But Hillsboro was by no means exempt from the prevailing scourge of intemperance. The early settlers of Hillsboro were mostly from Virginia, and brought with them the old-fashioned ideas of hospitality. For many years previous to the crusade the professional men, and especially of the bar, were nearly all habitual drinkers, and many of them very dissipated. When a few earnest temperance men, among whom was Governor Allen Trimble, initiated a total-abstinence movement in or about the year 1830, the pulpit took up arms against them, and a condemnatory sermon was preached in one of the churches.

Thus it was that, although from time to time men, good and true, banded themselves together in efforts to break up this dreadful state of things and reform society, all endeavors seemed to fail of any permanent effect.

The plan laid down by Dr. Lewis challenged attention by its novelty at least. He believed the work of temperance reform might be successfully carried on by women if they would set about it in the right manner--going to the saloon-keeper in a spirit of Christian love, and persuading him for the sake of humanity and his own eternal welfare to quit the hateful, soul-destroying business. The doctor spoke with enthusiasm; and seeing him so full of faith, the hearts of the women seized the hope--a forlorn one, 'tis true, but still a hope--and when Dr. Lewis asked if they were willing to undertake the task, scores of women rose to their feet, and there was no lack of good men who pledged themselves to encourage and sustain the women in their work.

At a subsequent meeting an organization was effected and Mrs. Eliza J.

Thompson, a daughter of ex-Governor Trimble of Ohio, was elected chairman. Mrs. Thompson gives the following account of the manner in which the crusade was organized:

My boy came home from Dr. Dio Lewis' lecture and said, "Ma, they've got you into business"; and went on to tell that Dio Lewis had incidentally related the successful effort of his mother, by prayer and persuasion, to close the saloon in a town where he lived when a boy, and that he had exhorted the women of Hillsboro to do the same, and fifty had risen up to signify their willingness, and that they looked to me to help them to carry out their promise. As I'm talking to you here familiarly, I'll go on to say that my husband, who had retired, and was in an adjoining room, raised up on his elbow and called out, "Oh!

that's all tomfoolery!" I remember I answered him something like this: "Well, husband, the men have been in the tomfoolery business a long time; perhaps the Lord is going to call us into partnership with them." I said no more. The next morning my brother-in-law, Colonel ----, came in and told me about the meeting, and said, "Now, you must be sure to go to the women's meeting at the church this morning; they look to see you there." Our folks talked it all over, and my husband said, "Well, we all know where your mother'll take this case for counsel," and then he pointed to the Bible and left the room.

I went into the corner of my room, and knelt down and opened my Bible to see what G.o.d would say to me. Just at that moment there was a tap on the door and my daughter entered. She was in tears; she held her Bible in her hand, open to the 146th Psalm.

She said, "Ma, I just opened to this, and I think it is for you," and then she went away, and I sat down and read

THIS WONDERFUL MESSAGE FROM G.o.d

"Put not your trust in princes, nor in the son of man, in whom there is no help. Happy is he that hath the G.o.d of Jacob for his help, whose hope is in the Lord his G.o.d; which keepeth truth forever; which executeth judgment for the oppressed; the Lord looseth the prisoners; the Lord openeth the eyes of the blind; the Lord raiseth them that are bowed down; the Lord loveth the righteous; the Lord relieveth the fatherless and the widow--_but the way of the wicked he turneth upside down_. The Lord shall reign forever, even thy G.o.d, O Zion, unto all generations. Praise ye the Lord!"

I knew that was for me, and I got up, put on my shoes, and started. I went to the church, in this town where I was born. I sat down quietly in the back part of the audience room, by the stove. A hundred ladies were a.s.sembled. I heard my name--heard the whisper pa.s.s through the company, "Here she is!" "She's come!" and before I could get to the pulpit, they had put me "in office"--I was their leader.

Many of our citizens were there, and our ministers also. They stayed a few minutes, and then rose and went out, saying, "This is your work--we leave it with the women and the Lord." When they had gone, I just opened the big pulpit Bible and read that 146th Psalm, and told them the circ.u.mstance of my selecting it.

