Part II (continued 2)

Furthermore, prohibition, besides being opposed both to the laws of Jesus and the laws of nature, has the essential weakness, as a remedy for intemperance, that it attacks the means or rather one of the means, of intemperance, and not the cause—the causa efficiens, as the logicians would say. The Anglo-Saxons have for centuries been meat-eaters and liquor-drinkers. What end they would have attained on a diet of vegetables and cold water, we can only guess, but all science is wrong if it would not have been some end quite different. Now, this appetite for stimulants—the growth of centuries—is not to be eradicated by prohibiting the use of alcoholic drinks, any more than the appetite for fornication can be eradicated by the suppression of houses of prostitution. In spite of all the prohibition laws in the world, the appetite for stimulants will continue to exist in the Anglo-Saxon race, and will seek its gratification in one way, if not in another. Whether these substitutes may not be worse in the end than alcohol, remains to be seen. Suppose, for instance, that accustomed liquor-drinkers should now substitute, as their stimulant, large quantities of strong tea or coffee, or, possibly, some concentrated product of one or the other of those plants. Probably nine-tenths of our medical authorities would agree that the change would be, generally speaking, undoubtedly for the worse.

It is to be observed that never in the United States has there been made any general systematic effort towards temperance, such as is now being made towards prohibition. No greater hypocrisy has ever been worked off on the American people than that under the name of "Temperance." Societies have labeled themselves with that name, orators and prominent leaders have paraded under that name, when, in fact, it was a mere subterfuge, and the bearers of it were really prohibitionists. Probably no one who has ever worked for real temperance measures in any of our large cities but would testify that his work has been seriously hampered by the entire lack of interest, if not by the actual hostility, of these so-called temperance reformers and societies. In fact, many of them would make no scruple in openly avowing that they were opposed to any practical temperance measure, because it would retard the coming prohibition. With the hearty support of the prohibitionists, there is no reason today why scientific temperance measures should not be put in force throughout the United States, that would do away with at least seventy-five per cent of the evils of drunkenness.

Our present Federal prohibition law is still on trial. It never would have been enacted unless we had been precipitated into the Great War. It has never been submitted to a plebiscite of the people. In one respect, it has done much evil in increasing the unrest and discontent of a large part of our population, who regard malt liquors as comparatively innocuous, and as necessary to their comfort and health, and who regard the deprivation of them as an invasion of their personal liberty. When Rome was threatened, as we are now, by a rising tide of unrest and discontent, the rulers of that day advised "panem et circenses"—food and amusement. Many of the thinkers of today neglect this sage, old maxim in depriving the people of their beer, in urging more stringent Sunday Blue Laws, and, generally, in restricting or prohibiting popular amusements, on one pretext or the other. In reading some of the proposed restrictions on minors, one sometimes wonders how it is supposed that stalwart, young lads from sixteen to twenty-one are to spend their evenings. They most assuredly will not spend them at home reading the Bible.

In the future consideration of temperance vs. prohibition, it will be well for the followers of Jesus to weigh maturely His position on the question. His precept and example are not lightly to be disregarded, especially where, as here, they harmonize with the laws of nature, instead of, as in the case of war, being opposed to them. If all hypocrisy were eliminated, and the non-compromisers and sacro-sancts kept out of the discussion, there is no reason why the opposing forces of temperance and prohibition could not arrive at a compromise, which would reduce the evil of drunkenness to a minimum, and, at the same time, not rob life of the joy and good cheer that comes from a temperate enjoyment of the "fruit of the vine." If it is to be a part of the heavenly life (Matt. XXVI:29; Mark XIV:25; Luke XXII:30), let it be also a part of the earthly life.

In the matters of prayer, fasting and ceremonial worship, the churches must make radical changes in their practice, if they are to win back their influence over the masses of the people—an influence which, it is generally admitted, has been on the wane during the past few decades. The contrast is altogether too glaring between the simple form of worship, practiced and preached by Jesus, and that of most of our modern religious denominations. The luxury of modern living is a favorite subject of invective by essayists and philosophical writers. But it is little wonder that the layman runs to this extreme, when he has before him the example set by many of the successors of Jesus' apostles—popes, bishops, cardinals, ministers of wealthy parishes, etc. And, in saying this, the fact is not overlooked that many ministers of the Gospel are worthy, self-denying, conscientious followers of Jesus in these matters, but the exceptions are too numerous. The conduct of a class is usually judged by that of its most prominent representatives.

As to creeds, theological disputes and sectarian differences, the common people are more and more acting on the lines of Pope's couplet:

After the death of Mr. Atwater it developed that he had instructed the Trust Company having his affairs in charge to make money gifts to about one hundred of his friends.

A few of those so remembered have published the accompanying book for distribution among Mr. Atwater's intimate acquaintances. The text is that of a pamphlet which he published just before his death.

Inside this leaflet are reproduced copies of a letter to the Trust Company regarding the gifts and a memorandum, found in his desk, as to the disposition of his remains.

Minneapolis, Minn. Sept. 1/15

Minneapolis Trust Company, 115 South Fifth Street, City.

Dear Sirs:—

In distributing the property which will come to you under my will, I wish you to exercise a reasonable discretion, since conditions may be quite different at the time of my death from what they are now. I very likely have overlooked some of my old friends who should be remembered, and in such case I should wish you to make the matter right as though they were included in my list.

In case I should die after sickness of some duration, the people who have taken care of me in this sickness should be also remembered.

In case there should be any deficiency of property to fill these bequests, I should prefer that the deficiency should be taken out of the larger amounts to friends who do not really need the money, rather then to reduce all of the bequests pro rata. Under present conditions there should be a surplus of several thousand dollars. This you might hold for some time and if any of my friends came to actual want, you could use it for their benefit or, if not used for that purpose, you could give it to some hospital or asylum.

If you deem it advisable, you may make explanation that the varying amounts of these legacies are not to be taken as indicating the degree of my regard for recipients, since I have considered to a considerable extent the financial condition of my friends. To some of them any amount of money I could leave would be of no account pecuniarily, while in case of others it might be of some real help; I have also given my girl friends largely the advantage in amounts.

I will keep a duplicate of this list, which will be among my papers, and may make changes in it from time to time, which will be of the same effect as though communicated to you.

Yours very truly, John B. Atwater.