Читать книгу Proceedings of the New York Historical Association [1906] - New York State Historical Association. Meeting - Страница 26

Table of Contents

History concerns itself chiefly with the fiats of kings, the councils of cabinets, the enactments of legislatures, the processes and results of diplomacy and the issues of war. Upon the pages of the world's annals appears the magnificent pageantry of the past, as with silken banners and silver trumpets dominion proudly passes in perpetual review. Thus, as the historian animates his chapters with those dramatic, intellectual and heroic elements which abound in the court, the statehouse and upon the field of battle, the high spirit of chivalry is encouraged and an intelligent patriotism is promoted. But how fares it with that company of men and women who, frequently in obscure places and by unpretentious methods, have in the realms of discovery, invention and ethics, also advanced the prosperity and happiness of society? It must be admitted that they are too often neglected and that the fruitful lessons which their lives have to communicate remain too generally unappropriated. This paper, diverging somewhat from the beaten highway of history, has for its purpose, to rescue from threatened oblivion the memory of a noble man and the record of his monumental work.

A few months since, while attending a convention held in one of the churches of Easton, the discussion having turned to the subject of temperance, I remarked that it might be proper to state that we were congregated not far from the place where the world's first temperance society had its birth. I was afterward surprised and gratified to learn that in that very neighborhood Dr. Clark, its founder, had dwelt when a young man engaged in the study of medicine. Not being of a superstitious turn, I have dismissed from my mind the notion that his shade was at my elbow prompting me to introduce him to the audience. My interest having been revived, I consulted the leading reference books with the result of discovering that, while they all were in substantial agreement as to Dr. Clark having established the initial temperance association at Moreau in 1808, there were no biographical accounts of him, nor details concerning the history of the organization. This, for so great an event and institution, struck me as being a very remarkable omission. My curiosity to learn more was now stronger than ever, and the centennial anniversary of the formation of the association being near, I resolved to unearth, if possible, the full history of the society and the life of its founder. Being utterly in the dark as to any authority upon the subject, I made known my desire for information through the medium of newspapers circulating in the historic townships, and with gratifying results.

My principal materials have been these: "The History of the Temperance Reformation," 1853, by Rev. Lebbeus Armstrong, a member of the society and intimately associated with Dr. Clark in the establishment of the same; "A History of Temperance in Saratoga County," 1855, by Judge William Hay; and an obituary by the late Dr. A. W. Holden, of Glens Falls, which appeared in the Messenger of that place in 1866. The last is an admirable elucidation of the life and character, to the closing day, of the great champion of temperance. The two physicians had been fellow townsmen, and evidently friends, if we may judge by the sympathetically appreciative manner with which Dr. Holden writes. Of the 408 pages of Armstrong's and of the 153 pages of Hay's book, but comparatively few are devoted to Dr. Clark and his work. The authors boast of him and his achievement, but, living yet in the dim light of his day, they were evidently unable to perceive fully the grandeur of the moral movement which he had inaugurated. Hence, their works are taken up mainly with discussions of the Maine liquor law, which then agitated much of the country. Armstrong's and Hay's books have become very rare, but copies of both may be found in the New York State library.

Among every people, in every age, intemperance has been recognized as an evil, and from ancient times a variety of means have been adopted to prevent or diminish its desolating influences. Royal decrees have gone forth commanding the rooting up of vineyards, and parliaments have legislated against it. The code of Draco even went so far as to visit the penalty of death upon the drunkard. The milder methods of moral suasion have, since the earliest recorded days, been with loving constancy declaimed in the ears of the people, but so imperative is the demand for strong drink that the cup continues in spite of all hindrances to hold dominion over multitudes of men.

But beyond all other peoples of the world in love of intoxicating beverages stand the Teutonic races, among whom it is said distilled liquors were first substituted for fermented drinks. The classic pages of Tacitus tell us of the unbridled license which the northern tribes of Europe gave to their appetites and of the scenes of drunken riot which characterized their social events. The chase, the battle and the feast were their delights, and when done with life, their ambition was to reside in the immortal hall of Valhalla. There, each day having fought before the palace, and with every trace of their wounds duly obliterated, they hoped to sit down daily to regale themselves with mead and meat. The convivial propensities of the Teuton have been inherited by the Anglo-Saxon race, and it cannot be denied that the English speaking people are among the heaviest drinking populations of the earth. Yet, the Germanic family of nations has done more for the advancement of civilization than perhaps any other race in history. It has emancipated and exalted woman, and hallowed the home, and fostered patriotism and religion. It has produced the greatest scholars, the most brilliant scientists and the profoundest philosophers. But among nations as among individuals, it is against the intellectually highly organized that the genius of alcohol particularly directs its malevolent arts.

