Kitobni o'qish: «Arrows of Freethought»

PREFACE

I republish in this little volume a few of my numerous articles that have appeared in the Secularist, the Liberal, the National Reformer, and the Freethinker, during the last five or six years. I have included nothing (I hope) of merely ephemeral interest. Every article in this collection was at least written carefully, and with an eye to more than the exigencies of the moment. In disentombing them from the cemeteries of periodical literature, where so many of their companions lie buried, I trust I have not allowed parental love to outrun discretion.

I have not thought it necessary to indicate, in each case, the journal in which the reprinted articles were first published.

Should anyone object to the freedom of my style, or the asperity of my criticism, I would ask him to remember that Christianity still persecutes to the full extent of its power, and that a Creed which answers argument with prosecution cannot expect tender treatment in return; and I would also ask him, in the words of Ruskin, "to consider how much less harm is done in the world by ungraceful boldness than by untimely fear."

London, November 15th, 1882.

RELIGION AND PROGRESS

(November, 1882.)

The Archbishop of York is peculiarly qualified to speak on religion and progress. His form of thanksgiving to the God of Battles for our "victory" in Egypt marks him as a man of extraordinary intellect and character, such as common people may admire without hoping to emulate; while his position, in Archbishop Tait's necessitated absence from the scene, makes him the active head of the English Church. Let us listen to the great man.

Archbishop Thomson recently addressed "a working-men's meeting" in the Drill Hall, Sheffield. It was densely crowded by six or seven thousand people, and this fact was cited by the Archbishop as a proof that the working classes of England have not yet lost interest in the Christian faith. But we should very much like to know how it was ascertained that all, or even the major portion, of the vast audience were working-men. It is easy enough to give any meeting a name. We often hear of a Conservative Working-men's banquet, with tickets at something like a guinea each, a duke at the top of the table and a row' of lords down each side. And our experience leads us to believe that nearly all religious meetings of "working-men" are attended chiefly by the lower middle classes who go regularly to church or chapel every Sunday of their lives.

Even, however, if the whole six or seven thousand were working-men, the fact would prove little; for Sheffield contains a population of three hundred thousand, and it was not difficult for the clergy who thronged the platform to get up a big "ticket" meeting, at which a popular Archbishop was the principal speaker, and the eloquence was all to be had for nothing.

The Archbishop's lecture, or sermon, or whatever it was, contained nothing new, nor was any old idea presented in a new light. It was simply a summary of the vulgar declamations against the "carnal mind" with which we are all so familiar. Progress, said his Grace, was of two kinds, intellectual and moral. Of the former sort we had plenty, but of the latter not so much. He repudiated the notion that moral progress would naturally keep pace with intellectual progress, and he denied that righteousness could ever prevail without "some sanction from above." This was the sum and substance of his discourse, and we have no doubt that our readers have heard the same thing, in various forms of language, some hundreds of times.

Like the rest of his tribe, Archbishop Thomson went abroad for all his frightful warnings, and especially to France. He severely condemned the French "pride in progress," which led to the Revolution. His Grace has certainly a most original conception of history. Ordinary historians tell us that the Revolution was caused by hunger, bad government, and the rigidity of old institutions that could not accommodate themselves to new ideas. But whatever were the causes, look at the results. Compare the state of France before the Revolution with its condition now. The despotic monarchy is gone; the luxurious and privileged aristocracy has disappeared; and the incredibly wealthy and tyrannous Church is reduced to humbleness and poverty. But the starving masses have become the most prosperous on the face of the earth; the ignorant multitudes are well educated; the platform and the press are free; a career is open to every citizen; science, art, and literature have made immense strides; and although Paris, like every great capital, may still, as Mr. Arnold says, lack morality, there is no such flagrant vileness within her walls as the corruptions of the ancien régime; no such impudent affronting of the decencies of life as made the parc aux cerfs for ever infamous, and his Christian Majesty, Louis the Fifteenth, a worthy compeer of Tiberius; no such shameless wickedness as made the orgies of the Duke of Orleans and the Abbé Dubois match the worst saturnalia of Nero.

His Grace felt obliged to advert also to the Paris Commune, about which his information seems to be equal to his knowledge of the Revolution. He has the ignorance or audacity to declare that the Commune "destroyed a city and ravaged the land;" when, as a matter of fact, the struggle was absolutely confined to Paris, and the few buildings injured were in the line of fire. This worthy prelate thinks destruction of buildings a crime on the part of Communalists, but a virtue on the part of a Christian power; and while denouncing the partial wreck of Paris, he blesses the wholesale ruin of Alexandria.

