What is freedom? Freedom is that condition of things which enables a man to co-ordinate all his faculties for the development of what is best in him. The best a man is capable of is the evolution of a character whose uprightness and honesty will command respect. But no sooner does a man set his face toward that goal than he finds that he can only climb towards it by sacrificing the liberty of his lower nature. The animal in man must be fettered that the spirit may grow. Only so can nobility of character be produced. It is manifest then that freedom to produce character is only achieved by sacrificing liberty. The idol Liberty is not, after all, really so great.
The best in life is not, however, developed in isolation. For we are bound up with our fellow-men in the complex organism of life. And we have no right to exercise any liberty that will mean loss or injury to our fellows. It may be beneficial to me that I should have the stimulus of alcohol; it may add colour to my drab life, and make the bores that harass me more tolerable; and I may find in it a sacramental value, as it promotes the flow of easy fellowship; but if the provision made to supply one with that stimulus means the ruin of others—the perishing of babes and the destruction of homes—then I have no right to that provision. The limit of my personal freedom is the beginning of hurt or injury to my fellow-men. It is along this great line that civilisation has evolved. Each step forward has been a restriction of liberty. Every extension of the franchise has been a restriction of the power of the classes that ruled previously; each new law a restriction of the right to do what one liked. Every great social advance has been a restriction of previous liberty. No man is free now to leave his children uneducated; no employer is free to deal as he pleases with his employed. No sooner is the child born than the law has it in its grip: within a few days the parent must register it and give a biography of its ancestors to a registrar; then it ordains that it be inoculated. At five years of age the child is deprived of liberty, for he is shut up in barracks and then made a prisoner for ten years, compelled to learn things that will never be of any value in all the after years. After he has escaped from that prison-house, there comes an interval of illusory liberty. He comes and goes as he likes after the hours of toil. Then comes an emotional crisis and he marries—and what is there left of his liberty? Every family is established on this—the restriction of liberty. The traffic in the street and the narcotic in the shop are alike in the grasp of law. From the cradle to the grave a man is surrounded with restrictions of liberty. There is no base liberty left to-day but the liberty to get drunk. In the name of freedom there must come an end to that liberty.
III
And yet the horizon glows with these placarded appeals to leave things as they are in the name of liberty. There is a true feeling behind these appeals—the feeling that above all things Scotsmen love freedom. And so they do. There is no race under the sun that have hazarded their lives so much and so frequently for freedom as we have done. How it stirs our blood to read the words in which our ancestors in the year 1320 defied the Pope when his Holiness sided with England against King Robert Bruce. 'The wrongs which we have suffered under the tyranny of Edward are beyond description,' wrote the nobility and commonalty of Scotland in Parliament assembled, '... while a hundred of us exist we will never submit to England. We fight not for glory, wealth, or honour, but for that liberty without which no virtuous man can survive.' We know the end of that and of every fight our fathers fought for liberty. It was the moorsmen and cottars of Scotland, who defied three kingdoms, and fought on with the Bible in one hand and the sword in the other, that saved the liberties of nations. But what liberty was it they fought for? The liberty to get drunk! The liberty to establish at every street corner a centre for the spreading of disease, misery, and pauperism! Those who make such appeals surely underrate the intelligence of a generation who have not yet quite forgotten the exploits and the sacrifices of their sires. The freedom they achieved was the freedom to worship God as their consciences directed, and to develop that national character of uprightness and understanding that has been so fraught with blessing to the world. And that freedom it is left to us to carry to fruition—by developing a State that shall be free from ignorance, from degradation, from vice, from self-indulgence—in one word, from drunkenness in every form. 'He who will not give up a little temporary liberty for essential safety, deserves neither liberty nor safety,' declared Benjamin Franklin. We shall awake and establish public safety on the ruins of a false and a degrading liberty. When we shall have achieved that—then we shall be free indeed.
IV
Nothing appeals to my own heart so much as the anxiety shown by those publicists regarding my taxation. They feel so much for me, and are afraid that I shall require to pay more of an income-tax if I do not vote No Change. This care for my personal interests touches me profoundly; and the desire that the nation should drink itself into financial prosperity must affect every patriot's heart. But, again, Scotsmen can think. And no sooner do we exercise our minds than we see how fallacious all this is—and how ungrounded our fears. The greatest loss the nation siistains is the revenue from alcohol. What are the losses that are entailed by that revenue? Against it must be put the pauperism that the State has to support, and which is mainly caused by alcohol; the cost of "police and judges and prisons that are mainly required because of alcohol; the loss to the State of the lives wasted and ruined by alcohol. Strike a balance—and there is no gain to the State from the revenues of alcohol. The greatest loss the State sustains is the revenue it derives from the misery and degradation of its citizens. No State can grow rich by exploiting the misery and the vice of its own people. Were the money now wasted in this non-productive trade devoted to industry, the resultant product would pay the State over and over again for any loss from the sacrifice of alcohol. Already this is being proved in the United States. In the State of Massachusetts an increase in the taxation of theatres, soft drinks, candy, and transport not only made up for the loss from the taxes on alcohol, but realised an increase of over 500,000 dollars in the first dry year! There in America the breweries and distilleries are being converted into jam factories, boot factories, and where formerly 250 men were employed they now employ 1500 men! One such factory bears the placard:—
'Once we made booze,
Now we make shoes.'
The revenue that comes from prosperity enriches a nation; the revenue that comes from its degradation impoverishes. When we are freed from the waste and ruin wrought by alcohol—then our national revenue will nourish as never before. In a prosperous land the revenue will look after itself. Those who are so anxious lest we be overtaxed are trying to inspire us with groundless fears.
V
The most sacred thing on earth is the mother and the child. It is they who suffer and perish because of conditions that are indefensible. The little spark of grey matter behind the eyes of a little child may become a Newton, a Knox, or a Walter Scott. 'There is no wealth but life,' declared Ruskin. Every motive of patriotism and religion moves us to do everything in our power to save childhood and motherhood. There never in any land was any propaganda so cynical, so unblushing as the propaganda that for weary weeks has now screamed in our ears—'No Change.' The blood of four dread years, and then—'No Change!' The agony of the world's most awful Gethsemane, and at its end—'No Change!' ... Nothing more need be said. Only the blind could have made such appeals.