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:

"For modes of faith let graceless zealots fight;
His can't be wrong, whose life is in the right.
In faith and hope the world will disagree;
But all mankind's concern is charity."

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.