H
AMERICAN
A
Celebration of Independence
Day
In a Wisconsin
Town.
AmtrlraiiUalioa of the NurwurlanH.
Mtrlety SUrkrd the Xiik Hull.
Uj at SUugoton.
"The Norwegian Fourth of July," a
the Independence day of Norway i
called In the west, occurt on the 17th
of May. This year the celebration
were held on the 18th, a the preceding
day waa Sunday, and the Norwegian
unlike the Germans, are somewhat
puritanical Id their obterranco of Sun
day. Until quite recent yeart, the 17th
of May wai celebrated In a great many
town of tho went, but tb la year It waa
celebrated in very few placet), and In
dlcallont are that before another ten
year have passed It will cease to be
honored anywhere ouUlde of Chicago
and Minneapolis The Immigration
from Norway baa fallen off, the old
generation are passing away, and thulr
children do not hold to tho tradition
of the punt. The American-born Nor
wegians do not keep up the old tongue,
tne ou customs. Tuelr hearU are
with tho country of their descendants,
not with tho country of their anees'
tor.
Nowhere else in America can tho
vanishing Norwegian fete day be ob
served to such advantage as In Stough
ton, the capital of Norwegian Wiscon
sin. This town does not derive that
eminence from its size, for It has barely
3,000 inhabitants, but from the fact
that its population is almost entirely
of the Viking stock, and that it Is the
center of the most purely Norse dis
trict in the country. A tew sections of
Minnesota may have ns Urge a portion
of Scandinavians, but not so large a
portion of Norwegians. In the town
ships surrounding It are settled some
40,000 people of Norwegian doscent.
In its Immediate neighborhood the
townships are occupied by Norwegians
almost to the exclusion of other n&-
tlonalltles. Stoughton is the center of
Norwegian life, of Norwegian thought,
perhaps of politics, too, for the state of
Wisconsin. It is a very Mecca for tho
descendants of Gamol Norge. A visit
to Stoughton Is the nearest thing to a
visit to Norway. The Norsk goes there
to steep himself in the associations of
the fatherland and renew his old na
tional feelings, to talk the old language,
to sing the old songs.
The first thing that attracted my at
tention as I debarked from the train at
Stoughton on the morning of the ISth
of May was an American dug. The
next thing was another American flag.
Boys and old men had small flags in
their bats, girls were them on their
shoulders, stores and houses were hung
with them. Not a Norwegian flag was
in sight, nor did I see one until night,
and then it was only one. There were
no exorcises of any kind booked for the
forenoon, and I passed the time walk
ing about and observing the types.
The streets were crowded with people.
The Norwegians of the surrounding
country were out in force, and politi
cians from Madison, the state capital,
were busy among them "looking after
fences." It was an orderly crowd.
Tall, flaxenhalred men, whose faces
baked to an earthly brown by the sun
and wind, were in curious contrast to
their yellow hair and blue eyes, stood
about the streets conversing quietly.
There was no shouting, no boisterous
laughter, no ostentatious greetings of
friends. The Norwegian is not quar
relsome. He does not have that melo
dramatic quality of the lower class
European on a holiday which causes
the possessor to delight in attracting
attention to himself, even by making
himself ridiculous. The Norse bear
the reputation of being heavy drinkers.
All their history reeks with the fumes
of strong liquors. The Scandinavian
ancestors of the English were as
mighty at the wine and beer cask as
they were in battle. It would not be
surprising if the descendants of the old
warriors who shed the blood and drank
the wine of southern Europe drank and
fought In the New World. I had heard
of Norwegians who drank pure alcohol.
Indeed, from the stories told, one
would think they drank little else.
Yet in this crowd of thousands I saw
no one drunk during the day, and
those whom I saw drunk at night num
bered less than a dozen. Taking into
consideration that the day was a holi
day and the people were out for a good
time, this sobriety quite contradicted
the statements so frequently made
about the Norwegians.
At one o'clock a procession formed in
the main street to march out to a park
where addresses were to be delivered.
At the head of the line marched a
militia sergeant carrying the Ameri
can flag, and that was the only flag in
the procession. A newly formed militia
company, so young that it had not yet
received arms, formed the larger part
of the procession. The day was not
only devoted to a commemoration of
Norway's independence, but to the
dedificatlon of the militia company's
new armory. The speakers of the day
were a young attorney of Norwegian
descent and the principal of the high
school. The latter had a German
name, spelled according to tha English
method, a few t's and c's, supernumer
ary In English, being omitted. I r
marked to an acquaintance that It was
strange that the high school of a Nor
wegian town should have a German
principal.
