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VOL. 9.

U

NCLE SAM

ΤΟ

Gentlemen of the Fiftythird Congress:-My eyes no less than the eyes of Europe are upon you. Though your manners are not the CONGRESS. best in the world, though. you do not treat me with the respect becoming either my station or my years, remember that I represent sixty-five millions of people whose patience you have well-nigh exhausted, and whose temper can no longer be trifled with. Beware therefore how you disregard my counsel. Beware how you repeat the mistakes made during the recent extraordinary session called for a special purpose and prolonged unnecessarily for purely selfish purposes.

You have brought this Great Republic to the verge of ruin by stupid financial legislation. Woe unto you if that ruin be completed by unnecessarily prolonging the uncertainty in which my people-your own brothers and sisters-are kept by deferred action on the tariff bill. Not one of you but knows just how you will vote; not one of you but knows that speeches will change no man's opinion. Why then kill time and commerce by a Niagara of words signifying nothing? If you must see yourselves in the Congressional Record that marked copies may be sent to your constituents in the fond hope of profoundly impressing them with your own importance, publish your incontrovertible logic if you will, but for heaven's sake and for humanity's sake, don't drive men and women to despair by oratorical flights that butter no bread.

Is there no such thing as patriotism? Can you not sink party in the presence of starvation and act promptly for the best interests of the whole country? Can you not realize that the only kind of selfishness that avails is enlightened selfishness, and that no enlightened selfishness sacrifices a part for the whole? Is the brotherhood of man merely a phrase? What concerns one section of this country concerns all. When the Rocky Mountains take poison, the Atlantic seaboard must call in the doctor. Every State, every individual is dependent upon every other, and all legislation is doomed to defeat that is not broad enough to cover the Nation.

Gentlemen, unless you forget the demands of shortsighted constituents, unless you forget your petty ambitions, unless your aim be the greatest good of the greatest number, regardless of party and regardless of self, the Congress you represent will give birth to revolution and will deserve the execrations which it will receive. Mark my words. I have lived one hundred and seventeen years and know what I am talking about. UNCLE SAM.

Your

Whoever read certain newspaper reports about a recent meeting of the Chicago Women's Club to which Mr. William T. Stead was invited, would imagine that every women present had resented the remarks of the London editor, and that pandemonium had ensued. Having less faith in "news" than more confiding readers, I have been curious enough.

NO. 2.

to learn the facts, and here they are-from two responsible persons, writing unknown to each other:

Mr. Stead spoke on the subject of "The unemployed-the cause and the remedy." He was well received and at once said that he was glad to address the club, as side by side with some of the noblest women in Chicago were some of the most disreputable. The idea of the world in regard to merit was totally wrong -the women who had everything, who were cared for and comfortable, were disreputable if they did not exert themselves to return to society what they had received. If they were selfish and ease-loving they were no better than harlots on South Clark Street. Someone told the newspapers and they made all the fuss out of nothing. The club were not well pleased, as they did not think they deserved such criticism, and were really anxious that Mr. Stead should tell them something of value instead of making sensational remarks. There was nothing out of the way in what Stead said except as addressed to such a body of women as the Chicago Women's Club. If addressed to a circle of fashionable women it would have been appropriate.

Except for one woman, the club was not in the least disturbed, though rather disappointed in Stead.

So much for one report; now for the other:

I never thought of insult in connection with Mr. Stead's remarks. You know his hobby of hobbies is fallen women, and you know he gets enraged when he looks upon well-dressed, well-fed, well-groomed women who accept marriage as a means of support, who know nothing of the ideal marriage, and who are so shocked if fallen women are referred to in their godly presence. We have a fair share of that sort; they are all unconscious of their position or his standpoint. The truth is they are not yet evolved, and you can't drag a chicken out of its shell by the hair of its head before its time. But you know he hammers away perfectly regardless. There was no disturbance in the club when he said the selfish woman was as disreputable as the woman on Fourth Avenue. Someone hissed, but it was not taken up. Nothing ever would have been said if the same woman had not gone out into the ante room and indulged in a tirade to the reporters whom we had refused to admit to this as to all our other club meetings, preferring to send to the press anything we may have for the public.

