WASHINGTONIANISM.
Its Origin. — The Washingtonian Reform, or reformation of inebriates by social effort, commenced in Baltimore city. On April 5th, 1840, six poor drunkards met in a grog shop in that city, took the pledge to reform, and organized a society, to which they gave the name Washingtonian. May the name be preserved, and their example be followed every where! [Note 1]
Definition of Principles. — The difference in objects, principles and measures, between the old and the new societies, may be briefly summed up as follows: —
I. All former societies directed their efforts mainly, if not wholly, to the prevention of intemperance.
“Washingtonianism,” while it embraces all classes, sexes, ages and conditions of society in its efforts, makes special efforts to snatch the poor inebriate from his destructive habits — aims to cure as well as prevent intemperance. It considers the drunkard as a man — our brother — capable of being touched by kindness, of appreciating our love, and benefiting by our labors. We therefore, stoop down to him in his fallen condition and kindly raise him up, and whisper hope and encouragement into his ear, and aid him to aid himself back again to health, peace, usefulness, respectability and prosperity. [Note 2] By the agency of Sisters in this labor, we endeavor to secure the co-operation of his family in our efforts, and cheer, encourage, and (if need be) clothe and reader them, as well an him, comfortable, and lead them back to respectability and usefulness, in society.
II. Other societies, generally, were auxiliary to a County — that to a State — and that to a National Society. Sometimes the employed agents, or other persons of a particular way of thinking, used their influence to oppose the political and religious feelings of other portions of community. In consequence, many have been led to fear danger to political and religious rights, by the interference of such combinations with the laws of the land, and their lectures and publications contrary to the party predilections and religious views of many of the people.
“Washingtonianism,” carefully avoids these difficulties, by making each society independent — its funds, its actions, to be all under the direct control of its members — in fellowship with all whose principles are the same; but subordinate (auxiliary) to none. And it prevents all political and religious strife or jealousy, by providing that nothing shall be introduced into our periodicals, lectures, meetings or proceedings inimical to the feelings of any political party or religious denomination. [Note 3]
III. Before the Washingtonian Reform, not only the poor drunkard, but many of nearly every other class in society supposed to be in the way of the cause, were denounced as enemies — held up to public indignation and reprobation, threatened with the withdrawal of votes, pecuniary support, or public countenance; and were classed with drunkards and drunkard makers. This caused many a truly moderate drinker, and not a few perfectly abstinent men, to hold themselves aloof from the societies; and even, in some cases, induced them to unite with the makers, venders and users of intoxicating drinks, in a powerful and often very injurious opposition to Temperance Inns, groceries, societies and measures.
“Washingtonianism” teaches us to avoid this course — to leave all the benefits that may accrue from it (if any) in the hands of those who may persist in it after all past experience. We believe with the American Prison Discipline Society, that “there is a chord, even in the most corrupt heart, that vibrates to kindness, and a sense of justice, which knows when it has been rightly dealt with.” We have tried kindness with the poor inebriate of many years' continuance — we have found it powerful to overcome the induration of heart caused by years of the world's contempt — to drown a sense of resentment at long continued unkindness — to destroy his overpowering sense of once hopeless, and often shameless degradation — and to conquer even his late resistless appetite! He is a man; add all the other classes of society whom we wish to win over to, and enlist in this blessed cause are neither more nor less than men. Their natures — their general feelings and sympathies, are the same as his. Hence we adopt the law of kindness — the godlike principle, “Be not overcome of evil, but overcome evil with good,” in our labors to win the maker, seller and user of intoxicating liquors; and we disavow all compulsion, threats, denunciations, hard names, or any thing else that would bespeak a want of love for man in us, or malice or ill-will toward them. It may be necessary, in order to save a reformed brother from a snare, to make public the names of some wicked and cruel men; but we shall endeavor even of them, and to them, to speak the truth in love. In short, “ Moral suasion, not force — love, not hate, are the moving springs in the Washingtonian Creed.”
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DIRECTIONS
For commencing, organizing, and conducting the meetings of, a Washingtonian Total Abstinence Society.
