AJSAHistoryVol1Iss1 March 2016

A NEW LOOK AT AN OLD POEM:
THE POEM THAT CHANGED WILLIAM BOOTH’S LIFE

Garth R. Hentzschel

This is the second of two papers about the poem, incorrectly referred to in Salvation Army literature
as The Grog-Seller’s Dream, that when recited, changed the life of William Booth. The first paper
investigated how historians portrayed the narrative surrounding the recitation of the poem. As that
paper described how the poem had been misnamed and its author not identified by the earlier
authors, more research was conducted. Through that research the poem was identified as The Devil
and the Grog-Seller, A Ditty for the Times, and the name of the poet, William Henry Burleigh was
also discovered.3 This paper continues the discussion of the findings from the research into the
poem and its author. Firstly, this paper gives a brief rationale as to why it is important to identify
the information presented. Secondly, the poem will be included, which, it is believed, will be the
first time it has been published in its entirety in Salvation Army literature. Footnotes will show how
Salvation Army and non-Army literature used and changed sections of the poem. Thirdly, the
changes to the poem are analysed to identify meaning. Fourthly, a brief biography of the poet will
be given. Finally the paper will identify the poem’s popularity and despite previous Salvation Army
works criticising the poem, show the influence the poem had on future works, which linked back to
The Salvation Army.

Rationale

There are a number of reasons why more information about The Devil and the Grog-Seller, A Ditty
for the Times, needed to be found. Firstly, as the previous paper outlined, no author of Salvation
Army works, historical or biographical, had listed the name of the poet or correctly titled the poem,
so the true identity needed to be revealed.4 It should be noted that some had tried to identify the
poet; for example, in personal communication the eminent Booth biographer, David Bennett stated
that he had attempted to find the name of the poet, but could only find information relating to the
poem in Salvation Army sources.5 In addition to this Bennett’s work was incorrectly used to claim
that William McGonagall had written the poem.6 So the true identity of the poem and poet are
needed. Secondly there have been different evaluations of the poem, which has led some to infer
that Booth and Catherine Mumford may not have liked the poem and that this reaction caused them
to become estranged from each other at their first meeting.7 Thirdly, no author in a Salvation Army

Reference citation of this paper
Garth R. Hentzschel, “A new look at an old poem: The poem that changed William Booth’s life”, The
Australasian Journal of Salvation Army History, 1, 1, 2016, 50-71.
3 See the discussion in Garth R. Hentzschel, “A recitation to romance: a study on the poem and event which led to the
romance of William Booth and Catherine Mumford”, The Australasian Journal of Salvation Army History, 1, 1, 2016, 32-49.
4 Hentzschel, “A recitation to romance”.
5 Interview, David Malcolm Bennett, Friday 13 November, 2015.
6 David Woodbury, “A Victorian Love Story, The romance of William and Catherine Booth”,
https://salvos.org.au/scribe/sites/historicalsociety/files/A_Victorian_Love_Story_-_William_and_Catherine_Booth.pdf ,
accessed on 10 January, 2015.
7 See for example Roger J. Green, The Life & Ministry of William Booth, Founder of The Salvation Army, (Nashville,
USA: Abingdon Press, 2005), 43-44.; Roy Hattersley, Blood & Fire – William and Catherine Booth and Their
Salvation Army, (London, UK: Little, Brown and Company, 1999), 39-40.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 51

work discussed the poem to any level which gave justice to it; therein they denied the poem the
position of importance it deserved. For these reasons more research was needed on the poem and
the results discussed.

The history and name of the poem

The Devil and the Grog-Seller, A Ditty for the Times is an early piece of North American
temperance poetry.8 From a search on websites, such as the United States of America Library of
Congress, the earliest publication of the poem was found to be 1842 yet throughout its history, as
with Salvation Army works, the poem suffered from being given different titles and attributed to
different poets or no poet at all.

The earliest publication of the poem was found in newspapers and books featuring

temperance poems and readings. It is therefore very difficult to determine when the poem was first
written and subsequently published. In the search, the first time the poem was listed with its full and

correct title, The Devil and the Grog-Seller, A Ditty for the Times, was in The Liberator from
Massachuses, 1842; however the online copy was difficult to read.9 Three years later, 1845, Charles
Jewett’s, Temperance Lyrics, used the full title and attributed the poem to W.H. Burleigh.10 On the
other hand the Sangamo Journal, in the same year gave only the second part of the title, A Lyric for
the Times and listed no author.11

The title more familiar to Salvation Army readers was used by Hannibal Journal in 1853, The
Grog-Seller’s Dream, yet unlike historical Salvation Army works a poet was listed, although
incorrect, George Burleigh.12 The poem appeared in publications throughout 1864: first, The
Columbian Fountain as The Grog Seller!;13 then in the Michigan Temperance Journal and
Washingtonian, where it received its full and correct title, but was attributed to a Cyrus M.
Buleigh.14

The poem was first published as a standalone work by Merrihew and Thompson in 1848 as
The Devil and the Grog-Seller: A Ditty for the Times. It only had 11 pages and the author was not
listed on the original publication.15 In 1854 the Fremont Journal only used the second part of the
title.16 On the other hand Thomas Summers, Methodist: Pamphlets for the People, used the first

8 Please note that the only publications listed here are those that could be verified, therefore not all publications found in
the search are included in this paper, for example, Garrett was not included in this paper as only 10 lines of the poem
could be viewed on previews of each page. P. Garrett (ed), The Speaker's Garland and Literary Bouquet: Combining
100 Choice Selections; Nos. 1 - Embracing New and Standard Productions of Oratory, Sentiment, Eloquence, Pathos,
Wit and Humor, Volume 5, (USA: P. Garrett & Company, 1883).
9 “The Devil and the Grog-Seller”, The Liberator (Massachusetts, USA, 29 April, 1842), 4.
10 This is one of only a few publications which had all the information correct. Jewett, Temperance Lyrics, 29-34.
11 “A Lyric for the Times”, Sangamo Journal, (Springfield, 25 September, 1845), 1.
12 “The Grog-Seller’s Dream”, Hannibal Journal, (Hannibal, Thursday, 7 April, 1853), 1.
13 “The Grog Seller!” The Columbian Fountain (Washington, 12 May, 1846), 1.
14 “The Devil and the Grog Seller, Ditty for the Times”, Michigan Temperance Journal and Washingtonian, (Jackson,
15 July, Vol. 1, No. 7, 1846), 1&2.
15 The Google book page did not accredit the work to a poet, yet the Buffalo Library did, as did Poole in his review of
the work. “The Devil and the Grog-Seller: A Ditty for the Times”, Google Books,
https://books.google.com.au/books/about/The_Devil_and_the_Grog_seller.html?id=NMKOHAAACAAJ&redir_esc=y
accessed 16 January, 2015.; “The devil and the grog-seller; a ditty for the times” Buffalo & Erie County Public Library
Catalog, https://www.buffalolib.org/vufind/Record/465740 accessed on 16 January, 2015.; W. Scott Poole, Satan in
America: The Devil We Know, (Lanham, USA: Rowan & Littlefield Publishers, 2010), 22 & 225.
16 “A lyric for the times”, Fremont Journal, (Fremont, USA, Vol. 2, No. 32, 1 September, 1854), 1.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 52

section of the title in 1857.17 It was about 1858 when A.B. Richmond, Intemperance and Crime
stated he heard The Grog-seller’s Dream recited.18

The following two decades again saw the poem appear in a number of different publications:
1861, The Spirit of Democracy did not give a title to the poem;19 1865, The Albany Patriot used The
Grog-Seller’s Dream, as found in Salvation Army works;20 1866, The Ikwezi printed it under its
correct and full title;21 1868, The Emporia News and 1869, Orleans Independent Standard, both

published it under a different title, Satan and the Grog-Seller; 1869, The State Temperance Journal
and Home Visitor used the same as The Albany Patriot;22 1869, and its republication in 1879, J.N.

Stearns, The Temperance Speaker, used the first part of the correct title and attributed it to W.H.
Burleigh;23 and 1874 George Rose, Light for the temperance platform also used the original title.24

The poem has an ongoing history. J.M. Shoemaker, Elocutionist’s Annual, in 1869, as others,

called the poem Satan and the Grog-seller. In 1881, Shoemaker again included it, under this
incorrect title, in another of his publications, Best Things from Best Authors.25 Charles Shoemaker,
One Hundred Choice Selections in Poetry and Prose, 189026 also called it Satan and the Grog-

Seller and correctly attributed it to W.H. Burleigh. In 1910 Phineas Garrett, One Hundred Choice
Selections, used the same title as Shoemaker.27 Between these two there was an abridged version
printed under the title of, Saloon Keeper’s Soliloquy.28 The stand-alone work of 1848 was

republished in 1977 with the full title, The Devil and the Grog-Seller: A Ditty for the Times and
attributed to the poet William Henry Burleigh, unlike the first edition.29 Eli Siegel, ‘Ethics Has
Spoken’ too contributed Burleigh as the poet but, incorrectly titled it as Satan and the Grog-

17 Thomas O. Summers (ed.), Methodist: Pamphlets for the People (4th Ed.), (Nashville, USA: E. Stevenson & F.A.
Owed, Agents, No. 56, 1857), 4-8.
18 A. B. Richmond, Intemperance and Crime: Leaves from the Diary of an Old Lawyer, (Washington, USA: A.B.
Richmond, 1883), 161.
19 The Spirit of Democracy, (Woodsfield, USA, Vol 18, No 5, 10 April, 1861), 4.
20 “The Grog-Seller’s Dream”, The Albany Patriot, (Albany, 29 July, Vol. XIX, No. 22, 1865), 1.;
21 “THE DEVIL AND THE GROG-SELLER. A DITTY FOR THE TIMES,” Ikwezi, (Esidumbini, March, 1866), 1- 7.
22 “The Grog-Seller’s Dream” The State Temperance Journal and Home Visitor (Hartford, Vol. 8, No. 24, 11 June,
1868) 1.; “Satan and the Grog-seller”, Orleans Independent Standard, (Vermont, USA, Vol. 13, No. 24, Friday,12 June,
1868) 1.; “Satan and the Grog seller”, The Emporia News, (Kansas, USA, Vol. 12, No. 3, 15 January, 1869), 1.
23 J.N. Stearns (ed.), The Temperance Speaker: A Collection of Original and Selected Dialogues, Addresses and
Recitations, for the use of Temperance Organizations, Schools, Bands of Hope, Anniversaries, Etc., (New York, USA:
National Temperance Society and Publication House, 1869), 180-186.
24 George Maclean Rose (ed), Light for the temperance platform: A collection of readings, recitations, and dialogues,
for sons of temperance, good templass, cadets of temperance, band of hope, Etc, Etc.(Toronto, Canada: Hunter, Rose
and Company, 1874), 64.
25 Jacob W. Shoemaker, The Elocutionist's Annual Comprising New and Popular Readings, Recitations, Declamations,
Dialogues, Tableaux, Etc.,(Philadelphia, USA: National School of Elocution and Oratory, 1881), 60.; Jacob W.
Shoemaker, Best Things from Best Authors: Humor, Pathos, and Eloquence Designed, (Philadelphia, USA: National
School of Elocution and Oratory, 1881), 445.
26 Charles Chalmers Shoemaker (ed), One Hundred Choice Selections in Poetry and Prose, (New York, USA: P.
Garrett & Company, 1890), Iss. 18, 49-52.
27 Phineas Garrett, One Hundred Choice Selections, (New York, USA: P. Garrett, 1910), Vol. 5, Iss. 17-20, 49-69.
28 “Saloon Keeper’s Soliloquy”, The Jennings Daily Record, (Jennings, USA, Vol. 111, No. 307, 30 December, 1902), 5.
29 “The Devil and the Grog-Seller”, Google Books,
https://books.google.com.au/books/about/The_Devil_and_the_Grog_seller.html?id=a1IctwAACAAJ&redir_esc=y
accessed on 16 January, 2015.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 53

Seller.30 Siegel could have taken this title from a number of earlier publications or memories of the

poem as Salvation Army historians had done.

The Poem

As authors of Salvation Army works had not reproduced the entire poem, it is printed below in its

full and original format. The footnotes included outline the changes made to the original poem and

what parts of the poem were excluded in Salvation Army and non-Salvation Army works.

The Devil And The Grog-Seller: A Ditty For The Times31

William Henry Burleigh

The grog-seller sat by his bar room fire,
With his feet as high as his head, and higher –32

Watching the smoke, as he puffed it out,33
That in spiral columns curled about,34
Veiling his face with its fleecy fold,35
As lazily up from his lips it rolled,

While a doubtful scent and a twilight gloom36
Were slowly gathering to fill the room.37
II
To their drunken slumbers, one by one.
Foolish and fuddled, his friends had gone,

To wake in the morn to the drunkard’s pain,
With a bloodshot eye and a whirling brain.38

30 Eli Siegel, ‘Ethics Has Spoken’, The Right of Aesthetic Realism to be Known – A Periodical of Hope and
Information, (New York, USA: Aesthetic Realism Foundation, 1999), 2.
http://www.aestheticrealism.net/lectures/Tro1366.htm accessed on 16 January, 2016.
31 Sangamo used the shorter title A Lyric for the Time, others such as Ikwezi, Jewett, Michigan used the correct title, The
Devil and the Grog-Seller. A Ditty for the Times, while another, Summers use the shorter The Devil and the Grogseller.
As the published book could not be viewed the earlier copy of the poem from Sangamo was used as a foundation of the
poem. Ikwezi, 1- 7.; Jewett, 29-34.; Michigan Temperance Journal, 1&2.; Sangamo Journal, 1.; Summers, Methodist,
4-8.;
32 Hosier used the first two lines of this stanza with only one change, “His feet as high…” this is some evidence that she
got the information from a Salvation Army source as Smith has this word too, Yaxley & Vanderwal also used the first
two lines of this stanza in their book. Helen K. Hosier, William and Catherine Booth – Founders of The Salvation Army,
(Uhrichsville, USA: Barbour Publishing, 1999), 30.; J. Evan Smith, Booth the Beloved – Personal Recollections of
William Booth, Founder of the Salvation Army, (Melbourne, Australia: Geoffrey Cumberlege, 1949), 57.; Trevor
Yaxley & Carolyn Vanderwal, William & Catherine – The Life and Legacy of the Booth’s, Founders of The Salvation
Army, (Michigan, USA: Bethany House, 2003), 66-67.
33 The Albany had “…as he curled it out”. The Albany Patriot, 1.
34 Summers had “When in spiral columns it curled about” while Bennett, Booth-Tucker, Ervine, and Smith had “Which
in spiral columns curved about”. Bennett only quoted these four lines. David Bennett, William Booth, (Minneapolis,
USA: Bethany House Publishers, 1986), 17.; F. De L. Booth-Tucker, The Life of Catherine Booth – The Mother of The
Salvation Army (3 Vols), (London, UK: International Headquarters, 1893), Vol. 1, 82.; St. John Ervine, God’s Soldier:
General William Booth (2 vols), (London, UK: William Heinemann, 1934), Vol. 1, 52.; Smith, Booth the Beloved, 56.;
Summers, Methodist, 4-8.
35 The Albany had “…his fleecy flood” while Booth-Tucker had “Veiling his face ‘neath its fleecy fold”. The Albany
Patriot, 1.; Booth-Tucker, Catherine Booth, 1:82.
36 The Albany had “…and a dismal gloom”. The Albany Patriot, 1.
37 Ikwezi had “gathered to fill the room”. Ikwezi, 1-7.
38 Hosier used only the second, third and fourth lines of this stanza while Yaxley & Vanderwal used the second to fourth
lines, but changed the fourth line as Hosier and other authors. Bennett, Booth-Tucker, Ervine, Hosier and Smith had
“…and a reeling brain”. David Malcolm Bennett, The General: William Booth, Volume 1 – The Evangelist, (USA,

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 54

Drowsily rang the watchman’s cry –
“Past two o’clock and a cloudy sky!”
Yet the host sat wakeful still, and shook39
His head, and winked with a knowing look.40

III
41“Ho! ho!” said he, with a chuckling tone,42

“I know the way that the thing is done –

Twice five are ten, and another V,

Two ones, two twos, and a ragged three,
Make twenty-four for my well-filled fob, –43
He! he! ‘tis a rayther [rather] good nights job!44
The fools have guzzled my brandy and wine –
Much good may it do them, – the cash is mine!”45

IV

And he winked again with a knowing look,
And from his cigar the ashes shook –46

47“He! he! the younkers are in my net, –48
I have them safe, and I’ll fleece them yet!
There’s Brown – what a jolly dog is he, –
And he swells the way that I like to see;49
Let him dash for a while at this reckless rate,50

And his farm is mine as sure as fate.