She talked as representing the club, but she simply represented herself-being very impulsive and very easily "insulted." Mrs. Wilmarth, Mrs. Henrotin, Mrs. Huddleston, Miss Jane Addams and the president invited Mr. Stead, and all think exactly alike on the subject. Mrs. Wilmarth says: "Hardness of heart is as bad as looseness of conduct in the sight of the Lord." "The Second Mrs. Tanqueray" has it all in a nutshell. Eleen could forgive and marry the captain but hated Paula

When the reporter went to Dr. Hackett Stevenson she said: "Mr. Stead is undoubtedly a follower of Tolstoi-Tolstoi is a follower of Christ. The Jews crucified Christ. We would put him in an insane asylum.'

Behold the truth, and see what harm one woman can do. In men's clubs such a breach of confidence would lead in some cases to suspension, and in others to expulsion. It's a pity that club-women are not subjected to similar discipline. It would develop a sense of honor in which, owing to false training or entire want of it, many are sadly deficient.

Mrs. Wilmarth is right. In the eyes of justice. hardness of heart is as bad as looseness of conduct. I believe it to be infinitely worse when looseness of conduct results from poverty or vicious surroundings. While Mr. Stead may have been unjust in wreaking his opinion on the Chicago Women's Club, good will come out of a possible indiscretion by setting some women to thinking. It is time that the diet of my sex were changed. Women have been so long fed on falsehood and flattery as to feel insulted by honest criticism. "Not even from her husband can a woman bear the

2.

The price of a work of art depends upon the individual rep-
utation of the artist, and a cause which enhances the price
of foreign works of art has no beneficial effect upon domes-
tic production. If the importation of foreign works of art
were absolutely prohibited, such prohibition would have no
effect to stimulate the sale of domestic works of art. Rather,

its effect, by decreasing the popular interest in art, would be
the depression of the value of all works of art whatever.
That it is not protective in its action, is proved by the fact
that its abolition is not only not objected to, but is demanded,
by the class sought to be protected, the artists of America,
who have repeatedly protested against its continuance.
It is not, properly speaking, a tax for revenue.

The revenue from this source is too small to be of any great importance to the Government and could readily be spared. 3. It is not a tax upon luxury.

Works of art are not consumed by the rich. They remain as part of the permanent wealth of the country, and the best of them, after passing from hand to hand, and being seen and studied by the public at sales and exhibitions, become in the end the property of public institutions. Under our polity the Government can do little for the encouragement of art, and our museums and institutions of art are maintained entirely by private munificence. It is to these institutions that the best works of art inevitably gravitate, and our public is indebted to private citizens for its opportunities for artistic culture.

4. It is a tax upon education.

In so as far it succeeds in its object, it tends not only to retard the advance of general culture and to restrict the opportunities of our artists for study, but to hinder the proper education of large classes of artisans and to prevent the attainment of a high standard of work in many industries. The element of design is the greatest element of value in many manufactures. In wall papers, in pottery and chinaware, in silks and dress goods, in glassware and in many other branches of manufacture it is the most beautiful object rather than the cheapest which commands the World's markets. The cultivated and artistic taste of its artisans is worth millions annually to France, and it was a realization of this fact that lead to the greatly increased interest in art education in England and in Germany. These governments spent vast sums for the encouragement of art and art education. All that is asked of the Government of the United States is that it shall not, by any import tax on works of art, interfere to hinder artistic development.

5. It is a tax levied by no other government of a country pretending to high civilization.

Even the poorest countries, and those that may be called semi-barbarous, levy only an insignificant specific tax upon works of art, while all the rich and civilized countries of the world, the United States excepted, recognize art as a factor in public education, second only to Religion and Science, and worthy of the fostering care of government.

6. It is resented by the artists of other countries, and places our own artists who are studying abroad in a difficult and ungracious position.