The latter half of the 18th century saw England almost overwhelmed with drunkenness and its associated vices. In a sermon entitled, "On Dissipation," by John Wesley, published in 1788, he opens his discourse with this statement:

"Almost in every part of our nation, more especially in the large and populous towns, we hear a general complaint among sensible persons of the still increasing dissipation. It is observed to diffuse itself more and more in the court, the city and the country."

During the close of the same period this country was given over body and soul to the alluring power of inebriation. Intemperance was the rule rather than the exception, as it has become in our day. Occasions of birth, marriage and death were alike considered appropriate to the free indulgence in liquor, and all classes participated in the drinking, even clergymen joining in the convivialities with little or no forfeiture of dignity.

Social distempers, like those of the body, are accompanied by the agency of restoration. The sick man, debilitated and suffering from the violence of his symptoms, seeks his bed and calls his physician, thus placing himself in the most favorable attitude for recovery. Were it not for the realization of his distress, he might, in default of rest and medicine, hurry himself into the grave. So, within some of the more morally sensitive souls of the country, commenced to be experienced an unhappy sense of our degradation and depth of misery. Cries of warning and expostulation began to be heard in the land. One of these rose higher than the others, even echoing down through the years to our own time. It was that of Dr. Benjamin Rush, of Philadelphia. Standing in relation to Dr. Clark as of a voice crying in the wilderness, his work in the field of temperance merits more than a casual remark. It consists of but a small, thirty-two page pamphlet, but condensed in its limited proportions is a world of moral dynamite.

It bears the title: "An Inquiry Into the Effects of Ardent Spirits Upon the Human Body and Mind, With an Account of the Means of Preventing and of the Remedies for Curing Them," and was published in 1785. So great had been the salutary influence of this little treatise, that the centennial anniversary of its issue was duly celebrated at Philadelphia. It is not a profound essay; indeed, the wayfaring man, though a fool, may easily grasp its lucid ideas. Neither is it calculated to be very offensive to any class of readers, for it takes issue only with distilled liquors, recommending fermented beverages as substitutes. Moreover, the confirmed toper can read the pamphlet, not only without umbrage, but with interest; for there is an intensity, a directness of statement in its style which hold the reader, even to this day, with the simple art of its literary merit. Besides, there appears running through its pages a quaint humor, which no doubt had much to do with gaining its popularity throughout the length and breadth of the land.

A unique and ingenious feature of the essay is the author's "Moral and Physical Thermometer," which forms its frontispiece. On the ascending scale, "Strong Beer" is placed in the lowest and "Water" at the highest degree, with remarks indicating improving mental and physical conditions in the rising course. On the descending scale, "Punch" occupies the highest while "Rum day and night" is found at the lowest place, accompanied between points by a fearfully intensifying array of vices, diseases and penalties.

In this connection might be quoted the author's interpretation of a familiar myth:

"The fable of Prometheus, on whose liver a vulture was said to prey constantly, as a punishment for his stealing fire from heaven, was intended to illustrate the painful effects of ardent spirits upon that organ of the body."

Here is a curious anticipation of the modern gold cure, as it took form in the fertile intellect of Dr. Rush:

"The association of the idea of ardent spirits, with a painful or disagreeable impression upon some part of the body, has sometimes cured the love of strong drink. … This appeal to that operation of the human mind, which obliges it to associate ideas, accidentally or otherwise combined, for the cure of vice, is very ancient. It was resorted to by Moses when he compelled the Children of Israel to drink the solution of the golden calf (which they had idolized) in water. This solution if made, as it most probably was, by means of what is called hepar sulphuris, was extremely bitter, and nauseous, and could never be recollected afterwards, without bringing into equal detestation, the sin which subjected them to the necessity of drinking it."