "Pa, will you give me a sheep, too, if I will not drink this season?" "Yes," replied the father, "you •may have a sheep." Then a little son spoke up and said, *'Pa, will you give me a sheep, too, if I'll not drink?" "Yes, son, you shall have a sheep, also." After a moment's pause the little boy turned to his father and said, "Pa, hadn't you better take a sheep, too?" Drinking Women* It is amazing that any woman who has seen the effects of intoxicants could ever risk, for her own pleasure or through delusive advertisements, the welfare of her children, that are likely to feel the blight of a drinking mother through heredity and example alike. There is nothing an American visitor sees in London that is more shocking to his high conception of British social life than the women on a Sunday evening on both sides of the bars of London, serving and receiving the drink that from the days of Lot has been the foe of modesty and purity and every womanly qual- ity. A Methodist preacher told the writer that at the Pan-Methodist Conference in London, early in the twentieth century, the hour for a Sunday evening world rally of Epworth Leagues had to be changed to accommodate the "Methodist bar- maids" who could not attend at that hour. And in the United States, while no bar-maids are tolerated, there was abundant proof at the same time that the drinking of women, both at private dinners and in public res- taurants, was increasing, due partly to foreign travel and the propensity to imitate the worst instead of the best of foreign customs. A minister's daughter, who had been "finished" in France and had come home with the wine habit, attempting at the close of a social party to call her carriage, said in a husky voice, "Zee here, Mr. Hack," which speedily made her the laughing stock of the city. Far worse results are constantly following champagne suppers, in which not only disgraceful words but deeds that lead to the divorce court are con- stantly occurring. The Value of Temperance Organization* This lesson, most of all, illustrates the value of fraternal societies, first, to maintain fidelity to the pledge among each other, and, second, to extend the movement. There are two TJic First Total Abstinence Fraternity. 43 Bible passages that proclaim these two advantages : "Two are better than one. , . . For if they fall, the one will lift up his fellow ; but woe to him that is alone when he fall- eth, and hath not another to lift him up" (Eccl. 4: 9, 10). The other pas- sage is, "Shall not one chase a thou- sand, and two put ten thousand to flight?" which represents union of effort as, not addition, but multipli- cation. Two shall chase, not two, but ten thousand. When the main work of temperance societies was to reform drunkards, such organizations as the Rechabites, the Good Templars and the Sons of Temperance developed to afford social centres to take the place of the bar- rooms. A remorseful drunkard, seeking to make a man of himself, found friends all about him in a cheerful lodge, where there was no less fun and fellowship than in the bar-rooms, but with no dregs of shame. What is called the "Emanuel Method," from an Episcopal Church in Boston that maintains a staff of doctors and pastors to cure large classes of sickness that are due to dis- ordered nerves and mental depression by psychological encouragement and general good cheer and friendliness, affords an illustration of the service that a temperance lodge can afford, especially if it acts in the name and spirit of Christ. Thus, if it is a case of alcoholism, the minister's explana- tion that there is in us all a trans- liminal reservoir kindles new hope in the discouraged man's mind. "He is at once willing to test the question whether there are powers within him- self as well as above him, upon which he can call; whether he has been fighting his degrading enemy with only a fraction of his nature; whether it may be possible for his "divided self," as Professor James calls it, to be unified so that, instead of the law in his members warring against the law of his mind, his whole nature as a unity may accept the fact that alcohol is his enemy and so loathe and repel it. To test these questions the dipsomaniac is willing to visit the minister twice a week for a month or two. In these visits the minister has an opportunity to advise with him re- garding his associates, occupations and habits. He is invited into the most secret chambers of the man's being. He is afforded all the advan- tages that the wisest and best Catho- lic priest finds in the confessional. In a word, the way is open for him to help remake a life." (From Liter- ary Digest, Sept. 19, 1908.) Fraternal temperance organizations are still numerous and flourishing in countries that are in an early stage of temperance evolution, where re- forming drunkards is the main work. But in the United States, when it was found that two-thirds of all the drunk- ards that took the pledge relapsed, the chief efforts were long since turned to prevention in two lines : First, to the teaching and pledging of children in Sunday-schools and public schools ; and, second, to pro- hibitory laws that would remove the pitfalls that partly nullified the efforts of fraternities. Even the reforma- tory work took the new turn of "gos- pel temperance," on the correct ground that appetite could only be conquered by conversion. But it seems to the authors of this book and many more that we have swung too far from the fraternal pledge- signing branch of temperance reform, and should now seek the golden mien in the threefold cord, pledge, prayer, PROHIBITION. Now that prohibition in the United States and Canada and in New Zea- land and Australia and some other lands is rapNIy breaking up the social 44 World Book of Temperance. centres furnished by the drink traf- fic, there seems to be a special need of such social centres as the temper- ance lodges have furnished. Millions in the United States who in 1906 were spending much of their leisure in saloons, were in the next few months suddenly cut off from these resorts by a "reform wave" that car- ried the population under prohibition up to 40,000,000 in 1908, of a total 90,000,000. We must use both sword tABS ASEA OF THE imiTED STATES DIVIDED ACCORDING TO "WET" AMD "DRY" TERRITORY From Anti-Saloon League Year Boole, 1908. and trowel. We must build up new social centres, or many driven from bar-rooms will throng equally harm- ful shows and resorts. The new social centres should include, most of all, the Young Men's and Young Wom- en's Christian Associations ; also cen- sored nickelodeons, where the nickels previously spent for drink may, some of them, 1)6 used for cheap and in- nocent entertainments, from which the pictures that teach that crime is heroic and vice is happiness shall have been eliminated, which in the United States can be done by the Mayor, and will be done by him if the fathers and mothers will get away long enough from the two sides of the "bargain counter" to perform their duties in home protection. Every no-license town should study this matter of saloon substitutes. Bowling alleys, free from drink and profan- ity and vulgarity, with a table of attractive reading at hand, might be By permission Patriotic Post Card Co., Saginaw. Mich. a strong constructive agency, espe- cially in towns too small for maintain- ing Y. M. C. A. and Y. W. C. A. gymnasiums and amusement rooms. But beyond all these we are per- suaded the bad but strong personal fellowship broken up by prohibition of saloons need to be replaced by the clean and gladsome fellowship of the lodge, which is "the poor man's club," indeed, and should be the rich man's club, so far as the rich are rich in willingness to be "social to serve.