Select Temperance Tracts Part 19

2. Every man is bound to pursue such a business as to _render a valuable consideration_ for that which he receives from others. A man who receives in trade the avails of the industry of others, is under obligation to restore that which will be of real value. He receives the fruit of toil; he receives that which is of value to himself; and common equity requires that he return a valuable consideration. Thus, the merchant renders to the farmer, in exchange for the growth of his farm, the productions of other climes; the manufacturer, that which is needful for the clothing or comfort of the agriculturist; the physician, the result of his professional skill. All these are valuable considerations, which are fair and honorable subjects of exchange. They are a mutual accommodation; they advance the interest of both parties. But it is not so with the dealer in ardent spirits. He obtains the property of his fellow-men, and what does he return? That which will tend to promote his real welfare? That which will make him a happier man? That which will benefit his family? That which diffuses learning and domestic comfort around his family circle? None of these things. He gives him that which will produce poverty, and want, and cursing, and tears, and death. He asked an egg, and he receives a scorpion. He gives him that which is established and well known as a source of no good, but as tending to produce beggary and wretchedness. Now, if this were practised in any other business, it would be open fraud. If in any way you could palm upon a farmer that which is not only _worthless_, but mischievous--that which would certainly tend to ruin him and his family, _could there be_ any doubt about the nature of this employment? It makes no difference here, that the man _supposes_ that it is for his good; or that he applies for it. _You know_ that it is _not_ for his benefit, and you know--what is the only material point under this head--that it will tend to his ruin. Whatever _he_ may think about it, or whatever _he_ may desire, you are well advised that it is an article that will tend to sap the foundation of his morals and happiness, and conduce to the ruin of his estate, and his body, and his soul; and you know, therefore, that you are _not_ rendering him any really valuable consideration for his property. The dealer may look on his gains in this matter--on his houses, or mortgages, or lands, obtained as the result of this business--with something like these reflections.

"This property has been gained from other men. It was theirs, honestly acquired, and was necessary to promote their own happiness and the happiness of their families. It has become mine by a traffic which has not only taken it away from them, but which has ruined their peace, corrupted their morals, sent woe and discord into their families, and consigned them perhaps to an early and most loathsome grave. This property has come from the hard earnings of other men; has pa.s.sed into my hands without any valuable compensation rendered; but has been obtained only while I have been diffusing want, and woe, and death, through their abodes."

Let the men engaged in this traffic look on their property thus gained; let them survey the woe which has attended it; and then ask, as honest men, whether it is a moral employment.

3. A man is bound to pursue such a business as shall tend to _promote the welfare of the whole community_. This traffic does not. We have seen that an honorable and lawful employment conduces to the welfare of the whole social organization. But the welfare of the whole cannot be promoted by this traffic. _Somewhere_ it must produce poverty, and idleness, and crime. Even granting, what cannot be established, that it may promote the happiness of a particular portion of the community, yet it must be at the expense of some other portion. You may export poison to Georgia, and the immediate effect may be to introduce money into Philadelphia, but the only important inquiry is, what will be the effect on the _whole body politic_? Will it do more good than evil on the whole? Will the money which you may receive here, be a compensation for all the evil which will be done there? Money a compensation for intemperance, and idleness, and crime, and the loss of the health, the happiness, and the souls of men?

Now we may easily determine this matter. The article thus exported will do as much evil _there_ as it would if consumed _here_. It will spread just as much devastation somewhere, as it would if consumed in your own family, and among your own friends and neighbors. We have only to ask, what would be the effect if it were consumed in your own habitation, in your neighborhood, in your own city? Let all this poison, which is thus exported to spread woes and death somewhere, be concentrated and consumed where you might see it, and is there any man who will pretend that the paltry sum which he receives is a compensation for what he knows would be the effect of the consumption? You keep your own atmosphere pure, it may be, but you export the pestilence, and curses, and lamentation elsewhere, and receive a compensation for it. You sell disease, and death, and poverty, and nakedness, and tears to other families, to clothe and feed your own. And as the result of this current of moral poison and pollution which you may cause to flow into hundreds of other families, you may point to a splendid palace, or to gay apparel of your sons and daughters, and proclaim that the evil is hidden from your eyes. Families, and neighborhoods, and states, may groan and bleed somewhere, and thousands may die, but _your_ gain is to be a compensation for it all. Is this an honorable traffic?

