which all our efforts should be directed. If it became general, all other reforms must follow as a matter of course. Slight reforms and differences made, while preserving in the main the old lines, will never become permanent, and are only practically a waste of time; but it is quite certain that a generation of women who had once become accustomed to the comfort and freedom of clothing made approximately in the shape of the human form would never consent to return to the cumbrous primitive petticoat.

ORGANIZATION AS AN INSTRUMENT IN PROMOTING MORAL REFORM ADDRESS BY MAUD BALLINGTON BOOTH OF ENGLAND.

Ever since its inception, the Salvation Army has been known as an organization which upholds to the fullest extent the rights and privileges of women as reformers and apostles in Christ's name to the world. Through the dark days of persecution, when woman's ministry and public work of any kind were so much opposed, the battle was fought with dauntless courage; and in many of the countries in which our flag is planted it is a recognized fact that the Salvation Army has been of good service to all women workers, as an advance-guard who have fought their way through the tangles and difficulties of an untrodden path, and left behind them tracks for the following hosts. Though the very name of our organization is indicative of the fact that we are a spiritual army, and that our main object is to bring the Christ light and message of glad tidings to the hearts of those sitting in darkness, yet in this very mission we can not be other than social and moral reformers. She who brings righteous, holy inspiration and goodness to the heart and home must bring also reformation into all those social and moral relations which through sin have become so chaotic and perverted.

Here, in this our dear country, during the last six years,

the Army has forced itself into recognition by the public; and even those who care little for religion, or who dissent from our doctrines and object to our measures, have learned to hail us as a powerful social factor in the upraising of the criminal and almost hopeless classes. Among our officers we have a larger number of women than men.

That woman is especially fitted by God for this work through the gifts of tenderness, affection, and persistency, is becoming more and more a recognized fact. We make no difference in our work between the man and the woman. We do not give her a separate sphere of the work, or organize her efforts as though she were in any way disqualified for standing shoulder to shoulder with man at the battle's front. Every position that can be held by man-every office and duty that can be performed by him

we throw open to her; and we have but one gauge by which to test the qualifications for responsibility, namely

success.

I have watched the field of labor, and I have seen much energy, much good talent thrown away-much good desire expended without result - until organization has put each worker into her right place and brought to all the one aim and object. Our women are organized for war. In the hardness of the struggle, the devotion and self-sacrifice needed can be understood only by those who have looked face to face with the great social and moral questions, and have wrestled hand to hand with the vice and sin which are our enemies and the enemies of our King. Daily are coming to my ears tributes of praise and admiration to the noble way our women, in the slums or on the street, in the saloons or in their ordinary corps work, are carrying this war this battle-to the gates, and gaining the laurels of well-earned victory. The New York Herald, a little while ago, remarked that it had become an established fact in New York City that two wearers of the poke bonnet could quell a street riot more effectively than a squad of police; while a policeman himself acknowledged to our slum

worker that she and her women could lead with ease a ruffian whom it would take six policemen to drag.

In connection with our slum and rescue work, we have found that it can be accomplished far more effectually by women than would ever be possible to the men of our organization. The very fact that women courageously and lovingly enter these strongholds of vice and iniquity unprotected, so far as the human eye can see are fearless in the face of what many might consider danger — arouses in the hearts of these criminal and outcast men the little spark of chivalry and honor which lies dormant in their depraved nature. To take into such places our men warriors might indicate fear on the part of women — while courage is one of woman's most beautiful attributes, coupled as it is with less vigor and strength of muscle. It is women who must be organized into battalions to seek out the woman whose honor and purity have been trampled in the dust, for in their pure faces and loving words alone can the outcast woman read that there is hope for her; and they alone are qualified to kneel at the side of the abandoned one and plead with her whose life has been so embittered by wrong and shame. We have proved that women are not only capable of being thoroughly organized to lead, but also capable of being controlled and united to follow. Our opponents say that in organization each woman would want to be herself a leader, and that chaos would result from her inability to obey and follow. We find this absolutely incorrect; for the discipline of army organization. has proved to us that woman, as a private, as an officer, or as a commander, can quite as well and methodically fill her place as any man that ever took the field.

Love to God, devotion to the cause of humanity, and the inspiration of the life and spirit of the great lover of the world can add to woman's own qualifications the divine inspiration which makes her more effective than could be any winged angel untrammeled by the cares, anxieties, and sufferings which are our heritage.

HEREDITY IN ITS RELATION TO A DOUBLE STANDARD OF MORALS ADDRESS BY HELEN H. GARDENER OF NEW YORK.

As a student of anthropology and heredity, one is sometimes compelled to make statements which seem to the thoughtless listener either too radical or too horrible to be true. If I were to assert, for example, that good men — men who have the welfare of the community at heart, men who are kind fathers and indulgent husbands, men who believe in themselves as pure, upright, and good citizens—if I were to say that such men as these are thorough believers in, and supporters of, the theory that it is right and wise to sacrifice the liberty, purity, health, and life of young girls and women; and, through the terrible power of heredity, to curse fatally the race, rather than to permit men and boys to suffer in their own persons the results of their own misdeeds, mistakes, or crimes, I should be accused of being morbid and a "man-hater." But let us see if the above statement is not quite within the facts. I shall take as an illustration the words and arguments of a man who stands second only to the chief police officer in the largest city in the United States; and since he was permitted to present his arguments in one of the most widely read journals of the country, without a protest from the editors, it seems fitting that they should be dealt with as of grave importance. All the more is this the case since they were intended to influence legislation in the interests of stateregulated vice. Among other things, he said, “Of course there are disorderly houses, but they are more hidden, and less of that vice is flaunted here than in any other city in the world. Such places have existed since the world began, and men of observation know that this fact is a safeguard around their homes and daughters. Men of candid judgment, religious men, know too that they had ten thousand times rather have their live, robust boys err in this indul

gence than think of them in the place of those unfortunates on the island whose hands are muffled or tied behind them. This is a desperately practical question, with more than a theoretical and sentimental side. It ought to be talked about and better understood among fathers. Thank God that vice is so hidden that Doctor Parkhurst had to get detectives to find disorderly houses, and that thousands of wives and daughters do not know even of their existence. Such horrible disclosures as were made before innocent women and girls in Doctor Parkhurst's audience do vastly more harm, in arousing their curiosity and polluting their minds, than a host of sin that is compelled to hide its head. When I was captain of the Twenty-ninth Precinct, I went with Doctor Talmage on his errand for sensational information for his sermons. I know from observation, and from reports which I was careful to gather, that never in their history were the places he described so thronged by patrons, largely from Brooklyn, or so much money spent there for debauchery, as after those sermons."

Now I assume that this police inspector is a good citizen, father, husband, and man. I assume that he is sincere and earnest in his desire and efforts to suppress crime, and promote, so far as he is able, the welfare of the community. I assume, in short, that he is in intent and fact a loyal citizen and a cor scientious officer. I have no reason to believe that he is not saying what he conceives is best and right; and yet even he is quoted as openly advocating the sacrifice of purity to impurity, the creating of moral and social lepers in one sex in order that moral and social lepers, or the ignorantly vicious, of the other sex may escape the results of their own mistakes or vices. It impresses me anew that such teaching from such authority, supported positively or negatively by public opinion, not only is the most unfortunate that can be put before a boy, but that it goes further, perhaps, than anything else can to confirm in men that condition of sex mania which the inspector says should be cultivated by means of regularly recognized state