Why and How : a hand-book for the use of the W.C.T. unions in Canada

by Addie Chisholm

In heathen countries, children have been left to float out of existence, an offering to the gods, while the mother has turned sadly and sorrowfully away; in Christian countries, children have drifted with the tide of social customs, or inherited appetites for strong drink, out of the boundless sea of evil and wretchedness, while women have wept and wondered, have pondered and prayed.

Mothers have seen their sons, strong and brave in their young manhood, venture on this stream of rapid currents, have watched them with sad eyes, and called to them in pleading and terrified tones, as they were carried on and on by the rushing waters. At last, it was too late even for mother's love to save, and they were drawn into that terrible vortex, from which there is so seldom escape, despairing hands have reached out for help, the cry of the soul has been an appeal for mercy, and another loved one has gone down a victim to the nation's greed and a sacrifice to the nation's sin.

Out from a sheltered, sunshiny home has gone the tender, trusting daughter, in her glad girlhood, her heart all aglow with true hallowed love for him, by whose side she has chosen to spend the coming years. The future has looked so bright, as together they have thought, and planned, and built their airy castles; but the clouds have come and passed, and come again and more frequently, till, at length, the young wife has sat continually in their shadow, the brightness and the sunshine all gone out of her life, as her husband has yielded to the influence of strong drink. She has realized that she was a drunkard's wife, her place by a drunkard's side, and, with white lips and breaking heart, she has moaned out her prayer to God for deliverance. And who will say that the fond mother, sitting in the old bright home, has not felt every pang, every blow that reached the daughter's heart as she saw all that the dear one in loyalty to her husband would fain have concealed. This experience comes home to most of us, and we easily recall not one case but many in which wives and daughters have suffered at the hands of this cruel destroyer.

Homes have been invaded, not with noise of drums and clash of arms, but silently as by the stealthy step of death. Their purity and peace have been destroyed, their idols laid in the dust, and the place that was designed to be a sanctuary for humanity, a rest from the weariness of life and a refuge from its storms, has become, instead, a dreary abode of waiting and watching, of enduring and weeping, often a very Gethsemane to patient loving souls. In time the domestic life of families is destroyed by this enemy, so strong, cruel and determined; in many cases, the elegant abode gives place to a poorer one; the comfortable dwelling is exchanged for all that is comfortless and forbidding, and there is no longer a home. Cardinal Manning, in his address at the temperance congress recently held in England, says: "As the foundation they laid deep in the earth was the solid basis of social and political peace, so the domestic life of millions of our people is the foundation of the whole order of our commonwealth. I charge upon this great traffic nine-tenths of the misery and the destroyed and wrecked homes of our joyless people." What is true in England is also true in our young country. The "Boys' Homes" and "Girls' Homes" in our large cities furnish evidence of our destroyed homes. It is safe to say that nine-tenths of the inmates of these institutions are there provided with a home at the expense of the public, because strong drink has robbed them of the love and care of father and mother, or both, and taken from their innocent childhood all the delights and happiness of home life. As women, age after age, beheld their loved ones thus taken from them, and saw their homes in the hands of this destroyer, it was not strange that at last there arose from their hearts a cry almost of despair. It was a cry that entered into the ear of God and brought a dim sense of coming help, a consciousness that God knew and cared and had something better in reserve. The plough of pain had torn up the fallow soil of woman's heart; the harrow of suffering had mellowed, and tears of agony, wept for ages, had moistened it; now the seed of thoughtful and determined purpose was ready to be sown, out of which was to spring the plentiful harvest of action.

Behind were the long dreary wastes of agony, marked with the myriad grave mounds of lost loved ones, over which woman's face had bowed low, while the heart within was breaking; before stretched the wide unknown, full of possibilities. Should it unfold the same sad story of patient, passive' suffering, or grow bright with the burnished armor and glad with the hopeful songs of women gathering to the battle, filed against the fell destroyer of their hopes? As the Spirit of God brooded over the primeval void and brought therefrom order, light, beauty and life, so the spirit of suffering brooded above the torn and saddened heart of womanhood, till at last the angel of awakening appeared, and the heart that had dumbly, patiently endured, stirred to the impulse of defence, and opened to the thought of freedom. The hour had struck, the call had come. The "arrow had been hidden in God's quiver," waiting His time. When His ringers guide to the mark, what can the arrow do but fulfil its mission?