*' Drinking Fraternities, There is additional reason for re- viving temperance lodges in that so many of the secret fraternities in col- leges and outside are mere shields for The First Total Abstinence Fraternity. 45 drinking' and g-aml)ling, and foul talk and Sabbath-breaking. It is signifi- cant and encouraging that Free Masons and Odd Fellows, Knights of Columbus, and most other secret societies, except those that bear the names of beasts and birds of prey, and seek to realize the animalism of their symbols, exclude liquor dealers from the privilege of membership. But at the same time most of the members buy severally and collect- ively of these very men they outlaw. Near the opening- of the twentieth century President Schurman, of Cor- nell University, was reported as say- ing, "We must rid Cornell of its drunkards." In 1908 the trustees of Stanford University prohibited "the use of liquor in fraternal chapter houses, student clubhouses, and other student lodgings." The penalty of violation in the case of students was to be expulsion, and in case of fraternities and clubs a for- feiture of their leases. The writer said, as University Preacher at the University of Pennsylvania : "The educated man has no excuse for tip- pling and kindred vices, which are not so strange when found among men who have not learned the high pleasures of art and literature and scholarly fellowship, and have little capacity for anything but physical enjoyment, and even in that know only the baser forms. Those zvho have cultivated brains should refuse to be 'dominated by the mucous mem- brane. Drinking in college fraternities naturally calls up the strange fact that while the churches of the United States and the people generally are confessedly in advance of those of any other great nationality in tem- perance progress, our college facul- ties are far behind those of Europe in scientific investigations of alcohol. Tn a French poster, containing "The V^erdict of Scholars," the only Amer- ican quoted was Atwater, and he only to show he had proved nothing of importance. Professor Forel, return- ing from an American tour, said he found "crass ignorance" among American professors in regard to re- cent scientific discoveries as to alco- hol. Surely, j^vhen all public and gov- ernment schools in the United States are required by law to teach the effects of alcohol and narcotics, the colleges that train the teachers are in duty bound to prepare them to do so. Why should even a Christian college give more attention to miner- alogy and entomology than to natural science in its closest relation to char- acter? By permission Patriotic Post Card Co., Saginaw. Mich. There will be little trouble about drink in college fraternities when stu- dents are taught how alcohol affects aim and endurance, the chance of employment, and the risks of insur- 46 World Book of Temperance. ance. Some day college fraternities will rise to the level of the Brother- hood of Locomotive Engineers, and of Railway Conductors and other labor lodges, that require total absti- nence of all members, and aid each other to maintain it. Here again the sociologist finds one of the reasons that temperance lodges have declined in the United States, namely, that the increasing labor lodges, that appeal to the same class, have many of them become total ab- stinence lodges, with the same social features that temperance lodges af- forded, and an element of insurance such as is found, indeed, in the Rechabites, but in few temperance fraternities. The workingmen get in labor lodges the total abstinence, the fellowship, the "benefits," plus a pro- tection of their "job;" and that set- tles with many the choice of the labor union. They are to be counted as an important addition to our tem- perance auxiliaries. But they should study not only the relation of alcohol to the individual's job and his value in the lodge, but also its relation to the general pros- perity. Workingmen would reach this goal of class betterment the sooner if they would study the cause and cure of poverty, either in their own lodges or in such lodges as the Rechabites and the Good Templars, who have had no small part in devel- oping the abstinence feature in labor lodges. There is another moral here that the thoughtful man cannot miss : "Ought not all the churches to re- quire as high a temperance standard for Christian service as the labor unions exact for common labor? And let statesmen consider whether we should not require as clear a brain to run a government as to run a freisfht train. See Class Pledge at end of book. "Noblesse Oblige." Hon. John G. Wooley, on Deut. 21: 1-9: " 'If one be found slain in the land which the Lord thy God giveth thee . . . lying in the field, and it be not known who hath slain him, then thy elders and thy judges shall come forth and they shall measure unto the cities that are round about him that is slain, and it shall be that the city which is next unto the slain man, even the judges and elders of that city shall wash their hands and say: "Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O God, unto thy people whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge," and the blood shall be forgiven them. So shalt thou put away the guilt of innocent blood from among you when thou shall do that which is right in the sight of the Lord.' "I want to emphasize these three very simple but very splendid political lessons of the Bible: First, the responsibility of Christian government, municipal. State or national, for the protection of the weak and tempted and helpless and overmatched and overborne of the citizens by police regulation, sanitation, education. Second, the responsibility of the cultured and powerful, and especially of those who call themselves Christians, for the protection of the moral tone and the upbuilding of the moral character of the government itself; and third, the final jurisdiction of the divine authority over human judgments to confirm, or reverse, or modify them." Why Dispensary Doctors Should Abstain. The disbursers of the public sick fund in Germany are recognizing the part that alcohol plays in the demands made upon the treasury. Dr. August Wessel, chief of the treasury, at a recent meeting at Ham- burg of the physicians in charge of the fund, declared that the physicians who at- tend the beneficiaries of the funds should be abstainers from alcoholic drinks that they may the better diagnose disease, and also use their influence in dissuading their pa- tients from the use of these drinks which cause and increase disease. How the Pitcher Led to Victory and the Bottle to Defeats Judges 7: 4-7, 16-21; I Kings 20: 13-21. 