Читать книгу The Life and Legacy of Charles Bradlaugh - J. M. Robertson - Страница 14

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EARLY LECTURES AND DEBATES.

I do not know at what date or at what place my father delivered his first provincial lectures, but the earliest of which I can find any record occurred in January 1858, when on the 10th of that month he delivered two lectures at Manchester, a town in which, as we shall see later on, he was not altogether unknown, although in a totally different capacity. In reading the little there is to read about these early lecturing days I have been impressed with the fact that while in London his lectures were favourably received, and he was evidently gaining goodwill as he went from one hall to another, in the country he seems to have touched the hearts and the feelings of his audiences for or against him wherever he went. At these first Manchester lectures the reporter writes: "His manly, earnest, and fearless style of advocacy were much admired, and evidently produced a deep impression. Everybody who heard him wished to hear him again." In the April following he lectured in Sheffield, and from that time forward his visits to the provinces were very frequent. Sheffield almost adopted him, and he went there again and again; in 1858 and 1859 he went also to Newcastle, Sunderland, Bradford, Northampton, Doncaster, Accrington, Blackburn, Halifax, Bolton, and other towns, leaving a trail of excitement in his wake wherever he went. The descriptions of his personal appearance and the comments on his lectures at this time are more or less amusing. The first I will note here shall be one from his own pen, written to Mr. Alfred Jackson in 1858, on the occasion of his earliest visit to Sheffield. He says: "You ask me to tell you how you may know me. I am 6 ft. 1 in. in height, about twenty-five years of age, dress in dark clothing, am of fair complexion, with only the ghost of a prospective whisker."

In a brief account of his Sheffield lectures that year my father says that when he reached the Temperance Hall a copy of the Sheffield Independent was put into his hands, in which the Rev. Brewin Grant announced his intention to take no notice of him. But Mr. Grant proved to be of a rather fickle temper, for on the morning following this first lecture "a small bill was printed and industriously circulated, entitled 'Iconoclast clasted,' being a challenge to myself from this very Brewin Grant who had previously determined not to notice me." On the first night Mr. Bradlaugh had "a perfect crowd of opponents;" on the second he found that fresh troops had been levied against him. These "were led to the fray by the Rev. Eustace Giles (a stout Dissenting minister with a huge black bag). After the lecture this gentleman rose to reply, and commenced by extracting from his bag three huge volumes of Van der Hooght's Hebrew Bible, which he declared was the original Word of God, and which he requested me to read aloud to the audience. I complied by reading and translating a verse, to each word of which Mr. Giles and his coadjutors nodded approval."

Going to Newcastle in September, my father found that the description of his personal appearance had so preceded him that the gentleman who met him, Mr. Mills, came "straight to me on the platform as though we were old acquaintances instead of meeting for the first time." In Newcastle he lectured twice in the Nelson Street Lecture Hall (which has quite recently, I believe, been turned into a market), and was fairly, if briefly, reported by the Newcastle Daily Chronicle. While in the town he took the opportunity of listening to a lecture delivered by "J. Cowen, jun.," as Mr. Joseph Cowen was then styled.

From Newcastle he went to Sunderland, where a person who came from the Rev. Mr. Rees, a clergyman of that place, brought him a parody of the Church service entitled "The Secularist's Catechism," which was intended as some far-reaching and scathing sarcasm on the Secularist's "creed," but which is really as pretty a piece of blasphemy as ever issued from the pen of a Christian minister. Mr. Bradlaugh tells how the person who brought it "gave it to me in a fearful manner, keeping as far away from me as possible, and evidently regarding me as a dangerous animal; he backed towards the room door after putting the paper in my hand, and seemed relieved in mind that I had not in some manner personally assaulted him."

On his next visit to Sheffield, where he was announced to deliver three lectures on three successive evenings, the walls were covered with bills advising the people to keep away, and the clergy in church and chapel publicly warned their congregations against attending the lectures. In spite of all these precautions (or was it because of them?) the lectures were a decided success, the audiences increasing with each evening, until on the last evening "the large Temperance Hall was full in every part, the applause was unanimous, and not one opponent appeared." The visit of "Iconoclast" to Bradford produced a great flutter in the clerical society of that town; and after he left we hear that "almost every missionary and clerical speaker opened fire upon him," and one sensitive gentleman wrote to the Bradford Observer expressing his grief that the Teetotal Hall should be "prostituted" by being let to the Freethought lecturer.

