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and women taking part in the meeting. In fact, the students have requested that some meetings may be held which shall be quite disbe quite distinctly theirs, and where the possibility of being overshadowed by practiced speakers and preachers may be limited.

The collection held in Parrish Hall every morning before the work of the day is begun, assembles in the Friendly spirit, with the element of an impressive silence prominent.

DEVELOPING THE FRIENDLY INTEREST.

Of the activities which are permeated by and lead to the promotion of the Friendly influence, mention should be made. Every First-day morning at 9.30, the Students' Conference Class, with Dr. Jesse H. Holmes as leader, is held. This class deals with a wide range of subjects. The following are some of the topics which have been considered: "Attitude of Friends on Peace and War," "The Meaning of Silence," "The Attitude Toward Prayer," "Ministry in the Society of Friends." There is a class in the First-day school, composed principally of students, taught by Prof. Pearson, of the department of public speaking, who is one of the members of the faculty lately received into the Society.

The course in Bible History and Literature is not elective, all students being obliged to do a year's work in the department. There is an elective course in the History of Christian Doctrine, which with the course in Philosophy affords a wide opportunity for presenting Friendly ideas and ideals, which opportunity is never lost. The nucleus already exists for a course in the college for equipment for First-day school work. This department will be strengthened and enlarged as way opens, and the demand develops.

The college faculty and instructors have a considerable representation on Yearly Meeting and conference committees, while the members perform willing service in visiting meetings, addressing philanthropic, First-day school and other conferences, and are doing their full share of the Society's labor. The Swarthmore First-day School has one of the college faculty as its superintendent, another as assistant superintendent, and the college men and women are energetic and serviceable in all of the work of the school.

A SECONDARY MATTER.

The Friendly concern is not ignored or set aside even in the matter of athletics. Some time ago the Swarthmore Monthly Meeting adopted a minute relating to the game of football, carrying with it certain recommendations. This minute

was presented to the Advisory Council, the body which practically fixes the rules and regulations of the game. The Monthly Meeting minute was adopted, and will be applied by the Advisory Council. In this connection it may be said that in all probability athletics, whether intercollegiate or purely domestic, loom up much larger in the minds of people outside of Swarthmore, than they do in the immediate environment of the college, distance apparently lending exaggeration as well as enchantment to the view. From the best information procurable, fortified by a certain letics at Swarthmore are simply an incident of the amount of observation, it may be said that athcollege life, sustaining by necessity, and in the main by choice, an absolutely secondary relationship to the scholastic work of the institution. Young men who are nothing but athletes cannot stay at Swarthmore, and are weeded out in the trial work of the college.

During the present college year there are 331 students enrolled, of which number 120, or 36 per cent., are members of the Society of Friends. In this list students who come from merely sympathetic Friendly families are not included. With possibly one exception, so far as our knowledge goes, the percentage of Friends in the student body, and among the faculty and instructors at Swarthmore College, is larger than is the case in any preparatory or subordinate Friends' school, officially under the care of any meeting, anywhere within the seven Yearly Meetings of our branch of the Society.

The writer has been a resident of the Borough of Swarthmore for nearly three years, having his home within five minutes' walk of the college. He has met many of the young men on various occasions, and daily sees them about the streets and on the campus, and he bears glad testimony to their universally gentlemanly and orderly behavior. In fact, the supposed student orgies of a college town have not been in evidence at any time during these three years.

He believes, without the semblance of a doubt, that the President, the Faculty and the Board of Managers of the college, have a concerned and common purpose to make Swarthmore an institution of higher education, that shall be progressive in its scholastic standards; that shall grow in equipment and efficiency, and shall, in all of its ways, be influenced by the Friendly spirit, and apply and promote real Friendly ideas and ideals. In fact, that the requirements of life shall not be less in their details than obtain among the concerned members of the Society in our day, in their personal and public relationships.

INCREASING POSSIBILITIES.

With the expanding equipment and the healthy increase in the student body, the opportunities and obligations of the college are greater than ever before. There is a growing demand in the world for teachers who shall be able to give practical religious instruction without dogmatism, and to differentiate between an arbitrary traditional religion of authority, and a religion of the spirit. Swarthmore is yearly equipping itself to send out young men and women to do this kind of rational teaching, and to do valuable service in every domain of the world's life.

Much of the misunderstanding and misjudgment which exists regarding the college is largely due to the industrious pens of those newspaper ready writers, who tell their sensational stories not sensational stories not rightly, if well, thus distorting the facts, and exploiting half-truths, until full-fledged errors have been promulgated.

