Part 59 (1/2)

Comparison to English Barmaids

Since my residence in Concord, N. H., I have read [25]

the daily paper, and had become an admirer of Edgar L. Wakeman's terse, graphic, and poetic style in his ”Wanderings,” richly flavored with the true ideas of humanity and equality. In an issue of January 17, how-

[Page 295.]

ever, were certain references to American women which [1]

deserve and elicit brief comment.

Mr. Wakeman writes from London, that a noted Eng- lish leader, whom he quotes without naming, avers that the ”cursed barmaid system” in England is evolved by [5]

the same power which in America leads women ”along a gamut of isms and ists, from female suffrage, past a score of reforms, to Christian Science.” This anony- mous talker further declares, that the central cause of this ”same original evil” is ”a female pa.s.sion for some [10]

manner of notoriety.”

Is Mr. Wakeman _awake_, and caught napping? While praising the Scotchman's national pride and affection, has our American correspondent lost these sentiments from his own breast? Has he forgotten how to honor [15]

his native land and defend the dignity of her daughters with his ready pen and pathos?

The flaunting and floundering statements of the great unknown for whose ability and popularity Mr. Wakeman strongly vouches, should not only be queried, but flatly [20]

contradicted, as both untrue and uncivil. English senti- ment is not wholly represented by one man. Nor is the world ignorant of the fact that high and pure ethical tones do resound from Albion's sh.o.r.es. The most ad- vanced ideas are inscribed on tablets of such an organi- [25]

zation as the Victoria Inst.i.tute, or Philosophical Society of Great Britain, an inst.i.tution which names itself after her who is unquestionably the best queen on earth; who for a half century has with such dignity, clemency, and virtue worn the English crown and borne the English [30]

sceptre.

Now, I am a Christian Scientist,-the Founder of

[Page 296.]

this system of religion,-widely known; and, by special [1]

invitation, have allowed myself to be elected an a.s.sociate life-member of the Victoria Inst.i.tute, which numbers among its const.i.tuents and managers-not barmaids, but bishops-profound philosophers, brilliant scholars. [5]

Was it ignorance of American society and history, together with unfamiliarity with the work and career of American women, which led the unknown author cited by Mr. Wakeman to overflow in shallow sarcasm, and place the barmaids of English alehouses and rail- [10]

ways in the same category with n.o.ble women who min- ister in the sick-room, give their time and strength to binding up the wounds of the broken-hearted, and live on the plan of heaven?

This writer cla.s.ses Christian Science with theosophy [15]

and spiritualism; whereas, they are by no means iden- tical-nor even similar. Christian Science, antagonis- tic to intemperance, as to all immorality, is by no means a.s.sociated therewith. Do manly Britons patronize tap- rooms and lazar-houses, and thus note or foster a fem- [20]

inine ambition which, in this unknown gentleman's language, ”poises and poses, higgles and wriggles” it- self into publicity? Why fall into such patronage, unless from their affinity for the worst forms of vice?

And the barmaids! Do they enter this line of occu- [25]

pation from a desire for notoriety and a wish to promote female suffrage? or are they incited thereto by their own poverty and the bad appet.i.tes of men? What man- ner of man _is_ this unknown individual who utters bar- maid and Christian Scientist in the same breath? If he [30]

but knew whereof he speaks, _his_ shame would not lose its blus.h.!.+

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Taking into account the short time that has elapsed [1]

since the discovery of Christian Science, one readily sees that this Science has distanced all other religious and pathological systems for physical and moral reforma- tion. In the direction of temperance it has achieved far [5]