The great schools of art and the great museums of Europe, with their unrivaled opportunities for study, are thrown open to American artists and students of art on the same terms as to the natives of the various countries, and absolutely free of cost. International courtesy would seem to require that we should not pay our debt to foreign art and art

yet I have heard apostles call this glorious principle the cornerstone of the Church. If it be the cornerstone, how strange that Mormonism should have existed thirteen years without it! The Church was organized on April 6, 1830, the revelation on celestial marriage was made on July 12, 1843, but was not publicly announced until August 29, 1852.

Four months before the evolution of this revelation, the Church organ at Nauvoo published this denial: "We are charged with advocating a plurality of wives and common property. Now, this is as false as many other ridiculous charges brought against us. No sect

has a greater reverence for the laws of matrimony or the rights of private property; and we do what others do not, we practice what we preach!"

To blind the Gentiles, eight months after the revelation was communicated to the chosen few, an elder was excommunicated for preaching what the leaders practiced! "False and corrupt doctrine," cried the leaders. The end justifies the means in Mormondom. An authority admits that "Under certain circumstances the Lord allows his priesthood to lie in order to save his people; it would not do to give strong meat to little children; they must first be fed with milk, and when they get stronger they can have meat; so with the truth, they must be taught a little at a time."

Polygamy is strong meat-meat so strong as to be

rotten.

In Manchester, England, before the general conference of the European churches, and in the Millennial Star of 1846, Parley P. Pratt, a great apostle, denounced the charge of polygamy. "Such a doctrine is not held, known or practiced as a principle of the Latter-day Saints. It is but another name for whoredom; and is as foreign from [sic] the real principles of the church, as the devil is from God; or as sectarianism is from Christianity." "Yet this man knew," writes John Hyde, "that Smith and others had children living who were the offspring of this very practice."

What said John Taylor at Boulogne, France, in 1850? "We are accused here of polygamy and actions such as none but a corrupt heart could have conceived. These things are too outrageous to be believed; therefore, I shall content myself with reading our views on chastity and marriage." Taylor then read from the marriage covenant: "You both mutually agree to be each other's companion, husband and wife; keeping yourselves wholly for each other, and from all others during your lives!" "Inasmuch as this church of Jesus Christ has been reproached with the crime of fornication and polygamy, we declare that we believe that one man should have one wife, and one woman, but one husband, except in case of death." "Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else. There, that is our doctrine on this subject!" concluded Elder Taylor, who at that time had at least seven wives in Utah, and was paying his addresses to a young woman in the Isle of Jersey!

This monogamous covenant was not withdrawn from print until 1876! It is also a fact that the "Book of Mormon" is vehemently opposed to polygamy.

I do not doubt, nor does anyone else who has looked into the matter, that Joseph Smith's polygamic scheme was an ex-post facto revelation. He had become so deeply involved with so many of the sisters as to render it necessary to put the seal of religion upon what would otherwise be crime.

"There are Mormons still living," writes Stenhouse in 1872, "who affirm that they know from Joseph's own lips that a revelation was necessary, and would be had, to satisfy Hyrum, and to allay the storm that was brewing among the married women, and also to satisfy the young women whom it was desirable to convert. The prophet went into his office one morning, closed the door, was inspired, and his amanuensis-Elder William Clayton, now in Salt Lake City-wrote that revelation as Joseph dictated to him."

The story goes that when Joseph Smith succeeded in getting Brigham Young and Heber C. Kimball to take additional wives, he expressed great satisfaction because, to borrow his own inspired language, they were "as much in the mud as he was in the mire."

A more fiendish paper never was drawn up than this revelation. A God to promulgate such villainy is as much worse than an admitted devil as hypocrisy is worse than vice.

Section twenty-five reads thus: "If a woman refuse to give other wives to her husband, it shall be lawful for him to take them without her consent, and she shall be destroyed for her disobedience."

Is it likely that many women refused consent under such circumstances?

Here is another section of God's revelation: "Verily, verily, I say unto you, if a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever, and all manner of blasphemies, and if they commit no murder whereby they shed innocent blood, yet shall they come forth in the first resurrection and enter into their exaltation."

You may lie, steal, bear false witness, blaspheme at will, and do all manner of wickedness, except the shedding of innocent blood-provided you have wives sealed to you by the holy priesthood! If a man be a Gentile, his blood is not" innocent." He is a sinner; consequently there is no crime in killing him. This is the doctrine of "blood atonement."