"He s not a German," said my ac
quaintance, "lie's an American. lie
has a German name, to be sure, but he
Is an American."
And so he was. The excellent ad
dress which he gave was American
through and through. lie was address
ing Norwegians, but he referred to
Norway only twice. He was an un
compromising American, who believed
that our own history furnishes plenty
of Instances of valor and virtue without
forcing us to fall back upon the history
of Europe for Illustrations. The second
speaker, a young man wbo had ac
quired considerable reputation a i
speaker in Engllth, gave a comio ad
dress in a peculiar dialect, a dialect
which bears towards tho literary Nor
wegian a relation somewhat similar to
that which the Yankee dialect boars to
literary English. Humorous stories
and anecdotes are frequently told in
this dialect. I was somewhat sur
prised that there was no address in lit
erary Norwegian, and asked why the
speaker had not given one instead of
his humorous speech.
"Ho couldn't," a college friend,
Norwegian replied. "In this dialect
any mistakes in Norwegian that he
makes are not noticed. He is a good
orator In English, but not in Norweg'
Ian. There are very fow Norwegian'
Americans wno possess at tne same
tlmo ability as speakers and a complete
command of Norwegian. The commit
tee of arrangements tried to get Prof.
Q , of the State University, but he
wouldn't come."
"Why was that0"
"Well, vou see, we young Norweg
lans are Americans now, and we foel
that those foreign holidays ought to be
discontinued. We don't like to do any'
thing that tends to make us a separate
class among other Americans. You
know that wherever our race has gone,
it has quickly assimilated with the
original inhabitants of the country. In
France, we became the French of the
French; in England, English of the
English, and in Amorioa wo are going
to become Americans of the Ameri
cans." That la the watchword of the Nor
wegians in Wisconsin. Everywhere
you will hear it. First uttered by the
professor of English literature of the
the State University, the Norwegian
students took it up and carried it with
them everywhere. The Americaniza
tion of the other nationalities comes
from without and is strenuously re
sisted. The Americanization of the
Norwegians comes from within. Citi
zens of a country that is a republic In
all except the suzerainty of the Swed
ish king, a country without an heredi
tary aristocracy, the Norwegians are
especially fitted to enter into the
plrit of our institutions. Were all our
foreign accessions like the Norwegians,
we would hear no talk of prohibiting
immigration.
The Norwegians dislike the Irish. I
had always heard this, but had never
fully realized it before. Stoughton is
an A. P. A. town. There are only a
dozen Irishmen there, and no Roman
Catholic church, and no exciting cause
for an A. P. A. lodge, but the A. P. A.
is there, and everybody Is in It, ready
for the Irish if they ever do come, for
the Norwegian allegiance to the A. P.
is not brought about by an intoler
ance toward the Church of Rome, but
by a thorough distrust and dislike of
the Irish. The Norwegians show no
hostility to the Roman Cathollo Ger
mans. They dislike the Irish as Irish,
not on account of their religion. I
doubt if the Germans dislike the
French, or the Irish dislike the Eng
lish any worse than tho Norwegians
dislike the Irish. The results of this
dislike are severely felt by the Irish.
They have a large number of profes
sional politicians. The Norwegians do
what they can to defeat them. The
Irish can do very little in the way of
retaliation, for the Norwegians are not
"in politics" to any great extent.
When on the border of Scandinavian
and Hibernian territory the young men
of the nations meet In fray, the victory
is usually with the Norsemen, for they
are larger and stronger than their ad
versaries, and when aroused exhibit a
fierceness and implacability surpassing
the Celtic fury. The old Berserker
madness comes upon them, and woe be
tide their antagonists. Outside of
local politics in a few communities, the
Irish have nothing to say in Wisconsin
and Minnesota. The Not wegians and
Swedes would not abide it.
The relations between Norwegians
and Germans are not strained, neither
are they cordial. The Germans are
fond of saying that the Norwegians are
treacherous. Bring up the subject of
Norwegians with a German, and he
will be almost sure to tell you this
The Yankees and Norwegians are very
friendly. Race relationship and slml
larity of disposition make them friends
The Yankees have no bitter re mem
brances of a time when hordes of Nor
wegians crowded in upon them and
lowered tha standard ot living by
accepting low wages. The Norse went
directly to the west and have never
come Into industrial competition with
the Americana. They are nearly all
farmers.
