f Jeffersonian Democracy and Economy." They
had the votes to carry out this determination.

And yet the proceedings of the Convention were by no means formal and
without enlivening discussion. The fragments of the debates which have
come down to us contain many remarks suggestive of the life, character,
and political ideals of the people of early Iowa. For example, the
discussion concerning newspapers, already referred to, brought out an
expression of the popular ideal of economy and frugality. To be sure,
newspapers containing information concerning the Convention and the
fundamental instrument of government which was in the process of making
would, if circulated widely throughout the Territory, educate and
enlighten the people. But since the proposition involved the expenditure
of several hundreds of dollars it was extravagant. The sacred principle
of "Economy" could not be sacrificed to enlightenment. This pioneer
ideal of thriftiness persisted among the Iowans for more than a
generation.

Strict even to parsimoniousness in the matter of public expenditures,
the pioneers of Iowa were not always puritan in observing the forms of
religion. Their liberal attitude and their fearless courage in
expressing views on so delicate a subject were displayed in an
interesting debate in the Convention on a resolution offered by Mr.
Sells to the effect "that the Convention be opened every morning by
prayer to Almighty God."

Mr. Chapman favored the resolution, since "the ministers would gladly
attend and render the services without compensation."

Mr. Gehon objected on the ground that "it would not be economical, for
the Convention sat at an expense of $200 to $300 per day, and time was
money."

Mr. Hall moved to amend the resolution so that the exercise of prayer
might "commence at least one half hour before the assembling of the
Convention." But Mr. Chapman thought that such a provision would be an
insult to the Clergy and to "those who believed in the superintendence
of Almighty God."

Mr. Kirkpatrick said that he too believed in a "superintending
Providence" that "guided and controlled our actions." He was a
firm believer in Christianity, but he "did not wish to enforce prayer
upon the Convention." Prayer, he argued, was a moral precept which could
not be enforced without violating or infringing the "natural right" of
the members to worship God each in his own way. If "we can enforce this
moral obligation, then we