sobriety. Often by the next night they would have given almost anything
to be able to live that bit of life over again and live it differently.
But it was too late. I know of no argument for temperance that has
anything like the weight of this one.

Then, too, a word must be said about the broad jest and the undesirable
story.

Many a broad jest is excused because it has in it some savor of real
humor; but it would be well for us to ask ourselves deliberately what
things we are going to allow ourselves to laugh at. We all laugh at
some of the ways of lovers and no doubt we always will. They have
beautiful ways, but beyond question some of them are amusing. There
is no possible reaction to a girl's persuasion that her boy is pure
hero and saint except a smile; and love itself will blend with such
smiles.

But it is quite a different thing to bring laughter to bear on love
itself, or on marriage, or on the sacramental intimacies that express
love. I believe it is a profane thing to do. Our best instincts call
on us to treat these things as sacred. And sacred things are easily
spoiled by careless speech. No vulgarities are quite so vulgar as those
which, in printed rags and ragged talk, are clustered round marriage.
In the name of all that is beautiful and holy let us be done with them.

Further still, a great many broad stories have in them a minimum of
humor and a maximum of dirt. By a strange perversity men who are
scrupulously clean in body and who have both intellectual and artistic
capacities will stoop to defile their tongues with such things. There
are few colleges or offices where public opinion entirely forbids them.