Litchfield enquirer., 1874-01-29
The Temperance soeiety..Mo ?.

AAe Peopie oI ac0mmumty deSlrous o1
 organizing temperance society can eith. CT unite in an independent local organiza- tion, or connect themselves with some of the existing State and National societies like the Good Samaritans, Good Tem- plars, or Sons of Temperance.
 These latter societies are secret, model ed somewhat, we suppose, on the plan of the Masonic lodge. They have limitations, passwords, and ritual, and seem to be more attractive to younger people than the simple, open society, like the Good Samaritans. whose meetings are. public and whose proceedings have more of the religious and less of the social form than those of the secret societies. It is our own belief that the element of secrecy is always an element of weakness in a re- formatory movement. Nevertheless. our secret temperance societies have this great practical advantage; they offer places of resort, pleasant associations, and inno- cent amusement. to young people, and af- ford, therefore, substitute to certain extent for the chief and most dangerous attractions of the bar room and saloon. Inasmuch as it is the young people of a community who run the most risk of be- ing led into dissipation, the most effective temperance society will evidently be that which is most attractive to that class, and we imagine inst the secret temperance so- eieties have on the whole been more suc- cessful than tho public. While, there fore, the lodge of "Templars" or "Sons" is perhaps tho best form of missionary Temperance; in large places, and where temperance feeling is strong, the forma- tion of an additional public society, like the Good Samaritans, for open meeting might be productive of much good.
 As between the Good Templars and the Sons of Temperance the condition of the community where the organization of a lodge is proposed should determine the preference The chief difference in the methods of these societies lies in the fact that the Templars are strongly committed to prohibition, while the ''Sons" rely on moral suasion." In community, there fore, where temperance men are few and habits of indulgence prevalent, we believe that lodge of Sons of Temperance would be most effective. Their views and prac- tice would not excite that active hostility which Good Templars' lodge in such locality IS apt to arouse, without being strong enough to enforce prohibition. On the other hand, in many places where the temperance feeling is strong and where the ground is laid for legal prohibition by prevalent habits of abstinence, the efforts of the Good Templars would very possi- ply be more effective than the milder methods of tke Sons of Temperance.
 Ono evil practice which formerly pre- vailed among temperance societies is, we believe, generally given up. We mean the exaction of irrevocable pledges. To call upon children of tender years, or even adults, to promise to abstain from the use of spirituous liquors as long as their lives last, is utterly wrong in principle. No person, still less young people not yet arrived at years of discretion, should ever subscribe pledge that leaves no way of re- traction open on honest change of opinion. In old temperance times whole communi- ties subscribed irrevocable pledges which in after ife nn change of uinru and 1.-~s- tice, whole communities have broken. The way to true reform cannot be over track so thickly strewn with broken VOWS. Hence modern societies Cat least such is the practice of the Sons of Temperament never require any irrevocable VOW of ab- stinence. The pledge is only binding while the member continues his connec- tion with the society. On change of opin- ion he can at any time withdraw, and give up his practice of abstinence without any breach of promise.
 Whatever form of temperance society may have been chosen by the people of a community, we cannot but think deserves the adherence of all those who believe the general practice of abstinence to be the true rule of life. None are so obiectlona- ble from their secret forms. or from their extreme views regarding prohibition, as to be undeserving the support of earnest temperance men. Yet we often See those who are loudest in their demands for the support of religious societies and severest in their censures of chistians who neg lect the regular services and ordinances of the church, giving no sort of aid to the temperance society, though favoring the principle of total abstinence. Those who have noticed the tremendous force of so- cial habits will perhaps find nothing strange in this. The church has been with us always. The temperance society, though prominent in the remembrance of many of an older generation, has been dis continued for long period. Now, there seems to be revival, and there is hope that it may mould into the moral habits of New England communities the habit of abstinence. That it may effect this, we hold that the temperance society should become & permanent institution among us; that it should have the same steady support that is considered necessary to the maintenance of the church. Let those who hold the temperance faith, practice it themselves before attempting to force it on others. Let them profess their faith openly. and let them join with theirco-be- lievers in spreading that faith in the com munity at large through the Temperance Society!
 The State Board of Charities have called the attention of the Commissioners of this county to the deficiencies of our jail in the following respects: 1st, to the I -H1 T