His Grace ventures also to call the leading men of the Commune "drunken dissolute villains." The beaten party is always wicked, and perhaps Dr. Thomson will remember that Jesus Christ himself was accused of consorting with publicans and sinners. Drunken dissolute villains do not risk their lives for an idea. The men of the Commune may have been mistaken, but their motives were lofty; and Millière, falling dead on the Church steps before the Versailles bullets, with the cry of Vive l'Humanité on his lips, was as noble a hero as any crucified Galilean who questioned why his God had forsaken him.

That intellectual and moral progress naturally go together, the Archbishop calls "an absurd and insane doctrine," and he couples with these epithets the honored names of Buckle and Spencer. Now it will be well to have a clear understanding on this point. Are intellectual causes dominant or subordinate? Even so intensely religious a man as Lamennais unhesitatingly answers that they are dominant. He affirms, in his Du Passé et de l'Avenir du, Peuple, that "intellectual development has produced all other developments," and he adds: —

"It is represented that evil, as it appears in history, springs entirely from the passions. This is quite false. The passions disturb the existing order, whatever it may be, but they do not constitute it. They have not that power. It is the necessary result of the received ideas and beliefs. Thus the passions show themselves the same in all epochs, and yet, in different epochs, the established order changes, and sometimes fundamentally."

The truth is that the great moral conceptions are securely established, and the only possible improvement in them must come from the increased fineness and subtlety of our mental powers.

Civilisation and progress are, according to Archbishop Thomson, nothing but "cobwebs and terms." He besought the working men of Sheffield not to go for information to a big book written in some garret in London. His Grace, who lives in a palace at other people's expense, has a very natural dislike of any man of genius who may live in a garret at his own. What has the place in which a book is written to do with its value? "Don Quixote" and the "Pilgrim's Progress" were written in gaol; and for all Archbishop Thomson knows to the contrary every gospel and epistle of the New Testament may have been written in an attic or a cellar.

The Archbishop seems to hate the very idea of Progress. What has it done, he asks, to abolish drunkenness and gambling? To which we reply by asking what Christianity has done. Those vices are unmistakably here, and on the face of it any objection they may furnish against Progress must equally apply to Christianity. Nay more; for Christianity has had an unlimited opportunity to reform the world, while Progress has been hindered at every turn by the insolent usurpation of its rival.

Dr. Thomson admits that he cannot find a text in the Bible against gambling, and assuredly he cannot find one in favor of teetotalism. On the contrary he will find plenty of texts which recommend the "wine that cheereth the heart of God and man;" and he knows that his master, Jesus Christ, once played the part of an amateur publican at a marriage feast, and turned a large quantity of water into wine in order to keep the spree going when it had once begun.

We repeat that all the Archbishop's objections to Progress, based on the moral defects of men, apply with tenfold force against Religion, which has practically had the whole field to itself. And we assert that he is grievously mistaken if he imagines that supernatural beliefs can ennoble knaves or give wisdom to fools. When he talks about "Christ's blood shed to purchase our souls," and specifies the first message of his creed as "Come and be forgiven," he is appealing to our basest motives, and turning the temple into a huckster's shop. Let him and all his tribe listen to these words of Ruskin's: —

"Your honesty is not to be based either on religion or policy. Both your religion and policy must be based on it. Your honesty must be based, as the sun is, in vacant heaven; poised, as the lights in the firmament, which have rule over the day and over the night If you ask why you are to be honest – you are, in the question itself, dishonored 'Because you are a man,' is the only answer; and therefore I said in a former letter that to make your children capable of honesty is the beginning of education. Make them men first and religious men afterwards, and all will be sound; but a knave's religion is always the rottenest thing about him. —Time and Tide, p. 37."

These are the words of a real spiritual teacher. Archbishop Thomson will never get within a million miles of their meaning; nor will anybody be deceived, by the unctuous "Oh that" with which he concludes his discourse, like a mental rolling of the whites of his eyes.

As we approach the end of his address, we begin to understand his Grace's hatred of Progress. He complains that "intellectual progress never makes a man conceive eternal hopes, never makes a man conceive that he has an eternal friend in heaven, even the Son of God." Quite true. Intellectual progress tends to bound our desires within the scope of their realisation, and to dissipate the fictions of theology. It is therefore inimical to all professional soul-savers, who chatter about another world with no understanding of this; and especially to the lofty teachers of religion who luxuriate in palaces, and fling jibes and sneers at the toiling soldiers of progress who face hunger, thirst and death. These rich disciples of the poor Nazarene are horrified when the scorn is retorted on them and their creed; and Archbishop Thomson expresses his "disgust" at our ridiculing his Bible and endeavoring to bring his "convictions" into "contempt." It is, he says, "an offence against the first principles of mutual sympathy and consideration." Yet this angry complainant describes other people's convictions as "absurd and insane." All the sympathy and consideration is to be on one side! The less said about either the better. There can be no treaty or truce in a war of principles, and the soldiers of Progress will neither take quarter nor give it. Christianity must defend itself. It may try to kill us with the poisoned arrows of persecution; but what defence can it make against the rifleshot of common-sense, or how stand against the shattering artillery of science? Every such battle is decided in its commencement, for every religion begins to succumb the very moment it is attacked.