4 And Jehovah said unto Gideon, The people are yet too many; bring them down unto the water, and 1 will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee and of whom- soever I say unto ihec. This shall not go with thee, the same shall not go. 5 So he brought down the people unto the water: and Jehovah said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. 6 And the number of them that lapped, putting their hand to their mouth, was three hundred men: but all the rest of the people bowed down upon their knees to drink water. 7 And Jehovah said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thy hand ; and let all the people go every man unto his place. . . . 16 And he divided the three hundred men into three companies, and he put into the hands of all of them trumpets, and empty pitchers, with torches within the pitchers. 17 And he said unto them. Look on me, and do likewise : and, behold, when I come to the outermost part of the camp, it shall be that, as I do, so shall ye do. 18 When I blow the trumpet, I and all that are with me, then blow ye the trumpets al- so on every side of all the camp, and say. For Jehovah and for Gideon. 19 So Gid- eon, and the hundred men that were with him, came unto the outermost part of the camp in the beginning of the middle watch, when they had but newly set the watch : and they blew the trumpets, and brake in pieces the pitchers that were in their hands. 20 And the three companies blew the trum- pets, and brake the pitchers, and held the torches in their left hands, and the trum- pets in their right hands wherewith to blow; and they cried, The sword of Jehovah and of Gideon. 21 And they stood every man in his place round about the camp; and ail the host ran; and they started, and put them to flight. 13 And, behold, a prophet came near unto Ahab, king of Israel, and said. Thus saith Jehovah, Hast thou seen all this great multitude? behold, I will deliver it into thy hand this day; and thou shalt know that I am Jehovah. 14 And Ahab said. By whom? And he said, Thus saith Jehovah, By the young men of the princes of the provinces. Then he said. Who shall begin the battle? And he answered, Thou. 15 Then he mustered the young men of the princes of the provinces, and they were two hundred and thirty-two : and after them he mustered all the people, even all the children of Israel, being seven thousand. 16 And they went out at noon. But Ben- hadad was drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him. 17 And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying. There are men come out from Samaria. 18 And he said. Whether they are come out for peace, take them alive ; or whether they are come out for war, take them alive. ig So these went out of the city, the young men of the princes of the provinces, and the army which followed them. 20 And they slew every one his man; and the Syrians fled, and Israel pursued them : and Ben-hadad the king of Syria escaped on a horse with horsemen. 21 And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaugh- ter. Golden Text: It is not for kings, O Lemuel, if is not for kings to drink zvine nor for princes to say. Where is strong drink f lest they drink and forget the law and per- vert the judgment of any that is aMicted. — Prov. 31: 4. 5. Under the usual method of select- ing Bible temperance lessons, Gideon's water test would no more be included than Esau's soup test, but both inci- dents reveal the psychological quali- ties in human nature that lead men to drink intoxicants. Gideon, the farmer's son, called 48 World Book of Temperance. from his threshing floor to thrash the Midianite oppressors of his people, gathered for that purpose thirty ' thousand soldiers. When they neared the enemy a majority of them began to shiver with fear, and God told : Gideon to give these cowards leave to go home, lest the contagion spread to the brave. Twenty thousand con- fessed themselves cowardly quitters and "skedaddeled." No better word should be used for such poltroons. The ten thousand that remained were tested again by a halt to drink at a great pool, when they were dusty and thirsty with a long, hot march. Nine thousand seven hundred of these showed no lack of courage, for they were even reckless in throwing them- selves flat on their faces to drink their fill when the much greater army of their foe was close at hand on the hills above them, and might rush upon them while they were lying prostrate in disorder. They did show, however, the lack of another quality equally essential to victory in the battle of life, namely, self-control, which was consciously revealed in the remaining three hundred, who, with face to the foe and spear in hand, bent on one knee and threw a little water to their lips with the left hand, as a dog throws it into his throat with his tongue. Each of the three hundred men who showed this self-mastery fulfilled the promise that "one shall chase a thousand." Three hundred trumpets — one being usually assigned for each thousand men — represented three hundred regiments. That was twice as many as the one hundred and fifty regiments of their foe, who awolje in terror, hearing so many trumpeters all about them in the mid- night, each supposed to be the trum- peter of a thousand men. The crash of three hundred pitchers, that re- vealed three hundred hidden torches, suggested that everything had gone to smash, and completed the panic. The Midianites "ran and cried and fled." The pitcher is the fit symbol of the "Gideons," a temperance fraternity among American commercial travel- ers, who are not more than one per cent, of the whole body, as of old, iDUt illustrate again, under strong tempta- tions, the conquering virtue of self- control. "He that ruleth his spirit is greater than he that taketh a city." Here is a story of a modern Gideon, a patriot willing to practice self de- nial for the public good in the battles of peace. A young Norwegian stu- dent, an immigrant in the United States, spent a summer in Minnesota working for prohibition. During the campaign he earned $140 with which to pay his way through the winter terms of school. Of that meagre pittance, the result of his vacation's labor, he contributed