The lectures were given chiefly in sets of four in consecutive weeks, mostly at Liberal and Radical Clubs: others were arranged by Co-operative Societies, and by branches of the S.D.F. and the Socialist League. The subjects were "Socialism," "Where Liberalism Fails," "Co-operation and Labour," "The Future of Women," "The Eight Hours Bill," "The Politics of Labour," and so on. Those arranged by Co-operative Societies were, we are told, the least successful, but it is hoped "that they will bring about a better feeling between Socialists and Co-operators," a state of things which on the side of the Socialists was, as we have previously indicated, badly wanted. It should be noted that much of the success of the campaign was due to friendly assistance from the head-quarters of the Co-operative Union and the National Reform Union.
There is no doubt that this campaign with the series of lectures on the same lines which were continued for several years was an event of some importance, not only in the history of the Fabian Society but also in English politics. Hitherto the Socialism presented to the industrial districts of England, which are the backbone of Trade Unionism and Co-operation, to the men who are meant when we speak of the power and independence of the working classes, was revolutionary and destructive, ill-tempered and ungenerous. It had perhaps alarmed, but it had failed to attract them. It had made no real impression on the opinion of the people. From this point a new movement began. It first took the form of local Fabian Societies. They were succeeded by and merged into branches of the Independent Labour Party, which adopted everything Fabian except its peculiar political tactics. A few years later the Labour Party followed, more than Fabian in its toleration in the matter of opinions, and virtually, though not formally, Fabian in its political policy. No doubt something of the sort would have happened had there never been a Lancashire campaign, but this campaign may be fairly described as the first step in an evolution, the end of which is not yet in sight.
Her lectures in the Lancashire campaign and the formation of the branches were Mrs. Besant's last contributions to the Socialist movement. Early in November she suddenly and completely severed her connection with the Society. She had become a convert to Theosophy, which at that time accepted the Buddhist doctrine that spiritual conditions alone mattered, and that spiritual life would flourish as well in the slum amidst dirt and starvation as in the comfortable cottage, and much better than in the luxurious mansion. Twentieth-century theosophy has receded from that position, and now advocates social amelioration, but Mrs. Besant thought otherwise in 1890. Some twenty years later she lectured on several occasions to the Society, and she joined her old friends at the dinner which celebrated the thirtieth anniversary of its foundation, but in the interval her connection with it completely ceased.