Questionable Amusements and Worthy Substitutes — A Reader’s Guide
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Himself were here in body, do you know what He would advise on this point? He would say: "As it is written;" "Look not thou upon the wine when it is red, when it giveth its color in the cup, when it goeth down smoothly: at the last it biteth like a serpent and stingeth like an adder." Beware of the social glass, my friend, for though it promises pleasure, it gives but pain; it promises joy, it gives but sorrow; it promises deliverance, it gives but eternal death!
III. STUDY THE DRINK EVIL.
We hear it said, "No use to picture the horrors of the drink evil; every one knows them already." In part, this is true. All of us know more than we wish it were possible to be true; and yet no one can ever realize its horrors until caught, and torn, and mangled in its pinching, jagged, griping meshes. It is one thing to know by a distant glance, it is another thing to know by the pangs of a broken heart and of a wrecked life. For those who are not thus caught in its meshes to realize its horrors so as to seek its destruction but one course is possible; namely, To study the evil. Let the teacher tell of its ravages; let the minister proclaim its curses; let the poet sing it; the painter paint it; the editor report it; the novelist portray it; the scientist describe it; the philosopher decry it; the sisters and wives and mothers denounce it--until all shall unite in smiting it to its death!
We should study the drink evil in its relation to disease. That strong drink tends to produce disease is no longer questioned. "During the cholera in New York City in 1832, of two hundred and four cases in the Park Hospital only six were temperate, and all of these recovered; while one hundred and twenty-two of the others died. In Great Britain in the same year five-sixths of all who perished were intemperate. In one or two villages every drunkard died, while not a single member of a temperance society lost his life." "In Paisley, England, in 1848, there were three hundred and thirty-seven cases of cholera, and every case except one was a dram-drinker. The cases of cholera were one for every one hundred and eighty-one inhabitants; but among the temperate portion there was only one case to each two thousand." "Of three hundred and eighty-six persons connected with the total abstinence societies only one died, and he was a reformed drunkard" of three months' standing. "In New Orleans during the last epidemic the order of the Sons of Temperance appointed a committee to ascertain the number of deaths from cholera among their members. It was found that there were twelve hundred and forty-three members in the city and suburbs, and among these only three deaths had occurred, being only one-sixth the average death-rate." "In New York, in 1832, only two out of five thousand members of temperance societies died." The Northwestern Life Insurance Company of Milwaukee, Wisconsin, one of the oldest and most successful Companies in the Northwest, has lived for nearly forty years next neighbor to lager beer interests. The shrewd men of this company have studied the influence of the beer industry upon those who engage in it. The result is, that they will no longer grant an insurance policy to a beer-brewer, nor to any one in any way engaged in the business. In their own words their reason is this: "Our statistics show that our business has been injured by the short lives of those men who drink lager beer."
J. M. Judy's Questionable Amusements and Worthy Substitutes (1904) opens with a structural premise: removing bad practices is good, but replacing them with good ones is best. This logic, stated in the preface, drives the entire work. The book does not simply condemn card-playing, dancing, or theater; it proposes alternatives such as reading, history study, and domestic activities. The introduction by George H. Trever reinforces the method, citing the "expulsive power of a new affection" as the mightiest reform agency. Judy writes from a Methodist perspective, addressing what he sees as spiritual indifference among Christians. The text is organized as a series of articles originally delivered to his congregation, and it retains a sermon-like directness.
The Logic of Substitution
Judy's central argument is that prohibition alone fails. He states, "To take away the bad is good; to give the good is better; but to take away the bad and to give the good in its stead is best of all." This three-step formula appears early and shapes the book's structure. Each questionable amusement is paired with a worthy substitute, not merely listed but argued for. Trever's introduction reinforces this by warning that an emptied house, unless filled with "pure angels," will be reoccupied by worse spirits. The book thus positions itself as constructive rather than merely restrictive, a stance that distinguishes it from simpler moral tracts of the era.
Reading as a Moral Discipline
One of the most detailed substitutes Judy offers is reading. He advises selecting books as one selects associates, and he recommends history as a remedy for "pessimism, prejudice, and fanaticism." He cites specific works: Josephus for ancient life, Edersheim's The Life and Times of Jesus for apostolic times, and Victor Hugo's Les Misérables for French history. He also stresses current reading—newspapers and magazines—to stay abreast of "advancing ideas." The tone is practical: he notes that 30,000 novels had been published in eighty years, implying that discrimination is necessary. This section reveals Judy's belief that intellectual engagement can replace frivolous entertainment.
The Role of Domestic and Social Life
Judy advocates for domestic and social practices that "charm the life, secure the present, and build for the future." He contrasts the "mere mechanical drudgery" of daily occupation with activities that provide genuine enjoyment and anticipation. The preface frames these substitutes as both social and personal, suggesting that worthy amusements strengthen community and character. While the excerpts do not detail specific domestic substitutes, the emphasis on positive replacement—rather than simple negation—is consistent. The book's catalog subjects (Christian ethics, amusements—Methodist Church) confirm its focus on practical piety within a specific denominational context.
Readers should approach this text as a period piece of early twentieth-century Methodist moral reform. Judy's voice is earnest and direct, shaped by his frontier and urban ministry experience. The book's value lies less in its specific prohibitions than in its method of pairing critique with constructive alternatives. Those interested in the history of American religious attitudes toward leisure, or in the rhetoric of substitution as a reform strategy, will find it a focused example.
I remember my grandmother’s parlor, where card decks stayed tucked away, replaced by worn volumes. Reading her old copy of Questionable Amusements, I felt that same gentle shift—not prohibition, but invitation. Later, Stories from the Italian Poets: with Lives of the Writers, Volume 1 — A Reader’s Guide offered that identical quiet turn, trading restless evenings for Dante’s slow, steady glow.
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