In his Autobiography my father himself puts the date of his first lecturing visit to Northampton as the year 1857, and this year is again given in the little book issued as a souvenir of the unveiling of the statue of their late member by the Northampton Radical Association in June 1894; but I am inclined to think that this is a mistake, that my father's memory misled him a little, and, that he put the date a few months too early. In any case, although I have made diligent inquiry, the first lectures of which I can find any note took place on Sunday and Monday, January 30th and 31st, 1859, in the large room of the Woolpack Inn, Kingswell Street. On the Monday evening the chair was taken by the late Mr. Joseph Gurney, J.P., who, in company with his old friend Mr. Shipman, had already heard Mr. Bradlaugh lecture at the John Street Institution in London, and had been much impressed by the ability and earnest eloquence of the young speaker. The people crowded the street outside the Woolpack Inn for some time before the doors of the lecture-room were open, and the room was packed in a few moments. I wonder how many times after that did Mr. Gurney preside at densely packed meetings for Mr. Bradlaugh! Mr. Gurney himself subsequently attained all the municipal honours Northampton could bestow upon her deserving townsman, nominated Charles Bradlaugh seven out of eight times that he contested the borough, and only did not nominate him on the eighth occasion because his position as chief magistrate prevented him.

In the following March it was arranged that my father should lecture in the Guildhall, at Doncaster. Doncaster, with its reputation as a race town, was also in those days the abode of the "unco' guid." Some of the inhabitants appear to have been much put out at the proposed lecture, and certain "Friends of Religion," as they called themselves, issued a "Caution to the public, especially the religious portion," in which they, the "People of Doncaster," are entreated to give "Iconoclast the extacy (sic) of gazing on the unpeopled interior of the Guildhall." The "Friends of Religion" prefaced their entreaty by announcing that "the juvenile destroyer of images" had been engaged as a "grand speculation!" Presumably this "Caution" resulted in a famous advertisement, for the Doncaster Herald says that the Guildhall was "crowded to excess," and in writing his account of the lecture, which he says was a "frantic panegyric in honour of hell and a blasphemous denunciation of heaven," the reporter to this journal seems to have worked himself up into a fine frenzy. One can almost see him with his tossed-back hair, his rolling eyes and gnashing teeth, as he hurled these dynamitic words at the readers of the Herald:—

"There boldly, defiantly, recklessly—with the air of the dreadnought bravo or the Alpine bandit—stood the creator's work [elsewhere styled 'clayformed ingrate'] toiling, sweating, labouring strenuously, to heap slander upon his creator, and to convert into odious lies the book by which that creator has made himself known to the world! … Need we go further to express our more than disgust—our horror—at the fact of a young and accomplished man standing forth in crowded halls, and, while the beauteous moon marches aloft in the vast and indefinable firmament, and the myriad of silvery stars shoot their refulgent rays upon the desecrated lecture-room, actually telling the people that no God lives! no Supreme hand fretted the brave o'erhanging firmament with golden fire—no Jehovah made the wide carpet of fair nature bespangled with laughing flowers—no God made roaring seas and mighty rivers—no God revealed the Bible—no God made man!"

One really needs to draw breath after all that: the lecture-room lighted by star rays, the firmament fretted with golden fire, the laughing flowers and roaring seas, must surely have carried conviction. The Doncaster Chronicle, if more prosaic, is not the less hostile. Its report thus describes the lecturer:—

"He is a tall, beardless, whiskerless young man, with a pale face, and has rather a harmless and prepossessing appearance"—[compare the Herald's 'Alpine bandit!']—"certainly not the fierce individual we had previously imagined him to be from the elements of destruction indicated in his name—'the image breaker!' He is a person possessing great fluency of speech, of ready wit, and the declamatory style of his oratory is well calculated to excite and carry away a popular audience."

And the Chronicle, in a vain endeavour to outvie its colleague in choice epithets, winds up by styling the arguments of Atheists as "the miserable sophistry of these 'filthy dreamers,'" the delicate wording of which phrase would be hard for even a "coarse" Atheist to match, and urges that "for the sake of the youth of our town, the municipal authorities will not again lend the Guildhall for such an object." In Sheffield Mr. Bradlaugh was rapidly growing in popularity; lecturing there again immediately after his Doncaster lecture, he had an audience of 2000 persons to hear his address on "Has Man a Soul?"