V
I’ve a mortgage now on Tomkin’s lot,
What a fool he was to become a sot!51
But it’s luck to me, – in a month or so52

Xulon Press, 2003), 80.; Booth-Tucker, Catherine Booth, 1:82.; Ervine, God’s Soldier, 1:51.; Hosier, William and

Catherine Booth, 30.; Smith, Booth the Beloved, 57.; Yaxley & Vanderwal, William & Catherine, 66.
39 Booth-Tucker, Ervine and Smith had “But our host sat…”. Booth-Tucker, Catherine Booth, 1:82.; Ervine, God’s

Soldier, 1:52.; Smith, Booth the Beloved, 57.
40 The Albany had “His head with a wink and a knowing look”, The State Temperance Journal had “with a chuckling
look”. The Albany, 1.; The State Temperance Journal, 1.
41 The Albany moved stanza three and four around. The Albany, 1.
42 Booth-Tucker, Ervine and Smith stated “’Aha!’ said he in…” Booth-Tucker, Catherine Booth, 1:83.; Ervine, God’s

Soldier, 1:52.; Smith, Booth the Beloved, 56.
43 Summers had “Make twenty-and-four for my well-filled fob”. Summers, Methodist, 4-8.
44 Summers had “He! he! ‘tis rather a good night’s job!”, while Booth-Tucker, Ervine and Smith had “I think it is rather
a good…” which used more correct language. Booth-Tucker, Catherine Booth, 1:88.; Ervine, God’s Soldier, 1:52.;

Smith, Booth the Beloved, 58.; Summers, Methodist, 4-8.
45 Siegel used the final two lines of this stanza to help argue that the poem was about the ethics of profit. Siegel, ¶. 5.
46 Booth-Tucker, Ervine and Smith had “… the ashes he shook” this moved the action from an involuntary to a

voluntary action, showing that he was somewhat in control of his actions. Booth-Tucker, Catherine Booth, 1:83.;
Ervine, God’s Soldier, 1:52.; Smith, Booth the Beloved, 58.
47 Siegel used the final six lines of this stanza to help argue that the poem was about the ethics of profit. There are a
change to some of the words, “He! He! Those fellows are in my net – He swills the way that I like to see;
Let him dash for a while at this reckless rate”. Siegel, The Right of Aesthetic, ¶. 5.
48 The word younker here means youngsters. Booth-Tucker, Ervine and Smith did not include the final six lines of this

stanza and moved stanza five down further in the poem. This could be becaouse Booth had forgotten these lines, but

also could show a deeper importance of Booth moving the poem away from a financial to a more spiritual discussion,
especially leaving out the line about acquiring Brown’s the farm. Booth-Tucker, Catherine Booth, 1:83.; Ervine, God’s

Soldier, 1:52.; Smith, Booth the Beloved, 56.
49 The Albany removed “And” at the commencement of the line. The Albany, p. 1.
50 The Albany had “Let him go on at this same rate”. The Albany, 1.
51 Siegel used the first two lines of this stanza to help argue that the poem was about the ethics of profit. Siegel, The

Right of Aesthetic, ¶. 7.
52 The Albany had, “But tis lucky for me, for in a month or so”, The Albany, 1.

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I shall foreclose, and the scamp must go.53
Zounds! won’t his wife have a “taking on,”54
When she learns her house and lot are gone?55

How she will blubber and sob and sigh –
But business is business – and what care I?”56

VI
And Gibson has murdered his chid, they say;57

He was drunk as a fool here, yesterday;58
And I gave him a hint as I went to fil59

His jug, – but the brute would have his will.
And the folks blame me, why bless their gizzards!60

If I did’n’ sell, he would go to Izzard’s!61
I’ve a right to engage in a lawful trade,
And take my chance if their’s [there’s] cash to be made.62

VII

If men get drunk, and go home to turn
Their wives out of doors, ‘tis their own concern –

But I hate to have women come to me63
With their tweedle-dum and their tweedle-dee,64

With their swollen eyes and their haggard looks,

And their speeches learned from the temperance books;
With their pale, lean children, – the whimpering fools!

Why can’t they get to the public schools?65

53 Booth-Tucker, Ervine and Smith had “Then the scamp must go!” Booth-Tucker, Catherine, 1:83.; Ervine, God’s

Soldier, 1:52.; Smith, Booth the Beloved, 58.
54 Booth-Tucker, Ervine and Smith had “Oh, won’t his wife…”. Booth-Tucker, Catherine, 1:83.; Ervine, God’s Soldier,

1:52.; Smith, Booth the Beloved, 58.
55 Ikwezi, Jewett and Summers had “When she learns that his house and his lot are gone?” Booth-Tucker, Ervine and
Smith had “When she hears that his farm and his lot are gone!” It is interesting that some had the wife as owner “her
house” while others are more true to the times as most property was owned and even handed over to the husand upon
marriage. Booth-Tucker, Catherine, 1:83.; Ervine, God’s Soldier, 1:52.; Ikwezi, 1-7.; Jewett, Temperance Lyrics, 29-

34.; Smith, Booth the Beloved, 58.; Summers, Methodist, 4-8.
56 Hattersley had “… so what care I?”. Siegel used the final four lines of this stanza to help argue that the poem was

about the ethics of profit. Hattersley, Blood & Fire, 39.; Siegel, The Right of Aesthetic, ¶. 7.
57 Booth-Tucker, Ervine and Smith had “There’s Gibson has…” Booth-Tucker, Catherine Booth, 1:83.; Ervine, God’s

Soldier, 1:52.; Smith, Booth the Beloved, 58.
58 The Albany had “He was drunk as a fool but yesterday”, while Booth-Tucker, Ervine and Smith had “He was drunk
as a beast here the other day!” Fool would not have been used lightly, and although Booth may have remembered the
poem differently, he also knew Psalm 14:1 “The fool says in his heart, ‘There is no God’” and could have made a point
here that believers could also act in a negative manner when under the influence of strong drink. The Albany, ‘The
Grog-Seller’s Dream’, 1.; Booth-Tucker, Catherine Booth, 1:83.; Ervine, God’s Soldier, 1:52.; Smith, Booth the

Beloved, 58.
59 Ikwezi had removed this line. Ikwezi, 1- 7.
60 Booth-Tucker, Ervine and Smith had “Then folks blame me! Why, bless their souls” This is another example of

Booth trying to have his listeners think more on eternal matters than physical, he moves the mind from the stomach to
the spirit. Booth-Tucker, Catherine Booth, 1:83.; Ervine, God’s Soldier, 1:52.; Smith, Booth the Beloved, 58.
61 Booth-Tucker, Ervine and Smith had “If I did not serve him, he’d go to Cole’s!” they also then inserted stanza five
here and removed the next two lines from this stanza. While “Cole’s” is added to rhyme with “souls”, the inclusion of

the word soul and the removal of the lines is an example of Booth trying to move the thoughts of his listeners from the
material to the spiritual. Booth-Tucker, Catherine Booth, 1:83.; Ervine, God’s Soldier, 1:52.; Smith, Booth the Beloved,

58.
62 The Albany and Ikwezi had “And take my chance where there’s cash to be made”, The Albany, 1.; Ikwezi, 1- 7.
63 Booth-Tucker, Ervine and Smith remove the first two lines of this stanza and had “Yet I hate to have women coming
to me” Booth-Tucker, Catherine Booth, 1:83.; Ervine, God’s Soldier, 1:52.; Smith, Booth the Beloved, 58.
64 The Albany had “With their toodledum and their toodledee” while Booth-Tucker, Ervine and Smith has “…tweedle-
de-dum and tweedle-de-dee”, The Albany, 1.; Booth-Tucker, Catherine Booth, 1:83.; Ervine, God’s Soldier, 1:52.;

Smith, Booth the Beloved, 58.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 56

VIII
66Let the hussies mind their own affairs,
For never have I interfered with theirs, –

I will turn no customer away

Who is willing to buy and able to pay;
For business is business – he! he! he! he!”
And he rubbed his hands in his chuckling glee;67
“Many a lark I have caught in my net, –
I have them safe, – I will fleece them yet!”68

IX
“He! he! – he! he!” ’Twas an echoed sound, –69

Amazed, the grog seller looked around;
This side and that, through the smoke peered he,70
But nought but the chairs could the grog-seller see,71

“Ho! ho! – ha! ha!” – with a gutternal note:72
It seemed to come from an iron throat –

And his knees, they shook, and his hair began to rise,

And he opened his mouth and strained his eyes.

X

And lo! in a corner, dark and dim,
Stood an uncouth form with an aspect grim, –
From his grisly head, through his snaky hair,73

Sprouted, of hard rough horns, a pair –74

And redly, his shaggy brows below,
Like sulphurous flame did his small eyes glow, –75

And his lips were curled with a sinister smile,76

And the smoke belched forth from his mouth the while.

XI
77Folded and buttoned around his breast,

65 Booth-Tucker, Ervine and Smith inserts the last two lines of stanza six here, Booth-Tucker, Catherine Booth, 1:83.;
Ervine, God’s Soldier, 1:52.; Smith, Booth the Beloved, 58.
66 Booth-Tucker, Ervine and Smith removed the first five lines of this stanza. This is yet another example of Booth
ignoring the economic stand of the poem. Booth-Tucker, Catherine Booth, 1:83.; Ervine, God’s Soldier, 1:52.; Smith,

Booth the Beloved, 58.
67 Booth-Tucker, Ervine and Smith removed the last two lines of this stanza and replaced them with “And loudly
laughed, “Aha! Eehee” the continued with the next stanza. This is another example of Booth removing the economics
on the poem. Booth-Tucker, Catherine Booth, 1:83.; Ervine, God’s Soldier, 1:52.; Smith, Booth the Beloved, 58.
68 Michigan Temperance Had “…and I’d fleece then yet!” Michigan Temperance, 1&2.
69 Booth-Tucker, Ervine and Smith commenced with “Aha! Eehee!”…” Booth-Tucker, Catherine Booth, 1:83.; Ervine,
God’s Soldier, 1:52.; Smith, Booth the Beloved, 58.
70 Booth-Tucker and Smith removed this line and the next, Michigan Temperance Had “This way and that…” Booth-

Tucker, Catherine Booth, 1:83.; Michigan Temperance, 1&2.; Smith, Booth the Beloved, 58.
71 The Albany had “But nought save the chairs…” The Albany, 1.
72 Summers, Stearns and Jewett had “Ho! ho! – he! he!”, while Booth-Tucker and Smith had “Aha! Eehee!...” Booth-

Tucker, Catherine Booth, 1:84.; Jewett, Temperance Lyrics, 29-34.; Smith, Booth the Beloved, 59.; Stearns, The

Temperance Speaker, 180-186.; Summers, Methodist, 4-8.;
73 Booth-Tucker and Ervine had “From his grizzly head…” Booth-Tucker, Catherine Booth, 1:84.; Ervine, God’s

Soldier, 1:52.
74 Hattersley quoted these first four lines of this stanza. Being a socialist he could have done this for the same reason as

Siegel, who used the first four lines of this stanza to argue that the poem was about the ethics of profit, yet he had the
Devil sit not stand. Siegel stated that this was the retribution for making money and “This carries on the Dickens idea
that if you make too much money, you are going to be visited by supernatural powers — which hasn’t wholly caught on
yet.” Hattersley, Blood & Fire, 39.; Siegel, The Right of Aesthetic Realism, ¶. 8.
75 The Albany had “..sulphurous smoke did his small eyes glow” The Albany, 1.
76 Booth-Tucker and Smith had “His lips they were curled…” Booth-Tucker, Catherine Booth, 1:84.; Smith, Booth the

Beloved, 59.;

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Was a quaint and silver gleaming vest,

Asbestos it seemed, - but we only guess

Why he should fancy so cold a dress.

Breeches he wore of amber hue,

From the rear of which a tail peeped through;
His feet were shaped like a bullock’s hoof,

And the boots he wore were caloric proof.

XII
In his hand he bore – if a hand it was,
Whose fingers were shaped like a vulture’s claws,78

A three tined fork, and its prongs so dull,
Through the sockets were thrust of a grinning skull, –

Like a sceptre he waved it to and fro,79
As he softly chuckled “ha! ha! – ho! ho!”80

And all the while were his eyes that burned
Like sulphurous flames, on the grog-seller turned!81

XIII

And how did he feel beneath that look?

Why, his jaw fell down, and he shivered and shook,

And quivered and quaked in every limb,
As an ague-fit had hold of him!82

And his eyes, to the monster grim were glued,83

And his tongue was as stiff as a billet of wood.
But the fiend laughed on – “ho! ho! – he! he!”84

And switched his tail in his quiet glee.85

XIV
“Why, what do you fear, my friend?” he said,

And nodded the horns on his grisly head, –
“You’re an ally of mine, and I love you well!
In a very warm country, that men call Hell,86

I hold my court, – and am proud to say,87
I have not a faithfuller fiend in pay88

77 The Albany, Booth-Tucker, Ervine and Smith do not include stanza XI. There must have been no need to further
describe the image of the devil, or at least a devil defined more in line with children’s tales than a biblical description.
The Albany, 1.; Booth-Tucker, Catherine Booth, 1:84.; Ervine, God’s Soldier, 1:53.; Smith, Booth the Beloved, 1949,

59.
78 Smith had “The fingers were shaped like vulture’s claws –” Smith, Booth the Beloved, 59.
79 Booth-Tucker, Ervine and Smith had “Gently he waved it to and fro” Booth-Tucker, Catherine Booth, 1:84.; Ervine,
God’s Soldier, 1:53.; Smith, Booth the Beloved, 1949, 59.
80 Booth-Tucker, Ervine and Smith had “And softly chuckled, “Aha! Oho!” Booth-Tucker, Catherine Booth, 1:84.;
Ervine, God’s Soldier, 1:53.; Smith, Booth the Beloved, 1949, 59.
81 The Albany again replaced the word flame with smoke, The Albany, 1.
82 Booth-Tucker, Ervine and Smith had “As though the ague had hold of him!” The State Temperance Journal had “As
if an ague fit had hold of him”. Booth-Tucker, Catherine Booth, 1:84.; Ervine, God’s Soldier, 1:53.; Smith, Booth the

Beloved, 1949, 59.; The State Temperance Journal, 1.
83 Ikwezi had removed this line. Ikwezi, 1- 7.
84 Ikwezi had “But the fiend laughed on” while Booth-Tucker, Ervine and Smith had “Come, come,” said the devil, “’tis
a welcome cold”. Booth-Tucker, Catherine Booth, 84.; Ervine, God’s Soldier, 1:53.; Ikwezi, 1- 7.; Smith, Booth the

Beloved, 60.
85 Booth-Tucker, Ervine and Smith had “That you give to a friend so true and old.” Then removed stanza XIV to the
second line of Stanza XIX. Booth-Tucker, Catherine Booth, 1:84.; Ervine, God’s Soldier, 1:53.; Smith, Booth the

Beloved, 60.
86 The Albany must have believed that the word “hell” was too offensive and replaced it with “h --!” yet in stanza XXI
the word hell was used in this publication. The Albany, ‘The Grog-Seller’s Dream’, 1.
87 Summers had “…and I’m proud to say”. Summers, Methodist, 4-8.
88 The Albany had “… a more faithful servant in pay”. The Albany, 1.

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Than you, dear Sir, for a work of evil, –
Mayhap you don’t know me? I’m called the Devil!”89

XV
Like a galvanized corpse, so pale and wan,90
Upstarted, instanter, that horror struck man, –

And he turned up the whites of his goggle-eyes,
With a look half terror, have surprise,91

And his tongue was loosed, – but his words were few. –
“The Devil? – you don’t –“ “Yes, faith! I do!”
92Interrupted Old Nick – “and here’s the proofs,
Just twig my tail, and my horns, and hoofs!93

XVI
94“Having come from a warmer clime below,95

To chat with a friend for an hour or so,96
And the night being somewhat chill, I think97
You might ask an old fellow to take a drink!98
Now let it be strong, – the clear, pure stuff –99
Sweetened with brimstone – a quart is enough,

Stir up the mess in an iron cup,
And heat by the fire till it bubbles up!”

XVII

As the devil bade so the grog-seller did,
Filling a flagon with gin to the lid –
And when it boiled and bubbled o’er,

The fiery draught to his guest he bore,

Nick in a jiffy the liquor did quaff,
And thanked his host with a guttural laugh, –

But faint and few were the smiles, I ween,
That on the grog-seller’s face were seen.

XVIII

For a mortal fear was on him then,

And he deemed that the ways of living men
He would tread no more, that his hour had come,100

And his Master too, to call him home!

Thought went back to the darkened past,

And shrieks were heard on the wintry blast,

89 The State had “I’m the devil”. The State, 1.
90 Michigan Temperance had “Like a galvanized corse” which was probably a typographical error for corpse, Michigan

Temperance, 1&2.
91 Ikwezi, Michigan Temperance Journal and Summers had “With a look half terror and half surprise,” Ikwezi, 1- 7.;

Michigan Temperance, 1&2.; Summers, Methodist, 4-8.
92 Summers changed the final two lines to

“Said Satan with smiles, but none, I ween,
Upon the grogseller’s face were seen.”

Summers, Methodist, 4-8.
93 The State had “Just see my tail”. The State, 1.
94 Summers removed both stanzas XVI and XVII which removed the idea of a human being at the bidding of the devil.

Summers, Methodist, 4-8.
95 The State had “climes below”. The State, 1.
96 The State removed “for”. The State, 1.
97 The Albany had “…chill, she’d think” yet it appears it should have been “…chill, he’d think”, The Albany, 1.
98 The Albany had “…an old crony to take a drink”, The Albany, 1.
99 The Albany must have set the poem in England as it had “…let it be warm, the clear pure stuff” and the English are

known for their warm beer. The Albany, 1.
100 Summers had “He could tread no more..” and Stearns had “He should tread no more…” Summers, Methodist, 4-8.;

Stearns, 180-186.

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And gliding before him, pale and dim,

Were gibbering fiends spectres grim!

XIX
“Ho! ho!” said Nick, “’tis a welcome cold,101

You give to a friend so true and old,
Who has been for years in your employ,102

Running about like an errand boy.
But we’ll not fall out, for I clearly see103
You are rather afraid (‘tis strange!) of me,104
Do you think I’ve come for you? - Never fear;
You can’t be spared for a long while here!

XX
“There are hearts to break, there are souls to win

From the ways of peace to the paths of sin,105

There are homes to be rendered desolate,
There is trusting love to be changed to hate;106
There are hands that murder must crimson red;107
There are hopes to crush; there is blight to be shed108

Over the young and the pure and fair,109

Till their lives are crushed by the fiend Despair!