A ball gameacd a bicycle race made
up the festivities of the afternoon. The
evening waa to bo devoted to a ball in
the newly erected armory. The mill
tia company had not been in existence
long enough to be mustered la by the
state, jet it had almost completed a
big armory. Though the walls were
not yet finished off, the floor was ready
for dancing and a dance was to be
given.
The whole town waa at the ball, and
a good share of the surrounding terri
tory as well. Fine looking girl were
the rule; not all fair-haired, by any
means. I early put my eye on
typical Norse beauty, falr-halred, tur
riuolse eyed, with a complexion of
strawberries and cream, lithe of figure,
and I sought an Introduction. Lo and
behold, she was a Yankee maiden
Black-haired and black-eyed girls
whom I thought might be Yankees
turned out to be Norwegians. There
were several girls with luxurlent deep
brown tresses that gave out gleams of
rusty gold as tho light flashed upon
them, like a rich fabric shot with dark
golden threads. The possessors of
those beautiful heads of hair were Nor
wegians, and not stray Celts, as one
might have Imagined. Xew York
Evening l'ost.
SCITOKT OF CATHOLIC l'ASTORS.
How It is Managed In Country Parishes
Abroad!
In country parishes usually the par
lsh priest on the Sundays following
Easter and Christmas sits after mass
at a table In the chapel with a book
containing the names of the parish lon
ers and the amount each contributes,
to receive the offerings of his flock,
says the Contemvorary Review. In
towns and oltie the priests make a
house-to-house collection of tho "dues.1
The amount of the "dues" is in the
case of a farmer fixed at so much a
pound on the valuation of his land.
Laborers pay 1 shilling six pence, ar
tisans or clerks from 2 shillings 6 pence
to 5 shillings, according to their wages;
small shopkeepers from 10 shillings to
1 pound, larger shopkeepers and the
professional classes between 3 pounds
and 5 pounds, and the gentry contri
bute larger sums, according to their
wealth. The "dues" are in a sense
obligatory, for Roman Catholics are
bound by the laws of the church, under
pain of excommunication, to contribute
to the support of their pastors. But
as the "dues" are not as a rule oppres
sive they are willingly and cheerfully
contributed.
In addition to the "dues" the parish
priests also receive fees for the dis
charge of offices at marriages, bap
tisms, funerals and for saying mass for
any particular object, such as for the
repose of a soul or for a blessing on
some secular or religious undertaking.
These fees also vary considerably, ac
cording to the position of the persons
for whom the offices are discharged.
A poor person may have a mass said
for 5 shillings, while a rich person
would pay 10 shillings or 1 pound.
Marriages in humble circles are per
formed for 1 pound or for 1 pound 10
shillings, and In well-to-do circles for
much larger sums arrived at by mutual
agreement. In country parishes,
where the "fortune" of the bride Is
known to everybody, tho custom is to
charge a fee of 5 per cent of the dowry.
Many parish priests in the country
districts also add a little to their in
comes by farming operations, such as
letting fields to graziers or raising
stock on their own account. In former
years, indeed, almost every parish
priest was also a big farmer. He tilled
his extensive acres largely by the
gratuitous labors of his flock and went
to the fairs and markets with the pro
duce or with his cattle, sheep, pigs or
horses and wrangled and haggled with
the dealers over 5 shillings in the
price. But priests are not now allowed
by the bishops to hold more than
twenty acres ot land. Out of his in
come from his parish the parish priest
has not only to pay the stipends of his
curates but has also to contribute a
certain percentage of the amount to
the bishop, for It is from such contri
butions by the parish priests of his
diocese that most of the income of the
bishop is derived. Daily Xews, June
IS, 1896.
Thinks They Wfre First.
Cuba, Mo., June 8. Editor Ameri
can: I see in the issue oi juneotnoi
The American an article on the first
page at the bottom of the last column
claiming that Sandusky, O., has the
honor of floating from the Congrega
tional church the Stars and Stripes
for the first time in the United States.
We cannot allow this honor to go to
Sandusky, O. In The Anurican, pub
lished at Pittsburg, Pa., in the lasue
of July 1st, 1895, we announced that on
the 22d day of June, 1895, we floated
from the spire of the Methodist Epis
copal church at Neelysville, O., the
Stars and Stripes for the first time.
Please allow correction in American.
Neelysville first, Sandusky next. Let
other churches fall in line.
Yours truly, G. G. Maf-LE.
southern mwm.
He Writes Another Very
Able and Logical Letter.