I. The Commencement. — Wherever there are a sufficient number of drinkers, to get up what is commonly called “a spree,” there are enough to form a Society. It only needs one or more individuals, (if an inebriate, or moderate drinker, but resolved to reform, all the better,) to go to those persons, and to others who make, sell or use intoxicating drinks, and explain to them the principles and measures of this great reform, and persuade them to agree to take the pledge at a meeting to be held at some convenient time and place mutually agreed on. In all these efforts, the utmost gentleness, and kindness, and patient perseverance, and warm persuasion, should be used. At the meetings, appoint a Chairman and a Secretary — if reformed inebriates, all the better. After singing a hymn or song, let the Chairman, or other person, open the meeting by stating its objects — relating his experience in drinking, his past feelings, sufferings, the woes of his family and friends, the motives and reasons that induce him to take the present step, and appeal warmly and kindly to his companions, friends and neighbors to aid him in it, by doing likewise. The Secretary, or other person may follow with a like experience, and name some of the advantages that will arise to them, their families, and the community, by uniting in a Washingtonian Society. Other persons can be called on to speak, until it is time to get signers to the pledge. Having read the pledge of total abstinence from all intoxicating drinks, invite all who wish to join, to rise up, (or come forward,) and call out their names that the Secretary may take them down. Publicity and freedom are preferable to private solicitations, whisperings, and secrecy in giving the names. After all the names have been procured, and entered by the Secretary, let all who have given in their names, rise again and answer to them as they are called, so that if any have been omitted, they can be added. Then let the Chairman, or other person, first pledge himself, end then administer it to the rest.
After this, a hymn or song may be sung, and remarks and appeals be made, and other names be obtained. After all have been obtained to take the pledge, let them again rise up, and let the Chairman, or Secretary, or other person, give them The Charge — a solemn address on the nature and importance of the obligations they have assumed, and on the best mode of faithfully discharging them. Then let a committee be appointed to draft a Constitution to be presented at the next meeting. After singing again, adjourn to place and time agreed upon — for a beginning has now been made.
II. The Organization. — At the next meeting, after singing, let the Constitution be reported, and amended, if necessary, until it suits those who have taken the pledge at and since the last meeting. Then adopt it. It should contain the following, among the needed provisions. Preamble — a simple statement of the prominent evils of intemperance, and of the resolution of the signers to aid in extirpating their root. Some prefer a Parody on our National Declaration of Independence for this purpose. Article 1 — The name of the Society, always using the distinctive title, “Washingtonian,” in that name. Article 2 — Declaring that love, kindness and moral suasion are your only principles and measures, and disavowing denunciation, abuse, and harshness. Article 3 — Forbid the introduction of sectarian sentiments or party politics into any lectures, speeches, singing, or doings of the society. Article 4 — Provide for officers, committees, and their election. Articles 5, 6, and 7 — Duties of officers and committees. (One of these should be a committee to relieve the poor, sick and afflicted members, and families of inebriates.) Article 8 — Provide for by-laws, and alterations of the Constitution. Article 9 — Provide for labors with those who violate their pledges, and the withdrawal of members.* — Having adopted the Constitution, hymns and songs may be sung, addresses made, and the pledge administered, as before. Notice may be given of the election of officers at the next meeting, and then adjourn, as before.
*[Original
Pocket Companion footnote to above paragraph:] On February 22d, 1842, a
Washingtonian Mass Convention, held in Utica, passed a Declaration of
Principles, Preamble (or declaration of temperance Independence) and a
Constitution, for the adoption of all Washingtonian Societies, with
proper additions and alterations. It was published in the Utica
Washingtonian, of February 25th, and in an Extra, and because of s
great demand for it, has been republished in the same paper, October
28th, 1842, and in Extras, for sale. Let a copy or copies be
procured wherever a Society is to be organized. A.B.G.
At the next meeting, open with a song or hymn, elect officers and committees, (always preferring reformed inebriates as far as possible and consistent,) — appoint e committee to draft by-laws, and to get pledges printed on a neat card, and proceed with addresses, &c., as before, for the society is now organized.