XXI
110“This is the work you have done so well,

Cursing the earth and peopling hell,

Quenching the light on the inner shrine
Of the human soul, till you make it mine!111

Want and Sorrow, Disease and Shame,112

And crimes that even I shudder to name,

Dance and howl in their hellish glee,
Around the spirits you’ve marked for me!

XXII

101 Summers had “Ho! ho!” said the Devil, “a welcome cold”. Summers, Methodist, 4-8.
102 Ikwezi, Jewett, Summers, Stearns, and The State had “Who has been for years in your own employ,”. Ikwezi, 1- 7.;

Jewett, Temperance Lyrics, 29-34.; Summers, Methodist, 4-8.; Stearns, 180-186.; The State, 1.
103 Booth-Tucker, Ervine, Smith and The Albany, had “…for I plainly see”. Booth-Tucker, Catherine Booth, 1:84.;
Ervine, God’s Soldier, 1:53.; Smith, Booth the Beloved, 60.; The Albany, 1.;
104 Booth-Tucker, Ervine and Smith included two lines of this stanza and then:

“Why, what do you fear, my friend?” he said,”
“And he nodded the horns of his grizzly head.”
Booth-Tucker, Catherine Booth, 1:84.; Ervine, God’s Soldier, 1:53.; Smith, Booth the Beloved, 60.
105 Booth-Tucker, Ervine and Smith had, “From the paths of peace to the ways of sin!” Booth-Tucker, Catherine Booth,
1:84.; Ervine, God’s Soldier, 1:53.; Smith, Booth the Beloved, 60.
106 The Albany had “…love to be turned to hate”. Siegel used the final two lines of the previous stanza and parts of the
first four lines of this stanza to help argue that the poem was about the ethics of profit. The Albany, 1.; Siegel, ‘Ethics
Has Spoken’, ¶. 10.
107 The Albany had “There are hundreds whom murder must crimson red” while Booth-Tucker, Ervine and Smith had
“Hands that murder must be crimson red-“ The Albany, 1.; Booth-Tucker, Catherine Booth, 1:84.; Ervine, God’s

Soldier, 1:53.; Smith, Booth the Beloved, 60.
108 The Albany had “There is hope to be crushed, there is blight to be spread” while Bennett, Booth-Tucker, Ervine and
Smith had “There are lives to wreck-there is blight to be shed” The Albany, 1.; Bennett, The General, 1:80.; Booth-
Tucker, Catherine Booth, 1:84.; Ervine, God’s Soldier, 1:53.; Smith, Booth the Beloved, 60.
109 Bennett, Booth-Tucker, Ervine and Smith had “O’er the young, o’er the old, o’er the pure and the fair” Bennett, The
General, 1:80.; Booth-Tucker, Catherine Booth, 1:84.; Ervine, God’s Soldier, 1:53.; Smith, Booth the Beloved, 60.
110 Booth-Tucker, Ervine and Smith removed stanza XXI Bennett, The General, 1:80.; Booth-Tucker, Catherine Booth,
1:84.; Ervine, God’s Soldier, 1:53.; Smith, Booth the Beloved, 60.
111 The Albany had “nine” but this appears to be a misprint. The Albany, 1.
112 Summers had “Sorrow and want, disease and shame”. Summers, Methodist, 4-8.

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113“Oh, selling of grog is a good device,

To make a hell of Paradise!
Wherever may roll the fiery flood,114

It is swollen with tears, it is stained with blood!

And the voice that was heard erewhile in prayer,

With its muttered curses stirs the air,
And the hand that shielded the wife from ill,115

In its drunken wrath is raised to kill!

XXIII
116“Hold on your course! you are filling up,
With the wine of the wrath of God, your cup;117

And the fiends exult in their homes below,

As you deepen the pangs of human wo [woe]!

Long will it be, if I have my way,

Ere the night of death shall close your day,

For to pamper your lust for the glittering pelf,
You rival in mischief the Devil himself!”118

XXIV

Nor more said the fiend, for, clear and high,
Rung out on the air, the watchman’s cry;119
With a choking sob, and a half formed scream,120
The grog seller waked, – it was all a dream!121
His grisly guest with his horns had flown;122

113 Booth-Tucker, Ervine and Smith replaced virtually the entire stanza:

The arm that shielded a wife from ill,

In its drunken rage shall be raised to kill
Where’er it rolls, that fiery flood,

‘Tis swollen with tears, ‘tis stained with blood!
Long shall it be, if I have my way,

Ere the night of death shall close your day!
For to pamper your lust with the gold and pelf,

You rival in mischief, the devil himself!
Booth-Tucker, Catherine Booth, 1:84.; Ervine, God’s Soldier, 1:53.; Smith, Booth the Beloved, 60.
114 The Albany had “…gory flood”, Booth-Tucker and Smith had “Where’er it rolls…” The Albany, 1.; Booth-Tucker,

Catherine Booth, 1:85.; Smith, Booth the Beloved, 61.
115 The Albany had “while the hand…” The Albany, 1.
116 Booth-Tucker, Ervine and Smith removed stanza XXIII. Booth-Tucker, Catherine Booth, 1:84.; Ervine, God’s

Soldier, 1:53.; Smith, Booth the Beloved, 60.
117 Jewett had a footnote at this point “Short-sighted Devil! To tell, in his exultation, so many truths that were calculated
to startle, from its guilty slumbers, the grog-seller’s soul. It is not the first time, however, that Old Nick has outwitted
himself.” Jewett, Temperance Lyrics, 34.
118 Siegel and Yaxley & Vanderwal used the final two lines of this stanza to help argue that the poem was about the
ethics of profit. Stead only quoted the final two lines of this stanza but changed words to;

For to pamper your lust with the gold and pelf,

You rival in mischief, the devil himself!
Siegel, ‘Ethics Has Spoken’, ¶. 10.; W.T.Stead, Mrs. Booth of The Salvation Army, (London, UK: James Nisbet & Co.,

1900), 62-63.; Yaxley & Vanderwal, William & Catherine, 67.
119 Michigan Temperance Journal had “Rung out in the air…” Michigan Temperance, 1&2.
120 Booth-Tucker, Ervine, Smith and Wilson had “With a stifled sob and a half-formed scream” Wilson also wrongly
stated that these were the final lines of the poem. Booth-Tucker, Catherine Booth, 1:84.; Ervine, God’s Soldier, 1:53.;
Smith, Booth the Beloved, 60.; P.W. Wilson, General Evangeline Booth of The Salvation Army, Charles Scribner’s

Sons: New York, USA, 1948, 17.
121 Michigan Temperance had “’twas all a dream” while Booth-Tucker, Ervine and Smith had “The grog-seller woke…”

then replaced the last four lines of the poem with only two:
“Solemn and thoughtful, his bed he sought,

And long on that midnight vision he thought!”
Booth-Tucker, Catherine Booth, 1:85.; Ervine, God’s Soldier, 1:54.; Michigan Temperance, 1&2.; Smith, Booth the

Beloved, 61.

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The lamp was out and the fire was gone,
And sad and silent, his bed he sought,

And long of the wondrous vision thought!

Analyses of the missing sections and changes

Most Salvation Army authors evaluated the poem in terms of temperance yet there have been
others, including Booth who read the meaning of the poem differently. Siegel and to a lesser degree
Hattersley used the poem as a way of questioning humanity’s unethical practice of making money
from the flaws or addictions of others and outlined that the poem had deeper meanings than just the
‘sin’ of selling strong drink. It was about the ‘sin’ of using people’s weakness to gain profit.123
Siegel stated:

I’m going to read a poem [of the 1840s] that has to do with the idea of profit in liquor. While the
present-day feeling is not for prohibition, there is the larger feeling in the poem—that people
would be for dealing in anything, as long as it made a profit.

The history of profit as to the liquor business is a very big thing — the history of profit as to
things that weren’t so good.124

Siegel then used selected lines and an edited version of the poem to press the point. The last two
lines of stanza III and the last four lines of stanza IV were quoted to focus the argument on money.
Then he reinforced the claim by using the story of Tomkin’s mortgaged farm; cited in the first two
and last four lines of stanza V.125 It is odd that Siegel also used the story of Gibson who murdered
his child, as this had nothing to with finances. Siegel and Hattersley used a number of lines to show
that the grog-seller received his retribution through a visit from the devil. It is interesting that
Hattersley, with his socialist leaning used the same lines as Siegel to show the retribution of the
grog-seller. Could this mean then that grog, not religion is the opium of the people,126 that grog is
the power which holds them, oppresses them and makes them poor? For this reason Hattersley and
Siegel listed the justified retribution of the grog-seller. Siegel concluded that the poem was not just

122 Michigan Temperance, Summers and The Albany had “His grizzly guest…”Michigan Temperance, 1&2.; Summers,

Methodist, 4-8.; The Albany, 1.
123 Hattersley, Blood & Fire, 39.; Siegel, The Right of Aesthetic Realism, ¶. 8.
124 Siegel, The Right of Aesthetic Realism, ¶. 1&2.
125 Last two lines of stanza III

The fools have guzzled my brandy and wine —
Much good may it do them — the cash is mine!

Last for lines of stanza IV

He! He! Those fellows are in my net —
I have them safe, and I’ll fleece them yet!

There’s Brown — what a jolly dog is he —

He swills the way that I like to see;

Let him dash for a while at this reckless rate,

And his farm is mine as sure as fate."

First two lines of stanza V

I’ve a mortgage now on Tomkin’s lot —

What a fool he was to become a sot!

Last four lines of stanza V

...Won’t his wife have a ‘taking on,’

When she learns that his house and his lot are gone?

How she will blubber and sob and sigh —

But business is business — and what care I?
126 Karl Marx wrote “Die Religion ... ist das Opium des Volkes”

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about giving up alcohol, but the dangers of profit which comes from unethical behaviour. Siegel
stated about the poem:

This carries on the Dickens idea127 that if you make too much money, you are going to be
visited by supernatural powers — which hasn’t wholly caught on yet.

Well, this poem has to do with profit; and profit is very much in the history of the world.
There is a profit that is good, as there is an anger that is good; and there’s another kind that can
be called not good.128

Booth too identified these undertones. At first glance it could be assumed Booth neglected to
remember a number of lines and stanzas, but upon closer analysis there can be seen some deeper
insight into the beliefs of Booth. Unlike Siegel, who focused on the economical attributes of the
poem, Booth moved away from the physical and material to the spiritual and eternal.

Booth cared more for the soul than the body and cared more for eternal rules than for man-
made laws. There are a number of clear examples of these ideas through the sections omitted and
changes of sections of the poem. In stanza VI one of the lines stated, “And the folks blame me, why
bless their gizzards!” but Booth was not only focused on a person’s stomach but on eternal matters
and he changed the line to, “Then folks blame me! Why, bless their souls”.129 In addition to this
Booth left out another line in stanza VI, “I’ve a right to engage in a lawful trade,” showing that it
mattered little if it was lawful, if it hampered a man’s relationship with God and their fellow human
beings, then it was wrong.130

The removal of lines also showed Booth’s theology on the devil. To Booth the devil was a
very real and dangerous enemy and throughout the poem Booth left out any language which made
him look comical and friendly or the ruler and regal. Booth left out the entire stanza XI which had
the devil wearing a silver vest which was folded and buttoned at the chest, amber pants and boots,
all which appeared to be stylish and a little comical. Booth also gave the devil no homage as he left
out the line from stanza XII where it described the devil holding a sceptre and the entire stanza XIV
where it outlined the devil’s kingdom as being a “warm country” where he held “court”.131

Not only did Booth leave information of the regency of the devil out of the poem but also
ignored many of the lines about financial elements. A modern movement in The Salvation Army is
that entitled “social justice” with those involved using history to claim that the movement has
always focused on such a cause. The positional statement on social justice claimed,

127 Siegel is incorrect here as the poem was written before Dickens wrote the Christmas Carol, see discussion later in
this paper
128 Siegel, The Right of Aesthetic Realism, ¶. 8 & 9.
129 It is reputed that Booth wrote the following in the autograph book of King Edward VII: “Some men’s ambition is art,
Some men’s ambition is fame, Some men’s ambition is gold, My ambition is the souls of men.” Richard Collier, The
General Next to God – The story of William Booth and The Salvation Army, (London, UK: Collins, 1965), 215.
130 Booth and Mumford were clear about The Salvation Army’s position on law and political views; they stated, “the
Salvation Army benefits the State by creating respect for law” yet “the politics of The Salvation Army are
righteousness, peace, and joy in the Holy Ghost”. Catherine Booth, The Salvation Army in Relation to the Church and
State, (London, UK: The Salvation Army Publishing Department, 1883), 6.; War Cry, 22 July, 1885, as cited in Wesley
Harris, Battle Lines, (Canada: The Salvation Army, 1992), 90.
131 Booth wrote, “ How much there is in the past recorded on the page of history, and how much we see in the present,
turn which way we will, to justify the assertion of Satan that he is really and truly in possession of the bodies and souls
of men and of the very world they dwell in.” William Booth, Salvation Soldiery, (London, UK: International
Heaquarters of The Salvation Army, 1889), 44.

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The Salvation Army has from its inception applied Biblical principles to the social problems

presented by humanity and society, and this continues to be our work. We believe that Jesus

Christ is the answer for humanity's deepest need.

The Bible consistently emphasises justice, and particularly social justice.

in how people are treated

in the just division of resources

in how people relate to each other in caring for others

(Zechariah 7: 9-10)

Jesus taught the two-fold responsibility - to love the Lord your God with all your heart,

soul, strength and mind, and your neighbour as yourself.

The Bible teaches against:

the luxury of the rich and the deprivation of the poor

pride and arrogance

indifference to the needs of others

oppression and exploitation of the poor

institutional corruption

It teaches:

responsibility and accountability for others out of our love for God.
(Romans 13: 8-10)132
It is interesting to note that in the points under “The Bible teaches against” there are no scripture

references and while it is true that the early Salvation Army and even in the Christian Mission days
the movement looked after those with physical and financial needs, Booth’s focus was elsewhere.

Booth left out key lines on the financial injustice the poem outlined which was discussed by others
such as Siegel.133 The poem did show the arrogant indifference of the grog-seller to the needs of his

customers as well as his exploitation of their addictions, but Booth ignored these sections. Lines 4
to 8, which outlined the grog-seller taking Brown’s farm to pay the bill for the grog, are removed
from Stanza IV.134 In addition to this, not only did Booth leave out reference to real estate, but also

the reference to physical cash. Booth left out a number of lines: 7 and 8 of Stanza VI, which
covered making money;135 3 to 5 of Stanza VIII, which covered unethical business principles;136
and 3 and 4 of Stanza IV, which outlined that the grog-seller would take all the customers wealth.137

132 The Salvation Army, Social Justice, Who we are, Australia Southern Territory, 2015,
http://www.salvationarmy.org.au/en/Who-We-Are/vision-and-mission/Positional-Statements/Positional-
Statements/SOCIAL-JUSTICE/#sthash.hJ6W4vKy.dpuf accessed on 14 February, 2016.
133 Siegel, ‘Ethics Has Spoken’, 2.
134 Booth removed lines 4 to 8 from Stanza IV;

I have them safe, and I’ll fleece them yet!
There’s Brown – what a jolly dog is he, –
And he swells the way that I like to see;
Let him dash for a while at this reckless rate,

And his farm is mine as sure as fate.
135 Booth removed lines 7 to 8 from Stanza VI;

I’ve a right to engage in a lawful trade,
And take my chance if their’s [there’s] cash to be made.
136 Booth removed lines 7 to 8 from Stanza VIII;

I will turn no customer away
Who is willing to buy and able to pay;
For business is business – he! he! he! he!”
137 Booth removed lines 7 to 8 from Stanza IV;
“Many a lark I have caught in my net, –
I have them safe, – I will fleece them yet!”

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There too could be some problem in taking an approach that the recitation of the poem by
Booth was about a deep desire for teetotalism. Booth was not focused on teetotalism, his heart and
soul was focused on Salvationism! While still The Christian Mission, Booth began to think of ways
to handle meetings specifically designed to encourage people not to take strong drink. Although he
was unsure of a model to follow, he did know that it was not to take the form of temperance
societies of the time. Booth did not want his people to be persuaded by entertainment but by their
love for Christ, he stated in the 1877 Christian Mission Conference:

As to
THE TEMPERANCE QUESTION

we shall have no time for deliberation, and our opinions upon the question, as it affects our
societies, differ. Let us wait till we can arrive at something with unanimity: until we have made
up our minds to some definite plan it will be useless to talk. But in the meantime let us make all
our people abstainers, and then jump on all temperance-meetings without God in them. We will
have no song-singing or recitations. I cannot express my disgust at any entertainment of that
sort. We will have no more mere teetotalism. We will have godly meetings, and we will teach
all our people never to drink or touch the stuff for Christ’s sake.138
The deeper analyses of the poem therefore showed Booth’s theology of the devil and a desire to
focus on the spiritual rather than the material.
A biographical sketch of the poet William Henry Burleigh

William Henry Burleigh139

138 “The Conference”, (William Booth), The Christian Mission Magazine, (London, July, 1877), 179-180.
139 Celia Burleigh, Poems by William H[enry] Burleigh with a sketch of his life, (New York, USA: Hurd and Houghton,
Cambridge: Riverside Press, 1871), title.