Later in the year he was again in Doncaster, and this time the "Friends of Religion" had succeeded so far in their endeavours that the Granby Music Hall was refused, and it was rumoured that the lectures would not be permitted. A temporary platform was however erected under the roof of the Corn Market, and, in lieu of the electric light of to-day, the lecturer was made dimly visible to his audience by means of a lamp raised upon a pole. The audience was said to number about 4000, "the hollow and partly arched roof of the Corn Market served as a sounding board, and the tones of Iconoclast, whilst speaking, were distinctly heard through the surrounding streets. Although the town was in a state of considerable excitement, the meeting was on the whole very orderly." It was a beautiful evening; and when the lecture was over several hundred persons escorted "Iconoclast in a sort of triumphant procession" to his lodgings. As this was not exactly in accordance with the anticipations of the "Friends of Religion," my father was informed by the Mayor that several magistrates had protested against the use of the Corporate property (the Corn Market), which they had occupied without the express permission of the Corporation, and in consequence the lectures must be given elsewhere. Accordingly, a large open yard near the market was obtained for that night; and although no fresh announcement was made, the news rapidly spread throughout the town. At half-past seven Mr. Bradlaugh began to speak from a waggon. The subject was that of the "History and Teaching of Jesus Christ," and the audience, which increased every moment until it spread into the grounds of the adjoining Corn Market, ultimately numbering between 7000 and 8000 persons, was very quiet and attentive. Missiles were thrown from a neighbouring house, and fireworks also were thrown into the midst of the assemblage; they were soon put out, but "one cracker was kept by the lecturer and placed among other Christian evidences." On returning from the meeting to his lodgings, "a large stone was thrown, which partially stunned Iconoclast, and cut his head slightly."

In April he should have lectured at Accrington, but the proprietor of the hall was a publican, and the clergy and magistrates of the town had so worked upon his fears by threatening to refuse his license at the next Sessions that he drew back from his agreement. No other room was to be obtained; and as numbers of people had come from long distances to hear my father, he got leave to address them from a showman's waggon; but when the showman—notorious for his intemperance all over the district—"found that Iconoclast approached spiritual subjects less freely than himself," he, too, retracted his permission. Not to waste his time altogether, however, Mr. Bradlaugh attended a meeting of the Accrington Mutual Improvement Society, at which, as it happened, the subject of the essay for the evening was "Jesus Christ." At Bolton the Concert Hall was engaged for his lectures on the 20th and 21st September; but when Mr. Bradlaugh came from London to deliver the lectures, he found the walls placarded with the announcement that the lectures would not be permitted to take place. He brought an action against the Bolton Concert Hall Company for £7 damages for breach of contract, the £7 representing the expense to which he had been put. The jury, however, after being absent a considerable time, gave a verdict for the defendants. Needless to say that the closing of the Concert Hall did not prevent Mr. Bradlaugh from lecturing in Bolton. Shortly afterwards the Unitarian Chapel, Moore Lane, was obtained, and he delivered three lectures on successive evenings, instead of two, as formerly announced.

At Halifax, in this year, his lectures produced the usual excitement. The town missionary rushed into verse upon the subject of "Iconoclast and the Devil," and issued his polite reflections in the form of a handbill. The lectures also resulted in a set debate between "Iconoclast" and the Rev. Mr. Matthias, which I shall notice later on. The story goes that at one of my father's lectures Mr. Matthias was present, and wished to offer some opposition at the conclusion. His friends sought to dissuade him, and even to hold him in his seat, but the reverend gentleman was so much in earnest, and was so excited, that he shook off the restraining hands, crying, "Unhand me, gentlemen. By heaven, I'll make a ghost of him that lets me."

In Glasgow, that autumn, Mr. Bradlaugh was threatened with prosecution for blasphemy, with the result that his lectures at the Eclectic Institute were better attended than they had been before. A little later the Procurator Fiscal informed him that the prosecution was in his hands, and that "in the course of law" he would have to answer for his offence in Glasgow "against the Holy Christian religion." I cannot find that the matter was carried beyond this, however, so I suppose the Glasgow pietists contented themselves with empty threats.

Although thus actively engaged in the provinces during 1858 and 1859, my father by no means neglected work in London. He lectured at various halls on theological and political subjects, and took part in more general public work. In the spring of 1858 he was elected President of the London Secular Society in the place of Mr. G. J. Holyoake, and those who know anything of his unremitting labours as President of the National Secular Society will comprehend that he was no mere figure-head, or President in name only. Amongst other things, he immediately set about issuing a series of tracts for distribution, of which he himself wrote the first.