Shows Some of the Jesuit
Sehemes to Win Public
Favor Conscience
Money.
Savannah. Ga., June 23rd, 1890.
Editor The American: That "the
end justifies the means;" that "frauds
are pious and lies are holy, when done
for the good of the church," con
sidered from the priestly point of
view, are axiomatic of self-evident
truths that have been laid down by
leading Jesuit authorities. Their real
meaning of the "good of the church" is
to persistently strive to attain for it
absolute political power in any coun
try where It gains a strong foothold, as
it has done In our own. The second
clause quoted above explains the first
that "frauds and lies" are honorable
(?) "means" to reach their political
"end;" to which means we may safely
add treachery, treason. civil wars, mas
sacres, and open and secret atsassica
tions, as centuries of history proves.
This city has had within a year two
specimens of what appears to thou
sands of intelligent citizens "pious
frauds." I do not mean to assert that,
in every instance where a Romish
priest returns money or valuables to
their owners that he has discovered
through the confessional they have
been robbed off, that it was done with
fraudulent intent to create favor and
political capital for the Catholic
church. But the first instance I bring
to notice is surrounded with much sus
picion. It occurred here as soon as the
excitement had subsided, caused by
the papist riot that took place on the
occasion of the visit of Mr. and Mrs.
Slattery about a year ago. The Morn
ing Xacs, a Rome-controlled sheet, in
its issue of April 8, 1895, under the
caption of "Paid Back Ill-Gotten Gain,
an Insurance Company $7,000 Better
off by a Smitten Conscience," says in
part: "An insurance company, with
an agency in this city, Is $7,000 better
off, which it can credit to its conscience
fund. When the conscience-
stricken party Is a Roman Catholic, ho
usually makes restitution through the
priest to whom he confesses his mis
deed. This was the case in this in
stance. The sum mentioned was re
turned through Vicar-General Cafferty
to an Insurance company, doing business
In this city, one day last week, it Is
aid. A number of parties seemed ac
quainted with the fact, though they
would not say how they came by their
information. It i supposed that the
story was told by the agent of the lucky
company. As the story goes the now
consolence-strlcken offender set fire to
his property, said to be a storehouse,
several years ago. By the advice of
his priest he determined to make resti
tution. In order to save exposure the
restitution was made by Father Caf
ferty. Those who have heard the story
are cudgelling their brains to fix upon
the party who thus- satisfied his con
science," but up to the present time he
has not been found. The same paper
says: "A similar instance to the
above occurred in Savannah several
years ago in much the same manner."
Sir, it is the opinion of many of our
best and most intelligent citizens that
that 17,000 trick was a priestly fraud,
gotten up to offset the odium brought
upon the church by the rowdy element
of its lay members who turned out to
mob, and murder it they could, Mr.
and Mrs. Slattery.
Another instance of the kind occurred
in this city about a week ago. A priest
entered a wholesale- drug house, and
Inquiring for the proprietor, handed
him five dollars and asked for a receipt.
Upon interrogation, all he could get
out of the priest was, "that it was his.
and that it was. conscience money."
The proprietor gave the priest a re
ceipt, and he quickly departed. The
proprietor having several Roman Cath
olics, male and female, in his employ,
called them together and related the
circumstances of the priest's visit.