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Both the poem and the poet should be investigated to better understand the context and content of
the work. William Henry Burleigh’s biographer focused on the principles of Burleigh’s private and

public life, rather than the historical chronology of events, yet information of his life can be gleaned

from these notes. His life was outlined in three important themes; abolitionism, temperance, and
human progress.140 One of Burleigh’s ancestors arrived in America on the Mayflower and became
Governor of Plymouth Colony, a position he held for many years. Burleigh’s father was a teacher
and farmer.141 The poet son, William Burleigh was born on 2 February 1812 with an illness which
would later take his like.142 He was a shy child, but due to his sense of justice he trained himself to
talk for the causes about which he felt strongly.143 In 1837 Burleigh moved to Pittsburgh and began

to publish the Christian Witness and later the Temperance Banner which he used as a platform for
“anti-slavery, temperance and literary associations.”144

In 1843 Burleigh was asked to take charge of the Connecticut Anti-Slavery Society’s

publication, the Christian Freeman. Soon after he arrived in Harford the name was changed to the
Charter Oak.145 Then a move was made in 1849 to Albany as a lecturer, editor and secretary of the
New York State Temperance Society.146 Here he edited the Prohibitionist and met his first wife.

After becoming personal friends with Governor Clark he was appointed as New York harbour
master in 1855 and moved there with his wife and six children.147 After his first wife died he

remarried in September 1865, however his health had some setbacks and he needed to take a rest

from his duties. Upon his improvement of health not only did he resume his work but also became

the New York correspondent of a number of newspapers, to which he submitted poems, lectures
and notes on political speeches.148

To the other areas of reform Burleigh soon added women’s rights. In 1869 he wrote:

…That some women want to vote is evident, and if but one wished to exercise this right, and her
sex was the only legal obstacle, it would be tyranny to withhold it from her. If men cannot
command better arguments against the enfranchisement of women than they have yet used, they
had better let the case go against them by default. I am a little ashamed of their puerility, …. I
am not an advocate of woman’s suffrage from reading the arguments in its favor, but from
reading those opposed to it. They have so utterly failed, logically and morally, that I was
compelled to accept the position which I now hold, that of a believer in women’s suffrage.149

Burleigh not only took to on the cause of women suffrage, but supported his wife to do her part in

the fight for her gender. In August 1869 epileptic attacks began to impact his health in a serious
manner. New York’s new governor, John Thompson Hoffman appointed a new harbor master in
January 1870 and Burleigh retreated to the country until November.150 He returned to New York
briefly before going to Washington to give a series of lectures throughout 1870..151 Burleigh’s

140 Burleigh, Poems, vi.
141 Burleigh, Poems, vii.
142 Burleigh, Poems, vii & vi.
143 Burleigh, Poems, x.
144 Burleigh, Poems, xi.
145 Burleigh, Poems, xii.
146 Burleigh, Poems, xiv.
147 Burleigh, Poems, xvii.
148 Burleigh, Poems, xxvii.
149 Burleigh, Poems, xxx.
150 Burleigh, Poems, xxxii.
151 Burleigh, Poems, xxxiv.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 66

illness increased from the epileptic attacks and he passed away on 18 March 1871. Shortly before
his passing he wrote:

I have made a great many mistakes, but I have tried to live a manly and true life, and to serve
God by helping humanity. In leaving the world it is with no bitter self-condemnation; my
purpose has been honest and upright.152

A new evaluation and the impact of the poem

The evaluation of a poem is similar to that of art – different poems for different tastes and then there
is another level for the professional critic. Poetry is highly subjective, and one person might love a
poem while another one detest it; but this is true for every form of art whether it be novels, plays,
movies, or paintings. What makes a poem pleasing for one person could totally ruin it for another
person. There does not appear to be any Salvation Army historian who also declared themselves a
literary critic, yet most evaluated the poem in a negative light.153 Burleigh, being so humble,
possibly would have agreed with this evaluation by Salvation Army historians of his poetic works,
as he claimed:

So you liked the verses, but you must remember that I do not claim to be a poet. Were it not for
a few who love me, and who, because they love me, take pleasure in my verse, I should never
attempt another line. I am often amazed at my own assurance in writing, it looks so like
presumption; as if I would thrust myself into the company of inspired souls, with no power to
speak the ‘Open Sesame’ which can alone admit one to their august companionship. But indeed
I do not claim to be of their guild.154

Contrary to the published criticism by Salvation Army authors, others have liked this form of
poetry. The Hartford Evening Post praised both Burleigh and his poetry, saying:

…he had but equals and no superiors. And when to these remarkable personal attractions was
superadded the opulence of his rare intellectual gifts, his solid understanding, logical acumen,
and extensive knowledge, irradiated as they were by the splendours of a rich poetic fancy and a
sparkling wit, the impression first made by the remarkable stranger was one which time can
never efface.155

Not only has praise been offered for Burleigh’s work in general, but there is also some specific
praise for The Devil And The Grog-Seller: A Ditty For The Times. Scott Poole, Satan in America,
while investigating how the devil had been portrayed in American literature, stated that the poem
was among a small number of “popular temperance tracts” and that the poem impressed Poole so
much that he stated; “A more comprehensive study of the devil and temperance could likely yield a
number of interesting results.”156 George W Slater, who was active in the Band of Hope also liked
and memorised sections of the poem and quoted these sections in his published memoir.157

152 Burleigh, Poems, xxxvii.
153 See the discussion in Hentzschel, “A recitation to romance”.
154 Burleigh, Poems, xxviii – xxix.
155 Burleigh, Poems, xiii.
156 Poole, Satan in America, 22.
157 Edwin Salter, Memorial Services and Notices of George William Salter, of Washington, D. C., (London, UK: R
Beresford, 1882), 10.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 67

Not only was the poem frequently published but it was also recited and requested. It appears
to have been a popular recitation item in temperance meetings, as a Mr. Green recited it at a
meeting in Indianapolis in 1874.158 The poem also appeared to be in demand in print. As early as
1861 a person wrote to the editor of The Spirit of Democracy;

Mr Editor: I have been requested, by a friend, to hand you for publication the following Poem,
by Burleigh, originally published several years ago. Its publication has been often called for,
and as it has lost none of its pertinence and force, we commend it to the attention of the old and
young readers. B.P.159

An 1869 edition of The Emporia News printed the poem after another request.160 People were still
interested in the poem and tried to track it down as late as 1909, some 60 years after it first appeared
in print. J.P. Little wrote to The National Tribute to request anyone who knew how to obtain a copy
of the poem to contact him.161 It is clear that the poem was, at the time of publication, a popular and
therefore well-liked poem, a fact which dispels some of the criticism of Salvation Army historians
on the grounds of popularity.

Salvation Army historians were not clear if they disliked the structure or the content of the
poem. But as none outlined the rhythm or meter, allegory or allusion, the ambiguity or subjective
meaning, it can therefore be assumed that they had issues with the content. Yet, as will be seen,
without this content, the literary world could have been very much the poorer.

The content or allegory of the poem impacted the literary word by the works it inspired as
well as The Salvation Army by the relationship it forged. A number of major works were created
from the influence of this poem, some better known than others and which one would link back to
The Salvation Army.

The influence of The Devil And The Grog-Seller: A Ditty For The Times

It was fortuitous that Smith recounted that after Booth recited The Grog-Seller’s Dream, he
went on and recited Charles Dickens’ A Christmas Carol.162 The two literary items have some
striking similarities and have been compared in later analyses.163 But the similarities go deeper, in
the same year, 1842 that Burleigh published the Devil and the Grog-Seller, Charles Dickens arrived
in the United States of America.164 Not only was Dickens in the United States at that time165 and
could have read the poem, but he also met Burleigh and they “enjoyed a short but pleasant intimacy
during the stay of the distinguished novelist in this country [the USA].”166 Therefore Dickens could
have known of the poem, spent time with the poet and this could have easily inspired his famous A
Christmas Carol, which was written in the weeks leading up to Christmas 1843.

158 “Temperance”, The Evening News, (Indianapolis, USA, 4 May, 1874), 3.
159 The Spirit of Democracy, 4.
160 The Emporia News,1.
161 “Information Wanted”, The National Tribute, Washington, Thursday, 2 December, 1909), 2.
162 Smith, Booth the Beloved, 61.
163 See for example Siegel’s comparison of the two works. Siegel, The Right of Aesthetic Realism, ¶. 8 & 9.
164 In the search, the first time the poem was listed with its full and correct title, The Devil and Grog-Seller, A Ditty for
the Times, was in The Liberator from Massachuses, 1842; however it was difficult to read the text. Therefore this would
have to be verified to more accurately describe the poem’s inspiration of A Christmas Carol. The Liberator, 4.
165 See David A. Perdue, ‘Dickens in America’, David Perdue’s Charles Dickens Page, 1997-2016,
http://charlesdickenspage.com/america.html accesses 14 February, 2016.
166 Burleigh, Poems, vii.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 68

A lesser known poem which was influenced by the Devil and the Grog-Seller was also written
by Burleigh and titled The Rum Fiend.167 George Bungay, Pen Portraits wrote about Burleigh,
“Years ago he wrote his ‘Devil and Grog-selling’, which was the basis of his ‘Rum Fiend.’ His
poetic powers he consecrated to temperance.”168 The Rum Fiend both borrowed from and expanded
upon the Devil and the Grog-Seller. The Rum Fiend, as withthe earlier poem included information
on the wives of the costumers coming to talk to the grog-seller with, “…stories of sorrow, and care,
and wrongs”,169 and used similar phraseology when they described the devil’s laugh, “He! he! he!
he! and “Ho! ho! ha! ha!” and it “seemed to come from an iron throat”.170 The later poem also took
entire lines from the earlier poem.171 Expanded areas included more information on Gibson’s sad
story172 and that the devil was joined by other phantoms who took the grog-seller on a Dickensian
ride. It would appear that while A Christmas Carol may have been influenced by Burleigh’s earlier
poem the Devil and the Grog-Seller, Scrooge’s encounters with spirits in turn could have inspired
elements of this later poem.

On the devilish flight the grog-seller witnessed people he had wronged. Many sad and
sorrowful victims were described. Two were also portrayed in pictorial form: firstly, the imprisoned
murderer of a father, “The Rum Manic”; secondly, the father who lay stiff in the snow;

The Rum Manic173

167 Burleigh, The Rum Fiend.
168 George Washington Bungay, Pen Portraits of Illustrious Abstainers, Vol 1. (USA: National Temperance Society and
Publication House, 1881), 113.
169 Burleigh, The Rum Fiend, 15.
170 Burleigh, The Rum Fiend, 17.; compared with, Booth-Tucker, Catherine Booth, 83.
171 For example from stanza XVI is taken:

Having come from a warmer clime [climate] below,
To chat with a friend for an hour or so

Burleigh, The Rum Fiend, 22.; compared with, Booth-Tucker, Catherine Booth, 83.
172 William H[enry] Burleigh, The Rum Fiend, and Other Poems, (New York, USA: National Temperance Society and
Publication House, 1871), 13.
173 Burleigh, The Rum Fiend, i.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 69

A form lay stiff in the wintry sleet
And the winds were weaving his winding-sheet,

And the dull, dead eyes, with a frozen stare,
Look up at the sky in their still despair.
In his nerveless hand was a bottle filled

With the draught by an evil greed distilled –
The liquid death that had doubly killed.

And this – how it makes the demon laugh! –
Was his monument and epitaph.

But close at hand, in that hovel old,
Which the fierce blast shakes as it sweeps the wold,

A mother and daughter sat hungry and cold.
They watch and wait for the perished sire
With the promised boon of food and fire.174

A Form Lay Stiff in the Wintery Sleep175
When the grog-seller returned to his room Burleigh returned to the lines from The Devil And
The Grog-Seller: A Ditty For The Times; however they were all expanded.176
The final poem investigated here which was inspired by the Devil and the Grog-Seller has
strong links with The Salvation Army. The poem is the Exemplary conversion of a grog-seller by
Bertolt Brecht. John Willett, Ralph Manheim and Erich Fried, Bertolt Brecht Poems, 1913-1956
stated that this poem was in fact inspired by Booth’s recitation of the Devil and the Grog-Seller:

…the poem arose from Brecht’s reading of Paul Wiegler’s book Figuren (mentioned in his
diary for 31 August 1920). Here there is a section on William Booth of the Salvation Army
which claims that Booth’s wife fell in love with him on hearing him recite ‘The Grog-Seller’s
Dream’, an American temperance poem in which the Devil appears to a grog-seller and warns
him of his fate. The text of the poem is printed in St John Ervine’s God’s Soldier (Heinermann,
London 1934), vol. 1, pp. 52-4, which adds that the recitation took place on 10 April 1852,
Good Friday, at the request of a friend of Booth’s called Edward Rabbits. Rabbits, a boot

174 Burleigh, The Rum Fiend, 25 & 26.
175 Burleigh, The Rum Fiend, 24.
176 See for example Burleigh, The Rum Fiend, 35- 38.; compared with, Booth-Tucker, Catherine Booth, 84-85.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 70

manufacturer from the Elephant and Castle district of London, ‘liked strong verse, and The
Grog-Seller’s Dream was exceptionally strong’.177

From Brecht’s reading of this event he wrote his poem, which was “finished on 1 September
1920, according to Brecht’s diary”.178 The poem first made its way into an early version of Brecht’s
play, Saint Joan of the Stockyards (Die heilige Johanna der Schlachthöfe, 1929-1931) but was later
removed. It also found its way into another of Brecht’s plays Happy End (1929) and was later set to
music by Kurt Weill. The song suffered from the same fate as the Devil and the Grog-Seller in that
it has appeared under different names, Exemplary Conversion of a Grog-Seller, The Liquor
Dealer’s Dream, The Song of the Brandy Merchant and in German, Das Lied vom
BranntweinhAondler. Both Saint Joan of the Stockyards and Happy End were written with
Salvation Army characters in the main roles. Therefore bringing the story in a full circle, Booth
recited Burleigh’s poem, Brecht read the account and was inspired to write a poem based on
Burleigh’s work and then Brecht’s poem appeared in plays focused on The Salvation Army.

There then remains one loose end, what of the grog-seller? Burleigh had him thinking long
and hard of the vision while Brecht had him ‘converted’:

Then he wakes: though with eyes still bleary
Heavy-lidded, lips of violet.

But he tells himself: No longer will I
Be a grog-seller pallid and fat.

Rather will I seek out orphan children
Drunks, the old, the chronic ill

They alone shall henceforth get this
Filthy lucre from the till.179

It may not have been the ‘conversion’ Booth hoped for, but Siegel and Hattersley would have
rejoiced that the grog-seller began to act in an ethical and socialist manner. Even Booth would not
have spoken against such a change, for although the grog-seller did not surrender himself to God, in
Booth’s eyes he was still doing God’s will, as Booth wrote:

I have nothing to say against those who are endeavouring to open up a way of escape without
any consciousness of God's help. For them I feel only sympathy and compassion. In so far as
they are endeavouring to give bread to the hungry, clothing to the naked, and above all, work to
the workless, they are to that extent endeavouring to do the will of our Father which is in
Heaven, and woe be unto all those who say them nay!180

177 John Willett, Ralph Manheim and Erich Fried (ed), Bertolt Brecht Poems, 1913-1956, (New York: Routledge,
Theatre Arts Books, 1987), 531.
178 Willett, Manheim & Fried, Bertolt Brecht, 531.
179 Willett, Manheim & Fried, Bertolt Brecht,66.
180 William Booth, In Darkest England and the Way Out (London, UK: International Headquarters of The Salvation
Army, 1890), 35.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 71

Editorial notes and suggested change of drawings from The Sunbeam Handbook 1996
for the 2001 revision.1

1 Photograph from the document. Garth Hentzschel’s private collection, Brisbane, Australia.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 72

THE CENTENARY OF SAGALA IN AUSTRALIA
WITH A FOCUS ON THE AUSTRALIA EASTERN TERRITORY

Glenda Hentzschel

The year 2016 will see the centenary of the Life-Saving movement of The Salvation Army in
Australia. This paper draws on information presented at a Salvation Army Historical Society
meeting, Brisbane Chapter and will be the foundation of a proposed book to be published to
commemorate the centennial. The Salvation Army’s Life-Saving movement is a ministry among
young people through Scouts, Guards and Legions. Now known as SAGALA it has developed
different groups for both girls and boys in different age groups - Guards, Sunbeams, Moonbeams,
Rangers, Adventurers and Explorers. Although a number of changes have taken place, these groups
still aim to connect young people to The Salvation Army and to build better citizens through
positive living, personal development, outdoor skills, team work and sportsmanship. This paper
outlines the commencement of the Life-Saving movement in England, then describes some of the
inconsistencies in current historical works and concludes with a chronology of significant
appointments and changes in the movement to help piece together its development.