On May 16th Mr. Bradlaugh spoke at the John Street Institution at the celebration of Robert Owen's 88th and last birthday, and a little thing happened then which he was always proud to recall. It was Mr. Robert Cooper's custom to read Mr. Owen's papers to the public for him; but on this particular evening he was himself in ill-health; and had already exhausted his strength in addressing the meeting. Mr. Owen had prepared a discourse on the "Origin of Evil," which Mr. Cooper commenced to read as usual; but he being unable to continue, it fell to my father's lot to take up the reading. This was the last paper of Mr. Owen's read in public, and almost the last public appearance of the aged reformer, who died on the 17th of the following November.

In the provinces there was often considerable difficulty in the matter of hiring halls or in keeping the proprietor to his contract after the hall had been hired, but in London there was either less intolerance or more indifference, and the trouble arose less frequently. On one occasion, however, in March 1859, when Mr. Bradlaugh was to have lectured in the Saint Martin's Hall on "Louis Napoleon," he recalls in his Autobiography that "the Government—on a remonstrance by Count Walewski as to language used at a previous meeting, at which I had presided for Dr. Bernard—interfered; the hall was garrisoned by police, and the lecture prevented. Mr. Hullah, the then proprietor, being indemnified by the authorities, paid damages for his breach of contract, to avoid a suit which I at once commenced against him."

In the winter of 1858 my father became editor of the Investigator, originally edited by Robert Cooper, and he was full of enthusiasm and belief in his ability to make the little paper a success. It had at that time a circulation of 1250, and he estimated that it needed twice that number to enable it to pay its printing and publishing expenses.

He commenced his conduct of the paper by a statement of his policy, and by a trenchant letter to Louis Napoleon. From the former I take the opening and concluding words as giving his first editorial utterance:[24]—

"We are investigators, and our policy is to ascertain facts and present them to our readers in clear and distinct language. If we find a mind bound round with Creeds and Bibles, we will select a sharp knife to cut the bonds; if we find men prostrating themselves, without inquiry, before idols, our policy is iconoclastic—we will destroy those idols. If we find a rock in our path, we will break it; but we will not quarrel with our brother who deems his proper work to be that of polishing the fragments. We believe all the religions of the world are founded on error, in the ignorance of natural causes and material conditions, and we deem it our duty to endeavour to expose their falsity. Our policy is therefore aggressive. We are, at present, of opinion that there is much to do in the mere clod-crushing sphere, in uprooting upas trees, hewing down creed-erected barriers between man and man, and generally in negating the influence of the priest. Our policy is of a humble character; we are content to be axebearers and pioneers, cutting down this obstacle and clearing away that. We respect the sower who delights in the positive work of scattering seed on the ground, but we fear that the weeds destroy much of the fruit of his labours. …

"There is no middle ground between Theism and Atheism. The genuineness and authenticity of the Scriptures are questions relevant to Secularism. It is as necessary for the Secularist to destroy Bible influence as for the farmer to endeavour to eradicate the chickweed from his clover field. We appeal to those who think our work fairly done to aid us in our labours; to those who will not work with us we simply say, do not hinder us.

"Our only wish and purpose is to make man happy, and this because in so doing we increase our own happiness. The secret of true happiness and wisdom lies in the consciousness that you are working to the fullest of your ability to make your fellows happy and wise. Man can never be happy until he is free; free in body and in mind; free in thought and in utterance; free from crowns and creeds, from priest, from king; free from the cramping customs created by the influences surrounding him, and which have taught him to bow to a lord and frown upon a beggar. Liberty, Equality, Fraternity! That true liberty, which infringes not the freedom of my brother; that equality which recognises no noblemen but the men of noble thoughts and noble deeds; that fraternity which links the weak arm-in-arm with the strong, and, teaching humankind that union is strength, compels them to fraternise, and links them together in that true brotherhood for which we strive."

The second number of the Investigator under his editorship is interesting to-day, as containing his earliest printed views upon "Oath-taking;" the third is also notable for its paper on "Emerson," the first article from the pen of "B. V." (James Thomson); and in the fourth Mr. W. E. Adams commenced his contributions. It is evident that my father spared no effort to make the paper "undoubtedly useful," as he put it; but in spite of all his energy and his able contributors the Investigator did not pay its way. In April, too, he fell ill from a very severe attack of rheumatic fever, and was laid up for many weeks; so that at length, "being unable to sustain any longer the severe pecuniary burden cast upon him, and not wishing to fill his pages with appeals for charitable assistance," the journal was, with much regret, discontinued in August 1859. In the final number he pens a few "last words," which are worth the reading, and in which he says that his reason for the discontinuance is very simple—"I am poor"—and in a rarely despondent mood he bids his readers "farewell," as he may perchance never address them again.