Not assuming that conditions are perfect at Swarthmore, but feeling that they can be made to go on towards perfection, it seems the wise and right thing for Friends to learn the facts, and then to be loyally proud of the splendid past record of the college, educational and moral, to rejoice in its present high standing, and by sympathetic co-operation help to make the college more and more a progressively ideal Friendly institution.

We believe that no better statement of the real

spirit and desire existing at the heart of Swarthmore can be made, than is contained in the parting words of President Swain to the class of 1907, as he presented the diplomas at the last commencement. These simple, but strongly true words, uttered with that feeling of almost fatherly interest which characterized their delivery, may well close this meagre attempt to tell the story of Swarthmore's aim and influence. President Swain said:

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THE PAST YEAR IN THE PURITY
MOVEMENT.

[Annual address and survey of the present outlook, by Dr. Edward Janney, of Baltimore, President of the American Purity Alliance, delivered at the recent meetings in Philadelphia.]

It is fitting in making this annual address to the members of the American Purity Alliance, to briefly review the events of the past year, in-sofar as they bear upon the question of purity.

In no previous year have such thorough investigations of matters bearing upon prostitution been conducted as in that just closed. This Alliance, in conjunction with the National Vigilance Committee for the suppression of the traffic in women, has gathered a body of facts and laid the foundation for further study on strictly scientific lines.

The United States Government, through the Department of Commerce and Labor and the newly appointed Immigration Commission, is studying the subject as far as it relates to the immigrant.

The State of New York, through whose metropolis the great mass of immigration enters this country, by means of pending legislative enactments suggested by Governor Hughes and some active reform associations of New York City, is taking steps, not only to investigate conditions among immigrants, but to correct the evils.

The labor unions, which include women, realizing that girls from this class are the chief sufferers from the traffic in women, are working with intelligence and energy to suppress it.

The Church, as a body, evidences little fresh interest in the movement, but hopeful signs appear. Here and there arises a minister who speaks out with courage and effect. Some, like Messrs. Bell and Boynton of Chicago, are preaching effectively to men and boys on the streets -the

slave market-the flesh market-of the cities. Cardinal Gibbons, in a recent interview, promised the assistance of the Catholic Church, and prominent members of Protestant Churches are working with us.

Nor must we forget to mention the fine work of the "Young Women's Christian Association," and the "Traveller's Aid Society;" their work at the Jamestown Exposition was especially effective. No one can estimate the splendid results that must follow the efforts of "The Young Men's Christian Association" in their separate course of Bible study in Colleges, and their Sunday afternoon addresses to young men in theatres. They reach nearly every college and university in the country, including medical colleges, and have at present some 40,000 young men in attendance.

In addition to "The White Cross," other associations among boys and young men are being organized, the object of them all being purity of life. One of these, intended for travelling salesmen, called ''Gideon's Band," is spreading rapidly among these sorely tempted young men.

Our movement does not get much help from the Press. The dailies will print brief reports of our meetings, with much left out that would do the people good, from a survival of the feeling, perhaps, that people ought not to know the truth even when tactfully told. The inconsistency of this attitude is evident, when the Press reports with enormous scare-heads all of the harmful details of divorce trials, murders, felonious assaults and society scandals. The effect of the publication of the Thaw trial last winter can be traced in a wave of similar crime which has swept over the country, very evident to those who have eyes to see. The Press is one of the greatest educational forces of the present day: Surely it should lead in moral education with a vigor and effect that would make a rapid rise in the moral standards of our people! There is a certain amount of truth in the plea of publishers that they give to their readers what the readers want; but if the Press is to be at all educational it should strive to form a taste for better things. Moreover, we have the right to question the sincerity of publishers who make this plea, when in other parts of the paper are the advertisements of quack doctors and their remedies, which surely are below the level of the demand of the bulk of their readers.

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There is one variety of publication that has performed splendid service during the year-the monthly magazine-The Ladies' Home Journal, McClure's Magazine, and Collier's Weekly. The article in McClure's on conditions in Chicago, by George Kibbe Turner, was a true revelation of a situation which exists, not only in that great central metropolis, but in many other cities.

The series of articles in The Ladies' Home Journal, by Margaret Deland, Ben B. Lindsey and others, on the necessity for early instruction of children and young people in sexual physiology is worthy of the highest praise. The courage and sacrifices of the owners should be commended by all friends of purity. Efforts to extend the circulation of these journals would be a practical exhibition of gratitude.

At a recent meeting of The National Teachers' Association of America a committee was appointed to ascertain to what extent moral education is conducted in our colleges and universities. Eminent educators were appointed on this committee, with Dr. Martin G. Brumbaugh as chairman.

Their preliminary report shows that, with some exceptions, outside of theological schools, no general systematic measures for moral instruction are taken in these institutions. We shall await the recommendations of this committee with great interest.