Origins in England

After some trepidation and earlier attempts at work with young people, in 1887 William Booth gave
instruction that children’s work was to be “given greater impetus.”2 Then in 1892, to show that
work among young people should be “a serious business,” 3 Booth reorganised the work and
included it in the responsibility of divisional commanders. To stress the importance he designated
1894 as ‘juniors’ year’ and wrote:

For the first time in our history we will take up the work of saving and blessing the Children as
a serious business – a business we have to do – to which we are called, which must be done, and
which, by the grace of God, shall be done, and that with all our might…. What do we want?
Nothing less that the salvation of our children for this world and the next.4

Most Salvation Army organised work with young people has in part imitated other
organisations already in existence. The Salvation Army had attempted to introduce meetings in line
with the Sunday school movement5 but Booth expressed concern about this approach, saying:

Reference citation of this paper
Glenda Hentzschel, “The centenary of SAGALA in Australia with a focus on the Australia Eastern Territory”,
The Australasian Journal of Salvation Army History, 1, 1, 2016, 72-83.
2 Arch Wiggins, The History of The Salvation Army. Volume 4: 1886-1904, (New York, USA: The Salvation Army
Volume, 1979) 340.
3 Wiggins, History of The Salvation Army, 4:345.
4 Wiggins, History of The Salvation Army, 4:346-347.
5 The Sunday school movement began in Britain in the 1780s to support poor children in educational matters, then
gradually shifted to a focus on biblical teaching. Timothy Larsen, ‘When did Sunday Schools start?’
ChristianHistory.net, 2008, http://www.christianitytoday.com/ch/asktheexpert/whendidsundayschoolstart.html accessed
on 28 November, 2015.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 73

We are in danger of being merely imitators of other workers, and thereby producing little more
than an old-fashioned Sunday School, and presenting the Army with nothing more than a Junior
Soldier in Sunday Scholar’s dress, and hardly that…6

This imitation of work did not cease with the cessation of Sunday schools, which were replaced by

Company Meetings. In 1892 the Band of Love was inaugurated by The Salvation Army, following

the example of the Band of Hope. The latter organisation had been developed by a Baptist minister
from Leeds, Rev. Jabez Tunnicliff in 1847. The Band of Hope’s objectives were to teach children
the importance and principles of teetotalism and introduce them to Christian teaching.7 Similarly,
The Salvation Army’s Band of Love had as its main purpose, to provide a stepping-stone to

children to accept Jesus as their Saviour. A pledge for members was drawn up, which could be

signed by the children in which they promised to not partake of intoxicants, smoke tobacco, swear,

steal or gamble. They also promised to be kind to animals, strive to speak the truth and to offer a
prayer morning and evening.8

In the War Cry (London) January 1896, Commission T. Henry Howard announced the formation of
the Young People’s Legion, which developed out of the Band of Love.9 This was aimed at those
“who are too old for juniors and too young for the seniors.”10 The program was for youth aged 14 to
18 years and had the motto of, “For Christ and others. Each day its crowning deed.”11 The Young
People’s Legion had the curriculum of “Salvation education”, which included “foreign languages,
drawing, shorthand, typewriting, recreation, … sociability, outings, demonstrations… library,
instruction in Army principles, government, history and geography…”12 In 1897 it was reported

that very few groups in London would have offered such activities for young people as The
Salvation Army’s Young People’s Legion. 13 It became so popular that even International
Headquarters had a troop. 14 The Young People’s Legion was the program which became the
foundation of the Salvation Army’s Life-Saving Scouts and it was in operation well before Sir

Robert Baden-Power inaugurated the Boy Scouts.

After writing Scouting for Boys, Baden-Power decided to try out some of his ideas in a real

world context, so on 25 July, 1907, he took 21 adolescents to Brownsea Island, United Kingdom.

This experiment worked and plans were put in place to develop more troops. By the end of 1908,

there were 60,000 Boy Scouts in the United Kingdom and across the world. The following year saw

the first national Boy Scout meeting. It was held at the Crystal Palace, London with 10,000 Scouts

attending. This meeting also included a group of uniformed girls, the Girl Scouts and following this,
Baden-Powell organised Girl Guides in 1910.15

After Baden-Powell’s scouting commenced, The Salvation Army in England looked upon its

development with great interest. In 1910 Booth had a conversation with Baden-Powell in which

6 Wiggins, History of The Salvation Army, 4:347.
7 ‘Hope UK’, Wikipedia, 2015 https://en.wikipedia.org/wiki/Hope_UK accessed on 28 November, 2015.
8 Wiggins, History of The Salvation Army, 345.; Authority of the General, Outlines of Salvation Army History, (London,
UK: Salvationists Publishing & Supplies, 1927), 65.
9 The General, Outlines of History, 65.
10 Wiggins, History of The Salvation Army, 4:347.
11 Wiggins, History of The Salvation Army, 4:348.
12 Wiggins, History of The Salvation Army, 4:248, 347-348; The General, Outlines of History, 65.
13 Colleen Morton, SAGALA Tutorial, (Sydney, Australia: Territorial Headquarters of The Salvation Army, n.d.), 2.
14 Wiggins, History of The Salvation Army, 4:348.
15 “1908 Boy Scouts movement begins”, This Day in History, http://www.history.com/this-day-in-history/boy-scouts-
movement-begins accessed on 29 November, 2015.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 74

Booth asked for approval to use his idea for a youth activity within The Salvation Army. Baden-
Powell approved16 and both groups, Baden-Powell’s Scouts and Booth’s Salvation Army Legion
had similar aims. But in time, Salvation Army leaders found many things associated with Scouts
unacceptable so General Bramwell Booth and Commissioner Edward Higgins, together with those
responsible for Young People’s work decided to take the good points of the Scouting movement
and develop it with The Salvation Army principles.

In 1913 The Salvation Army Young People’s Legion became the Life-Saving Scouts. Soon
the movement spread worldwide, operating in countries and territories where The Salvation Army
operated. Other sections were added to focus on different age groups, such as: the Chums,
inaugurated in England in 1917, as a junior section of Life-Saving Scouts; and the Sunbeams,
inaugurated by Mrs. General Florence Booth in England during 1921. The Life-Saving movement
did not commence in Australia until 1916 and, in comparison to England, it was the Life-Saving
Guards which took the vanguard.

Problems in research

Six major issues impeding the collection of data have arisen when researching the Life-Saving and
later SAGALA movements.

Firstly, little information has been found thus far regarding the boys programs in Australia.
With the different levels of connection to the Baden-Powell movement over the years, information
has been lost, or has remained only in the hands of individuals.

Secondly, there has been a disconnection between information on when troops or programs
commenced and when they were officially recognised. Again information about the activities of
troops and their commencement and concluding dates has either been lost or not kept at corps,
divisional or territorial levels.

Thirdly, there is a problem between people’s individual memories and official documentation.
For example, one centennial was held in 2015 under the advice of a retired leader; an unofficial
centennial will be held in 2016 to commemorate the 1916 commencement of the first three troops in
Australia; and the official centennial will be held in 2019, to commemorate the official recognition
in Australia in 1919 of the Life-Saving movement.

Fourthly, there are differences across the two Australian territories. From 1921 Sydney and
Melbourne were the headquarters for the different territories and quite independent of each other.
They introduced different programs at different times, or made very different decisions. Thus the
timeline presented below, focuses on the Australian Eastern Territory, until further research can be
done.

The following quote from Barbara Bolton’s Booth’s Drum illustrated something of these
differences and the confusion which can arise. Bolton wrote:

16 Despite the agreement between Booth and Baden-Powell, in 1918 the Supreme Court of the United States of
America, ruled that the Baden-Powell movement was the only organisation that could rightfully use the terms “Scout”
or “Scouting.” This forced The Salvation Army to change their program’s name from the Life-Saving Scouts and Life-
Saving Guards to the Life-Saving Guards-Boys. Bill Sloan, “Partners in Service,” Scouting, (September, Vol. 89, No. 4,
2001), 30-32 & 54, 54.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 75

In 1954 the scouts of both Territories merged with the Baden-Powell Movement, the Guards
and Sunbeams also merged with the Baden-Powell movement, becoming guides and brownies.
However, during the 1970’s the Southern Territory decided that there was value in using the
Army approach and guards and sunbeam brigades were once more established. Guards and
Sunbeam brigades have always flourished in the Eastern Territory.17

Although the first sentence is not fully correct in this quotation, as the Guards and Sunbeams in the
Eastern Territory did not combine with the Baden-Powell movement, Bolton did rectify this point in
the later sentence.

This extract points to the fifth issue; that is the Salvation Army’s written history. Much of the
present history promotes positive elements over critical reflection or evaluation. Despite Bolton’s
claim that the groups had always flourished, as will be shown, there were a number of times when
Guards and Sunbeams in the Eastern Territory did anything but flourish.

The final issue with research in this area is that, although publications of manuals and guides
can be sourced, there are many occasions when the publication year is not listed on the document.
This inhibits the researcher from drawing well-founded conclusions. For example, if a date had
appeared on A Guide to Effective Boys’ Legions,18 it could be determined if the book was produced
before the experimental Boys’ Legion took shape and therefore help in tracking the development of
the move away from the Baden-Powell movement. One could presume that it was produced after
the official commencement of the Boys’ Legion section, as it stated in the introduction that Legion
Leaders had requested such a book, but as there are a lot of “Scouting terms” it could easily have
been produced before the move was made. In addition to this, although the Boys’ Legion officially
launched in 1974 in the Eastern Territory it was not until the following year, 1975 that the territory
produced Effective Legions.19 Therefore it must be concluded that groups were officially running
before refined instructions on how to run them were produced. These examples are not unique, as
many instructional materials and guides give no year of publication.

Timeline of the Australia Eastern Territory Life-Saving movement

Following is a chronological timeline of important appointments and events which shaped the
development of the Life-Saving and later the SAGALA movement. As already stated, this is a
preliminary list, in order to spark memory and conversation in the hope of gleaning more
information for a deeper study. As will be seen, the movement in Australia, has to some degree
been impacted by Salvation Army international decisions, but has also remained independent and
therefore not followed the lead of many other Salvation Army Territories.

1916 May, What appeared to be the first listing of the Life-Saving movement in Australia appeared
in The Young Soldier, where Commissioner James Hay is reported as introducing two Life-
Saving Guard troops during the Young People’s Demonstration at the territorial congress in

17 Barbara Bolton, Booth’s Drum – The Salvation Army in Australia 1880-1980, (Lane Cove, Australia: Hodder and
Stoughton, 1980), 192.
18 Milton Brindley, A Guide to Effective Boys’ Legions, (Sydney, Australia: Australia Eastern Territory of The Salvation
Army, n.d., [c1975]).
19 Issued by the authority of the Territorial Commander, Effective Legions, (Sydney, Australia: Territorial Youth
Department of The Salvation Army, 1988), i. The 1988 edition of Effective Legions stated that its first edition was
published in 1975. It is thought that the 1975 edition could have been the work by Milton Brindley.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 76

Melbourne. These troops were No. 1, South Richmond and No. 2, Collingwood, both in
Victoria.20
July, The Young Soldier reported on a troop in operation at Albion, Queensland.21

August, Salvation Army officers, Adjutant Frances Holzman and Ensign Elsie Culter were

appointed to Sydney and South Australia Divisions respectively, solely to organise the
Primary Department (Sunday School) and the Life-Saving Guards.22

October, The Young Soldier reported on a troop in operation at Sydney Congress Hall, New
South Wales under the leadership of Primary Leader Ruby Petersen.23 The uniform for the
Life-Saving Guards was detailed in The War Cry.24

November, The Young Soldier reported on a troop in operation at Lithgow, New South
Wales.25

1919 The Life-Saving Guards movement was officially recognised in the eastern states of Australia.
At this time the Guards motto was ‘Pleasant under all Circumstances’ and the slogan ‘To Save
and to Serve.’ The motto later changed to ‘Cheerful under all Circumstances.’ The first guard
troop registered was Newtown, Sydney under the leadership of Adjutant Daisy Kemp.26

1921 The one Australian Territory was divided into two territories with headquarters in Sydney and

Melbourne. The Orders and Regulations For Field Officers included a chapter on the Young
Peoples’ Legion and other chapters of the Life-Saving movement. The chapter on Young
People’s Legion included both the movement itself and the Band of Love. The Life-Saving

moment was given three chapters: The Life-Saving Scout Organization, The Life-Saving
Chum Organization, and The Life-Saving Guard Organization.27
6 January, Brigadier Holzman replaced Mrs. Daisy Nettleton28 as Territorial Guard Leader in

Sydney.

February, Commissioner James Hay declared that Life-Saving Scouts would be introduced
to Australia and ordered that officers and local officers were “to prepare without delay for the
inauguration at all possible Corps”. 29 The Albion Corps, Queensland, was the first to
commence a Life-Saving Scout troop, under the leadership of Hubert Scotney.30 Queensland

was honored to have the first two troops of Life-Saving Scouts, No. 1, Albion troop, No. 2,

Woollongabba troop.

20 At this time Australia was one territory. The Young Soldier, (Melbourne, 3 June, 1916), 8.
21 This is the first troop in the area of what would later become the Eastern Territory. The Young Soldier, (Melbourne,
15 July, 1916), 13.
22 The Young Soldier, (Melbourne, 5 August, 1916), 8.
23 The Young Soldier, (Melbourne, October, 1916).
24 The War Cry, (Melbourne, 7 October, 1916), 16.
25 The Young Soldier, (Melbourne, 25 November, 1916), 14.
26 Kemp went on to commence guard troops at a number of other corps at that time, for example; Leichhardt, Waterloo
and St Peters, all in the Sydney area. Kemp later married and became Mrs. Nettleton. Nigel Barbour, The Brigadier
Remembers! Highlights of History of Guarding in the Australia Eastern Territory as recalled by Brigadier Mabel Ward
(Sydney, Australia: Nigel Barbour, c1990).
27 Authority of The General, Orders and Regulations For Field Officers, (London, UK: The Salvationist Publishing and
Supplies, 1921), 430-429; 434-447.
28 See footnote 26.
29 The War Cry, (16 February, 1921), 2. Hay remained territorial commander for both territories during the first year of
their separation; hence his order applied to the whole country.
30 Scotney was later to become a commissioner of The Salvation Army. Barbara Bolton, Booth’s Drum – The Salvation
Army in Australia 1880-1980, (Lane Cove, Australia: Hodder and Stoughton, 1980), 192.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 77

1924 Mrs. Major Elizabeth Ward commenced the first Sunbeam brigade in Australia at Wagga
Wagga and a little later she also commenced a Chum group in the same corps.

1925 First General’s Guard Tassel was awarded in the Australian Eastern Territory. It was
presented to Effie Annabel of Newtown Troop. 31 Sunbeams first appeared in Orders &
Regulations For Corps Officers of The Salvation Army.32

1927 Captain Mary McDowell was appointed as the Territorial Guard Leader.
1928 A number of items were officially produced: the Chum pledge and declaration appeared;

Orders & Regulations for Life-Saving Guards was published; Sunbeam and Guard pledge and
declaration. Ensign Flockton was appointed to the responsibility of Guards and Scouts in the
Eastern Territory.
1929 Adjutant Elsie Andrews appointed as Territorial Guard Leader.
1930 From 1930 until 1945 saw a decline in the Life-Saving movement throughout Australia. This
has been linked to the Great Depression and World War Two.
1935 Adjutant Bertha Faucett was appointed as Territorial Guard Organiser. Discussions of
affiliation between The Salvation Army’s Life-Saving Scouts and the Baden-Powell Scouting
movement took place. International Headquarters allowed each Salvation Army territory to
either affiliate or to remain under Salvation Army authority. This decision affected the whole
world and in some places Salvation Army youth work has never recovered.33 The move could
have come from pressure from the United States of America, as The Salvation Army there
had merged the Life-Saving movement with the Baden-Powell movement in 1929 and
Evangeline Booth who oversaw the amalgamation had become General in 1934.34
1936 The Declaration of both the Guards and Sunbeams were changed to be the Law and the
pledges for both sections were changed. The motto of Guards was changed and a motto and
prayer for the Sunbeams was introduced.
1948 Affiliation between the Life-Saving Scouts and the Baden-Powell Scouts were completed in
British Territory and other Salvation Army territories. The name of Chums was changed to
Cubs in line with the Baden-Powell movement. This did not impact Australia at this time as
both territories decided to not affiliate. The uniform for guards changed to a grey dress,
leather belt, a tie that displayed the troop colour, and a forage cap.
1953 Senior Captain Mabel Ward was appointed as Territorial Guard Organiser, and ordered to
undertake improvements. At that time, the Life-Saving Guard movement had nearly died in
the Australia Eastern Territory. There were only four guard troops and one sunbeam brigade
still in operation with a total membership of only 123 girls. Commissioner Joshua James
wrote in Ward’s appointment letter dated 13 April, 1953: “I send you my best wishes, and
trust that the Life-Saving Guard and Sunbeam Organisations will make definite headway
under your leadership.” There had been no Territorial Guard Organiser appointed for 20 years
prior to Ward’s appointment. Ward was diligent in her work and both a guard and scout

31 Annabel later married and became Mrs. Effie Gough. As reported by A. Stoneham of Rockdale Corps.
32 Authority of the General, Orders & Regulations For Corps Officers of The Salvation Army, (London, UK:
International Headquarters of The Salvation Army, 1925), 165-169.
33 One Commissioner stated “When we had larger, and more scout troops in the British Territory, we also had larger
Sunday-schools.” Reginald Parker, “Scouting – its place in The Army”, The Officer, (January – February, Vol. 14, No.
1, 1963), 29-35, 32
34 Bill Sloan, “Partners in Service,” Scouting, (September, Vol. 89, No. 4, 2001), 30-32 & 54, 54.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 78

meeting was called to reinvigorate the movements. She set about training new leaders and
establishing new troops. A new uniform was also launched.
1954 A guard camp was held at Collaroy, Sydney, the first for many years. A group of guards,
under the leadership of Doreen Tindale, together with three New Zealand guards made an
Australasian group as delegates to The Salvation Army’s International Guard Camp, Norway.
1955 Lithgow Corps was the only corps in the Eastern Territory to have guards, sunbeams, scouts
and cubs functioning.35
1956 General Wilfred Kitching visited Sydney and the Life-Saving sections were the guard of
honour at the march past in front of the Sydney Town Hall. First edition of The Guard
Handbook was printed. It was subsequently revised in 1972, 1975, 1979, 1982, 1984, and
1997. A new edition was developed in 1988.

The author, Major Glenda Hentzschel with her Guard uniform.36

1957 A Territorial Efficiency Shield was re-introduction and guard and sunbeam demonstrations
begun. Each demonstration was held in Sydney Congress Hall. Before each demonstration
‘old guards’, former members of the movement enjoyed a meal and activities in Sydney
Congress Hall.