Delivering Freethought lectures and editing a Freethought journal undoubtedly absorbed much of Mr. Bradlaugh's time, but these occupations engrossing as they were did not make him unmindful of his duties as a good citizen, and he was always taking some part or other in the political movements going on around him. At a meeting held in the Cowper Street Schoolroom in November 1858, to advocate the principles of the Political Reform League, at which the League was represented by Mr. Passmore Edwards and Mr. Swan, and the Chartists by Ernest Jones, Mr. Bradlaugh is reported as seconding a resolution in an "earnest, lucid, and eloquent manner," and as having "enforced the duty of every man to preserve the public rights, by unitedly demanding and steadfastly, peaceably, and determinedly persevering to obtain that position of equality in the State to which they were as men entitled;" now, as always hereafter, urging the peaceful demand of constitutional rights: a point I am anxious to lay stress upon, as this is the time when some of my father's later critics assert that he was rude, coarse, and, above all, violent.

The chairman of the meeting, who was also the churchwarden of Shoreditch, and a man apparently much respected, at the close quaintly said "he had not met that young man (Mr. Bradlaugh) before that night, but he was most highly pleased to find in him such an able advocate of principle; he hoped he would be as good and faithful an advocate when he became old."

On the first Sunday in March 1859, the working men of London held a great meeting in Hyde Park to protest against the Government Reform Bill. They were very much in earnest, and although the time for the speaking was fixed for three o'clock in the afternoon, long before that hour the Park was thronged with people. About half-past two a man was hoisted on the shoulders of two others, and was greatly cheered by the crowd, who thought this was the opening of the proceedings. When, however, the person so elevated proclaimed to his listening auditors that "those who dared to take part in a political meeting on the Sabbath would be grossly offending the Almighty," the cheering was changed to uproar and confusion, which only the advent of the real chairman sufficed to calm. The Times says that after the meeting had been duly opened, "Mr. Bradlaugh, a young man well known in democratic circles, came forward and addressed the meeting." The report which follows is probably the first vouchsafed to Charles Bradlaugh by the great daily; and, judging from the number of "Cheers" and "Hear, hears," and even "Loud cheers" that the reporter managed to include in his score of lines of report, it was much more generous to him in '59 than at any later period. This meeting, like so many of its kind, and like the great majority of those with which my father was concerned, was remarkable for its orderliness; there was no police interference at any of the groups (several meetings were held simultaneously), and there was hardly a constable visible. On the Friday following, the 11th, a meeting was held at the Guildhall "to consider the measure of Parliamentary Reform introduced by the Ministry." The chair was taken by the Lord Mayor, and the speakers included Baron Rothschild, one of the three members for the City, Samuel Morley, P. A. Taylor, and Serjeant Parry. Ernest Jones, who rose to move an amendment, was refused a hearing—under a misapprehension, it is said. When Baron Rothschild began to speak he was considerably interrupted. "Loud calls," said the Times on the following day (when it was a trifle less polite than on the previous Monday), "were also raised for 'Bradlaugh'—a youthful orator who seemed a great favourite with the noisier Democrats." The poor Lord Mayor vainly tried to restore order, but louder grew the tumult and "more deafening" the calls for "Bradlaugh." Baron Rothschild was at length obliged to limit his speech to "I beg to second the motion;" and even these few words were only audible to those within two or three yards of him. When the meeting was drawing to a close, and the usual vote of thanks to the chair had been proposed—

"The Lord Mayor acknowledged the compliment, at the same time expressing his deep regret that persons should have come to the hall bent on creating a disturbance. At this juncture a young man, with fair hair and thin but intelligent features, was seen gesticulating vehemently at the extreme end of the platform, to which he had worked his way unobserved amid the general confusion. His name, it appeared, is Bradlaugh, and his object evidently was to gratify his admirers by delivering an harangue. His words were, however, drowned by the conflicting clamour from the body of the hall. The Lord Mayor seemed to beckon him to the rostrum, as though his claim to speak were to be allowed; but a minute or two of indescribable confusion intervening, his Lordship came forward and then declared the meeting to be dissolved. This announcement had hardly been made when Mr. Bradlaugh reached the part of the platform for which he had been struggling. His triumph was, however, very short lived. In an instant the Lord Mayor, though having one of his arms in a sling, was upon the refractory Chartist leader, and collared him with the energy and resolution of a Sir William Walworth. Two of the city officers promptly seconding his Lordship's assertion of his authority, Mr. Bradlaugh was dragged forcibly to the back of the platform, and fell in the scuffle. All this was but the work of a moment, yet the uproar which it provoked continued after every occupant of the platform had retired. The undaunted orator found his way to the body of the hall unhurt, where he addressed such portions of the crowd as had not dispersed in frantic and excited eloquence. A considerable time elapsed before the building was cleared, during which Anarchy and Bradlaugh had undisputed possession of the scene."