They, one and all, expressed the great
est indignation that the priest should
come there and attempt to throw sus
picion upon them of robbing their em
ployer. Many uncomplimentary epi
thets were cast upon this priest by the
Catholic employes of the firm. This
instance, like the first one mentioned,
occurred at a time when public feel
ings were strained to their utmost ten
sion, both upon the Catholic and Prot
estant side the political caldron even
now "like a hell-broth boils and
bubbles," a bitter feeling exists, caused
principally by the slanders and false
hoods heaped upon the Protestant
American element by the Romans, and
leaves a grave suspicion that this five
dollar trick is a "fraud," pure and
simple, to gain favor for Romanism in
this city. A base Jesuit, who upholds
the doctrine that "the end justifies the
means," and swears to "disobey all
magistrates, superior or inferior, in
any country called Protestant, and de
clares all such to be illegal without
the sanction and confirmation of the
pope, and that all such may safely be
destroyed," will bend himself to any
act of baseness, treachery, or even as
sassination, If he can accomplish his
crime without fear of detection and
punishment
The much chagrined Tammany
tigers, who have been run out of their
cosy lain, by this time fully realize
that the A. P. A. has settled down in
the Empire state of the south with the
full intention of running the common
wealth, instead of themselves; and in
their frenzy they will doubtless have
recourse to any means, base or heroic,
to try and recover some of their lost
ground. This view of affairs may, per
haps, account for the fact that during
the past two months a considerable
number of strange priests have arrived
in Savannah, and probably may throw
light upon another fact, that these
sneaking priests are going round dis
tributing some of their church funds
among Protestant employers and call
ing it "conscience money." This re-
calls to mind the full exposure of this
base, Roman fraud, made by that
famous ex-priest and patriot, William
Hogan, over fifty years ago, (1845), at
the time Dan O'Connell was in New
York stirring up his countrymen to
clamor for the repeal of the union bo
tween Great Britain and Ireland, and
upon that occasion they marched
through the cities of New York with
banners bearing the seditious legend
"Americans shall not rule us," and for
which distinguished service in the
United States Pope Gregory XVI. re
warded the famous Dan with the title
of "the greatest layman living." With
reference to the base and knavish
tricks of Romish prle6ts and Jesuits,
resorted to for the purpose of gaining
Protestant favor and political strength,
Hogan says: "The modus operandi of
Romish priests is as follows: When a
popish of Jesuit priest settles in a city
or town, he looks about him and ascer
tains what the character, clrcum
stances, politics and religion of the
different families are. If he discovers
that any particular Protestant family
is wealthy, entirely unacquainted with
popery, and liberally disposed, he takes
a note of the fact, and determines, by
some means or other, to form an ac
quaintance with the head of the family.
This is sometimes not easily done. It
is not often that men of wealth are de
sirous of the personal acquaintance of
clergymen of any denomination. They
know thatr pretty generally speaking,
there is little to be gained, so far as
worldly goods are concerned, from a
personal intimacy with them. Of this
Romibh priests are well aware, and act
accordingly. When one of them de
sires an acquaintance with the head of
a family, he unceremoniously calls upon
him, hands him some money more or
teas according to circumstances and
without any explanation, tells him it Is
his, and seems no way desirous of fur
ther conversation. The gentleman or
lady who receives the money, of course,
detains tho priest or Jesuit, and asks
what he wishes him or her to do with
the money; whether he deposited it for
safe keeping, or whether he wished it
paid to some on. The answer of tne
Jesuit is: "Sir, or Madam, the money
is yours. I received it in the discharge
of my duty as a priest," and he departs.
The result of this piece of Jesuit act
ing is obvious. The gentleman men
tions the circumstance to his family,
the merchant to his neighboring mer
chants, the mother mentions it to her
children, and bo- every mother on her
list of visitors, and finally conclude
that the money has been received in
the confessional; that some poor Re
man Catholic In their employ had
stolen it, and that the priest in the con
fessional caused restitution to be made;
that after all, this "going to confession
was a good thing, it kept the Catholic
servants honest, and if it were not for
lit, there would be no safety in giving
them employment." The husband tells
his wife to throw no obstacles in the
way of her domestics going to confes
sion, as he believes it is a check upon
their dishonesty, and makes up his
mind that it is at least good policy to
sustain popery and popish priests. He
calls upon the Jesuit bishop or priest,
touches his hat to him should he meet
him on the streets, tells him he would
be happy to see him at his house; and
thus, by this tedious, though sure pro
cess, does a reverend Jesuit priest gain
his end. The family is now at his
mercy; and the best recommendation
a domestic can bring to this family, or
any of their acquaintances, Is that of a
scheming, deceitful, popish priest or
bishop, with whom, if properly known,
no respectable man would be seen walk
ing the streets. Often have I done this
while a Romish priest.
"Thisprooess.by which popish priests
and Jesuits often insinuate themselves
into the confidence of some of our most
respectable Protestant families, has In
It something ineffably mean, contempti
ble and wicked. There is something
worm-like and vampire-like in the
whole process. The robber runs some
risk In gaining possession of his booty;
he has, at least, the redeeming quality
of personal bravery. The eagle, which
takes its prey to the very pinnacle of
the loftiest rock, though that prey
should be the infant of the fondest
mother, and there devours it before
the agonized parent, must claim more
or less admiration for its boldness.
There is a majesty in its flight which
diminishes the atrocity of the act; by
one bound the noble bird gains h'.t
point But the Jesuit, like the worm,
like the loathsome reptile, gains his by
beginning at the root, at the base of
domestic happiness and virtue, and
creeps and gnaw his way until ha
reaches Its summit, and then laugh at
he see it mouldering under his feet.