A DEFENCE OF THOMAS PAINE

(February, 1879.)

Fling mud enough and some of it will stick. This noble maxim has been the favorite of traducers in all ages and climes. They know that the object of their malignity cannot always be on the alert to cleanse himself from the filth they fling, especially if cast behind his back; they know that lies, and especially slanderous lies, are hard to overtake, and when caught harder to strangle; and therefore they feel confident as to the ultimate fate of their victim if they can only persevere long enough in their vile policy of defamation. For human nature being more prone to believe evil than good of others, it generally happens that the original traducers are at length joined by a host of kindred spirits almost as eager and venomous as themselves, "the long-neck'd geese of the world, who are ever hissing dispraise because their natures are little;" while a multitude of others, not so much malignant as foolish and given to scandal, lend their cowardly assistance, and help to vilify characters far beyond the reach of their emulation. And should such characters be those of men who champion unpopular causes, there is no lie too black for belief concerning them, no accusation of secret theft or hateful meanness or loathsome lust, that will not readily gain credence. Mr. Tennyson speaks of —

That fierce light which beats upon a throne,

And blackens every blot

but what is that to the far fiercer and keener light which beats upon the lives of the great heroes of progress? With all due deference to the Poet Laureate, we conceive that kings and their kind have usually extended to them a charity which covers a multitude of their sins. The late king of Italy, for instance, was said to have had "the language of a guardroom, the manners of a trooper, and the morals of a he-goat," yet at his death how tenderly his faults were dealt with by the loyal press, and how strongly were all his merits brought into relief. Our own royal Sardanapalus, George the Fourth, although Leigh Hunt had the courage to describe him aright and went to the gaol for so doing, was styled by Society "the first gentleman in Europe." Yet Mazzini, Vittor Emmanuel's great contemporary, whose aims were high and noble as his life was pure, got little else than abuse from this same loyal press; and the Society which adored George the Fourth charged Shelley himself with unspeakable vices equalled only by the native turpitude of his soul.

Perhaps no man has suffered more from calumny than Thomas Paine. During his lifetime, indeed, his traducers scarcely ever dared to vent their malice in public, doubtless through fear of receiving a castigation from his vigorous and trenchant pen. But after his death they rioted in safety, and gave free play to the ingenuity of their malevolence. Gradually their libels became current; thousands of people who knew almost nothing of his life and less of his writings were persuaded that Thomas Paine, "the Infidel," was a monster of iniquity, in comparison with whom Judas appeared a saint, and the Devil himself nearly white; and this estimate finally became a tradition, which the editors of illustrated religious papers and the writers of fraudulent "Death-Bed Scenes" did their best to perpetuate. In such hands the labor of posthumous vilification might have remained without greatly troubling those who feel an interest in Thomas Paine's honor through gratitude for his work. The lowest scavengers of literature, who purvey religious offal to the dregs of orthodoxy, were better employed thus than in a reverse way, since their praise is so very much more dishonorable and appalling than their blame. But when other literary workmen of loftier repute descend to the level of these, and help them in their villainous task, it becomes advisable that some one who honors the memory of the man thus aspersed should interpose, and attempt that vindication which he can no longer make for himself.

In reviewing Mr. Edward Smith's "Life of Cobbett," our principal literary paper, the Athenæum, in its number for January 11th, went out of its way to defame Paine's character. This is what it said: —

"A more despicable man than Tom Paine cannot easily be found among the ready writers of the eighteenth century. He sold himself to the highest bidder, and he could be bought at a very low price. He wrote well; sometimes he wrote as pointedly as Junius or Cobbett. Neither excelled him in coining telling and mischievous phrases; neither surpassed him in popularity-hunting. He had the art, which was almost equal to genius, of giving happy titles to his productions. When he denounced the British Government in the name of 'Common Sense' he found willing readers in the rebellious American colonists, and a rich reward from their grateful representatives. When he wrote on behalf of the 'Rights of Man,' and in furtherance of the 'Age of Reason,' he convinced thousands by his title-pages who were incapable of perceiving the inconclusiveness of his arguments. His speculations have long since gone the way of all shams; and his charlatanism as a writer was not redeemed by his character as a man. Nothing could be worse than his private life; he was addicted to the most degrading of vices. He was no hypocrite, however, and he cannot be charged with showing that regard for appearances which constitutes the homage paid by vice to virtue. Such a man was well qualified for earning notoriety by insulting Washington. Only a thorough-paced rascal could have had the assurance to charge Washington with being unprincipled and unpatriotic. Certainly Mr. Smith has either much to learn, or else he has forgotten much, otherwise he could not venture to suggest the erection of a monument 'recording the wisdom and political virtues of Thomas Paine.'"