It seems strange to us that the man who has stood as the chief advocate of the iniquitous and now discredited European system of State Regulation of Vice, Professor Fournier, of Paris, should have originated a movement among physicians that is certain to be of world-wide value. I refer to the organized movement for the instruction of young men and boys as to the prevalence and disastrous results of social diseases. Fournier, after being at the head of the system of Regulation of Vice in France for many years, found that this system, with its methods of segregation, medical inspection and police surveillance "did very little good," as he acknowledged at the Brussels Conference two years ago, and seems to have made no adequate reply to the criticism-"And to do that little good you do incalculable harm!" He was thrown back on the method of the instruction of youth, by lectures from physicians and by means of pamphlets authorized by them.

The medical societies of this country passed through much the same experience, resulting in the organization of the American Society of Moral and Sanitary Prophylaxis, of which Dr. Prince A. Morrow of New York, is President. Branches have been organized in Philadelphia, Chicago and Baltimore. The Chicago Society is very active in the distribution of literature, having sent out 150,000 pamphlets, the secretary estimating that the health of at least 1,000 young men has been thus preserved.

The Baltimore Society has the unique advantage of being authorized by the Medical Society of the State of Maryland and organized by a committee appointed for the purpose; the president of the State Medical Society, under the constitution, being the president of the Society of Social Hygiene.

Perhaps no better work can be done at present than the free distribution of this literature, which gives plain facts necessary for every young man to know, under the sanction of the medical profession. Our Alliance plans to assist in this work so far as our funds permit.

The American Medical Association, a national body of 80,000 members, is doing good work in sending out physicians as lecturers. One of these, Dr. McCormick, does not fail to warn young doctors and the public, not only against the use of quack medicines, but also against the physical and social dangers inseparable from an immoral life.

The club women of Chicago have begun a work in that city that we may well extend: It consists in giving courses of "Talks on Hygiene" to the girls in department stores and factories by women doctors. Thus, these young women, who are in peculiarly exposed situation, come to know many facts that are essential to their well-being. The proprietors favor the movement; and, as the girls are taken in relays and usually at the noon hour, there is little loss of their time. A lady who stands high in social circles in Chicago tells me that a surprisingly large number of girls attend on these occasions.

Our European associates held an interesting conference at Luango among the Italian lakes last fall, and plan to hold a Congress next September at Geneva, at which we shall be represented. Our British friends have sent us a greeting, through their secretary, Mr. Maurice Gregory.

The report of our Executive Committee herewith presented summarizes the work of THE ALLIANCE for the past year.

The forces of evil against which we strive have been active, and intelligently directed. The divekeepers and the white slave traders are perfecting their organization throughout the country, and indeed, throughout the world. Every effort to suppress them is met with a boldness and an ingenuity which proves the nature of the enemies we face. They are entrenched in evils of long standing; in the ignorance of the people; in closer relations with many lines of business; in relations with the police and the politicians who control the police. Said a high police official to me the other day, "The saloons pay our salaries." The inference is that the police obey and protect their paymasters, the saloons; and the dives and dens that go with the saloon, and the traffic in womanhood that goes with these.

There has revived in some quarters, notably in Philadelphia and Chicago, a tendency to advocate segregation of immoral houses and their regulation by the police. It is being attempted and once in a while some Grand Jury, knowing almost nothing of the facts, advises it. It cannot be

done.

Our American people will not permit it, nor should they. It is true that many of such houses can be gathered into one locality of a city, but not all of them or nearly all of them. And if it could be done the result would be to establish a market for vice, which becomes as much a city institution as the City Hall or the Postoffice. Are you willing to stand for that? Better, far better, to keep these places on the move than to allow

them to remain unmolested for years through the half-consent of "good" citizens, until every boy of the city and every traveller who arrives may have easy access to them.

At the time of a recent celebration in one of our cities no section was better illuminated and decorated than the "red-light" district. It bid fair to outshine the City Hall.

Friends, let us not be swayed from principle by prejudice, or false reasoning, or business interests, or political affiliations. Let us not yield for one moment to the false reasoning that favors segregation or regulation of vice by the police, but realizing the power of the enemy that confronts us, let us highly resolve that to the improvement of the evils of impurity we shall devote our lives; and if we learn that these evils root themselves in social and economic conditions that are dear to us, let us not hesitate to advocate changes, only so that our young people may be saved to lives of purity and usefulness and the welfare of future generations conserved.

MORALITY AND RELIGION.