1958 The first combined cub camp was held at Collaroy, Sydney. Nearly 100 boys attended the
camp representing troops from; Campsie, Rockdale, Dulwich Hill, Belmore, Parramatta,

35 The Young Soldier, (19 March, 1955), 6.
36 Garth Hentzschel’s private collection, Brisbane, Australia.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 79

Granville, Toongabbie, Thornleigh, Lithgow, and Tamworth. Collaroy also hosted an inter-
territorial camp with guards from New Zealand, Australian Southern and Eastern Territories.
May, The first combined Sunbeam camp held in the Australia Eastern Territory was attended
by 120 girls and their leaders from eight brigades. The program of the camp included church
parades at Dee Why Corps, a Saturday evening concert and a visit to the hospital for children.
1959 Another round of affiliations took place across The Salvation Army life-saving world. In a
number of countries Life-Saving Guards and the Girl Guiding Associations were combined
with the name Guards changed to Guides and Sunbeams to Brownies in some Salvation Army
territories. The Australia Eastern Territory retained original terms and did not enter into this
agreement as the Life-Saving Guards movement was growing. Membership had risen from
123 in 1953 to over 900.37 Not only did the year see the 40th anniversary of guarding in the
territory, but also the Chief Secretary, Colonel Garnet Palmer re-assigned the job of divisional
guard organiser to the wife of the divisional young people’s secretary. This brought more
interest and enthusiasm into the Life-Saving movement.
1963 A wooden boomerang shaped box called “Walkabout” was sent from corps to corps to
emphasise the importance of the Life-Saving movement. Rallies or meetings were held, and
written report enclosed in the boomerang.
1964 The Commissioner’s Sunbeam award was introduced in USA and was adapted immediately to
the Australian situation.
1965 After years of service to the movement Brigadier Ward became an advisor on guarding. The
Territorial Youth Secretary, Major Terence Higgins suggested the term SAGALA (Scouting
And Guarding And Legion Activities) as a name to embrace both boys’ and girls’ sections.
The first time the word SAGALA was used with the Life-Saving movement was at Collaroy
Life-Saving demonstration with displays, presentation of awards, a march past, and
competitions. At a later date, most probably once the Salvation Army pulled away from the
Baden-Powell movement, the acronym SAGALA was changed to Sunbeams And Guards And
Legion Activities. It later changed again in 2005.
1966 The 46th anniversary of the Life-Saving movement in Australia was held at Collaroy,
Sydney.38 Major Peggy Stephens was appointed as Territorial Guard Organiser.
1969 The 50th anniversary of guarding was celebrated throughout the Eastern Territory.39
1970 By this year, most Life-Saving Scout troops had closed or had amalgamated with the Baden-
Powell movement or with Boys’ Brigade. This left a gap in the boys’ movement of The
Salvation Army. While there were a number of young people’s legions still in existence, these
had a specialised focus, such as gymnastic troops. The first experimental boys’ legion was
begun at Dee Why, under the leadership of Kevin Hentzschel.40 Major Dorothy Stephens was
appointed as Territorial Guard Organiser.
1971 Major Gweneth Woodbury was appointed as Territorial Guard Organiser. The Sunbeams
celebrated their 50th Anniversary, and a small souvenir flag was produced to celebrate this
significant anniversary.

37 The Victory, (Melbourne, October, 1959), 5.; Barbour, The Brigadier Remembers!, 5.
38 Barbour, The Brigadier Remembers!
39 Barbour, The Brigadier Remembers!
40 Hentzschel is now a retired Salvation Army Officer.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 80

1972 To honour the First Nations, guard leaders were encouraged to take on Aboriginal names for
use in their troops. Talks also began in late 1972 regarding a program for boys, which would
be beneficial to the boys, fill the gap left by the Life-Saving Scouts and have an evangelical
outreach component.

1973 A committee was formed to discuss The Salvation Army’s program for boys and the first
meeting was held at Granville. At this meeting it was decided that The Salvation Army
Eastern Territory would break away from Baden-Powell movement completely and develop
its own program.
November, The decision was made to re-organise the boys’ program into something
worthwhile and the Boys’ Legion Section was formed.

1974 Publication of a new Orders and Regulations for Guards, the Australian version known as
Guidelines for Leaders of the Life-Saving Guard Organisation.41 In the new Guidelines a
Leader’s Pledge was also introduced. The Good Singing booklet was also printed for use at
camps and other guard outings. The new Boys’ Legion Section was officially launched in the
Eastern Territory.

1975 The Boys’ Legion in the Southern Territory was officially launched and saw an increase in
boys attending.42 Around this time A Guide to Effective Boys’ Legions was produced. It was
not revised until 1988. In connection with this a boys’ legion leaders’ conference was held at
Collaroy, Sydney. General Clarence Wiseman presented 11 girls with their General’s Guard
award. Also the territory produced a book entitled What’s a Sunbeam, later revised in 1996.

1976 Captain Jeanette Swinton was appointed as the Territorial Guard Organiser.
1977 Captain Heather Merrick was appointed as the Territorial Guard Organiser. The uniform style

was changed for guards and leaders. The Territorial Guard of the Year Award was introduced
and Christine Cohen was the first guard to receive this award.43
1978 The ‘Fourfold Fellowship’ was formed by Brigadier Ward to encourage former members and
leaders of the girl’s sections to remain in communication with each other and The Salvation
Army. Ward became the first secretary of the Fourfold Fellowship. A territorial boys’ legion
camp was held at Tallebudgera with the theme of “Pirates.” Rafts were made by each troop
and launched into Tallebudgera creek to go along with the theme.
1979 The Life-Saving Guards celebrated its 60th anniversary. As a part of the celebrations, a large
key-shaped wooden box was sent around to every division, and every troop wrote a message
outlining the activities occurring in the SAGALA groups.
5 October, Brigadier Ward, received official approval, from Chief Secretary, Colonel
William Cairns, to commence the ‘Fourfold Fellowship’.
1980 Mrs. Major Ruth Jessop was appointed as acting Territorial Guard Organiser. The Moonbeam
section was formally introduced into the SAGALA family. Many corps had already
commenced similar groups or Moonbeams without registration. When registration became a
necessity Mackay Corps was first to submit the registration forms. It became No. 1, and
Bundamda No. 2; both corps from Queensland.

41 Barbour, The Brigadier Remembers!
42 Barbara Bolton, Booth’s Drum – The Salvation Army in Australia 1880-1980, (Lane Cove, Australia: Hodder and
Stoughton, 1980), 192.
43 Cohen is now a Salvation Army Officer.

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1982 The Moonbeam Section’s program was revised. The Salvation Army in the USA commenced
SABAC (Salvation Army Boys’ Adventure Corps).44

1984 The new Guidelines for Life-Saving Guards was introduced and the Moonbeams’ Pledge,
Law, and Motto introduced.45

1985 Mrs. Major Pamela Clarke was appointed as the acting Territorial Guard Organiser.
1986 Long Service badges and certificates were introduced for the girls’ sections. Mrs. Major

Clarke was appointed as the Territorial Guard Organiser and under her leadership a number of
changes were made to the Guard’s program and leadership training.
1987 Another new edition of the Guidelines for Boy’s Legions was published and in this the
wording of the Sunbeams’ pledge was changed.
1988 A Bicentennial project was launched and the National Bicentennial Camp, “Camp
Australiana” was held in Canberra for Guards and Rangers. A working party meet, and from
this working party a new Guard program was developed. The new program saw the
introduction of a new Pledge and Law, as well as the Yellow, Red and Blue Awards. The
Boys’ Legion Adventurer Handbook was first published with further reprints in 1991, 1992,
1996, and 1998. Mrs. Major Clark rewrote the Guidelines for the Life-Saving Guard
Organisation and the first edition of The Moonbeam Handbook was published. 46 In
recognition for her work, Mrs. Betty Hazell was commissioned as Guard Adviser.
1989 The 70th anniversary of guarding was celebrated at Rockdale, Sydney. A commemorative
badge was produced to mark this occasion along with A Short History of Life-Saving Guards
by Brother A. Stoneham. Mrs. Captain Judith Baker was appointed as the Assistant Territorial
Guard Organiser.
1990 Mrs. Major Coral Strong was appointed as the Territorial Guard Organiser.
1991 The Boys’ Legion Ranger Handbook was published.
1994 The 75th anniversary of guarding was celebrated at Camp Kiah, held in Brisbane. A
commemorative badge was again produced for this occasion.
1995 A committee was formed and produced a new combined, Guidelines to Legion and Effective
Legions. Captain Judith Baker was appointed as the Territorial Guard Organiser.
1996 A Territorial Leaders’ Conference was held at Coffs Harbour, New South Wales. It was
important for two reasons; Kevin White from USA attended the conference to view the Boys’
Legion program, which was introduced as the Salvation Army Adventure Corps; also
Divisional Legion Leaders Garth Hentzschel and Brad Strong pushed to have the acronym
SAGALA changed to mean Salvation Army Guards and Legion Activities.
1997 The Boys’ Legion sections had a new Ranger Handbook produced with changes to badges.
1998 Mt Gravatt Boys’ Legion was the first to introduce the sash to the Boys’ Legion uniform, for
display of badges.
1999 The 80th celebrations were held at Campsie Corps for the Life-Saving Guards.
2000 Kerry Parker took on responsibility of the SAGALA movement as Territorial Leader, under
the leadership of Mrs. Major Wendy Walters.

44 In the 1990s a representative from The Salvation Army in the USA visited Australia to seek information and ideas
from the Boys’ Legion Program to reinvigorate the Adventure Corps.
45 Barbour, The Brigadier Remembers!
46 Much of the program was taken from the program written by leaders of Bundamba.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 82

2001 Major Rodney Walters sent out a request to SAGALA leaders to complete a questionnaire on
decisions that would effect the future of SAGALA. The Sunbeam prayer was also changed
again at this time.

2002 A territorial consultancy group was commenced and a SAGALA Consultation Weekend was
held on 1-3 March. A large number of recommendations were put forward and one of the
outcomes saw the uniforms of the SAGALA groups changed.

2003 Consultancy groups continued
2004 Consultancy groups continued. The Boys’ Legion introduced the Explorers section for

younger boys of the same age as the Moonbeams. The first unofficial Explorers troop was run
by Garth Hentzschel in the Shellharbour Corps in 1988.
2005 The acronym SAGALA was re-defined to make clear that these were Salvation Army
sponsored activities for boys and girls – Salvation Army Guarding And Legion Activities.
The new program for SAGALA was rolled out under Major Ian Channel with a common
pledge for all sections.
2007 New guidelines were written but were not immediately approved.
2008 Another change in the uniform took place. Around this time a Salvation Army soldier Heather
Brodrick was put in charge of the SAGALA movement across the territory and she moved
operations to Brisbane.
2011 The Guidelines, previously written in 2007 were corrected, alterations made, and with more
changes were made official. The Moonbeams and Explorers had a top award introduced, the
‘Mega Star’, given after receiving 10 proficiency badges.
2013 Derek Hughes was appointed to look into SAGALA and then took charge of the movement on
a territorial level.
2015 SAGALA held a territorial camp, Camp Kiah and celebrated the heritage of SAGALA and the
commenced the 100th anniversary of the movement in Australia.

As the celebration of the centennial commences, research and preparations are well underway to
commemorate this occasion with a book so a more complete story of the Life-Saving and
SAGALA movements can be compiled. If the above timeline has sparked memories or
information, please contact the author. The author invites former SAGALA members, or others,
who may have information pertaining to the Life-Saving or SAGALA movements, to contact her
at [email protected]

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 83

ELECTRONIC RESOURCE FOR GENEALOGICAL
AND HISTORICAL RESEARCH

Lyndall Maag
Key source documents for family historians across the world are immigration records. These
documents can include information regarding immigration schemes, passenger lists, arrival and
departure information, passport documentation, and land order and naturalisation records. By far the
majority of this information is compiled by local, regional, and national governments.

Records series at Queensland State Archives include Passenger Lists for ships sailing into
what are now Queensland Ports.1 It must be noted that the earlier the lists the less detailed the
content. Later lists include passenger’s ability to read and write, general comments regarding
immigration schemes, births and deaths on a voyage and names of sponsors. Also included are
passenger’s nominated religions. Initially those compiling the lists would simply note that
immigrants were Roman Catholic or Protestant. Then, over time, notations are made of the Church
of England, the Church of Scotland, Congregationalists, Baptists, Wesleyans, Presbyterians, Friends
or the Quakers, Brethren and Christadelphians. One such example, from the QSA series mentioned
above, is the passenger list for the journey of the Duke of Norfolk that arrived in Brisbane February,
1901 (see figure 1).

Figure 1 The passenger list for the journey of the Duke of Norfolk that arrived in Brisbane February,
1901, www.archives.qld.gov.au
Reference citation of this paper
Lyndall Maag, “Electronic resource for genealogical and historical research”, The Australasian Journal of
Salvation Army History, 1, 1, 2016, 84-85.
1 An example is the Index for Assisted Immigration 1848-1912
http://www.archives.qld.gov.au/Researchers/Indexes/Immigration/Pages/Immigration1848.aspx, accessed on 14
November, 2015.; QSA now provides access to digital copies of these lists via their website www.archives.qld.gov.au.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 84

In the list on pages 290 and 291 are details regarding the following passengers: Catherine
Grenfell, aged 30, single female, Domestic Servant, from Perthshire Scotland, who could read and
write; and Ernest Bow, aged 23, single male, Farm Labourer, from Dorset England

These two adventurous young people, out of a total of 453 travellers undertaking this voyage,
were Salvationists. Clearly, during what is generally acknowledged as a period of mass immigration
from Britain to its colonies, particular immigrants identified with The Salvation Army as one of
many Christian denominations.

From the time they begin exploring their family history, genealogists are taught to use these
government records when focusing on immigration aspects of their research. These records
enlighten us to the movements of many people and to how Salvationists moved around the world;
they also show how The Salvation Army assisted people to find a better life in a different country.

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 85

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 86

A BIBLIOGRAPHY OF SALVATION ARMY LITERATURE IN ENGLISH
1988 – PRESENT

SURNAMES OF BOOK AUTHORS A TO C

Garth R. Hentzschel

Following on from R.G. Moyles, A Bibliography of Salvation Army literature in English 1865-
1987,1 each edition of the Australasian Journal of Salvation Army History will have information on
literature by Salvationists or containing information on The Salvation Army to assist researchers
and those interested in The Salvation Army. Both bibliographical information and a brief outline of
the work will be included. Where possible, information will also be provided on where the work can
be accessed or purchased. Please note that categories and referencing style will be that used by
Moyles to continue the style of the work. If the reader knows of other works published in English
they are encouraged to contact the author.

SECTION I – HISTORY, DESCRIPTION, AND PUBLIC REACTION
A. GENERAL HISTORIES
Cohen, Susan. THE SALVATION ARMY. Great Britain: Shire Library, 2013, 64 pp.

The book outlined the commencement of The Salvation Army and the social work, which led to
Darkest England Scheme. Other areas which were covered included; Salvation Army music, women’s
ministries, young people’s work, as well as war and emergency services work.2

Coutts, John. SAINTS ALIVE! A BRIEF HISTORY OF THE CHRISTIAN CHURCH. London, UK:
Salvation Books (International Headquarters of The Salvation Army), 2007, 104 pp.
The book introduced major historical figures and theological ideas throughout the history of the
Christian church. There is also a section on The Salvation Army which investigated the sacramental

Reference citation of this paper
Garth R. Hentzschel, “A bibliography of Salvation Army literature in English 1988- present, surnames of book
authors A to C”, The Australasian Journal of Salvation Army History, 1, 1, 2016, 86-117.
1 R.G. Moyles, A Bibliography of Salvation Army literature in English (1865-1987), (Lewiston, USA: The Edwin
Mellen Press, 1988).
2 At the time of publication the book could be purchased on fishpond - http://www.fishpond.com.au/Books/Salvation-
Army-Dr-Susan-Cohen/9780747812456

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 87

stand, evangelism and social work, as well as the cult of personality in the connection to William
Booth.3

Curtis, A. Kenneth, Lang, J. Stephen and Petersen, Randy. THE 100 MOST IMPORTANT EVENTS IN
CHRISTIAN HISTORY. Grand Rapids, USA: Fleming H. Revell, 1991, paperback edition 1998,
seventh edition 2000, previously published as DATES WITH DESTINY, 208 pp.

The book introduced major Christian historical figures, events and theological ideas throughout the
history of the Christian church. There is also a section on The Salvation Army which investigated the
political and Christian environment of the time and outlined the evangelism and social work of the
movement.4

B. DESCRIPTIVE ACCOUNTS OF ARMY METHODS AND ACIVITIES

Bennett, David Malcolm. THE SINNER’S PRAYER: ITS ORIGINS AND DANGERS. Capalaba, Australia:
Even Before Publishing, c2014, 162 pp.

The book examined various forms of the Sinner’s Prayer and the assumptions from which it arose. The
work suggested that the method is unbiblical and therefore put forward another method for
evangelicals, which are more in line with the teaching of the Bible. The work gave a section on
William and Catherine Booth’s use of the prayer and method of appeal.5

Bovey, Nigel. THE MERCY SEAT. London, UK: United Kingdom Territory, 1996, 100 pp.

This work was a study on the history, form and function of The Salvation Army’s Mercy Seat. It
included research from a search of biblical, historical Salvation Army publications and songs, as well
as data from an interview held in 1994. There was also a survey of inscriptions written on the Mercy
Seat.

Bovey, Nigel. THE MERCY SEAT REVISITED. London, UK: United Kingdom Territory, 2000, 2011, 294
pp.