Now we have in this tirade all the old charges, with a new one which the critic has either furnished himself or derived from an obscure source – namely, that Paine "sold himself to the highest bidder." Let us examine the last charge first. The critic curiously contradicts himself. Paine, he admits, could "sometimes write as pointedly as Junius or Cobbett," whose works sold enormously, and he had the art of devising happy titles for his productions; yet, although he sold himself to the highest bidder, he could be bought at a very low price! The fact is, Paine was never bought at all. His was not a hireling pen. Whatever he wrote he put his name to, and he never parted with the copyright of any of his works, lest the Government or some friend of despotism should procure their suppression. He also published his writings at a ridiculously low price, so low indeed that he lost by them instead of gaining. Of his "Common Sense," that fine pamphlet which stirred the American colonists to battle against their oppressors, not less than a hundred thousand copies were sold; yet he found himself finally indebted to his printer £29 12s. 1d. Fifteen years later the English Government tried through the publisher to get the copyright of the "Rights of Man;" but though a large sum was offered, Paine refused on principle to let it pass out of his own hands. The first part of this work was published at a price which precluded any chance of profit; the publication of the second part caused him to be tried and condemned for treason, the penalty of the law being escaped only by flight. All publication of his works, whether political or religious, was afterwards illegal. Thousands of copies were circulated surreptitiously, or openly by men like Richard Carlile, who spent nine years in prison for his sale of prohibited books. But clearly Paine could derive no profit from this traffic in his works, for he never set foot in England again. Thomas Paine wrote in order to spread his political and religious views, and for no other purpose. He was not a professional author, nor a professional critic, and never needed payment for his literary work. And assuredly he got none. Let the Athenæum critic inform the world to whom Paine sold himself, or who ever paid him a penny for his writings. Until he does so we shall believe that the author of "Common Sense," the "Rights of Man," and the "Age of Reason," was honest in saying: "In a great affair, where the good of mankind is at stake, I love to work for nothing; and so fully am I under the influence of this principle, that I should lose the spirit, the pride, and the pleasure of it, were I conscious that I looked for reward."

Popularity-hunting, to use the critic's graceless phrase, was Paine's next fault; but as, according to the same authority, he was guilty in this respect only in the same sense as Junius was, the burden of his iniquity cannot be very great.

Addiction to the most degrading of vices, is a charge difficult to confute until we know specifically what vice is meant. Paine has been accused of drunkenness; but by whom? Not by his intimate acquaintances, who would have detected his guilt, but by his enemies who were never in his society, and therefore could know nothing of his habits. Cheetham, who first disseminated this accusation, was a notorious libeller, and was more than once compelled to make a public apology for his lies; but he was a shameless creature, and actually in his "Life" of Paine resuscitated and amplified falsehoods for which he had tendered abject apologies while his victim was alive. Even, however, if Paine had yielded to the seductions of strong drink, he should be judged by the custom of his own age, and not that of ours.

Mr. Leslie Stephen does not rail against Boswell for his drinking powers; Burns is not outlawed for his devotion to John Barlycorn; Byron and Sheridan are not beyond pardon because they often went drunk to bed; and some of the greatest statesmen of last century and this, including Pitt and Fox, are not considered the basest of men because they exercised that right which Major O'Gorman claims for all Irishmen – "to drink as much as they can carry." But no such plea is necessary, for Paine was not addicted to drink, but remarkably abstemious. Mr. Fellows, with whom he lived for more than six months, said that he never saw him the worse for drink. Dr. Manley said, "while I attended him he never was inebriated." Colonel Burr said, "he was decidedly temperate." And even Mr. Jarvis, whom Cheetham cited as his authority for charging Paine with drunkenness, authorised Mr. Vale, of New York, editor of the Beacon, to say that Cheetham lied. Amongst the public men who knew Paine personally were Burke, Home Tooke, Priestley, Lord Edward Fitzgerald, Dr. Moore, Jefferson, Washington, Volney and Condorcet: but none of these ever hinted at his love of drink. The charge of drunkeness is a posthumous libel, circulated by a man who had publicly quarrelled with Paine, who had been obliged to apologise for former aspersions, and who after Paine's death was prosecuted and condemned for libelling a lady whom he had accused of undue familiarity with the principal object of his malice.