I am told that the best argument in favor of polygamy is advanced by Orson Hyde. "Some man, pleads the apostle, "will perhaps marry a wife of his youth. She dies. He loved her as he loves himself, and her memory ever lingers about his heart. He marries another and she dies, and he loved her equally as well. He marries a third, and so on, and he loved them all. By and by he dies, and he dies with devoted affection and love to them all. Now, in the resurrection, which of these wives shall he claim? There is no dif ference in his love to any of them, and they have all, perhaps, borne children to him. He loves the children of one mother as well as the children of another. What say you? Which shall he have in the resurrection? Why, let him have the whole of them; to whom are they more nearly allied?"

Here Apostle Hyde's argument ceases. Let us recall an opposite case, where a woman married a husband, and he died, and so on until she had been married to seven husbands; and then she also died. The question was

asked the Saviour, "Whose wife will she be in the resurrection, for they all had her?" A curious answer was returned" In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven." It seems to me that Brother Hyde was very unfortunate in his illustration.

It is declared again and again that women are perfectly content in polygamy. I deny it. They accept polygamy as a cross put upon them for past sins and future exaltation. Mormon theory fills the air with disembodied spirits waiting for earthly habitations wherein to do penance in order to obtain salvation. "Saints" must provide tabernacles for them, and he who provides the greatest number receives the highest exaltation. A woman gains glory in proportion to the tabernacles produced.

"Do you suppose that I could endure polygamy," said to me one of the best and most intelligent of Mormon women, "were it not a part of my religion? It is beset with sore trials."

When polygamy was first proclaimed the women dared to murmur, and so did some of the men. Four years after the promulgation, Brother Heber C. Kimball thus rated the malcontents:

"You might as well deny Mormonism and turn away from it as to oppose the plurality of wives. Let the presidency of this church and the twelve apostles and all the authorities unite and say with one voice that they will oppose that doctrine, and the whole of them would be damned. What are you opposing it for? It is a principle that God has revealed for the salvation of the human family."

Have the leaders changed their revelations since then? No. They are now underscored. I heard George Q. Cannon say last spring (1884) that if he did not live the law of plural marriage, he should be damned.

In 1856, Brigham Young himself dilated upon what was evidently giving the "Saints" a great deal of trouble.

"Men will say: 'My wife, though a most excellent woman, has not seen a happy day since I took my second wife.' 'No, not a happy day for a year,' says one; and another has not seen a happy day for five years.

"I am going to set every woman at liberty and say to them, 'now go your way-my women with the restgo your way.' And my wives have got to do one of two things either round up their shoulders to endure the afflictions of this world, and live their religion, or they must leave; for I will not have them round about me. I will go into heaven alone, rather than have them scratching and fighting around me. I will set all at liberty. What! first wife, too?' Yes, I will liberate you all. I know that there is no cessation to the everlasting whinings of many of the women of this Territory; I am satisfied that this is the case; and if the women will turn from the commandments of God, and continue to despise the order of heaven [polygamy], I will pray that the curse of the Almighty may be close to their heels, and that it may be following them all the day long. And those that enter into it [celestial law] and are faithful, I will promise them that they shall be queens in heaven and rulers to all eternity.

"Now if any of you will deny the plurality of wives and continue to do so, I promise that you will be damned." Now, then, Gentile women get a slight idea of why Mormon women, for the most part ignorant and humble, did not openly rebel. "The effect of Brigham Young's sermons," said Mrs. Orson Pratt to me, "was to make women hold their tongues. Polygamy was ground into them. When speaking against it, they felt they were

committing a sin." In criticising the women of Utah their Gentile sisters are often inhumanly unjust. They forget that woman's nature is strongly religious, and it is this part of her that is appealed to and outraged. The same motive that sent a suttee widow to be burned alive on her husband's funeral pyre prompts the better class of Mormon women to enter polygamy. Christ gave his life to save humanity; why should not woman sacrifice herself for salvation's sake? is a Mormon argument that has great effect upon sensitive, unreasoning souls. Many of the lower order of women are merely cows an epithet, by the way, that Heber C. Kimball applied to his twenty wives-and have little womanly feeling to outrage. This is particularly the case with the class of Danes that emigrate to Utah. Mormons have themselves told me that these women had no moral sense.