to the prohibition cause — not five, not ten, not twenty- five, but one hundred dollars. Then he went to splitting wood and wash- ing dishes to pay his way through Augsburg Seminary. Drunken Chiefs Defeated* The second section of our lesson is the tragedy of Ben-hadad, King of Syria, and the thirty-two chiefs, his allies, who were drinking themselves drunk in their pavilions, and were consequently defeated by two hundred and thirty-two sober young princes of Israel and their followers,* remind- ing us how easily those who are not masters of themselves are overmas- tered by others. Whether in military conflicts or in the equally intense bat- tles of business, it is the sober, self- controlled men who win at last, if not at first ; and it is the tipsy banqueters who sooner or later lose. A New Orleans paper tells of a printer who, when his fellow-workmen went out to 'See story iu full on page 52, also "Defeats by Drink" in Topical ludex. Hozv the Pitcher Led to Victory and the Bottle to Defeat. Ar9 drink beer during working hours, put in the bank the exact amount which he would have spent if he had gone out to drink with them. He kept to his resolution for five years. He then examined his bank account, and found that he had on deposit $521.85. In the five years he had not lost a day from ill health. Four or five of his fellow-workmen had in the meantime become drunkards, or had become worthless as workmen, and had been discharged. The water-drinker bought a printing office, went on enlarging his business, and in twenty years from the death is that of Amnion, slain at the sheepshearing when his heart was merry with wine (2 Sam. 13: 28). Modern tragedies of defeat and death through drink are seen in every city where the "bar" is thrust across the path of young men. Abstin2nce for Soldiers* Employers of labor on railroads and in other branches of industry, having for years required total abstinence or given preference to abstainers, and athletic trainers having long required abstinence in those training for prize fights and other physical tests, gov- THE FIRST DROP. THE LAST DROP. "Come in and take a drop." The first drop led to other drops. He dropped his position, he dropped his respectability, he dropped his fortune, he dropped his friends, he dropped finally all his prospects in this life, and his hopes for eternity; and then came the last drop on the gallows. Beware of the first drop. — The Watchman. time he began to put by his money was worth $100,000. The chief lesson of the twc battles of our lesson is that in the battle of life, WHILE SELF-CONTROL PREPARES US FOR LARGER VICTORIES, INTOXI- CANTS INVITE DEFEAT AND DEATH EY WEAKENING THE BODY AND MIND. Another Bible story of drink and ernments are at last recognizing that abstinence should also be promoted among government employees, mili- tary, as well as civil, and that the regimen of the regiment training for zvholesale lighting, should be that of an athlete. Dr. Haggard says, 'Tn the German army the Kaiser finds the beer-drinking soldier fifteen to twenty 50 World Book of Tcuipcrmice. per cent, less effective than the ab- stainer." Experiments in the twen- tieth century in the Swiss army showed that even a Httle wine lowered the marksman's record on a target. Gen. P. H. Ray, of the United States Army, says, "From my own obser- vation I know that drinking heer de- tracts from the accuracy of a soldier's shooting." He also says, "Several times within the last ten years I have noticed, when extra and continued exertion has been required in march- ing, that in every instance the first men to drop out of the ranks and fall by the wayside have been the beer- drinkers." British army officers en- courage their soldiers to join the Brit- lish Army Total Abstinence Associ- ation by reporting every year how much smaller is the percentage of total abstainers than of drinkers in the three black lists of desertion, disorder and disease. The superior endurance of the cold-water men has also been impressively exhibited. The Wash- ington Star, a paper of high standing for accuracy, gives the following story of a greater than Marathon race, which has its message for young men out of the army as well as for all sol- diers everywhere. "Three regiments were selected from each of several brigades for tests at different times, partly during maneuvers. In one every man was forbidden to drink a drop while the test lasted ; in the second malt liquor only could be pur- chased ; in the third a sailor's ration of whiskey was given to each man. The experiment was repeated in sev- eral instances where forced marches and other work was required. The whiskey drinkers showed more dash at first, but generally in about four days showed signs of lassitude and abnormal fatigue. Those given malt liquors displayed less dash at first, but their endurance lasted somewhat longer. The abstainers, however, are said to have increased daily in alert- ness and staying powers. As a result of this experiment, the British War Department decided that in the recent Soudan campaign not a single drop of stimulant should be allowed in camp, save for hospital use. The officers, including even the generals, could no longer enjoy their accustomed spirits, wines and malt liquors at their mess tables. There must have been some wry faces, especially among the Scotch laddies, when the order was published that for all hands, including even camp followers, liquid refreshment was to be limited to tea, oatmeal water, or lime juice and Nile water. To-day it is a great feather in the headgear of the advocates of military total ab- stainers that Lord Kitchener's victory in the Soudan was won for him by an army of teetotalers, who made phe- nomenal forced marches through the desert, under the burning sun, and in a climate famed for its power to kill or prematurely age the unacclimated. Indeed, 'tis said that never has there been a British campaign occasioning so little sickness and profiting by so much endurance." Compulsory abstinence for officers as well as soldiers is the fixed policy of the British military leaders for times of war, and voluntary abstinence is strongly encouraged in time of peace. The highest generals serve as officers of the British Army Total Abstinence Association, and speak at its meetings, and provide tents and equipment for its club life and enter- tainments. Prohibition in the United States Army. While the British military authori- ties excel those of the United States in the points mentioned, the United States is ahead on another point, namely, in that by the mandate of Hozv the Pitcher Led to Victory and the Bottle to Defeat. 