Deceived by the apparent success of grange manufacturing in Iowa, officers of the order at once planned to embark in manufacturing on a large scale. The National Grange was rich in funds at this time; it had within a year received well over $250,000 in dispensation fees from seventeen thousand new Granges. Angered at what was felt to be the tyranny of monopoly, the officers of the National Grange decided to use this capital in manufacturing agricultural implements which were to be sold to Patrons at very low prices. They went about the country buying patents for all sorts of farm implements, but not always making sure of the worth of the machinery or the validity of the patents. In Kansas, Iowa, Missouri, Wisconsin, Illinois, Indiana, and Kentucky, they planned factories to make harvesters, plows, wagons, sewing-machines, threshing-machines, and all sorts of farm implements. Then came the crash. The Iowa harvester factory failed in 1875 and bankrupted the state Grange. Other failures followed; suits for patent infringements were brought against some of the factories; local Granges disbanded for fear they might be held responsible for the debts incurred; and in the Northwest, where the activity had been the greatest, the order almost disappeared.
Although the Grange had a mushroom growth, it nevertheless exerted a real and enduring influence upon farmers both as individuals and as members of a class. Even the experiments in coöperation, disastrous though they were in the end, were not without useful results. While they lasted they undoubtedly effected a considerable saving for the farmers. As Grange agents or as stockholders in coöperative stores or Grange factories, many farmers gained valuable business experience which helped to prevent them from being victimized thereafter. The farmers learned, moreover, the wisdom of working through the accepted channels of business. Those who had scoffed at the Rochdale plan of coöperation, in the homely belief that any scheme made in America must necessarily be better than an English importation, came to see that self-confidence and independence must be tempered by willingness to learn from the experience of others. Most important of all, these experiments in business taught the farmers that the middlemen and manufacturers performed services essential to the agriculturalist and that the production and distribution of manufactured articles and the distribution of crops are far more complex affairs than the farmers had imagined and perhaps worthy of more compensation than they had been accustomed to think just. On their side, the manufacturers and dealers learned that the farmers were not entirely helpless and that to gain their goodwill by fair prices was on the whole wiser than to force them into competition. Thus these ventures resulted in the development of a new tolerance and a new respect between the two traditionally antagonistic classes.
The social and intellectual stimulus which the farmers received from the movement was probably even more important than any direct political or economic results. It is difficult for the present generation to form any conception of the dreariness and dullness of farm life half a century ago. Especially in the West, where farms were large, opportunities for social intercourse were few, and weeks might pass without the farmer seeing any but his nearest neighbors. For his wife existence was even more drear. She went to the market town less often than he and the routine of her life on the farm kept her close to the farmhouse and prevented visits even to her neighbors' dwellings. The difficulty of getting domestic servants made the work of the farmer's wife extremely laborious; and at that time there were none of the modern conveniences which lighten work such as power churns, cream separators, and washing-machines. Even more than the husband, the wife was likely to degenerate into a drudge without the hope—and eventually without the desire—of anything better. The church formed, to be sure, a means of social intercourse; but according to prevailing religious notions the churchyard was not the place nor the Sabbath the time for that healthy but unrestrained hilarity which is essential to the well-being of man.
Into lives thus circumscribed the Grange came as a liberalizing and uplifting influence. Its admission of women into the order on the same terms as men made it a real community servant and gave both women and men a new sense of the dignity of woman. More important perhaps than any change in theories concerning womankind, it afforded an opportunity for men and women to work and play together, apparently much to the satisfaction and enjoyment of both sexes. Not only in Grange meetings, which came at least once a month and often more frequently, but also in Grange picnics and festivals the farmers and their wives and children came together for joyous human intercourse. Such frequent meetings were bound to work a change of heart. Much of man's self-respect arises from the esteem of others, and the desire to keep that esteem is certainly a powerful agent in social welfare. It was reported that in many communities the advent of the Grange created a marked improvement in the dress and manners of the members. Crabbed men came out of their shells and grew genial; disheartened women became cheerful; repressed children delighted in the chance to play with other boys and girls of their own age.
The ritual of the Grange, inculcating lessons of orderliness, industry, thrift, and temperance, expressed the members' ideals in more dignified and pleasing language than they themselves could have invented. The songs of the Grange gave an opportunity for the exercise of the musical sense of people not too critical of literary quality, when with "spontaneous trills on every tongue," as one of the songs has it, the members varied the ritual with music.
One of the virtues especially enjoined on Grange members was charity. Ceres, Pomona, and Flora, offices of the Grange to be filled only by women, were made to represent Faith, Hope, and Charity, respectively; and in the ceremony of dedicating the Grange hall these three stood always beside the altar while the chaplain read the thirteenth chapter of First Corinthians. Not only in theory but in practice did the order proclaim its devotion to charitable work. It was not uncommon for members of a local Grange to foregather and harvest the crops for a sick brother or help rebuild a house destroyed by fire or tornado. In times of drought or plague both state and national Granges were generous in donations for the sufferers; in 1874, when the Mississippi River overflowed its banks in its lower reaches, money and supplies were sent to the farmers of Louisiana and Alabama; again in the same year relief was sent to those Patrons who suffered from the grasshopper plague west of the Mississippi; and in 1876 money was sent to South Carolina to aid sufferers from a prolonged drought in that State. These charitable deeds, endearing giver and receiver to each other, resulted in a better understanding and a greater tolerance between people of different parts of the country.
The meetings of the local Granges were forums in which the members trained themselves in public speaking and parliamentary practice. Programs were arranged, sometimes with the help of suggestions from officers of the state Grange; and the discussion of a wide variety of topics, mostly economic and usually concerned especially with the interests of the farmer, could not help being stimulating, even if conclusions were sometimes reached which were at variance with orthodox political economy. The Grange was responsible, too, for a great increase in the number and circulation of agricultural journals. Many of these papers were recognized as official organs of the order and, by publishing news of the Granges and discussing the political and economic phases of the farmers' movement, they built up an extensive circulation. Rural postmasters everywhere reported a great increase in their mails after the establishment of a Grange in the vicinity. One said that after the advent of the order there were thirty newspapers taken at his office where previously there had been but one. Papers for which members or local Granges subscribed were read, passed from hand to hand, and thoroughly discussed. This is good evidence that farmers were forming the habit of reading. All the Granger laws might have been repealed; all the schemes for coöperation might have come to naught; all the moral and religious teachings of the Grange might have been left to the church; but if the Granger movement had created nothing else than this desire to read, it would have been worth while. For after the farmer began to read, he was no longer like deadwood floating in the backwaters of the current; he became more like a propelled vessel in midstream—sometimes, to be sure, driven into turbulent waters, sometimes tossed about by conflicting currents, but at least making progress.