Suppose a man were to advertise consumptions, and fevers, and pleurisies, and leprosy, for gold, and could and would sell them; what would the community say to such a traffic? Suppose, for gain, he could transport them to distant places, and now strike down by a secret power a family in Maine, and now at St. Mary's, and now at Texas, and now at St. Louis; what would the community think of wealth gained in such a traffic? Suppose he could, with the same ease, diffuse profaneness, and insanity, and robberies, and murders, and suicides, and should advertise all these to be propagated through the land, and could prevail on men to buy the talismanic nostrum for gold--what would the community think of such a traffic as this? True, he might plead that it brought a vast influx of money--that it enriched the city, or the country--that the effects were not seen there; but what would be the public estimate of a man who would be willing to engage in such a traffic, and who would set up such a plea? Or suppose it were understood that a farmer from the interior had arrived in Philadelphia with a load of flour, nine-tenths of whose barrels contained a mixture, more or less, of a.r.s.enic, and should offer them for sale; what would be the feelings of this community at such a traffic? True, the man might plead that it would produce gain to his country; that they had taken care to remove it to another population; that his own family was secure. Can any words express the indignation which would be felt? Can any thing express the horror which all men would feel at such a transaction as this, and at the cold-blooded and inhuman guilt of the money-loving farmer? And yet we witness a thing like this every day, on our wharves, and in our ships, and our groceries, and our inns, and from our men of wealth, and our moral men, and our _professed Christians_--and a horror comes through the souls of men, when we dare to intimate that this is an immoral business.

4. A man is bound to pursue such a course of life as _not necessarily to increase the burdens and the taxes_ of the community. The pauperism and crimes of this land grow out of this vice, as an overflowing fountain.

Three-fourths of the taxes for prisons, and houses of refuge, and almshouses, would be cut off, but for this traffic and the attendant vices. Nine-tenths of the crimes of the country, and of the expenses of litigation for crime, would be prevented by arresting it. Of 653 who were in one year committed to the house of correction in Boston, 453 were drunkards. Of 3,000 persons admitted to the workhouse in Salem, Ma.s.s., 2,900 were brought there directly or indirectly by intemperance.

Of 592 male adults in the almshouse in New York, not 20, says the superintendent, can be called sober; and of 601 women, not as many as 50. Only three instances of murder in the s.p.a.ce of fifteen years, in New York, occurred, that could not be traced to ardent spirit as the cause.

In Philadelphia, ten. This is the legitimate, regular effect of the business. It tends to poverty, crime, and woe, and greatly to increase the taxes and burdens of the community.

What is done then in this traffic? You are filling our almshouses, and jails, and penitentiaries, with victims loathsome and burdensome to the community. You are engaged in a business which is compelling your fellow-citizens to pay taxes to support the victims of your employment.

You are filling up these abodes of wretchedness and guilt, and then asking your fellow-citizens to pay enormous taxes indirectly to support this traffic. For, if every place where ardent spirits can be obtained, were closed in this city and its suburbs, how long might your splendid palaces for the poor be almost untenanted piles; how soon would your jails disgorge their inmates, and be no more filled; how soon would the habitations of guilt and infamy in every city become the abodes of contentment and peace; and how soon would reeling loathsomeness and want cease to a.s.sail your doors with importunate pleadings for charity.

