s described, the
movement everywhere forced itself upon public recognition. The
publication of its weekly organ, the "War Cry," in many different
languages and countries aided its growth. Other magazines of higher
class and better quality were issued. At the same time, the public press
investigated the organization, and for a long time criticised it
harshly. In fact, during all this time, while so successful, the Army
suffered much persecution. The crowds of people composed of those whom
it was seeking to benefit, seemed often to be its worst enemies, and
then, to make matters more difficult, the police, we are told, instead
of furnishing protection, often, themselves, joined in the persecution.
There were many instances, in this early period, where the enthusiastic
reformers were ill treated and even fatally injured. There was, however,
some reason for all this persecution. A movement so sudden and
apparently so contrary to existing institutions, needed time for its
real principle to become known. The external manifestation seemed to
consist of nothing but defiant disregard of established religious custom
and ceremonial. Thus, while the vital principle of love for humanity was
working its way into individual lives and attracting them to the ranks
of the organization, the world at large openly showed its antagonism.
Gradually, however, the sense of public opposition and antagonism grew
less. Gradually the knowledge that, behind the superficial emotionalism,
were depths of disinterested sympathy for fellow men and women worked
itself into the public mind. Attacks on Army groups on street corners
became less frequent, and when they did occur, were suppressed by the
police. The press ceased its bitter criticism.

It was about this time that renewed and increased attention was focused
on the new movement by the publication in 1890 of General Booth's famous
book, "In Darkest England, and the Way Out." In some ways the book
served to mark a new epoch in the development of that part of practical
sociology which concerns itself with the direct betterment of the lower
class of society. The old method of dealing with the poor is ably
described by Ruskin, when he says:

"We make our relief either so insulting to them, or so painful that
they rather die than take it at our hands; or, for third
alternative, we leave them so untaught and foolish, that they starve
like brute creatures, wild and dumb, not knowing what