Finding the charge of drunkenness unequivocally rebutted, Paine's traducers advance that of licentiousness. But this is equally unsuccessful. The authority relied on is still Cheetham, who in turn borrowed from a no less disreputable source. A man named Carver had quarrelled with Paine over money matters; in fact, he had been obliged with a loan which he forgot to pay, and like all base natures he showed his gratitude to his benefactor, when no more favors could be expected, by hating and maligning him. A scurrilous letter written by this fellow fell into the hands of Cheetham, who elaborated it in his "Life." It broadly hinted that Madame Bonneville, the by no means youthful wife of a Paris bookseller who had sheltered Paine when he was threatened with danger in that city, was his paramour; for no other reason than that he had in turn sheltered her when she repaired with her children to America, after her home had been broken up by Buonaparte's persecution of her husband. This lady prosecuted Cheetham for libel, and a jury of American citizens gave her a verdict and damages.

Here the matter might rest, but we are inclined to urge another consideration. No one of his many enemies ever accused Paine of licentiousness in his virile manhood; and can we believe that he began a career of licentiousness in his old age, when, besides the infirmities natural to his time of life, he suffered dreadful tortures from an internal abscess brought on by his confinement in the reeking dungeons of the Luxembourg, which made life a terror and death a boon? Only lunatics or worse would credit such a preposterous story.

The Athenoum critic alleges that Paine insulted Washington, and was therefore a "thorough-paced rascal." But he did nothing of the kind. He very properly remonstrated with Washington for coolly allowing him to rot in a French dungeon for no crime except that he was a foreigner, when a word from the President of the United States, of which he was a citizen, would have effected his release. Washington was aware of Paine's miserable plight, yet he forgot the obligations of friendship; and notwithstanding frequent letters from Munro, the American ambassador at Paris, he supinely suffered the man he had once delighted to honor to languish in wretchedness, filth, and disease. George Washington did much for American Independence, but Thomas Paine did perhaps more, for his writings animated the oppressed Colonists with an enthusiasm for liberty without which the respectable generalship of Washington might have been exerted in vain. The first President of the United States was, as Carlyle grimly says, "no immeasurable man," and we conceive that Paine had earned the right to criticise even him and his policy.

Every person is of course free to hold what opinion he pleases of Paine's writings. The Athenoum critic thinks they have "gone the way of all shams." He is wrong in fact, for they circulate very extensively still. And he may also be wrong in his literary judgment. William Hazlitt, whose opinion on any subject connected with literature is at least as valuable as an Athenoum critic's, ranked Paine very high as a political writer, and affirmed of his "Rights of Man" that it was "a powerful and explicit reply to Burke." But Hazlitt had read Paine, which we suspect many glib critics of to-day have not; for we well remember how puzzled some of them were to explain whence Shelley took the motto "We pity the Plumage, but Forget the Dying Bird" prefixed to his Address to the People on the death of the Princess Charlotte. It was taken, as they should have known, from one of the finest passages of the "Rights of Man." Critics, it is well known, sometimes write as Artemus Ward proposed to lecture on science, "with an imagination untrammeled by the least knowledge of the subject."

Let us close this vindication of Paine by citing the estimate of him formed by Walt Whitman, an authority not to be sneered at now even by Athenoum critics. In 1877 the Liberal League of Philadelphia celebrated the 140th birthday of Thomas Paine, and a large audience was gathered by the announcement that Whitman would speak. The great poet, according to the Index report, after telling how he had become intimate with some of Paine's friends thirty-five years before, went on to say: —

"I dare not say how much of what our Union is owning and enjoying to-day, its independence, its ardent belief in, and substantial practice of, Radical human rights, and the severance of its Government from all ecclesiastical and superstitious dominion – I dare not say how much of all this is owing to Thomas Paine; but I am inclined to think a good portion of it decidedly is. Of the foul and foolish fictions yet told about the circumstances of his decease, the absolute fact is that, as he lived a good life after its kind, he died calmly, philosophically, as became him. He served the embryo Union with the most precious service, a service that every man, woman, and child in the thirty-eight States is to some extent receiving the benefit of to-day, and I for one here cheerfully and reverently throw one pebble on the cairn of his memory."

We are content to let the reader decide between Whitman and the Athenoum critic in their respective estimates of him who wrote, and as we think acted up to it – "All the world is my country, and to do good my religion."