Now we have only to ask our fellow-citizens, what right they have to pursue an employment tending thus to burden the community with taxes, and to endanger the dwellings of their fellow-men, and to send to my door, and to every other man's door, hordes of beggars loathsome to the sight; or to compel the virtuous to seek out their wives and children, amidst the squalidness of poverty, and the cold of winter, and the pinchings of hunger, to supply their wants? Could impartial justice be done in the world, an end would soon be put to the traffic in ardent spirits. Were every man bound to alleviate all the wretchedness which his business creates, to support all the poor which his traffic causes, an end would soon be made of this employment. But alas, you can diffuse this poison for gain, and then call on your industrious and virtuous countrymen to alleviate the wretchedness, to tax themselves to build granite prisons for the inmates which your business has made; and splendid palaces, at an enormous expense, to extend a shelter and a home for those whom your employment has turned from their own habitations. Is this a moral employment? Would it be well to obtain a living in this way in any other business?

5. The business is _inconsistent with the law of G.o.d_, which requires us to love our neighbor as ourselves. A sufficient proof of this would be a fact which no one could deny, that no man yet, probably, ever undertook the business, or pursued it from that motive. Its defence is not, and cannot be put on that ground. No man in the community believes that a continuance in it is required by a regard to the welfare of his neighbor. Every one knows that his welfare does not require it; and that it would be conferring an inestimable blessing on other men, if the traffic was abandoned. The single, sole object is gain; and the sole question is, whether the love of gain is a sufficient motive for continuing that which works no good, but constant ill to your neighbor.

There is another law of G.o.d which has an important bearing on this subject. It is that golden rule of the New Testament, which commends itself to the conscience of all men, to do to others as you would wish them to do to you. You may easily conceive of your having a son, who was in danger of becoming a drunkard. Your hope might centre in him. He might be the stay of your age. He may be inclined to dissipation; and it may have required all your vigilance, and prayers, and tears, and authority, to keep him in the ways of soberness. The simple question now is, what would you wish a neighbor to do in such a case? Would it be the desire of your heart, that he should open a fountain of poison at your next door; that he should, for gain, be willing to put a cup into the hands of your son, and entice him to the ways of intemperance? Would you be pleased if he would listen to no remonstrance of yours, if he should even disregard your entreaties and your tears, and coolly see, for the love of gold, ruin coming into your family, and your prop taken from beneath you, and your gray hairs coming down with sorrow to the grave?

And yet to many such a son may you sell the poison; to many a father whose children are clothed in rags; to many a man whose wife sits weeping amidst poverty and want, and dreading to hear the tread and the voice of the husband of her youth, once her protector, who now comes to convert his own habitation into a h.e.l.l. And there are not a few men of fair standing in society who are engaged in this; and not a few--O tell it not in Gath--who claim the honored name of Christian, and who profess to bear the image of Him who went about doing good. Can such be a _moral_ business?

6. The traffic is _a violation of that law which requires a man to honor G.o.d_. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of G.o.d. And yet is this a business which was ever engaged in, or ever pursued, with a desire to honor G.o.d? Is it an employment over which a man will pray? Can he ask the G.o.d of heaven to give him success? Let him, then, in imagination, follow what he sells to its direct result; let him attend it to its final distribution of poverty, and woes, and crimes, and death, and then kneel before heaven's eternal King, and render thanksgiving for this success? Alas, it cannot be. Man pursues it not from a desire to honor G.o.d. And can the man who is engaged in a business on which he cannot implore the blessing of heaven; who is obliged to conceal all thoughts of it if he ever prays; who never engaged in it with a desire to glorify G.o.d, or to meet his approbation, can _he_ be engaged in a business which is lawful and right?