How much of fact and how much of fiction there is in this lively account the Times only knoweth. The idea that a "Sir William Walworth" with one arm in a sling could "collar" a man of my father's herculean strength is sufficiently ridiculous. I myself saw him as late as 1877 at a stormy meeting take two unruly medical students in one hand and one in the other, and force them down the hall to the door, where he cast them out. His resistance to his fourteen assailants on August 3rd, 1881, is historic. It is hardly probable that a man who could do these things when he had passed the fulness of his strength would, when in the height of his vigour, have tamely submitted to be "collared" by a one-armed man and then dragged back and thrown to the ground by two "city officers;" and all "the work of a moment!"

Gatherings opposing the Government Reform Bill were held in different parts of London and the country; and Mr. Joseph Cowen, himself President of the Northern Reform Union, writing to a friend in reference to them, on the 16th March, says incidentally: "Bradlaugh is a clever young fellow—full of vigour and daring—and is altogether a likely man to go ahead if he has any backing."

Considering the limited time at his disposal, there is really a tremendous record of public work for these two years, 1858 and 1859; for in addition to that which I have already mentioned, my father held several debates, some of them continuing for three or four nights in succession. He had his first formal encounter in June 1858. Prior to this, he had gained a little practice in discussing with the numerous opponents who used to rise after his lectures; then there was the more extended, but apparently informal, debate with Mr. Douglas, to which I referred some time ago; and also, in the early part of 1858, Mr. Bradlaugh seems to have arranged to speak at considerable length in opposition to the lectures given by Thomas Cooper in the Hall of Science, City Road; but the brief notices of these which appeared do not enable one to form any opinion, beyond remarking a decided irritability on the part of Mr. Cooper, who permitted himself to use distinctly unparliamentary language. The first formally arranged debate in which he took part was a four nights' discussion with the Rev. Brewin Grant, B.A., then a dissenting minister at Sheffield, and was held in that town on the 7th, 8th, 14th, and 15th June. In 1873 my father, writing of this occasion, said: "Mr. Grant was then a man of some ability, and, if he could have forgotten his aptitudes as a circus jester, would have been a redoubtable antagonist." The audiences were very large; the numbers of persons present on the different nights ranged from eleven to sixteen hundred; and, considering the heat of the weather and the still greater heat of the discussion, my father's testimony is that they "behaved bravely." Writing shortly afterwards, he says: "The chairmen (both chosen by Mr. Grant) behaved most courteously to me, and, in fact, the only disputed point of order was decided in my favour." He seems to have been particularly impressed by Alderman H. Hoole, the Chairman for the first two nights, who by an act of kindly courtesy quite outside the debate, showed that the gibes and sneers in which Mr. Grant so freely indulged had little weight even with his own friends.