CHAPTER II.

AWAKENING.

In the history of oppressed nations, it has often happened that years of suffering have but kindled the desire for freedom and kept it alive, fanned by every fresh act of cruelty and injustice, until, at last, it has burst forth in a fire, which has destroyed the wrong, illuminated the right, and the oppressed people have gone free.

In individual lives, there are not wanting those who have come through the white heat of affliction, purified and made free from the bitterness and selfishness of earth and crowned with a noble purpose— to relieve the sufferings of others, to be, in a sense, God's voice, God's messenger to the helpless, and to be in His hands for the deliverance of the oppressed and enslaved. So in this temperance cause. For years women had asked, as Paul had asked, "Lord, what wilt thou have me to do?" and it had seemed that the answer came only in the closer pressing to their lips of the cup of suffering. As they still pleaded, spreading the white wings of prayer over their dear ones, suddenly there came to them the inspiration, which led to the crusade, an inspiration from the heart of God.

In years past, indications had not been wanting of some such possible uprising, as drops precede the full shower, for, in 1856, at Rockport, Mass., some 200 women had assembled and, proceeding to several places where intoxicating liquor was sold, had entered and destroyed the liquor they found. That was an impulse born of suffering, and finding expression in action impulsive and unusual; but, not being followed up by organization, it soon ended. In 1869, in Rutland, Vt., and at Clyde, Ohio, the women organized to suppress the liquor traffic, visiting saloons, securing pledges, holding prayer meetings, etc., but the great movement, which has given to woman new power in this temperance work, and opened up to her new avenues of usefulness, so long closed, is known as the Woman's Crusade. It began about the same time in three different places in the month of December, 1873, Fredonia, N. Y., Hillsboro, Ohio, and Washington Court House, Ohio, were the first scenes of action. There the first contests were waged and the first victories won. Timid Christian women, who had never heard their own voices in public prayer, were suddenly called to the front and a message given them of God. Dr. Dio Lewis visited Hillsboro in December, 1873, and there gave two lectures, one of them a lecture on temperance, in which he referred to his mother's struggles as a drunkard's wife, doing her best to support her family, and finally, with a few other praying women, visiting the saloon-keeper who sold liquor to her husband, and pleading with him to give up his business, with which request he, at last, complied. At the close of the lecture, Dr. Lewis called upon all, who were willing to follow his mother's example, to rise, an invitation to which about fifty ladies responded. Many gentlemen in the audience promised to stand by them. A meeting was held the following morning in the Presbyterian church, at which Mrs. Judge Thomson was chosen leader. After much prayer and consultation, the ladies started out in procession, seventy-five in number, and proceeded, singing the familiar hymn, "Give to the winds thy fears," first to the drug stores, and then to the hotels and saloons, which they fearlessly entered, asking permission to sing and pray. In nearly every case, the permission was given during that first day, and a few saloon-keepers yielded to the entreaties of these earnest Christian women, and promised to give up selling liquor. As the days went by, the thirteen drinking places of the town were reduced to three, while in Washington Court House, Ohio, in one week, yielding to the persistent appeals of the "praying women," all the drinking places were closed, the three drug stores selling only on prescription. Here, while the ladies went in bands from place to place, meeting often with insult and abuse now that the saloon-keepers had recovered from their first surprise, the gentlemen remained in the church to pray. As the fresh toll of the bell announced that another prayer had ascended to heaven in their behalf and for their success and protection, these women were encouraged and became strong to do all that they felt had been committed to them. After a time their approach to a saloon or hotel was the signal for the doors to be locked and entrance was denied them. Then, outside, on the public pavement, in the snow of a bitterly cold December, they knelt and prayed for the saloon-keeper and his family, that he might see his error and be persuaded to do right, for those who were in the habit of frequenting that saloon, and for the downfall of the liquor traffic. It was not very long before the liquor-sellers found that prayer, even outside their premises and outside of locked doors, was having its effect, and in order to put a stop to it, they lodged complaints against the women, the burden of which was that they were obstructing the highway and interrupting business. Off the sidewalks, therefore, the women went, and in deeper snows, and with more dauntless faith, prayed on, singing, occasionally, a song of praise and thanksgiving.