The women sobbed so I could hardly go on. When I had finished, I felt inspired to call on a dear Presbyterian lady to pray.

She did so without the least hesitation, though it was the first audible prayer in her life. I can't tell you anything about that prayer, only that the words were like fire.

When she had prayed, I said--and it all came to me just at the moment--"Now, ladies, let us file out, two by two, the smallest first, and let us sing as we go, 'Give to the winds thy fears.'"

We went first to John ----'s saloon. Now, John was a German, and his sister had lived in my family thirteen years, and she was very mild and gentle, and I hoped it might prove a family trait, but I found out it wasn't. He fumed about dreadfully and said, "It's awful; it's a sin and a shame to pray in a saloon!"

But we prayed right on just the same.

Next day the ladies held another meeting, but decided not to make any visitations, it being Christmas day, and the hotel-keepers more than usually busy and not likely to listen very attentively to our proposition.

On the twenty-sixth, the hotels and saloons were visited; Mrs. Thompson presenting the appeal. And it was on this morning, and at the saloon of Robert Ward, that there came a break in the established routine. "Bob"

was a social, jolly sort of fellow, and his saloon was a favorite resort, and there were many women in the company that morning whose hearts were aching in consequence of his wrong-doing. Ward was evidently touched. He confessed that it was a "bad business," said if he could only "afford to quit it he would," and then tears began to flow from his eyes. Many of the ladies were weeping, and at length, as if by inspiration, Mrs. Thompson kneeled on the floor of the saloon, all kneeling with her, even the saloonist, and prayed, pleading with indescribable pathos and earnestness for the conversion and salvation of this and all saloon-keepers. When the amen was sobbed rather than spoken, Mrs. Washington Doggett's sweet voice began, "There is a fountain," etc., in which all joined; the effect was most solemn, and when the hymn was finished the ladies went quietly away, and that was the first saloon prayer meeting.

There was a saloon-keeper brought from Greenfield to H---- to be tried under the Adair law. The poor mother who brought the suit had besought him not to sell to her son--"her only son." He replied roughly that he would sell to him "as long as he had a dime." Another mother, an old lady, made the same request, "lest," she said, "he may some day fill a drunkard's grave." "Madam," he replied, "your son has as good a right to fill a drunkard's grave as any other mother's son." And in one of the Hillsboro saloons a lady saw her nephew. "O, Mr. B----," said she, "don't sell whiskey to that boy: if he has one drink he will want another, and he may die a drunkard." "Madam, I will sell to him if it sends his soul to h.e.l.l," was the awful reply. The last man is a peculiarly hard, stony sort of man; his lips look as if chiseled out of flint, a man to be afraid of. One morning, when the visiting band reached his door, they found him in a very bad humor. He locked his door and seated himself on the horse block in front in a perfect rage, clenched his fist, swore furiously, and ordered us to go home. Some gentlemen, on the opposite side of the street, afterward said that they were watching the scene, ready to rush over and defend the ladies from an attack, and they were sure it would come; but one of the ladies, a sweet-souled woman, gentle and placid, kneeled just at his feet, and poured out such a tender, earnest prayer for him, that he quieted down entirely, and when she rose and offered him her hand in token of kind feeling, he could not refuse to take it.

During the Crusade, a saloon-keeper (at Ocean Grove) consented to close his business. There was a great deal of enthusiasm and interest, and we women decided to compensate the man for his whiskey and make a bonfire of it in the street. A great crowd gathered about the saloon, and the barrels of whiskey were rolled out to the public square where we were to have our bonfire. Myself and two other little women, who had been chosen to knock in the heads, and had come to the place with axes concealed under our shawls, went to our work with a will.

I didn't know I was so strong, but I lifted that axe like a woodman and brought it down with such force that the first blow stove in the head of a barrel and splashed the whiskey in every direction. I was literally baptized with the noxious stuff. The intention was to set it on fire, and we had brought matches for that purpose, _but it would not burn_! It was a villainous compound of some sort, but we had set out to have a fire, and were determined by some means or other to make it burn, so we sent for some coal oil and poured it on and we soon had a blaze. The man who could sell such liquors would not be likely to keep the pledge. He is selling liquors again.