A friend in Sheffield has lent me the report of the discussion, printed at the time by Mr. Leader of the Sheffield Independent, and which both disputants agreed was a very fair representation of what was said. According to the arranged terms, Mr. Bradlaugh led the first night, and the Rev. Brewin Grant on each succeeding evening. The proposition to be affirmed by "Iconoclast" on the first evening was: "The God of the Bible, revengeful, inconstant, unmerciful, and unjust. His attributes proven to be contradicted by the book which is professed to reveal them." His opening speech was made in clear, concise language, was directly to the point, and was listened to with the utmost attention. He drew the picture of the Deity who, reviewing his creation, pronounced everything that he had made "very good" (Gen. i. 31); "yet in a short period the same Deity looks round and declares that man is so bad that he repented that he had made man on the earth, and it grieved him at his heart [Gen. vi. 6]; and in consequence God, to relieve himself from this source of grief, determined to destroy every living thing, and he did destroy them by deluge, for it repented him that he had made them, because man was so very wicked." He dwelt upon this at some length; then passed on to the selection of Noah and his family, "part of the old stock of mankind having personal acquaintance with all pre-existing evil," to re-people the earth; and concluded his first half-hour by asking where was the love, where the justice towards the Amalek, against whom "the Lord hath sworn" to have war "from generation to generation"? It was now the turn of the Rev. Brewin Grant to reply to this terrible indictment against the Deity whose professed servant he was; and it is interesting to mark the manner in which he set about his task. He commenced by unburdening himself of a few minor personalities against my father, and when a few of these petty sneers—the only possible object of which could be to provoke ill feeling—were off his mind, he indulged his overwhelming passion for raising a laugh. For this he made an opportunity in dealing with the causes which led to "the Flood," asking whether "Iconoclast imagines that, because God knew of these sins before they were committed, he should have drowned men before they were created." This, of course, provoked the desired merriment, and, temporarily satisfied, Mr. Grant proceeded to his argument with acuteness and ability. Unfortunately, his peculiar temperament would not allow him to keep this up for very long; and while still in his first half-hour speech he drew a comparison of God's repentance with that of a merchant who repents him of engaging a certain clerk, and made the merchant say, "Wherein can you find fault? Am I a Secularist that I should lie, or an infidel committee-man that I should violate a ratified agreement?" "Iconoclast" is once more taunted with blindness and ignorance; and "infidels" with amusing "auditors in holes of progress;" and so the reverend (never was a title more meaningless) gentleman's speech came to a conclusion. It would have been small wonder if a young, hotly enthusiastic man as my father then was, had been roused to angry retaliation, and so turned aside from the real points in dispute; but he did not so soon lose the coolness with which he had started. He made a few short answers to the personalities, and proceeded at once to deal with the arguments urged by Mr. Grant; and, these disposed of, continued to build up his own position. The greater part of Brewin Grant's next speech was argumentative, but not all; he made an opportunity to tell his antagonist that his strength lay "not in his logic, but in his lungs;" that one of his objections was "too foolish," but he (Grant) "condescended to notice it;" and further, that "no class of men with which I am acquainted has had all honesty so thoroughly eaten out by trickery and falsehood as the infidel class." The next quarter of an hour fell to my father, who hardly noticed Mr. Grant's gibes; but when the latter made his speech, the final one of the evening, he still interlarded it with innuendoes against the "infidel." The propositions affirmed by Mr. Grant on the succeeding nights were shortly as follows: The Creation story consistent with itself and with science; the Deluge story consistent with itself and physically possible; and finally, "Iconoclast" as a commentator on the Bible, "deficient in learning, logic, and fairness." But the story of the first night was merely repeated on the later evenings; as feeling grew a little warmer, or there was something more than usually offensive in Mr. Grant's personalities, Mr. Bradlaugh was once or twice evidently roused to anger; but after reading the debate I only wonder that he had the patience to carry it through to the end.

I have dwelt upon this debate much longer, as I am well aware, than it really deserves; but I have done so for two reasons: (1) That being the first set debate, formally arranged and fairly reported, it should have a special interest, inasmuch as we should expect it to show to a certain extent the measure of Mr. Bradlaugh's debating powers at the age of twenty-six; and (2) because the idea has been so diligently spread abroad, and possibly received with credence by those who were not personally acquainted with either disputant, that Mr. Bradlaugh found in the Rev. Brewin Grant a powerful opponent. By my father's testimony, Mr. Grant was a man of ability; by his own—as shown by quotations I have here given—he was an unscrupulous slanderer. He had a power, it is true, and that power consisted in his willingness to weary and disgust his antagonist and his audience (friends as well as foes) by low jests and scandalous personalities. In the course of this debate he scornfully told his audience that he was not speaking to them but to the thousands outside: by those thousands, if perchance he has so many readers, will he be judged and condemned.

In March 1859 a debate between Mr. Bradlaugh and Mr. John Bowes was arranged at Northampton. My father describes Mr. Bowes as "a rather heavy but well-meaning old gentleman, utterly unfitted for platform controversy." The Northampton Herald, which professed to give an "outline" of this debate, announced that the "mighty champion" of the Secularists was "a young man of the name of Bradlaugh, who endeavoured to impose upon the credulity of the multitude by arrogating to himself the high-sounding title of 'Iconoclast.'" Mr. John Bowes the Herald put forward as a "gentleman well known for his contests with the Socialists and the Mormonites." The Herald's outline-report was reprinted in the Investigator, with a few additions in parentheses; but a note is appended that it is very imperfect, and my father having by this time fallen ill with rheumatic fever, he was unable to revise it. There is just one passage in Mr. Bradlaugh's opening speech which is given fairly fully, and which it is desirable to repeat here, for in it he lays down his position as an Atheist, a position to which he adhered until his last hour.