I might dwell further on these points. But I am now prepared to ask, with emphasis, whether an employment that has been attended with so many ills to the bodies and souls of men; with so much woe and crime; whose results are evil, and only evil continually; an employment which cannot be pursued without tending to destroy the very purposes of the organization of society; without violating the rule which requires us to render a valuable consideration in business; without violating the rule which requires a man to promote the welfare of the whole of the community; which promotes pauperism and crime, and imposes heavy burdens on your fellow-citizens; which is opposed equally to the love of man and the law of G.o.d--_whether this is a moral, or an immoral employment?_

The question is submitted. If moral, it should be driven on with all the power of American energy; with all the aids of wealth, and all the might of steam, and all the facilities of railroads and ca.n.a.ls; for our country and the church calls the man to the honorable employment. But if it be immoral and wrong, it should be abandoned on the spot. Not another gallon should ever pa.s.s from your store, if it be evil, only evil, and that continually.

We are prepared now to examine a few of the OBJECTIONS to this doctrine.

1. The first is, that the traffic is not condemned in the Bible. To this the answer is very obvious. The article was then unknown. Nor was it known until 600 years after the Bible was completed. This mode of extending and perpetuating depravity in the world was not suggested by the father of evil, until it was too late to make a formal law against it in the Bible, or to fortify the argument of human depravity from this source. It is neither in the Bible, nor in any other code of laws, the custom to specify crimes which do not exist. How remarkable in a code of laws would have been such a declaration as the trafficker demands, "Thou shalt not deal in ardent spirits," hundreds of years before the article was known. The world would have stood in amazement, and would have been perplexed and confounded by an unmeaning statute. But further, it is not the practice in the Bible, or in any other book of laws, to specify each shade and degree of wrong. Had it been, there could have been no end of legislation, and no end to books of law. I ask the dealer in ardent spirits, where is there a formal prohibition of piracy, or bigamy, or kidnapping, or suicide, or duelling, or the sale of obscene books and paintings? And yet does any man doubt that these are immoral? Does he believe that the Bible will countenance them? Will he engage in them, because they are not specified formally, and with technical precision, in the Scriptures? The truth is, that the Bible has laid down great principles of conduct, which on all these subjects can be easily applied, which _are_ applied, and which, under the guidance of equal honesty, may be as easily applied to the traffic of which I am speaking.

Still further, the Bible _has_ forbidden it in principle, and with all the precision which can be demanded. A man cannot pursue the business, as has been shown, without violating its great principles. He cannot do justly in it; he cannot show mercy by it; he cannot seek to alleviate human woes by it; he cannot do as he would wish to be done unto; he cannot pursue it to glorify G.o.d. The great principles of the Bible, the spirit of the Bible, and a thousand texts of the Bible are pointed against it; and every step the trafficker takes, he infringes on the spirit and bearing of some declaration of G.o.d. And still further, it is _his_ business to make out the propriety of the employment, not ours to make out the case against him. Here is the rule--for him to judge. By this he is to be tried; and unless he can find in the volume a rule that will justify him in a business for gain that scatters inevitable woes and death; that accomplishes more destruction than all the chariots of war and the desolations of gunpowder on the field of blood; that sends more human beings to the grave, than fire, and flood, and pestilence, and famine, altogether; that heaps on human society more burdens than all other causes combined; that sends armies on armies, in a form more appalling, and infinitely more loathsome than Napoleon's "food for cannon," to the grave: unless he can find some prophecy, or some principle, or some declaration, that will justify these, the Bible is against him, and he knows it. As well might he search for a principle to authorize him to plant a Bohon Upas on every man's farm, and in the heart of every city and hamlet.

2. A second plea is, "If I do not do it, others will; the traffic will go on." Then, I answer, _let_ others do it, and on them, not on you, be the responsibility. But it is said, perhaps, if it is not in your hands--the hands of the respectable and the pious--it will be in the hands of the unprincipled and the profligate. I answer, THERE LET IT BE.

There, if anywhere, it should be. There, if these principles are correct, is its appropriate place. And if that were done, intemperance would soon cease to curse the land. _It is just because it is upheld by the rich, and the reputable, and by professed Christians, that the reform drags so heavily._ The business has never found its proper level.