51 the American people, through Con- gress, the army beer saloon is pro- hibited, both in the army posts of young soldiers and in the soldiers' homes of the aged veterans, as it is also forbidden by executive order in the Navy. The whole battle of prohibition has been fought out on a small scale in the anti-canteen controversy. Army beer saloons — poetically called "can- teens" — were introduced in army posts by those who sincerely believed that beer sold under "government ownership" in what was substantially a military "dispensary," an orderly place under the supervision of officers of "good moral character," would serve as a relatively harmless substi- tute for whiskey saloons outside, in which gambling and worse evils were also found. Even religious editors and bishops — a few of them — accepted with implicit faith the testimony of drinking officers who represented these "canteens" as almost as good as a prayer meeting, and assumed that not the alcohol but the person who sells it and the place where it is sold do the harm. Brig.-Gen. A. S. Daggett, U. S. A., retired, out of forty years' service in the army, before and dur- ing and after the canteen period, has conclusively shown by quiet but posi- tive testimony, that the army beer saloon, introduced into the soldiers" amusement room, with credit as an ally of habit, and alluring dividends of asparagus and tomatoes, led many who had never frequented saloons to adopt the drink habit, and, when the government beer had kindled their appetites, led them straight to the out- side places for stronger liquors and the vices with which all intoxicants are allied. The "canteen" failure is but a new refutation of the fallacy that an old bartender set in a lurid light when crusading white ribbon- ers knelt in the sawdust of his saloon to sing and pray. As they ceased, he exclaimed : "Ladies, why are you here? Don't you know that this is where we punch tickets for hell the last time? Why don't you stop them iiptozvn before they get on the train?" It is in the "respectable saloons" and respectable dining-rooms that the drunkards "get on the train." Defeat Through Drinking Officers That ancient defeat of Ben-hadad because he and other officers were drunk finds many a modern parallel. Gen. O. O. Howard gives the follow- ing among other instances of defeat through drink in the American War for the Union : "In one of our great battles we suffered defeat, and many of us have believed that the mistake which caused the defeat was due to an excess of whiskey drunk by the officer in command. I had the tes- timony from an officer who was with him that pitchers of liquor wer^e brought to his table, and that he and those around him drank as freely from them as if they contained only water. The orders the commander gave were the direct opposite from what he would have given had he not been suddenly confused by drink. A heavy loss of men and material, and a dreadful defeat for our cause, was the result." Even Homer, ten centuries before Christ, knew that wine was harmful to the soldier's body and brain, as witness the following dialogue be- tween Hector's mother and her hero son: ■' 'Stay till I bring the cup with Bacchus crowned, Then with a plenteous draught refresh thy soul And draw new spirits from the generous bowl.' 'Far hence be Bacchus gifts!' Hector re- joined. 'Inflaming wine, pernicious to mankind, 52 U^orhi Book of Temperance. Unnerves the limbs and dulls the noble mind : Let chiefs abstain, and spare the sacred juice To sprinkle to the gods — 'tis fitter use." Braver Than Battling. When the British torpedo-boat Thrasher struck on Dodman Reef and was torn open, the steam pipes of one of the boilers burst and the sto- kers were in instant peril of their lives in the scalding steam. Stoker Lynch managed to reach the deck in safety, but just then he heard his chum cry for help, and plunged back into the scalding steam, shouting, "All right, Jim; I'm coming!" The res- cuer groped his way to his chum and bore him up to the deck, getting badly burned as he did so, but his only thought was of his chum. "Bear up, Tim ; we'll get you through, dear old boy !" But Jim died of his burns, and Lynch almost died of sorrow added to his own injuries. When Lynch got better there was a parade of sailors before the admiral. "Step forth, Lynch, and receive this first-class Albert medal for conspicuous brav- ery !" And his comrades crowned his honors with a hearty cheer. Some days after, a lady, speaking to a group of navy stokers and others, used this story of Lynch's courage as an illus- tration of moral courage needed in fighting drink and saving others. "Stand up. Lynch !" shouted his com- rades. Modestly he rose, and as an appeal had been made for pledge sign- ers, he said : "I have not been a drink- ing man, but my temptations have been very great, and if I should be- come a drunkard it would break my mother's heart. I should like to sign the pledge." He did so, and a hun- dred men signed with him. Thus he added a new act of courage to his record. This incident may well remind us that the bravest of the brave are those who daily wage an unpopular war for the right. For God and home, and every land, We wage a peaceful war, The cross, the banner of reforms, Forever at the fore. With Christ, invincible, we march, Man's direst foes to slay; H|s word the sword of victory, Our allies, all who pray. In steps with Him we conquer lust And appetite and fraud; Defeat, retreat, bring no despair, Our courage is in God. We thank Him for the victories won, And hail the triumph sure ; At peace amid the battle's brunt. The happy that endure. (Tune, Coronation.) W. F. C. See Class Pledge at end of book. THE STORY TOLD TO LITTLE ONES. Boys and girls like to hear stories about soldiers, and I have one to tell them. There was a king named Ben-hadad, who got thirty-two other kings to join their horses and chariots and soldiers with his that they might go together and take the city of Samaria, to whose king Ben-hadad sent word : "Give me all your gold and silver, and wives and children." The king of Samaria was so frightened that he said: "I am thine and all that I have." But Ben-hadad was not satisfied ; he wanted still more ; so he sent again to the king in Samaria and said : "I am going to send my servants to your house, and they shall take away everything." Then the king in Sa- maria was aroused and sent word to Ben- hadad : "I have given you what you asked for first, my wives and my children and my gold and my silver, but I will not let you take anything more.'' Ben-hadad was angry, and gave orders that his soldiers should be ready to fight. Do you not think that Ben-hadad and the thirty-two kings How the Pitcher Led to Victory and the Bottle to Defeat. 