Page:Farm labourers, their friendly societies, and the poor law.djvu/22

 into the mouth of tho Poor Law, from which he never has the food fortune to emerge with life. The grumbling and dishonest old man, who has fixed himself on the funds of the society, and compels his friends to carry him with a tenacity of hold like that of the Old Man of the Mountain, is shaken off, once and for all, on the club-day. "They gave me two shillings and sent me my dinner, and said the union might do all the rest, and was better able than they were." The poor-rate is, indeed, the virtual superannuation fund of the farm labourers' societies, and the annual election is the trap-door by which the member is transferred to the rate.

We have, lastly, the genial feature of the holiday, which is turned to account by the landlord, and other managers of the club. On Whit-Monday or Easter Monday the village is enlivened by flags and banners, and the sign of the Black Bear is entwined with garlands, and my specimens, good, bad, and indifferent, may be seen mustering in front of the inn in their Sunday clothes, with sashes and scarves, behind the band which is to "play them" to church. The strong box is carried by the treasurer, and two or three wands and baubles, dignified by the outlandish name of "regalia," are distributed into the custody of the stewards, and away they go to the church, where the vicar says the prayers, and preaches an appropriate sermon. Far be it from us to wish for one influence for good to be impaired or removed, especially where the best and highest of all influences is exerted, and our labourers brought within range of that power which has elevated unlettered men and women throughout the length and breadth of our land to a better knowledge than the scholar and the sage have always attained. Some shaft from the quiver of divine truth may strike home, and the chance listener, who came merely as a part of the rustic pageant, may return in possession of something of more consequence to him than the provision of a sick and burial club. But inasmuch as the public act of worship is oftentimes regarded by the managers and members merely as a means of consolidating and strengthening the position of the club, caution is needed in opening the church for special service and sermon. And not only by the prostitution of divine service, but by the attendance of the clergyman of the parish, and other influential parishioners at the dinner, and by their subscriptions, support is too commonly afforded which is in no way merited. No society ought ever to be in want of a single sixpence from subscriptions, and, unless there is evidence of financial soundness and good management, encouragement of any kind should be refused. Where moral and pecuniary aid are given to a pauperising sharing-out club, evil is done, however excellent the intentions of those who bestow it. By entirely