And O that the dealers in it would kindly forego this plea of benevolence, and feel themselves released from this obligation. But is this a correct principle of conduct? Is this the rule which heaven has given, or which conscience gives, to direct the doings of man? Have I a right to do all which I know other men will do? Other men will commit murder. Have I a right to do it? Other men will commit adultery. Have I a right to do it? Other men will curse, and swear, and steal. Have you a right to do it? Other men will prey on unoffending Africa, and bear human sinews across the ocean to be sold. Have you a right to do it? The traffic in human flesh will go on; ships will be fitted out from American ports; and American hands will bear a part of the price of the tears and groans of enslaved men. And why should not you partic.i.p.ate with them, on the same principle?

3. A third excuse is, that the traffic is the source of gain to the country. Now this is known to be not so. More than 100,000,000 of dollars would be necessary to repair to this land the annual loss in this business. Is it no loss that 300,000 men are drunkards, and are the slaves of indolence and want? Is it no loss to the nation that 30,000 each year go to the grave? Is there no loss in the expense of supporting 75,000 criminals, and nine-tenths of the paupers in the land? Is it no loss that bad debts are made, and men are made unable and unwilling to pay their debts? Whence are _your_ bad debts? Whence, but directly or indirectly from this business? From the indolence, and want of principle, and want of attention, which intemperance produces?

4. The man who is engaged in this business says, perhaps, "I have inherited it, and it is the source of my gain; and what shall I do?" I answer, beg, dig--do any thing _but_ this. It would be a glorious martyrdom _to starve_, contrasted with obtaining a livelihood by such an employment. In this land, a.s.suredly, men cannot plead that there are no honorable sources of livelihood open before them. Besides, from whom do we hear this plea? As often as otherwise from the man that rolls in wealth; that lives in a palace; that clothes his family in the attire of princes and of courts; and that moves in the circles of fashion and splendor. O how cheering is _consistent_ pleading; how lovely the expressions of perfect honesty! This business may be abandoned without difficulty. The only question is, whether the love of man, and the dictates of conscience, and the fear of G.o.d, shall prevail over the love of that polluted gold which this traffic in the lives and souls of men shall introduce into your dwelling.

During a warmly contested election in the city of New York, it is stated in the daily papers that numerous applications were made for _pistols_ to those who kept them for sale. It is added that the application was extensively denied, on the ground of the apprehension that they were intended for bloodshed in the excitement of the contest. This was a n.o.ble instance of principle. But on the plea of the dealer in ardent spirits, why should they have been withheld? The dealer in fire-arms might have plead as the trafficker in poison does: "This is my business.

I obtain a livelihood by it. _I am not responsible for what will be done with the fire-arms._ True, the people are agitated. I have every reason to believe that application is made with a purpose to take life. True, blood may flow and useful lives may be lost. But _I_ am not responsible.

If they take life, they are answerable. The excitement is a favorable opportunity to dispose of my stock on hand, and it is a part of my business to avail myself of all favorable circ.u.mstances in the community to make money." Who would not have been struck with the cold-blooded and inhuman avarice of such a man? And yet there was not _half_ the moral certainty that those fire-arms would have been used for purposes of blood, that there is that ardent spirits will be employed to produce crime, and poverty, and death.

I have no time to notice other objections. Nor need I. I have stated the _principle_ of all. I just add here, that the excuses which are set up for this traffic will apply just as well to any other business as this, and will fully vindicate any other employment, if they are to be sustained. Apply these excuses to the case of a bookseller. The question might be suggested, whether it was a moral or an immoral business to deal in infidel, profligate, and obscene pictures and books. True, it might be alleged that they did evil, and only evil continually. It might be said that neither the love of G.o.d or man would prompt to it. He might be pointed to the fact, that they _always_ tended to corrupt the morals of youth; to blight the hopes of parents; to fill up houses of infamy; to blot out the hopes of heaven; and to sink men to h.e.l.l. But then he might with commendable coolness add, "This traffic is not condemned in the Bible. If _I_ do not engage in it, others will. It contributes to my livelihood; to the support of the press; to the promotion of business; and I am not responsible for _their_ reading the books, nor for their desire for them. I am pursuing the way in which my fathers walked before me, and it is _my living, and I will do it_." Wherein does this plea differ from that of the trafficker in ardent spirits? Alas, we have learned how to estimate its force in regard to other sins; but we shrink from its application in regard to this wide-spread business, that employs so much of the time and the wealth of the people of this land.