III. How to conduct the meetings. — After the meeting has come to order, always open with a hymn or song. Transact the business of the society with the utmost order and despatch, referring as much as possible to committees, to save time and debate. Let all reports be brief and to the point. Then call for speakers. Let there be as many “experiences” as possible, interspersed with brief arguments, appeals, exhortations, news of the progress of the cause, temperance anecdotes, &c. Consult brevity, go as to have as many of the brethren speak, as possible — the more the better. Whenever the speakers flag, or the audience grow restless, let the President, or some lively speaker named by him, take up the subject; or sing a song or hymn. And always be sure to call for persons to take the pledge, when the audience feel in the right spirit. While the pledges are being filled up for delivery, by the Secretary, and while they are being delivered, pour out the warmest appeals, or sing the most interesting hymns or songs. If any member or other person, violates the rules of order, or transgresses the principles and measures of the society, remind him of it in good humor, gently and kindly. If that will not do, the President must call him to order, and he should sit down, unless permitted to proceed on promise to observe the right spirit. Kindness must be the very atmosphere of your meetings, and love the fuel of all your zeal, and persuasion the force of all your speaking, if you would have your society do the most good — and life should characterize all its doings, so as to draw in large audiences, and interest them.
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.ADVICE TO WASHINGTONIANS.
Always induce as many as you can, to accompany you to your meetings. Never debate trifles, or stick for a word merely. Be careful to introduce no question that will give rise to unkind feelings, or long debate — unless it is quite essential to the welfare of the cause; and then be gentle, patient and courteous, and hasten it through, so as to shorten the debate as much as possible — unless time is specially solicited for consideration.
Always plead the cause of the reformed brethren. Encourage them in every way — by associating with them, by dealing with and employing them, by pointing them out to others as worthy of commendation, and by interesting yourself and friends in their welfare. If you find any weak, strengthen them — tempted, succor them — despondent, cheer them — humble, advance them — erring, correct them. If any one breaks his pledge, visit him, (or get his most influential friends to do so,) and be very tender and compassionate with him, and persevere until he goes with you to the proper committee or person, and promises to reform. After this, forget the violation, if you can; or, at least, remember it only to feel for and with him.
Contribute as liberally as you can to the funds of the society for defraying its expenses, and for the relief of poor and unfortunate members, and of the families of poor, unreformed inebriates. Aid kindly bestowed on their families, may touch their hearts, and induce them, at last, to reform. But even if they do not reform, remember, they are our brethren, and we are Washingtonians!
Inquire, as you have opportunity, for cases needing aid. Do not wait for applications to be made to the committee on relief. Relieve such as you consistently can; for why draw on the funds of the society, if you can spare of your own? In some cases, when unable yourself, you may induce the neighbors to unite with you in granting relief.
Seek out the drunkard — raise him from the ditch — watch over him — cleanse and clothe him, and feed him — and then labor in love to him, (for, by this time you will have worked yourself into a hearty love for him,) and persuade him to take the pledge.
And, finally, brethren — live soberly — watch well your passions — be exemplary in your personal behavior, in your families, at your employments, in your societies. In all things, be governed by the principles of Washingtonianism; and God will bless you, and your labors in the good cause.
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DIFFERENCES
in washingtonian total abstinence societies.
Some societies open all their meetings with prayer, as well as singing — with others, only some great public meetings in a church, are thus opened. In either case, it is hoped the person officiating will refrain from using language — uttering sentiments — which would be out of order, if he was merely addressing the President.
Some societies make uniting with them, a virtual renunciation of all membership with any other temperance societies, and so express it in their Constitutions. This is because the principles of the old, and of our societies, differ so widely — and also to prevent the old societies from subverting ours. In some cases to evade the hostile operations of the old societies, no one is admitted into ours, who has not been in the habit of making, selling, or using intoxicating liquors within a year previous to his offer to unite with us. [Note 4]
Some societies take none but those who have lately made, sold, or used intoxicating liquors — others receive all, except children under a certain age — others receive even children with the consent of their parents or guardians. [Note 5]
Some societies omit that part of the pledge which relates to the “making and selling, directly or indirectly,” and pledge to total abstinence from using, only. They think it a benefit to bring the maker and, vender into the society first, and then induce them to give up their business.