At a recent religious gathering, I was much interested in the various uses of the term morality. Sometimes one finds at such meetings statements to which one cannot assent and feelings with which one cannot accord, but how little and insignificant they appear when one is seized by the true religious spirit of such a gathering. Worldly interests and personal differences fade from the margin of consciousness while deep religious thoughts and feelings become accentuated and ultimately assume paramount importance as the richest heritage to mankind.

There is to-day, however, among many people a general but somewhat confusing substitution of morality for religion. If one means to include or connote in the term morality, both morality and religion, then all is well and good, but if one means by morality, the exclusion of religion, then all is not right and good. Morality emphasizes man's relation to man; religion not only emphasizes man's relation to man but man's relation to God. Such a conception will exclude Matthew Arnold's views that "religion is morality touched with emotion." The great philosopher Kant gave a more acceptable view but not an adequate one when he said that, "religion is morality viewed as a divine command" and morality is based on a categorical imperative, which says, "Do not perform any acts of which thou canst not will that they become universal."

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What is the conception which lies at the foundation of true religion? True religion for each of

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us means a closer relationship between man and man and a closer relationship between each individual person and God. Religion is the tie which binds each of us to God. It is the bond or union between God and man and must therefore be in the last analysis an individual matter. This would explain why all other things in the world seem little and insignificant when one is developing a deeper and richer religious insight. after everything in the world is considered, is there anything which can compare in importance to the immanence of God in man-that which may lead one to transcend in thoughts and feelings strictly human limitations? Religion must necessarily be broader than morality; it is essential to man's true development and will give horizon and stability to morality, and hope and faith to each individual.

How shall one develop beyond a strictly moral life? A better appreciation of the "inner voice" by which God speaks to man is one of our chief sources of religious development. This "inner

light" is universal to man, original in its nature and infallible in its operations, but to assume that man's interpretation of it is infallible is frequently to mistake a prejudice, a narrow point of view or a selfish motive for a Divine light and produce an individual who is intolerable and incapable of growth. A religious attitude of mind with serious contemplation and prayerful supplication is necessary if we would train ourselves to rightly hear that still small voice" which speaks to thee and to me. BIRD T. BALDWIN.

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West Chester, Pa.

When we get to the bottom of the matter, we find the inhabitants of this earth broadly divided into two great masses-the peasant paymasters, spade in hand, the original and imperial producers of turnips, and, waiting on them all round, a crowd of polite persons, modestly expectant of turnips, for some-too often theoretical-service. There is first the clerical person, whom the peasant pays in turnips for giving his moral advice: then the legal person, whom the peasant pays in turnips for telling him in black letter, that his house is his own; there is thirdly the courtly person, whom the peasant pays in turnips for presenting a celestial appearance to him; there is fourthly the literary person, whom the peasant pays in turnips for talking daintily to him; and there is lastly the military person, whom the peasant pays in turnips for standing, with a cocked hat on, in the middle of the field, and exercising a moral influence upon the neighbors. -Ruskin.

ONE OF OUR WIDE AWAKE ADULT CLASSES.

The success of a Bible or Conference Class depends upon the originality of thought and freedom of expression which are developed in its members. To promote these, we need as little formality in organization as possible. There ought not to be a teacher but simply a leader; and the leader ought to keep in mind constantly that the class has met to talk things over, restraining if need be, his own desire to talk and to decide questions. It is the leader's place however to ask questions, for much can be done in this way to develop thought. It is well to assign them for the following lesson, either to the class in general or to individuals. A little time for preparation will encourage those who do not talk freely. Patience, absolute avoidance of the spirit of criticism, and well chosen words of encouragement will go far towards establishing perfect freedom of expression. A better acquaintance among the members may be trusted to do the rest.

A Junior Bible Class that we know has been conducted along these lines for several years and has grown constantly in interest. During the past year, the course of study was in the organization and testimonies of the Society of Friends. At one time, the members were asked to tell "What it means to me to be a Friend." Later in the course, they were asked to define Quakerism in a way that would be distinctive and brief, yet comprehensive. The study of the Separation and the causes of it formed an interesting and helpful part of the course. An historical sketch of the Monthly Meeting to which the class belongs was another valuable feature.

In studying the testimonies, some of the questions asked were as follows: "What is the purpose of worship?" "If it is an individual matter, why need we go to meeting?" "What constitutes a good meeting?" good meeting?" "Why do we have so many silent meetings?" "Is not the feeling of a need of vocal ministry sufficient warrant for trying to supply it?" "Where shall we draw the line between harmful and harmless amusements?"

As review questions for the year's work, the following among others were given out: "What are the requirements for membership in the Society of Friends?" "What are the peculiarities of our organization?" "What are the peculiarities of our testimonies?" "What are the peculiarities of our doctrine?" "What changes might profitably be made in our methods of doing things?" "What should chiefly distinguish us?" P.

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