Here I close. The path of duty and of safety is plain. These evils may be corrected. A virtuous and an independent people may rise in their majesty and correct them all. I call on all whom I now address, to exert their influence in this cause; to abandon all connection with the traffic; and to become the firm, and warm, and thorough-going advocates of the temperance reformation. Your country calls you to it. Every man who loves her welfare, should pursue no half-way measures; should tread no vacillating course in this great and glorious reformation.

But more especially may I call on _young men_, and ask _their_ patronage in this cause. For they are in danger; and they are the source of our hopes, and they are our strength. I appeal to them by their hopes of happiness; by their prospects of long life; by their desire of property and health; by their wish for reputation; and by the fact that by abstinence, strict abstinence alone, are they safe from the crimes, and loathsomeness, and grave of the drunkard. Young men, I beseech you to regard the liberties of your country; the purity of the churches; your own usefulness; and the honor of your family--the feelings of a father, a mother, and a sister. And I conjure you to take this stand by a reference to your own immortal welfare; by a regard to that heaven which a drunkard enters not--and by a fear of that h.e.l.l which is his own appropriate, eternal home.

Again I appeal to my fellow professing Christians; the ministers of religion, the officers and members of the pure church of G.o.d. The pulpit should speak, in tones deep, and solemn, and constant, and reverberating through the land. The watchmen should see eye to eye. Of every officer and member of a church it should be known where he may be found. We want no vacillating counsels; no time-serving apologies; no coldness, no reluctance, no shrinking back in this cause. Every church of Christ, the world over, should be, in very deed, an organization of pure temperance under the headship and patronage of Jesus Christ, the friend and the model of purity. Members of the church of G.o.d most pure, bear it in mind, that intemperance in our land, and the world over, stands in the way of the Gospel. It opposes the progress of the reign of Christ in every village and hamlet; in every city; and at every corner of the street. It stands in the way of revivals of religion, and of the glories of the millennial morn. Every drunkard opposes the millennium; every dram-drinker stands in the way of it; every dram-seller stands in the way of it. Let the sentiment be heard, and echoed, and reechoed, all along the hills, and vales, and streams of the land, _that the conversion of a man who habitually uses ardent spirits is all but hopeless_. And let this sentiment be followed up with that other melancholy truth, that the money wasted in this business--now a curse to all nations--nay, the money wasted in one year in this land for it, would place a Bible in every family on the earth, and establish a school in every village; and that the talent which intemperance consigns each year to infamy and eternal perdition, would be sufficient to bear the Gospel over sea and land--to polar snows, and to the sands of a burning sun. The pulpit must speak out. And the press must speak. And you, fellow-Christians, are summoned by the G.o.d of purity to take your stand, and cause your influence to be felt.

THE FOOLS' PENCE.

[Ill.u.s.tration: Gin-shop]

Have you ever seen a London gin-shop? There is perhaps no statelier shop in the magnificent chief city of England. No expense seems to be spared in the building and the furnishing of a gin-shop.

Not many years ago a gin-shop was a mean-looking, and by no means a s.p.a.cious place, with a few small bottles, not bigger than a doctor's largest vials, in the dusty window. But now, however poor many of the working cla.s.ses may be, it seems to be their pleasure to squander their little remaining money upon a number of these palaces, as if they were determined that the persons whom they employ to sell them poison should dwell in the midst of luxury and splendor. I do not mean to say, that we have a right to throw all the blame upon the master or the mistress of a gin-shop. For my part, I should not like to keep one, and be obliged to get rich upon the money of the poor infatuated creatures who will ruin both soul and body in gin-drinking; but the master of the gin-shop may be heard to say, "I don't force the people to drink; they will have gin, and if I do not sell to them somebody else will." The story of "The Fools' Pence," which follows, is worth attending to.