In some cases the female members of our societies act as a Benevolent Society, within, or in co-operation and fellowship with us. In others, the ladies form separate and distinct societies. Their names are numerous. In all cases, woman, the greatest sufferer by intemperance, should be enlisted in the war against it — and should be induced to act on our principles, as Washingtonianism is most congenial to her nature, and most successful in her hands.
But all real Washingtonian Societies are agreed in total abstinence from all intoxicating liquors as a beverage [Note 6] — in using moral suasion only, in a spirit of love and kindness — in excluding every thing of a political and sectarian character from their meetings — and in raising up the poor inebriate and in saving the moderate drinker.
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PLEDGES.
Their forms are various — but we add two forms, the most generally used. The first is the original or Baltimore Pledge — the second is the pledge of the Utica Societies. The pledge of the American Temperance Union is used by some; but by Washingtonians generally, the following are preferred.
I.
“We whose names are annexed — desirous of forming a Society for our mutual benefit, and to guard against a pernicious practice which is injurious to our health, standing and families — do pledge ourselves as gentlemen, that we will not drink any spirituous or malt liquors, wine or cider.”
For a Card, and verbal administration, it is used thus — “I, ————————, do pledge myself not to use as a beverage, any spirituous or malt liquors, wine or cider.”
II.
“I, ————————, do solemnly promise totally to abstain from the use of all intoxicating liquors, as a beverage, and the manufacture and sale, directly or indirectly, of the same: I also promise to use my best endeavors to induce others to adopt this pledge.”
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From: Washingtonian
Pocket Companion: Containing a choice collection of Temperance Hymns,
Songs, &c., with brief directions for commencing, organizing, and
conducting the meetings of Washingtonian Temperance Societies; and for
the private action of Washingtonians. Second Edition: by A.B.
Grosh. Utica, N.Y. Published by B.S. Merrell, 100 Genesee
Street, Bennett, Backus & Harley, Franklin Square, G. Tracy, 58
Genesee Street. R.W. Roberts, Printer. 1842. Copy in the
collection of Harvard College Library from the heirs of George C.
Dempsey.
Notes by John L.:
1. The Washingtonian Society was founded on 5 April 1840 by David Anderson (blacksmith), Archibald Campbell (silversmith), John F. Hoss (carpenter), James McCurley (coachmaker), William K. Mitchell (tailor), and George Steers (wheelwright). (From John W. Crowley, Drunkard's Progress: Narratives of addiction, despair, and recovery, The John Hopkins University Press, 1999.)
2. The older temperance movement, led by the clergy, had regarded the drunkard with disdain, as damned and incorrigible. The Washingtonians with kindness helped the inebriate to help himself — and in human terms. There is no mention here of God or sin, or of a “Higher Power” or “spiritual awakening”.
3. Nearly a century before Alcoholics Anonymous, this paragraph adumbrates several A.A. Traditions. Tradition One: “Our common welfare should come first; personal recovery depends on A.A. unity.” Tradition Four: “Each group should be autonomous except in matters affecting other groups of A.A. as a whole.” Tradition Ten: “Alcoholics Anonymous has no opinion on outside issues, hence the A.A. name ought never be drawn into public controversy.”
4. And indeed, the hostility of the old temperance societies played a part in the demise of the Washingtonian movement.
5. In comparison, only alcoholics can be members of Alcoholics Anonymous — or, as stated in Tradition Three: “The only requirement for A.A. membership is a desire to stop drinking.”
6. The heart of recovery in A.A. is total abstinence through the 24-Hour Plan: staying away from the First Drink a day at a time. For the better part of two centuries it has been known that an alcoholic can never return to “moderate drinking”.
To see the print above enlarged — The Drunkard's Progress / From the First Drink to the Grave by Nathaniel Currier, 1846 — click here.