53 and all the soldiers and horses and char- iots could make one poor king do as they said? Yes, I am sure they could have done so if it had not been for two things. I am going to let you try to guess what those two things were. If you do not guess right, I will tell you about them. Now, 1 will read you a verse from the Bible that will tell you what made King Ahab of Samaria stronger that Ben-hadad and his thirty-two kings, with all their chariots and soldiers and horses : "And be- hold there came a prophet unto Ahab, king of Israel, saying, 'Thus saith the Lord, Hast thou seen all this great multitude? Behold, I will deliver it into thine hand this day, and thou shalt know that I am the Lord.' " Now surely you can tell me one of the reasons why Ben-hadad and his great host could not conquer the king of Samaria. Now I will read to you a verse from the Bible which will tell you the second reason : "Ben-hadad was drinking himself drunk ... he and the kings the thirty-two kings that helped him." This is what King Ahab's little army found them doing. God put courage into the hearts of Ahab's soldiers, and they fought Ben-hadad's great army, and killed many, and drove the rest away. Ben-ha- dad himself had to get away by a very fast horse. Most of the thirty-two kings were killed. Application. There is a great enemy, greater than Ben-hadad, who is trying to take away all that you have. Jesus has said of him, "Satan hath desired to have you, that he may sift you as wheat,'' sifting out all of your goodness, and leaving all of your badness. He will not do as Ben-hadad and his thirty-two kings did, get drunk and let you conquer him, but he will try to make you like wine and brandy, and all such things, so that he can take you. Let me write on the blackboard the names of the thirty-two kings he has called in to help him fight you (read the names as fast as I write them, and remember that these soldiers of the devil that fight you, are the foes you have to fight) : 1 111 temper, 18 2 Selfishness, 19 3 Hate, 20 4 Idleness, 21 5 Disobedience, 22 6 Envy, 23 7 Lying, 24 8 Pride, 9 Wilfulness, 25 10 Quarrelling, 26 1 1 Anger, 27 12 Deceit, 28 13 Bad company, 29 14 Bad books, 30 15 Whining, 31 16 Stealing, 17 Sabbath-breaking, 32 Questions. What is the reason Ben-ha- dad and his big army could not overcome the little army of King Ahab? Because they were drunk. If you let yourselves learn to like brandy and wine you will not be able to fight against these thirty-two kings of wickedness whose names we see on the blackboard. Why was Ahab's little army stronger than Ben-hadad's great army? Because God was their helper. God can make you stronger than Satan and his thirty-two helpers, if you will put your trust in Him. Coveting, Boasting, Love of money. Cheating, Swearing, Rioting, Love of strong drink. Tobacco, Theater, Dancing, Hypocrisy, Evil speaking, Fault finding. Listening to evil things. Bad thoughts. Horace Greeley, on Government Owner- ship of the Liquor Traffic : "It is disrepu- table enough for the individual, under the pressure of personal wants, to become a liquor-seller; but for the whole State to become such, and this with no necessity, but from pure greed and cowardice, is in- famous." Hon. Wm. Windom, Secretary of Treas- ury, U. S. A. : "Considered socially, finan- cially, politically or morally, the licensed liquor traffic is or ought to be the over- whelming issue in American politics. The destruction of this iniquity stands next on the world's calendar." Pledge in thy noblest mood against thy 'worst ; Pray then for strength to keep the sacred trust; Prohibit too the drink by God accursed. "HIGH LICENSE Washington : "Let us raise a standard to which the wise and honest can re- pair. The event is in the hand of God." Jefferson : "The excise law is an infernal one. The first error was to admit it by the Constitution, the sec- ond was to act on that ad- mission." Lincoln bound to bound to be not bound to "I am win, but I not am true. I am succeed, but I am bound to live up to the light I have. Stand with anybody that stands right. Stand with him while he is right, and part with him when he goes wrong." "Let every friend of temperance frown upon all efforts at regulating the cancer. Any license law, however stringent, must eventually increase the evil." — Speech of Lincoln, Jan. 23, 1853 "After reconstruction, tlie next great question zvill he the overthrozv of the liquor traf- fic." — Abraham Lincoln to J. B. Merwin, Apr. 14, 1865, the m.orning before assassination. William McKinley : July lo, 1874: "Everyman who votes for license becomes of necessity a partner to the hquor traffic and all its consequences." Theodore Roosevelt: "If a candidate be corrupt, then refuse, under any plea of party expediency, under any consideration to refrain from smiting him with the sword of the Lord and of Gideon." Hon. J. W. LoNGLEY, Attorney General of Nova Scotia: "It would be the greatest blessing in life that could be conferred upon our institutions if in every one of the Two Hundred and Fifteen constituents of Canada there were A hundred men who did not care a button about party, and voted as they thought was right and proper in the interests of the country. Some of those in public life would get hurt, and it would not always work right for the machine, but it would influence those high in the councils of the nation to pursue a course that would command the respect of the best and truest elements in the country." Horace Greeley, in New York Tribune: "Now, it is mad, it is drivelmg, to talk of regulating the traffic in intoxicating beverages. Raise the charge for license to $10,000 and enact that nobody but a doctor of divinity shall be allowed to sell, and you will have no material improvement on the state of things now presented, because so long as one man is licensed to sell, thousands will sell without license. The law is robbed of all moral sanction and force by the fact that it grants dispensations to some who do with impunity and for their own profit that which is forbidden to others." Note.— The aV)OTe picture is not intended for .i"dges wlio use powers of license court to cancel as many licenses as possible, but only for those \vho license bars when they might and should refuse to do so. A Traffic to be Hated and Destroyed* Psalm lo: 1-12. I Why standest thou afar off, O Jeho- vah? Why hidest thou thyself in times of trouble? 2 In the pride of the wicked the poor is hotly pursued ; let them be taken in the devices that they have conceived. 3 For the vi'icked boasteth of his heart's desire, and the covetous renounceth, yea, contemneth Jehovah. 4 The wicked, in the pride of his countenance, saith, He will not require it. All his thoughts are. There is no God. 5 His ways are firm at all times; Thy judgments are far above out of his sight : as for all his adversaries, he puffeth at them. 6 He saith in his heart, I shall not be moved; to all generations I shall not be in adversity. 7 His mouth is full of cursing and deceit and oppression : Under his tongue is mischief and iniquity. 8 He sittcth in the lurking-places of the villages ; In the secret places doth he mur- der the innocent ; his eyes are privily set against the helpless. 