A little mean-looking man sat talking to Mrs. Crowder, the mistress of the Punch-bowl: "Why, Mrs. Crowder," said he, "I should hardly know you again. Really, I must say you have things in the first style. What an elegant paper; what n.o.ble chairs; what a pair of fire-screens; all so bright and so fresh; and yourself so well, and looking so well!"

Mrs. Crowder had dropped languidly into an arm-chair, and sat sighing and smiling with affectation, not turning a deaf ear to her visitor, but taking in with her eyes a full view of what pa.s.sed in the shop; having drawn aside the curtain of rose-colored silk, which sometimes covered the window in the wall between the shop and the parlor.

"Why, you see, Mr. Berriman," she replied, "our business is a thriving one, and we don't love to neglect it, for one must work hard for an honest livelihood; and then you see, my two girls, Let.i.tia and Lucy, were about to leave their boarding-school; so Mr. Crowder and I wished to make the old place as genteel and fashionable as we could; and what with new stone copings to the windows, and new French window-frames to the first floor, and a little paint, and a little papering, Mr. Berriman, we begin to look tolerable. I must say too, Mr. Crowder has laid out a deal of money in fitting up the shop, and in filling his cellars."

"Well, ma'am," continued Mr. Berriman, "I don't know where you find the needful for all these improvements. For my part, I can only say, our trade seems quite at a stand-still.

There's my wife always begging for money to pay for this or that little necessary article, but I part from every penny with a pang. Dear Mrs. Crowder, how do you manage?"

Mrs. Crowder simpered, and raising her eyes, and looking with a glance of smiling contempt towards the crowd of customers in the shop, "The fools' pence--'tis THE FOOLS'

PENCE that does it for us," she said.

Perhaps it was owing to the door being just then opened and left ajar by Miss Lucy, who had been serving in the bar, that the words of Mrs. Crowder were heard by a man named George Manly, who stood at the upper end of the counter. He turned his eyes upon the customers who were standing near him, and saw pale, sunken cheeks, inflamed eyes, and ragged garments.

He turned them upon the stately apartment in which they were a.s.sembled; he saw that it had been fitted up at no trifling cost; he stared through the partly open doorway into the parlor, and saw looking-gla.s.ses, and pictures, and gilding, and fine furniture, and a rich carpet, and Miss Lucy, in a silk gown, sitting down to her piano-forte: and he thought within himself, how strange it is, by what a curious process it is, that all this wretchedness on my left hand is made to turn into all this rich finery on my right!

"Well, sir, and what's for you?"

These words were spoken in the same shrill voice which had made the "fools' pence" ring in his ears.

George Manly was still in deep thought, and with the end of his rule--for he was a carpenter--he had been making a calculation, drawing the figures in the little puddles of gin upon the counter. He looked up and saw Mrs. Crowder herself as gay as her daughters, with a cap and colored ribbons flying off her head, and a pair of gold earrings almost touching her plump shoulders. "A gla.s.s of gin, ma'am, is what I was waiting for to-night, but I think I've paid the last '_fools' pence_' I shall put down on this counter for many a long day."

George Manly hastened home. His wife and his two little girls were sitting at work. They were thin and pale, really for want of food. The room looked very cheerless, and their fire was so small that its warmth was scarcely felt; yet the commonest observer must have been struck by the neatness and cleanliness of the apartment and every thing about it.

"This is indeed a treat, girls, to have dear father home so soon to-night," said Susan Manly, looking up at her husband as he stood before the table, turning his eyes first upon one and then upon another of the little party; then throwing himself into a chair, and smiling, he said,