The crusade began at Washington C.H. only two days later than at Hillsboro. And Washington C.H. was the first place where the crusade was made prominent and successful.

On Friday morning, December 26, 1873, after an hour of prayer in the M.E. Church, forty-four women filed slowly and solemnly down the aisle, and started forth upon their strange mission with fear and trembling, while the male portion of the audience remained at the church to pray for the success of this new undertaking; the tolling of the church-bell keeping time to the solemn march of the women, as they wended their way to the first drug-store on the list. (The number of places within the city limits where intoxicating drinks were sold was fourteen--eleven saloons and three drug-stores.) Here, as in every place, they entered singing, every woman taking up the sacred strain as she crossed the threshold. This was followed by the reading of the appeal and prayer; then earnest pleading to desist from their soul-destroying traffic and sign the dealer's pledge.

Thus, all the day long, they went from place to place, without stopping even for dinner or lunch, till five o'clock, meeting with no marked success; but invariably courtesy was extended to them; not even their reiterated promise, "We will call again," seeming to offend.

No woman who has ever entered one of these dens of iniquity on such an errand needs to be told of the heartsickness that almost over-came them as they, for the first time, saw behind those painted windows or green blinds, or entered the little stifling "back room," or found their way down winding steps into the damp, dark cellars, and realized that into _such places_ those they loved best were being landed, through the allurements of the brilliantly lighted drug-store, the fascinating billiard table, or the enticing beer gardens, with their siren attractions. A crowded house at night, to hear the report of the day's work, betrayed the rapidly increasing interest in this mission.

On the twenty-seventh the contest really began, and, at the first place, the doors were found locked. With hearts full of compa.s.sion, the women knelt in the snow upon the pavement, to plead for the divine influence upon the heart of the liquor-dealer, and there held their first street prayer meeting.

At night the weary but zealous workers reported at a ma.s.s meeting of the various rebuffs, and the success in having two druggists sign the pledge not to sell, except upon the written prescription of a physician.

The Sabbath, was devoted to union ma.s.s meeting, with direct reference to the work in hand; and on Monday the number of ladies had increased to near one hundred. That day, December 29, is one long to be remembered in Washington, as the day upon which occurred the first surrender ever made by a liquor-dealer, of his stock of liquors of every kind and variety, to the women, in answer to their prayers and entreaties, and by them poured into the street. Nearly a thousand men, women, and children witnessed the mingling of beer, ale, wine, and whiskey, as they filled the gutters and were drunk up by the earth, while the bells were ringing, men and boys shouting, and women singing and praying to G.o.d who had given the victory. But on the fourth day, "stock sale-day," the campaign had reached its height, the town being filled with visitors from all parts of the county and adjoining villages. Another public surrender, and another pouring into the street of a larger stock of liquors than on the previous day, and more intense excitement and enthusiasm.

Ma.s.s meetings were held nightly, with new victories reported constantly, until on Friday, January 21, one week from the beginning of the work, at the public meeting held in the evening, the secretary's report announced the unconditional surrender of every liquor-dealer, some having shipped their liquors back to wholesale dealers, others having poured them into the gutters, and the druggists as all having signed the pledge. Thus a campaign of prayer and song had, in eight days, closed eleven saloons, and pledged three drug-stores to sell only on prescription. At first men had wondered, scoffed, and laughed, then criticized, respected, and yielded.

Morning prayer and evening ma.s.s meetings continued daily, and the personal pledge was circulated till over one thousand signatures were obtained. Physicians were called upon to sign a pledge not to prescribe ardent spirits when any other subst.i.tute could be found, and in no case without a personal examination of the patient.

Early in the third week the discouraging intelligence came that a new man had taken out a license to sell liquor in one of the deserted saloons, and that he was backed by a whiskey house in Cincinnati, to the amount of $5,000, to break down this movement. On Wednesday, 'the fourteenth, the whiskey was unloaded at his room. About forty women were on the ground and followed the liquor in, and remained holding an uninterrupted prayer meeting all day and until eleven o'clock at night.