"But this is not all. The Protestant
family with whom he forms an acqaint
ance by these dishonorable means, are
not the only sufferers. Injustice is
done to the Catholic domestics In Prot
estant families. A palpable Imputa
tion of dishonesty Is thrown upon the
whole body of them. An Implied im
pression Is left upon the minds ot Prot
estants that they are all dishonest
that they would all rob, pilfer and
steal, if they were not forbidden and
compelled to make restitution in the
confessional. But what signifies it to
a Jesuit priest, what Protestants think
of poor Roman Catholics? ilf they only
believe that priests and Jesuits are
saints, that is all they care. It Jesuits
can only manage to cause Protestants
to attribute the honesty of papists to
themselves, and can cause tho Catho
lics to hate and despise Protestants for
suspecting them of dishonesty, their
point is gained, though at the expense
of justice both to Protestants and Cath
olics. It is peculiarly unjust towards
Cathollo domestics, who are really as
honest as other people, if their priests
would let them be, and who might be
as good citizens as others, were it not
for priests and Jesuits. Do away with
the supremacy of the pope and auricu
lar confession, and the foreigners who
come among us from Ireland and other
Catholic countries would be as peacea
ble, as industrious and worthy citizens
as any we have; but never can these
poor people enjoy the blessings of free
dom, here or elsewhere, while they
have any connection with priests, con
fessionals or popes. Americans are not
inimical to foreigners who conduct
themselves with propriety, and pay a
due respect to the laws of their coun
try; but tbey are inimical and it is
their duty to be so to all who traitor
ously interfere with their civil rights;
and it ii not a little singular, that
among the millions of foreigners who
have fled to this land ofnfreedom, none
but papists have interfered with its
laws, its Institutions, or its customs. "I
have resided," continues Hogan, "in
the United States forHhlrty years or
thereabouts, and never have I heard a
Protestant say that he has been Ill-
treated or unkindly dealt with by
Americans on account of his foreign
birth; and I declare, with equal sin
cerity, that I have never known a Ro
man Catholic satisfied with our Repub
lican form of government, and who did
not avow when he could do so without
being heard by Protestants that he
wished a Roman Catholic government
established in its place. It is a strange
circumstance, but nevertheless true,
that Americans have no difficulties
with any foreigners amongst them ex
cept the Roman Catholics. There are
various denominations of foreigners in
the United States, but all others enjoy
the blessings of liberty, quietly and
thankfully. Papists alone are db satis
fied; they alone refuse to hear reason,
and seem Inclined to govern by force.
No Protestant priest in the United
States has ever been known to be con
trolled in the discharge of his duty by
a foreign potentate. None of them were
ever known to harangue their flocks
and march them through American
cities, with banners bearing tho
treasonable motto, written In, conspicu
ous letters, 'AMERICANS. SHAN'T
RULE US.' Popish bishop and papists
alone, have dared to do this.' "
Follow Americans, the facts related
in the latter part of this article, quoted
from Hogan, happened over fifty years
ago, and are capable ofjlnoontroverta
ble proof. The Americans of that tlmo
who resisted Romish treachery were
termed by papists, "Knaw-nothlngs,"
but they made a sturdy resistance to
papists and they crawled shack into
their holes, but not to sleep,' as the
Protestants did, and have done until
within the last few years; our experi
ence of Rome is the same as theirs, and
that Rome's favorite motto Is as truo
to-day as it was then "Semper Eadem,"
"always the same" and always will
remain the mortal foe of free intellect
and free government. But our freedom
loving citizens, thank God, are at la9t
wide awake to the danger that con
fronts us, and Rome will find this time
that she has to face a mighty and in
vincible know-something party that
will hold her in the traces. Rome has
shaken her fist in our face, threatened
and menaced us, and to be fore-warned
is to be fore-armed. Her cause is foul
towards us, as it is ungrateful and un
just, and conscienceless; our cause is a
just one, we call upon high heaven to
witness that we desire no more than
the free exercise of reasoning or in
tellectual powers In our own affairs,
with which God has endowed us all,
and if we do not exercise these gifts
aright, we insult the Almighty Giver
of them. These precious gifts the A.
P. A. will never allow a pope or his
emissaries to tear from us. Stand man
fully for the right and fear not, for, as
the great Bard of Avon said: "Thrico
is he armed who hath his quarrel just
than he but naked, though locked up
in steel, whose conscience with injus
tice is corrupted." Yours in F. P. p
Southern Watchman. ''