9 He lurkcth in secret as a lion in his covert; he licLh in wait to catch the poor: he doth catch the poor, when he draweth him in his net. 10 He crouchcth, he boweth down, and the help- less fall by his strong ones. 11 He saith in his heart: God hath forgotten. He hid- eth his face, he will never see it. 12 Arise, O Jehovah ! O God, lift up thy hand ! Scripture Side Lights for Home Read- ing: Psalms I, 2, 93, 94, 146; Mark 12: 38-44- Golden Text: Who will stand up for me against the zuorkers of iniquity f — Psalm; 94: 16. Although David does not specifi- cally teach total abstinence, those who fight the drink traffic often turn to his psalms for battle songs. The eternal principles are there that in their growth are overthrowing the liquor traffic. One of the searching lay sermons of John G. Woolley is on the First Psalm, from which, by a braver ex- position and application than some preachers dare to make, he pictures the churchmen who in politics "walk in the counsel of the ungodly, and stand in the way of sinners, and sit in the seat of the scofifers." The Second Psalm is the very char- ter of every movement for civic re- vival, especially the Father's promise to the Son (v. 10) : "I will give thee the nations — the governments — for thine inheritance." The original word, translated "heathen," misconceived as referring to individuals, the Re- vised Bible translates "nations," that is, governments outside of Palestine, which we are divinely assured are to be really Christianized. That will mean the end of licensed liquor sell- ing. The Ninety-third Psalm begins with words that Garfield quoted when Lincoln was assassinated, and which were taken up again as the nation's faith when Garfield was shot, "-The Lord reigneth" — words we need to steady us when men and women and children are being assassinated by the thousand by the licensed bar- rooms. When the writer was inaugurating a successful campaign for Sunday closing of saloons in Los Angeles, in 1889, he read as the keynote — and it was received like a fresh mes- sage from heaven — the Ninety-fourth Psalm: "O Lord God, to whom ven- geance belongeth, show thyself. . . . Who will rise up for us against the evildoers ?" The 146th Psalm is known as "The Crusade Psalm.," because the "Cru- sade Mother." Mrs. Eliza J. T. Thompson, of Hillsbbro, Ohio, who inaugurated the Woman's Temper- ance Crusade, that afterwards grew into the World's Woman's Christian Temperance Union, found her in- spiration in the great promise of that ^ psalm, "Jehovah preserveth the fa- 56 JVorld Book of Tcinhcrancc. therless and widow, but the way of the wicked he turneth upside down."' Surely one must be a dull reader who can think of the barroom remaining right- side up when God turns "the way of the wicked upside down." A wine-glass is right side up when it is upside down. But temperance workers have rec- ognized that the Tenth Psalm, more than any other, pictures, as from life, the modern liquor dealer, especially in those countries where by temper- ance agitation the evil influence of the traffic has been so fully exposed that only one in whom covetousness has crushed out every noble impulse can pursue such a hateful trade. The Gambler, the Boodler, and I the Brewer, Let us first look at this psalm in 'its wider and deeper application. We shall cure the drink traffic, "the open sore of the world," the sooner if we use not skin plasters but fundamental remedies. The Psalmist, in denoun- cing "the wicked." like other proph- ets of old — but unlike some modern would-be prophets — hits hardest and oftenest at the sins of the rich and powerful, and especially at covetous- ness, "the root of all kinds of evil," the sin Jesus condemned more than other save the sin that so often en- wrapped it — hypocrisy. Nothing so aroused the righteous indignation of Christ as a Christian profession used as the counterfeit label of a selfish life. In the words of a modern prophet, Theodore Roose- velt, we have a phrase that may be of great service in interpreting this psalm. In one sentence of a Presi- dential message, in 1908, he denounces as all alike "undesirable citizens," the unscrupulous financier, the gambler and liquor seller. The cursed tie that binds the three in one group is cov- etousness. They will be rich even though it must be- by heaping up muddy and bloody gold. If we would really undermine graft, gambling and drink, let us diligently teach the chil- dren in the horiie and school and church that only wealth that has come by promoting the public weal is hon- orable. Teach them to regard the big houses of brewers and boodlers and gamblers as no better than "haunted houses." It is foolishness to shun a house because there is a tradition of ghosts, but it would be wisdom to regard a house built with the brewer's blood money as really haunted with the bitter cries of ruined homes and blighted lives, no less unfit for habitation or admiration than that tyrant's home who used the blood of men to mix the mortar. In studying this Psalm, as in all reform studies, each special reform gets the greater emphasis when it is studied not alone but as one heavy link in the chain that enslaves men. Appetite, Lust and Greed — these are the Satanic triumvirate of evil, and the greatest of these is Greed, by whose prompting Appetite and Lust are induced to do most of their devilish work. Two teachings of this Psalm are : 1. That the liquor dealer's occupa- tion is no better than that of a wild beast. 2. That good men should hate and destroy it. The Rum Tiger "He lurketh in secret as a lion in his covert." (V. 9). This is the cen- tral fact in the Psalm, that there are men who turn themselves .into wild beasts to make money by cheating the poor and ignorant. Drink bestializes the drinker, making him ape, lion and hog in rapid evolution downward ; but covetousness makes a man the king of beasts, especially when for gain he A Traffic to Be Hated and Destroyed. makes it his 'business to transform others into beasts. The hquor dealer is indeed that most dreadful of lions, "the man-eater," who, having fed on a man, will never again content with lesser prey. It is the tiger, more treacherous than the lion that temperance workers in the United States most frequently abuse peculiar to the United States, may easily be adapted to "John Bull," or other national personifications wherever the government stands as protector of the beast that imperils home and school and church, prevent- ing fathers from destroying the destroyer. Dr. Talmage preached on the text, "It is my son's coat, an evil beast hath By permission M. R. Beckltll^ There are two con- clusive proofs that prohibition prohibits. One is that Ameri- can liquor dealers are spending vast sums in press and posters to prove that "more liquor is sold under prohibition,"' vifhich they are so anxious