The element of love in marriage was very strongly condemned by Brigham Young. It interfered with all his plans for the building up of the kingdom.

"Man must value his wife no more than anything else he has got committed to him, and be ready to give her up at any time the Lord calls him," said Brigham Young one Sunday, and his echo, J. M. Grant, immediately added, "If God, through his prophet, wants to give my women to any more worthy man than I am, there they are on the altar of sacrifice; he can have them and do what he pleases with them!"'

Brigham Young frequently told the women that they must not expect their husbands to love them; "it was enough honor to be allowed to bear children to a saint." When that reign of terror known as the reformation was inaugurated, thousands were compelled to enter polygamy in order to save themselves from being bloodatoned. Then a single woman could scarcely be found in the length and breadth of the Territory, and when the supply of marriageable girls had given out, others were recruited from the ranks of children. It was a very common affair for a little girl of thirteen or fourteen years to be forced into polygamy with a man old enough to be her grandfather.

And all this occurs under the shadow of the American flag, that pretends to protect all its people, particularly the weak!

It was during the reformation that a "Song of Zion" was sung, of which one verse will suffice:

THE HAWAIIAN REVOLUTION.

SOME INTRICACIES OF XACIFIC OCEAN POLITICS.

66 Ан

H, Mr. Emerson, you are most welcome to the Capital. As a native of Hawaii you should be able to tell KATE FIELD'S WASHINGTON the truth about the late revolution, concerning which there is such controversy. The report of an eye-witness who occupies so important an office as that of Secretary of the Hawaiian Board of Missions, is more worthy of credence than testimony taken months after the occurrence of an event."

"Thanks for your good opinion. An article on Hawaii in your last number was singularly just. Whenever I can serve my country I am only too thankful.” "What led to the last revolution in Hawaii?" "There were two powers in the islands that we came greatly to distrust; one represented the Queen, the power of the throne, the influence of the Court; the other, I am sorry to say, was the power which more didirectly represented the people-the House of Representatives. Let me add that there were good men in that House, and good native men, as noble as the noblest of the Romans. From first to last they have advocated what they believed to be for the best interests of their own people, and they have done this in face of opposition and distrust of these same people.

The majority of Hawaiians in those last days showed their utter untrustworthiness as legislators by yielding to wholesale bribery. Here then were two forces, the Crown and the people. These forces had failed us so signally that we lost hope of good from them." "What do you mean by we?"

"The best of the whole people, native and foreign. The majority of native pastors feel that the Queen can no longer represent the things they seek. In conversations I have had with incorruptible Hawaiian legislators I have been told of their great despair because of the venality developed in the last legislature. Not alone was the Crown corrupt. Out of the twenty-seven Hawaiians of that legislature twenty-three were said to have been bribed to pass the Lottery bill."

The

"Who were the promoters of that bill?" "White men eager to bring in the Louisiana lottery. They were well-paid agents of a mighty power. factors referred to were unfit to control the government. The unscrupulousness of the Queen was fully manifested when, after having signed the distillery, opium, and lottery bill she finally, on Saturday, January 14, 1893, attempted to proclaim a new constitution which would have given her despotic power. It took away the franchise from all white men not married to native women."

"What has caused the unfitness of the people for government?"

"It is chargeable in great measure to the influence of native Kahunas or Sorcerers, and also to those evilminded persons who, before and during the entire Kalakauan dynasty and still later, have appealed to prejudices and have misled the Hawaiians. No one man did more to create this antagonism than Kalakaua himself. From the first, he arrayed natives against whites and encouraged Kahunaism. He was the patron and high priest of sorcery, and made heathenism fashionable. His wicked influence even tainted the life of the church." "How was Christianity affected?"

"This King tried to make a State Church." "Please explain."

"For example, there was one good pastor of a native church named Paikuli who had many admirable qualities, but he was a King's man and race prejudice had