This work was an updated and expansion of the earlier study on the history, form and function of The
Salvation Army’s Mercy Seat. It included research from a search of biblical, historical Salvation Army
publications and songs, as well as data from an interview held in 1994. There was also a survey of
inscriptions written on the Mercy Seat.6

Burrows, William. HEART OF THE FAMILY – A HISTORY OF THE HOME LEAGUE IN THE
BRITISH TERRITORY. London, UK: National Headquarters of The Salvation Army, 1989, 108 pp.

The book gave a brief overview of the history and philosophy of the Home League. An entire chapter
was dedicated to the 50th anniversary celebrations while another discussed the move towards a focus
on the family and future developments. A list of territorial leaders was also given.

Clifton, Shaw. WHO ARE THESE SALVATIONISTS? AN ANALYSIS FOR THE 21ST CENTURY.
Alexandria, USA: Crest Books (Salvation Army National Publications), 1999, 240 pp.

3 At the time of publication the book could be purchased from The Salvation Army Trade, Sydney -
http://thetrade.salvos.org.au/catalogue/product/saints-alive-john-coutts/
4 At the time of publication the book could be purchased from Koorong -
https://www.koorong.com/search/product/100-most-important-events-in-christian-history-a/0800756444.jhtml
5 At the time of publication the book could be purchased from Amazon - http://www.amazon.com/The-Sinners-Prayer-
Origins-Dangers/dp/1921633670
6 At the time of publication the book could be purchased from The Salvation Army Supplies Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=2342&c=20555

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 88

The book was a discussion, in four parts, to investigate who Salvationists are and the history and
current methods used to outplay the worldview of The Salvation Army. The parts were; Salvationists
as Protestant Evangelicals, Salvationists as Sacramentalists, Salvationists as Pragmatists, and
Salvationists as Internationalists.

D. HISTORIES OF SPECIFIC ENDEAVOURS AND EVENTS

5. Limelight Department and Film Making in The Salvation Army

Cox, Lindsay. THE STORY – THE SALVATION ARMY SOLDIERS OF THE CROSS – CENTENARY
OF THE FIRST SCREENING 1900-2000. Melbourne, Australia: The Salvation Army Archives &
Museum, 2000, 15 pp.

The booklet gave information on Joseph Perry, Herbert Booth and the making of the film Soldiers of
the Cross. The plot, story line and information on the travelling lecture were connected with pictures
of the equipment and the scenes.

E. PUBLIC REACTION TO AND COMMENTARY ON ARMY METHODS AND ACTIVITIES

Aragon, Lorraine V. FIELDS OF THE LORD – ANIMISM, CHRISTIAN MINORITIES AND STATE
DEVELOPMENT IN INDONESIA. Honolulu, USA: University of Hawai’i Press, 2000, 383 pp.

This book came from research on the religious and ethnic history of Indonesia, which included the
work of The Salvation Army in western Central Sulawesi. The author claimed The Salvation Army
pursued its missional goals through gifts of education and medicine so doing confused the local
spirituality and later developed a complication to define valid “religion”. 7

Bibby, Reginald W. UNKNOWN GODS – THE ONGOING STORY OF RELIGION IN CANADA.
Toronto, Canada: Stoddart Publishing, 1993, 359 pp.

The book used The Salvation Army in a number of examples, which included; the public’s respect for
The Army, social services, women’s rights, use of media to ‘sell its product’, membership numbers
and use of property.

Black, Alan W. (ed). RELIGION IN AUSTRALIA, SOCIOLOGICAL PERSPECTIVES. Study in Society
Series. North Sydney, Australia: Allen & Unwin, 1991, 222 pp.

The research uncovered sociological perspectives of religion in Australia. Through the case study of a
small town The Salvation Army was investigated and the study revealed the movement’s decline,
class, educational background of its members and authority of the officers over the soldiery.

F. THE SALVATION ARMY THROUGHOUT THE WORLD

Australia

Broadbere, Robert. EXPLORING HENRY LAWSON – AN EXAMINATION OF THE LIFE AND TIMES
OF HENRY LAWSON. Sydney, Australia: Robert Broadbere, 2009/2010, 114 pp.

The paper was a study on the life of Henry Lawson, an Australian poet. There was information
throughout the study on The Salvation Army and a chapter was entitled, “Henry Lawson and his place
in Salvation Army History”.

7 At the time of publication the book could be purchased from the University of Hawai’I Press -
http://www.uhpress.hawaii.edu/p-1475-9780824823030.aspx

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 89

Broadbere, Robert. FROM COFFEE PALACE TO PEOPLES’ PALACE – A UNIQUE STYLE OF
ACCOMMODATION – A BRIEF HISTORY OF COFFEE PALACES AND PEOPLES PALACES
WHICH FORMED PART OF AUSTRALIA’S EUROPEAN SETTLEMENT AND HOUSING
NEEDS. Kogarah, Australia: Robert Broadbere (For private circulation only), 2012, 63 pp.
The paper was a study on the Coffee Palaces and Peoples’ Palaces run in connection with The
Salvation Army throughout Australia and New Zealand.

Bryce, Rhonda, Ryan, Tracy and van Willigen, Gabrielle. GOING TO THE GUMS – THE LAZARET ON
PEEL ISLAND. Cleveland, Australia: The Friends of Peel Island Assoc., 2009, 71 pp.
The book was the history of the leper colony and gave information and photographs of The Salvation
Army’s ministry to the lepers of Peel Island, Brisbane.

Canada
Creighton, David. LOSING THE EMPRESS – A PERSONAL JOURNEY – THE EMPRESS OF

IRELAND’S ENDURING SHADOW. Toronto, Canada: Dunburn Press, 2000, 256 pp.
The book focused on the sinking of the Empress of Ireland and the author’s grandparents as well as
five children left orphaned. There was discussion on the sinking of the vessel in relation to the British
Empire, World War I and The Salvation Army.8

China
Cairns, William. A COSTLY DEATH BED CHARGE (A REPORT OF THE SALVATION ARMY

MISSION TO THE PEOPLE OF CHINA). Menai, Australia: Walker & Associates, 1989, 144 pp.
The book gave information about the commencement of The Salvation Army in China and covered
information which included the Japanese occupation of parts of the country and how this impacted
The Salvation Army. Post war information was given on The Salvation Army’s retreat to Hong Kong
and Taiwan but concluded with an optimistic hope for The Army’s return to China.
Indonesia
Brouwer, Melattie. HISTORY OF THE SALVATION ARMY IN INDONESIA – VOL 1, 1894-1949.
Hawthorn, Australia: The Salvation Army, 1996, 171 pp.

8 At the time of publication the book could be purchased from The Salvation Army Supplies & Purchasing Department,
Canada - http://store.salvationarmy.ca/index.php?main_page=product_info&cPath=544&products_id=13669

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 90

The book outlined the commencement of The Salvation Army in the then Dutch East Indies by
Australia Salvationists. It included many of the aspects of the early formation of The Army’s work in
social services, medical services, education as well as the disruption of the work during World War II
and the internment of many Salvationists by the Japanese military.9

Korea

Chang, Peter H. THE SALVATION ARMY IN KOREA. Seoul, Republic of Korea: The Salvation Army,
Korea Territory, 2007, 262 pp.

The book gave information about the history of The Salvation Army in Korea. The book was written
on a theatrical bases, each chapter covered a different institution or element of The Army in Korea, for
example there was a chapter on; the training college, the Seoul Boy’s Home, the Songbook of The
Salvation Army, information about The Army during the Korean War, missionary officers with a table
and biographies of leading Salvation Army officers.

New Zealand

Bennett, Judith. WHITE CLOUD SOARING – THE STORY OF 24-7 PRAYER IN AOTEAROA.
Wellington, New Zealand: Flag Publications, n.d., 176 pp.

The book told the story of how the 24-7 prayer movement arrived in New Zealand and how it
impacted The Salvation Army. 10

Broadbere, Robert. FROM COFFEE PALACE TO PEOPLES PALACE (see entry under Australia)

Cook, H. Bramwell. THINK ON THESE THINGS – THE SALVATION ARMY CHRISTCHURCH CITY
CORPS 1883-2008. Christchurch, NZ: The Salvation Army, Christchurch Corp, 2008, 207 pp.

The book was a researched history of the Christchurch Corps, NZ, and covered the commencement,
musical sections, young people’s groups and the development of the property. It included appendixes
of; Officers, Candidates, and Senior Local Officers.

Cutt, John. LIVING LEGACY – THE STORY OF THE SALVATION ARMY’S JEFF FARM. Wellington,
NZ: Flag Publications (The Salvation Army New Zealand, Fiji and Tonga Territory), 2011, 72 pp.

The book covered the development of the farm from its purchase from the Maori in 1853 through to
The Salvation Army receiving it as a donation in 1954. It showed the problems The Salvation Army
had with the land and farm management, then how the “laughing stock” became an award-winning
training farm for future farmers and became an icon through the television program of Country
Calendar.11

9 At the time of publication the book could be purchased from The Salvation Army Trade, Sydney -
http://thetrade.salvos.org.au/catalogue/product/history-of-the-salvation-army-in-indonesia-melattie-brouwer/ Brouwer
has written a second volume covering 1951 to 1994 but it is not available in English at this time - Brouwer, M.
Melattie. Zamrud di khatulistiwa : sejarah gereja Bala Keselamatan di Indonesia, jil. 2 1951-1994. Gereja Bala
Keselamatan, Bandung, 1994.
10 At the time of publication the book could be purchased from Salvationist Resources, Wellington -
https://shop.sarmy.net.nz/product?openform&pid=CFIN-9M75WZ
11 At the time of publication the book could be purchased from Salvationist Resources, Wellington NZ -
https://shop.sarmy.net.nz/product?openform&pid=CFIN-9M763Y

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 91

Russia

Aitken, Tom. BLOOD AND FIRE, TSAR AND COMMISSAR – THE SALVATION ARMY IN RUSSIA,
1907-1923. Studies in Christian History and Thought series. Bletchley, UK: Paternoster, 2007, 319 pp.

The study unpacked the historical climate of The Salvation Army and Russia at the time of 1907-1923.
A wide variety of resources were used to explain decisions and highlight the narrative, included was
the discussion on The Salvation Army during the revolution.12

Blackwell, Miriam. THE OPEN DOOR – MIRIAM BLACKWELL’S ACCOUNT OF THE SALVATION
ARMY’S SECOND ENTRY INTO RUSSIA AND THE COMMONWEALTH OF INDEPENDENT
STATES. London, UK: United Kingdom Territory of The Salvation Army, 2001, 166 pp.

The author served as a Salvation Army officer in Russia from 1993-1996 and gives a personal account
of the Salvation Army’s reopening in the former USSR. It introduces key players in the work and also
The Army’s commencement in some locations.13

United Kingdom

Bovey, Nigel. BLOOD ON THE FLAG. London, UK: Shield Books (The Salvation Army United Kingdom
Territory), 2015, 464 pp.

The book was a result of data collected from newspapers in the Victorian period about the Skeleton
Army’s attacks upon The Salvation Army. The study focused on the years 1881 to 1893 and covered
events on the streets and in the courtroom; it looked at individual events and riots. The book also
included times lines, list of Corps attacked, photographs and a reproduction of a page of the Skeleton’s
magazine.14

Bradley, Timothy and Butler, Jonathan. FROM TEMPLES TO THAMES STREET – 2000 YEARS OF
RIVERSIDE DEVELOPMENT – ARCHAEOLOGICAL EXCAVATIONS AT THE SALVATION
ARMY INTERNATIONAL HEADQUARTERS. London, UK: Pre-Construct Archaeology Limited,
PCA Monograph Series No. 7, 2008, 141 pp.

The book was an archaeological study of The Salvation Army International Headquarters site,
London. It included historical maps of the site, photographs of the dig, information on the Roman
period of the site with pictures and discussion of the artefacts collected. The book also included
information on the medieval and post-medieval periods.15

SECTION II – SOCIAL SERVICE

G. GENERAL HISTORY, DESCRIPTION, AND ANNUAL REPORTS

Buckeridge, Judith. BUILDING THE FUTURE – THE SALVATION ARMY’S CONTRIBUTION TO
AUSTRALIA’S SOCIAL INFRASTRUCTURE – WORKING FOR CHANGE – THE CHALLENGE
OF THE FUTURE IS TO USE METHODS APPROPRIATE TO THE TIMES AND ADAPT TO
CURRENT TRENDS. Australia: The Salvation Army, 1993, 64 pp.

12 At the time of publication the book could be purchased from The Salvation Army Supplies, Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=1661&cID=
13 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/the-open-door-2202-p.asp
14 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-blood-on-the-flag---nigel-bovey-10807-p.asp
15 At the time of publication the book could be purchased from Fishpond - http://www.fishpond.com.au/Books/From-
Temples-to-Thames-Street-2000-Years-of-Riverside-Development-Tim-Bradley-Jonathan-Butler/9780954293864

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 92

The report included a snapshot of The Salvation Army’s national network of services and included;
crises care, homelessness, drug and alcohol abuse, court and prison services, employment and training,
aged care, families adolescents and children, and each discussed possible future directions.

Buckingham, Hillmon. LIFE THE SPIRIT. Australia: The Salvation Army Australia Eastern Territory, 1997,
12 pp.

The report included letters of support from community leaders as well as a list of services offered by
The Salvation Army.

H. SPECIFIC ASPECTS OF SOCIAL WORK

1. THE ‘DARKEST ENGLAND’ SCHEME

Bishop, Gary. DARKEST ENGLAND & THE WAY BACK IN. Leicester, UK: Matador, 2007, 139 pp.

The book told the story of The Salvation Army and The Message Trust work in the Openshaw estate.
The work opened with information about the context and “God’s understanding of the poor”, which
was the foundation of the model of incarnation the author espoused. The work then showed examples
of transformation and how this worked in parallel to community building.16

4. MISSING PERSONS’ BUREAU

Brown, Judith and Poff, Christine. NO LONGER MISSING! – COMPELLING TRUE STORIES FROM
THE SALVATIOIN ARMY’S MISSION PERSONS MINISTRY. Alexandria, USA: Crest Books
(Salvation Army USA National Headquarters), 2009, 198 pp.

The book was a compilation of 71 cases handled by the Missing Persons’ work of The Salvation Army
in North America. It was written, in part, to celebrate the 125th anniversary of the ministry.17

7. WAR SERVICES

Clifton, Shaw. CROWN OF GLORY, CROWN OF THORNS – THE SALVATION ARMY IN WARTIME.
London, UK: Salvation Books (The Salvation Army International Headquarters), 2015, 559 pp.

The book was written from the author’s doctoral thesis and examined The Salvation Army’s work and
attitudes during military conflict. It covered the conflicts from 1899 to 1945 including the Boer War
and both World Wars. Photographs were included to enhance the information and sometimes evidence
of the argument made by the author.18

Cox, Lindsay. BRAVE & TRUE, FROM BLUE TO KHAKI – THE BAND OF THE 2/22ND BATTALION.
Melbourne, Australia: The Salvation Army Australia Southern Territory Archives & Museum, 2003,
136 pp.

The book outlined Australia’s involvement in World War II, The Salvation Army’s anti-war stand and
Arthur Gullidge’s discussion with his bandsmen to enlist. The Salvationist who enlisted became the
2/22nd Band and a short biography of each was given. Information about the training and assignment to

16 At the time of publication the book can be purchased from Koorong -
https://www.koorong.com/search/product/darkest-england-and-the-way-back-in-gary/9781850788348.jhtml
17 At the time of publication the book can be purchased from Salvation Army Supplies, Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=1577&cID=1
18 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-crown-of-glory-crown-of-thorns-11081-p.asp

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 93

Rabaul, New Britain was also given with many photographs. The invasion of the Japanese, which led
to the band’s imprisonment, their loss at sea and aftermath were all areas discussed in the book.

10. MISCELLANEOUS SOCIAL SERVICES

Brekke, Bo and Bry, Knut (photographer). SALLY ANN – POVERT TO HOPE, FAIR TRADE BY THE
SALVATIOIN ARMY. London, UK: Shield Books (UK Territory), 2005, 160 pp.

The book outlined, with professional photography, the formation and work of the international
company, Sally Ann. From the creation of Sally Ann crisps to furniture, it told the story of The
Salvation Army’s fair trade in action.19

Campbell, Wesley and Court, Stephen. BE A HERO – THE BATTLE FOR MERCY AND SOCIAL
JUSTICE. Shippensburg, USA: Destiny Image, 2004, 294 pp.

The book outlined the history of children ‘at risk’ throughout ancient and modern history. It described
The Salvation Army’s work to rescue those who were ‘at risk’ and discussed In Darkest England and
the Way Out. The book outlined the growth of the Christian faith and the current demographic make-
up of the world. This investigation identified seven deadly sins which pushed children to become at
risk; dirt poor, children in chains, orphans of the street, sex and the city, AIDS and plagues, war-
affected children, religious persecution.

Coventry, Louise and McKenzie, David (ed.), Grant, Elisabeth (Layout) and Cox, Lindsay (Cartoons). A
WORKING SOCIETY? Australia: The Salvation Army Territorial Commanders Norman Howe and
Hillmon Buckingham, 1997, 46 pp.

The report outlined an ethical framework of work and gave statistical information of the unemployed
in Australia and how it impacted individuals. It also suggested reforms of employment and taxation,
freeing the market, redefining work, and a development of an enterprising culture.

11. YOUTH SERVICES

Baker, Kate. FRIDAYS AT OASIS – HOPES AND DREAMS, ONE STEP AT A TIME. Sydney, Australia:
Earth Violets, 2008, 104 pp.

The book was a collection of portraits and interviews with homeless youth and Salvation Army
workers who have connection with the Oasis Youth Network, Sydney, Australia.