The next day, bitterly cold, was spent in the same place and manner, without fire or chairs, two hours of that time the women being locked in, while the proprietor was off attending a trial. On the following day, the coldest of the winter of 1874, the women were locked out, and stood on the street holding religious services all day long.

Next morning a tabernacle was built in the street, just in front of the house, and was occupied for the double purpose of _watching_ and prayer through the day; and before night the sheriff closed the saloon, and the proprietor surrendered; thus ended the third week.

A short time after, on a dying-bed, this four days' liquor-dealer sent for some of these women, telling them their songs and prayers had never ceased to ring in his ears, and urging them to pray again in his behalf; so he pa.s.sed away.

Thus, through most of the winter of 1874 no alcoholic drinks were publicly sold as a beverage in the county.

During the two intervening years weekly temperance-league meetings have been kept up by the faithful few, while frequent union ma.s.s meetings have been held, thus keeping the subject always before the people. Today the disgraceful and humiliating fact exists that there are more places where liquors are sold than before the crusade.

3. Ma.s.s Movements and Revolution

_a. The French Revolution_[310]

The outward life of men in every age is molded upon an inward life consisting of a framework of traditions, sentiments, and moral influences which direct their conduct and maintain certain fundamental notions which they accept without discussion.

Let the resistance of this social framework weaken, and ideas which could have had no force before will germinate and develop. Certain theories whose success was enormous at the time of the Revolution would have encountered an impregnable wall two centuries earlier.

The aim of these considerations is to recall to the reader the fact that the outward events of revolutions are always a consequence of invisible transformations which have slowly gone forward in men's minds. Any profound study of a revolution necessitates a study of the mental soil upon which the ideas that direct its courses have to germinate.

Generally slow in the extreme, the evolution of ideas is often invisible for a whole generation. Its extent can only be grasped by comparing the mental condition of the same social cla.s.ses at the two extremities of the curve which the mind has followed.

The actual influence of the philosophers in the genesis of the Revolution was not that which was attributed to them. They revealed nothing new, but they developed the critical spirit which no dogma can resist, once the way is prepared for its downfall.

Under the influence of this developing critical spirit things which were no longer very greatly respected came to be respected less and less.

When tradition and prestige had disappeared, the social edifice suddenly fell. This progressive disaggregation finally descended to the people, but was not commenced by them. The people follow examples, but never set them.

The philosophers, who could not have exerted any influence over the people, did exert a great influence over the enlightened portion of the nation. The unemployed n.o.bility, who had long been ousted from their old functions and who were consequently inclined to be censorious, followed their leadership. Incapable of foresight, the n.o.bles were the first to break with the traditions that were their only _raison d'etre_. As steeped in humanitarianism and rationalism as the _bourgeoisie_ of today, they continually sapped their own privileges by their criticisms.

As today, the most ardent reformers were found among the favorites of fortune. The aristocracy encouraged dissertations on the social contract, the rights of man, and the equality of citizens. At the theater it applauded plays which criticized privileges, the arbitrariness and the incapacity of men in high places, and abuses of all kinds.

As soon as men lose confidence in the foundations of the mental framework which guides their conduct, they feel at first uneasy and then discontented. All cla.s.ses felt their old motives of action gradually disappearing. Things that had seemed sacred for centuries were now sacred no longer.

The censorious spirit of the n.o.bility and of the writers of the day would not have sufficed to move the heavy load of tradition but that its action was added to that of other powerful influences. We have already stated, in citing Bossuet, that under the _ancien regime_ the religious and civil governments, widely separated in our day, were intimately connected. To injure one was inevitably to injure the other. Now even before the monarchical idea was shaken, the force of religious tradition was greatly diminished among cultivated men. The constant progress of knowledge had sent an increasing number of minds from theology to science by opposing the truth observed to the truth revealed.

This mental evolution, although as yet very vague, was sufficient to show that the traditions which for so many centuries had guided men had not the value which had been attributed to them, and that it would soon be necessary to replace them.

But where discover the new elements which might take the place of tradition? Where seek the magic ring which would raise a new social edifice on the remains of that which no longer contented men?