to prevent that they will pay advertising ■ rates in addition to license fees to pre- vent it. The other is that after abundant experiments for a hundred years with license and prohibition, the American people are adopting prohibi- tion faster than ever before. No statistics are needed except the rumsellers' expenditures to defeat prohibition and prohibition's increasing areas. -^. choose to picture the liquor trafific. Herewith we present three cartoons of these rum tigers that need little in- terpretation. The first condenses centuries of British and American history, that prove the futility of any form of "regulation," whether low license, high license, or government ownership, to check the deadly work of this human beast. The second tiger shows the wicked- ness of a relapse from prohibition back to license, such as sometimes occurs, always in such cases by the votes of fathers more interested in other issues than in home protection. Tlie third tiger, though the direct application of the picture is to an devoured him." Does anyone sup- pose that, in preaching on the evil beasts that destroy young men, an intelligent and honest preacher could fail to name the bar-room? "In the seventeenth century in Bad- burg (a little town in Bavaria) a man was arrested who on the rack con- fessed that the devil had given him a girdle by means of which he could change himself into a wolf. As a wolf he had eaten thirteen children, among them his own son. He had also bitten to death two men and a woman. He was sentenced to be put on the wheel, then beheaded after being pinched in twelve places on his body with red-hot irons. His dead World Book of Temperance. [By permission of Rev. H. T. Cheever, Worcester, Mass.] A VOTE for LICENSE says: "CUT THAT ROPE!" Worse than any "blind tiger"* that hides away in dark alleys and devours only the '■'old soaks" that come to him, is a tiger let loose in the streets, by the vote of fathers, with the gold license collar of the state on his neck, to destroy the boys and girls. — Rev. O. R. Miller. body was burned, but his head was set on a wooden wolf as a warning, and thus kept for many years. So runs the old chronicle. Has it any parallel in present-day life? The next time you open your news- paper and read the scare heads 'describing the latest lynching horror in the black belt of the United States, ask yourself what devil's girdle has changed so many negroes into sen- sual hyenas. Remember that during the four years of the Civil War the whole white womanhood of the South, in the absence of husband and brother, in the death grapple of battle, was at the mercy of the black population on the plantations. Was there anything corresponding to these frightful epi- *"Blind tiger" is a term used in tlie United States for an illegal barroom. When a few such are developed in a prohibition town because citizens did not elect, with a good law, good oflScers to enforce it, some thoughtless people say. "We had better have some well-regulated saloons instead of these 'blind tigers,' " not being thoughtful enough to see the answer in their own figure, namelv, that "blind tigers" are necessarily less harmful than tisera -^Xfy, open eyea, given free course of the streets by vote of careless fathers. On beastly inllueuce of drink, see p. 30. sodes at that time? Oh, no! What has, then, happened since to produce the change? Is it emancipation or education, or the possession of the suffrage? If you get the report of the Committee of Fifty on the Liquor Laws of the United States and turn to the chapter describing the South Carolina dispensary you will find a sentence which for all rational men is a sufficient answer : "Seventy-five per cent, of the sales of the dispensaries are to negroes." The souls of the black men are poisoned with alcohol and their bodies are in due course drenched in petroleum and burned." So those guilty of social horrors the world over, in homes and streets, have mostly been bitten by the human wolves who have surrendered true manhood to make money behind liquor A Traffic to Be Hated and Destroyed. 59 bars. These are far more dangerous than mad dogs, a few of whom attracted national attention in the United States by human tragedies in 1908. Many a kind father, bitten by the bar-tender, has become the beastly terror of his home and neighborhood. Let me quote from a reformed drunkard's pen the vivid picture of the transformation, as of Dr. Jekyl to Mr. Hyde, of a man into a beast through the power of drink. "Re- covering from a debauch, horrible thoughts that should make even the lowest beast blush with shame, crowd through the distorted chambers of his brain. At a later stage comes re- morse, with it pangs of regret and despair, to still further torture the unfortunate sufferer. "I am speaking now of the man who has once been a man — not the naturally depraved being who drinks out of sheer brutishness, who never knew the sensation of a noble thought or a good impulse." It should be admitted frankly and often in temperance articles and addresses, to avoid seeming exagger- ation, that temperance advocates do not forget that probably a majority of those who use intoxicants in the most advanced countries do not become drunkards, or even "drunk," in the common meaning of that word, though every man whose mind or body is in any degree affected by alcohol is drunk to that extent. But every man who uses intoxicants — the word means poison — as a beverage, becomes by that habit one of the supporters of a system which, more than anything else, draws humanity down to animal- ism, when it should be rising to live the nobler life of man's spiritual nature. In the words of Charles H. Spurgeon, referring to the beastly signs above the doors of British drink- ing places : "Red lions and tigers and eagles and vultures are all creatures of prey, and why do so many put themselves within the power of their jaws and talons? Such as drink and live riot- ously, and wonder why their faces are so blotched and their pockets so bare would leave off wondering if they had two grains of wisdom. They might as well ask an elm-tree for pears as to look to loose habits for health and wealth. Those who go to the public- house for happiness climb a tree for fish. The man who spends his money with the publican and thinks the land- lord's bow and 'How do you do, my good fellow?' means true respect is a perfect simpleton. We don't light fires for the herring's comfort, but to roast him. Men do not keep pot- houses for the laborer's good. Why, then, should people drink 'for the good of the house'? If I spend money for the good of the house, let it be my own house and not the landlord's. It is a bad well into which you must put water^ and the beerhouse is a bad friend because it takes your all and leaves you nothing but a headache." "History, out of abundant sorrows . ^.^ - ' ~*.|Cof