Bartlett, Leo. SOCIAL ENTERPRISES AT OASIS – MISSION, MARKETS & INNOVATION.
Indooroopilly, Australia: Preneur Press, 2010, 252 pp.

The book outlined the issue of youth homelessness and then unpacked 26 social enterprises run by
Oasis. The programs included: a restaurant, build-a-boat, film making, property cleaning and
maintenance.20

12. MEDICAL AND PHYSICAL/MENTAL HEALTH AND WELL-BEING SERVICES

Brook, Rhidian. MORE THAN EYES CAN SEE – A NINE-MONTH JOURNEY THROUGH THE AIDS
PANDEMIC. London, UK: Marion Bayars Publishers, 2007, 285 pp.

19 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/sally-ann---poverty-to-hope-2240-p.asp
20 At the time of publication the book could be purchased from The Salvation Army Trade, Sydney -
http://thetrade.salvos.org.au/catalogue/product/social-enterprises-at-oasis-leo-bartlett/

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 94

The author travelled with his family throughout the world to see what The Salvation Army was doing
to assist people through the HIV/AIDS pandemic through The Salvation Army AIDS Response Team.
Countries visited included; Kenya, Rwanda, Uganda, Zambia, Zimbabwe, Hong Kong, South Africa,
China, India and USA.

Calvert, Graham (ed.). HEALTH, HEALING & WHOLENESS – SALVATIONIST PERSPECTIVES.
London, UK: Salvation Army International Headquarters, 1997, 191 pp.

The book was a collection of work from; Graham Calvert, Phil Needham, Joan Burton, Cynthia White,
William Millar, Barbara Sampson, John Nelson, Colin Fairclough, Stepfan Germann, Barbara
Johnson, Captain Lalngaihawmi, Roy Mwilu, Trevor Dawson, Robert C. Shaw, Mirriam Cepe, Ted
Morris, David Burrows, and Ian Campbell. It outlined how well-being of the entire person has been
the aim of Salvation Army activities and gave personal and organisational examples. Outlines of
theology commenced the work, followed by examples form; Brazil, Indonesia, New Zealand,
Zimbabwe, Zambia, Japan and more.21

SECTION III – PROMOTING THE WAR

M – PROMOTIONAL LITERATURE

Brook, Stephen. GOD’S ARMY – THE STORY OF THE SALVATION ARMY. London, UK: Channel 4
Books, 1998, 192 pp.

The book was developed in connection with a Channel 4 television series, produced by Independent
Image and Double Exposure. It outlined the history, beliefs and practices of The Salvation Army and
held interviews with both officers and soldiers. The latter sections covered the social work of The
Salvation Army, and an interview with John Gowans, at the time the Territorial Commander of the UK
Territory. Photographs are included throughout to enhance the discussion and interview.

Cleary, John. SALVO! – THE SALVATION ARMY IN THE 1990S. Double Bay, Australia: Focus Books,
1993, 160 pp.

The book looked at The Salvation Army in Australia through the eyes of a number of Salvationists. It
gave an overview of the history, beliefs and practices of The Army, which included homelessness,
unemployed, crises, the Red Shield Appeal, international social work, music, gender equality, and
drug and alcohol services.

N – INSTRUCTIONAL AND DEVOTIONAL LITERATURE

Allchin, Sally-Anne. THE BABY JESUS STORY. Melbourne, Australia: Salvo Publishing (Australian
Southern Territory), 2008, 2010, 2011, 12 pp.

The booklet was designed for infants and young readers and retold the annunciation, the berth in
Bethlehem and the visitation of the angle to the shepherds.22

Allchin, Sally-Anne. THE PRESENT. Melbourne, Australia: Salvo Publishing (Australian Southern
Territory), 2009, 2011, 12 pp.

The booklet was designed for infants and young readers and retold the visitation of the wise men to the
infant Christ.23

21 At the time of publication the book could be purchased from The Salvation Army Supplies, Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=28&cID=1
22 See footnote 24
23 See footnote 24

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 95

Allchin, Sally-Anne. THE SHEPHERDS AND ME. Melbourne, Australia: Salvo Publishing (Australian
Southern Territory), 2010, 2011, 12 pp.

The booklet was designed for infants and young readers and retold the visitation of the shepherds to
the infant Christ.24

Armistead, Beryl. A BOUQUET OF ROSES AND OTHER REFLECTIONS THROUGH THE YEAR.
London, UK: The Salvation Army UK Territory, 1997, 65 pp.

The book used 32 topics as focus for devotional material; there were a mixture of seasonal and
personal topics, each linked with either a verse of scripture of a song from The Song Book of Salvation
Army.

Armistead, Norman (ed.). FOR GOD ALONE – DEVOTIONAL THOUGHTS FROM THE WRITINGS OF
CATHERINE BOOTH, CO-FOUNDER OF THE SALVATION ARMY. Belfast, UK: Ambassador
Productions, 1990, 189 pp.

The writings of Catherine Booth were used to write devotional material under 60 themes. Each theme
had a section of Booth’s writing followed by a verse of scripture.

Banfield, Stephen and Leedom, Donna. SAY SOMETHING – TELL THEM. WIN. THEM. ESTABLISH
THEM. – INSPIRING ACCOUNTS OF EVERYDAY EVANGELISM. Alexandra, USA: Crest
Books, 2013, 87 pp.

The book was a compilation of experiences from the National Seminar on Evangelism, Colorado
Springs, USA. It contained papers, poems, quotations and a reproduction of a letter to soldiers of The
Salvation Army by the Founder.25

Bassett, Carol A.. …AND YOU SHALL SHINE. USA: The Salvation Army, USA Eastern Territory, 2000,
95 pp.

The book was exclusively published for mothers who received the Order of the Silver Star. It was a
compilation of poetry, photographs and devotional material all linked to verses of scripture.

Beadle, Tim and Matthews, Joel. LET THE SON SHINE OUT – LET GOD’S CHURCH FIND ITS PLACE
IN YOUR COMMUNITY. Calgary, Canada: The Salvation Army Canada and Bermuda Territory,
2000, 136 pp.

The book focused on Corps growth and discussed issues of the firm foundation, a healthy church, and
marketing the church, which included both print based and on-line examples.26

Bell, Bebora and Gilger, Ronda (Illustrator). LYSSA LAMB. Long Beach, USA: Frontier Press, 2005, 29 pp.

The book was written for children and is similar to Pilgrims Progress in that a lamb is sent on a
journey and is distracted along the way. There are a number of questions at the end of the book for
parents to talk through with their children.

24 At the time of publication the book could be purchased as a set from The Salvation Army Supplies, Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=2343&cID=
25 At the time of publication the book could be purchased from Salvationists Publishing & Supplies, London -
http://www.sps-shop.com/book-say-something-7308-p.asp
26 At the time of publication the book could be purchased from The Salvation Army Supplies & Purchasing Department,
Canada - http://store.salvationarmy.ca/index.php?main_page=product_info&products_id=4696

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 96

Birks, Rob. ORSBORNAGAIN – A NEW LOOK AT OLD SONGS OF NEW LIFE. USA: Frontier Press
(USA Western Territory), 2013, 128 pp.

The book of devotions used the work of General Albert Orsborn to set the scene for the discussion and
meditation.27

Birks, Rob. SOMEONECARED – PROSE AND PRAYERS INSPIRED BY THE POETRY OF JOHN
GOWANS. USA: Frontier Press (USA Western Territory), 2014, 128 pp.

The book of devotions used the work of General John Gowans to set the scene for the discussion and
meditation.
Brengle, Samuel Logan and Farthing, Peter. SAMUEL LOGAN BRENGLE – HEART FOR GOD. Sydney,
Australia and London, UK: Carpenter Media and The Salvation Army’s International Centre for
Spiritual Life Development, 2009, 187 pp.
The book was a collection of Samuel Logan Brengle’s works “paraphrased” into contemporary
language. It covered discussion on holiness and holy living of the Christian faith of a Salvation Army
tradition.
Brown, Arnold. OCCUPIED MANGER, UNOCCUPIED TOMB – MEDITATIONS ON CHRISTMAS
AND EASTER THEMES. Ontario, Canada: Arnold Brown on behalf of The Salvation Army in
Canada and Bermuda, 1994, 91 pp.

The book of devotions covered 18 topics related to Christmas and Easter. Each discussion linked to a
portion of scripture and sometimes included a carol or part of a song.
Brown, Arnold. READING BETWEEN THE LINES – DISCOVERING THE SIGNIFICANCE OF “THE
UNMENTIONED” IN SCRIPTURE. Canada: The Salvation Army Canada and Bermuda, 1997, 99
pp.

The book comprised 22 thoughts on themes in scripture and unpacked some facts which remained
unmentioned in the Bible.
Burrows, Eva and Court, Stephen (eds). A FIELD FOR EXPLOITS – TRAINING LEASERS FOR THE
SALVATION ARMY. London, UK: Salvation Books (The Salvation Army International
Headquarters), 2012, 222 pp.

The book was a compilation of papers written by past and contemporary leaders of The Salvation
Army. The writers included; Bramwell Booth, Florence Booth, Catherine Bramwell-Booth, Albert
27 At the time of publication the book could be purchased from The Salvation Army Trade, Sydney -
http://thetrade.salvos.org.au/catalogue/product/orsborn-again-rob-birks/

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 97

Orsborn, Erick Wickberg, Arnold Brown, Paul Rader, Clive Adams, Jonathan S. Raymond, Stephen
Court and Eva Burrows. 28

Burrows, Eva. GOD STILL LOVES THE WORLD. USA: Crystal Cathedral Ministries, 1994, 13 pp.

A printed sermon given by General Eva Burrows in the Crystal Cathedral based on John 3:16 and 1
John 4:9. Burrows emphasised how much God loves the world through the person of Jesus Christ.

Bovey, Nigel. TELLING A CHILDREN’S STORY. How to Series. London, UK: International Headquarters
of The Salvation Army, 1990, 21 pp.

The book covered three areas of advice on how to tell a children’s story, the observer, the teller and
the tale. Modern knowledge of education and how learning takes place was drawn on for support. The
attitude and communication skills, including facial and body language were all discussed to help the
story come to life. The final section explained mediums which could be used to help link the story
with its purpose.

Beek, Anna. LEARNING TO PRAY. Challenge Books, London, UK: International Headquarters of The
Salvation Army, 1957, reprinted 1996, 66 pp.

Instructions are given in the book on praying; of what prayer consists, when to pray, where to pray,
praying for self, praying for others and the prayer of the soldier of God.

Booth, Catherine and Harrison, Cory. AGGRESSIVE CHRISTIANITY – A MODERN RENDITION OF A
REVOLUTIONARY DOCUMENT. Vancouver, Canada: Credo Press, 2005, 125 pp.

This is the classic work of Catherine Booth re-written into more contemporised language and layout.

Booth, Catherine, Booth, Evangeline Cory, and Rader, Kay F. TERMS OF EMPOWERMENT –
SALVATION ARMY WOMEN IN MINISTRY. New York, USA: The Salvation Army USA Eastern
Territory, 2001, 100 pp.

The work comprised three papers on women in ministry: Female Ministry, by Catherine Booth;
Woman, by Evangeline Booth; and Keeping the Dream Alive, by Kay Rader. The papers outlined the
foundation and continual struggle for equality of gender within The Salvation Army.

Booth, William. ESSENTIAL MEASURES. London, UK: Salvation Books (The Salvation Army
International Headquarters), 2009, 22 pp.

The booklet was published from a letter written by William Booth to Brigadier and Mrs James
Melling, who were serving as Salvation Army Missionaries in India. The letter, written only months
before the Founder’s Promotion to Glory, outlined information for Salvation Army leaders.29

Booth, William. SALVATION SOLDIERY. Melbourne, Australia: Salvo Publishing (Australia Southern
Territory), 2012 reprinted from 1889, 156 pp.

The book used biblical stories to illustrate the life and work of Salvation Army soldiers and included
chapters reprinted from The Christian Mission Magazine, The Salvationist and War Cry. It also

28 At the time of publication the book could be purchased from The Salvation Army Trade, Sydney -
http://thetrade.salvos.org.au/catalogue/product/a-field-for-exploits-eva-burrows-and-stephen-court/
29 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-essential-measures-2289-p.asp

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 98

included the important papers of the change of name to The Salvation Army which appeared at the
time to explain to Booth’s followers the motivation and expectations from the name change.30

Booth, William Bramwell and Hentzschel, Garth R. OUR FIRST OFFICER – A STUDY OF THE
FOUNDER OF THE SALVATION ARMY AS A CORPS OFFICER AND A STAFF OFFICER.
Brisbane, Australia: Cross & Crown Publications, 2004, 40 pp.

The work was a reprinted, with explanatory footnotes, from Bramwell Booth, Our First Officer, 1922
and Our First Staff Officer, 1922. It outlined instructions for officers of The Salvation Army from life
lessons of its Founder, William Booth.31

Bowler, Blair. BETWEEN THE CLINIC AND THE CROSS. Sydney, Australia: Book House, 1998, 138 pp.

This was a devotional work for people going through life trauma of personal breakdown or illness.
The work used medical information, biblical references and real life stories to support the reader
through their journey.

Bowler, Blair. LAST WORDS. Sydney, Australia: Fast Books. 1998, 50 pp.

This was a devotional work on the final sayings of Jesus Christ leading up to his death on the cross. It
focused on the books of Matthew, Luke and John, but linked the discussion to other books of the
Bible.

Brown, Arnold. WITH CHRIST AT THE TABLE. London, UK: International Headquarters of The
Salvation Army, 1991, 74 pp.

This was a study of Biblical and Christian history, with a focus on meals and ministry of Christ. It
investigated the feasts of celebration, fasting, the last supper, supper in Emmaus, Breakfast on the sea
of Galilea and the supper of the Lamb.

Brown, William L. and Brown, Gordon. ROMANS, GOSPEL OF FREEDOM AND GRACE, New York,
USA: The Salvation Army Eastern Territory, Literary Department, 1988, 137 pp.

This Bible study focused on the book of Romans with discussion on elements, as well as questions to
encourage thought or discussion.

Buckingham, Hillmon. THE SACRAMENTS – A SALVATION ARMY PERSPECTIVE. USA: USA
Eastern Territory, 2002, 20 pp.

The booklet outlined, with the use of both historical and scriptural references, The Salvation Army’s
perspective on the use of the sacraments.

Burke, Donald E. BEING A CHRISTIAN IN AN UNCHRISTIAN WORLD. The Salvation Army New
Century Series. Canada: The Salvation Army Canada and Bermuda, 1996, 47 pp.

The booklet had eight group Bible studies, each contained discussions linked to scripture and
contained a list of questions to encourage discussion and exercises to permeate the thinking into
action.

Burns, Alan. FOUNDING VISION FOR A FUTURE ARMY – SPIRITUAL RENEWAL AND MISSSION
IN THE SALVATION ARMY. London, UK: Shield Books (UK Territory), 2012, 114 pp.

30 At the time of publication the book could be purchased on from The Salvation Army Supplies, Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=2915&cID=
31 At the time of publication the book could be purchased from the editor – [email protected]

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 99

The author used Salvation Army historical information and aligned it to contemporary terminology
and theory to stress Salvationists need to develop charisma, community, mission focus and to serve
suffering humanity.32

Cairns, William. ‘GOD – INCIDENCES, HOW BEAUTIFUL’. Australia: Willian Cairns, n.d., 65 pp.

The author used his own stories, the stories of others, and scripture to show how God puts things in
place to help His followers to work for the good of His Kingdom.33

Cairns, William. MORNING AND EVENING DAILY CONVERSATIONAL PRAYERS FOR THE
SALVATIONIST. Erskineville, Australia: The Salvation Army Australia Eastern & Papua New
Guinea Territory, 1991, revised edition 1995 by The Salvation Army Australia Southern Territory, 127
pp.

The devotional book gave a discussion and a place to write general and specific prayers to guide and
focus the reader in their prayer time.

Cairns, William. “PLEASE LORD MAY I…? Menai, Australia: Walker & Associates, n.d., 152 pp.

The devotional book discussed topics which covered Christian faith and practice and was written for a
wider Christian audience. Topics included prayer, Bible reading, not to be cynical, not to be critical,
cheerfulness, patients, tolerance and others, 52 in all, one for each week of the year.

Cairns, William, THE SACRAMENT OF THE SACRED MOMENT – SACRAMENTAL
SALVATIONISTS. Sydney, Australia: The Territorial Commander of The Salvation Army Australia
Eastern Territory, 2004, 59 pp.

The devotional work encouraged Salvationists to seek the experience of spiritual reality of Holy
Communion with Christ through non-ritual observation. In three parts the book investigated The
Salvation Army’s position on the sacraments, then gave testimonials followed by historical
biographical evidence of the sacramental salvationists.

Cairns, William. “WALKING AND TALKING WITH GOD. Menai, Australia: Walker & Associates, n.d.,
100 pp.

The devotional diary developed daily discussions based on scripture with the theme of walking with
God. In addition to the Bible, The Song Book Salvation Army was used to enhance the 31 discussion
topics.

Caldwell, Anita. HOLINESS ALIVE. London, UK: Salvation Books (The Salvation Army International
Headquarters), 2015, 90 pp.

The book contained devotional discussions which focused on holiness. Each topic gave a scripture
reference then a discussion, which was followed by questions that encouraged deeper thinking.
Contained within the book was a Bible study on holiness.34

32 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-founding-vision-for-a-future-army-6563-p.asp
33 At the time of publication the book could be purchased from The Salvation Army Trade, Sydney -
http://thetrade.salvos.org.au/catalogue/product/god-incidences-how-beautiful-william-cairns/
34 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-holiness-alive-11077-p.asp

The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 100