"He did not deny that there was 'a God,' because to deny that which was unknown was as absurd as to affirm it. As an Atheist he denied the God of the Bible, of the Koran, of the Vedas, but he could not deny that of which he had no knowledge."

This statement Mr. Bradlaugh made, in varying words, over and over again, and yet over and over again religious writers and speakers have described, and probably they always will describe, the Atheist as "one who denies God."

In the years 1859 and 1860, despite the fact that in the former year he lay for many weeks very seriously ill, discussions, as he himself says, grew on him "thick and fast." "At Sheffield I debated with a Reverend Dr. Mensor, who styled himself a Jewish Rabbi. He was then in the process of gaining admission to the Church of England, and had been put forward to show my want of scholarship. We both scrawled Hebrew characters for four nights on a black board, to the delight and mystification of the audience, who gave me credit for erudition because I chalked the square letter characters with tolerable rapidity and clearness. At Glasgow I debated with a Mr. Court, representing the Glasgow Protestant Association, a glib-tongued missionary, who has since gone to the bad; at Paisley with a Mr. Smart, a very gentlemanly antagonist; and at Halifax with the Rev. T. D. Matthias, a Welsh Baptist minister, unquestionably very sincere."

I have not been able to get a report of the debate with Dr. Mensor, and indeed I do not think one was ever printed. The discussion with the Rev. T. D. Matthias was for many years on sale with other Freethought publications, and has doubtless been read by many. The subject of the debate was "The Credibility and Morality of the Four Gospels," and it was continued for five successive nights—October 31st, November 1st, 2nd, 3rd, 4th, 1859. It grew, as we have already seen, out of lectures delivered in Halifax by Mr. Bradlaugh, and was with one or two exceptions conducted with such calmness, courtesy, and good feeling, that at the conclusion each gentleman expressed his appreciation of the other. The Court debate was not held until 1860, and was a four nights' debate, terminating on March 20. The use of the City Hall was refused on the ground "that such meetings tend to riot and disorder," and the discussions were therefore held in the Trades' Hall, which on each evening was crowded to the door. The chair was taken by the late Alexander Campbell, whom Mr. Bradlaugh speaks of as "a generous, kindly-hearted old Socialist missionary, who, at a time when others were hostile, spoke encouragingly to me, and afterwards worked with me for a long time on the National Reformer." Mr. Campbell edited the Glasgow Sentinel, and in the issue of March 17, 1860, there is an allusion to the debate then being carried on between "Iconoclast" and Mr. Court, of "The Protestant Layman's Association." Says the Sentinel, "Few Scottish clergymen are fit for the platform. The pulpit, indeed, unfits for logical debate, but the Protestant community ought to feel well pleased that in Mr. Court … they have a skillful and redoubtable champion of Christianity." The Glasgow Daily Bulletin, giving a few words to the final night, says that "the speaking during the evening was excellent and occasionally excited, but the conduct of the audience was orderly in the extreme. Mr. Bradlaugh was animated and forcible, and exhibited many of the traits of a great speaker. Mr. Court's university career is evidently polishing and improving him." The audience passed a resolution of censure upon the authorities who refused the City Hall, regarding it as involving a slander upon the community of Glasgow. A friend, after much searching, came across and sent to me a fragment of the published debate; but as it contains only one complete speech from each disputant and parts of two others, one cannot say much about it. Mr. Court seems to have been unusually smart, and the Daily Bulletin's reference to his "university career" accounts for the numerous literary quotations which adorned his speech.

The Paisley Journal gives a short notice of the debate with Mr. John Smart of the Neilson Institute, which was held for two successive nights in the Paisley Exchange Rooms in March 1860. Speaking of the first night's audience, it says it "was the largest we ever saw in the Exchange Rooms, the whole area, gallery, and passages being crowded;" on the second night the audience was estimated at between 1100 and 1200. The discussion for the first night was upon the four Gospels; and the editor remarks: "Of course, there will be differences of opinion as to which of the debaters had the best of the argument; but those who could clear their minds of partisanship will perhaps be of opinion that Mr. Bradlaugh's speeches displayed boldness and vigour, with great information on the subjects at issue; that Mr. Smart showed himself as an accomplished scholar, with a mass of knowledge ever ready to bring up in illustration of his views; and that each had a foeman worthy of his steel." The subject for the second night was a consideration of the teachings of Christ. The Journal thought that "both speakers brought their best arguments and greatest powers of intellect into the subject." Mr. Bradlaugh enforced his objections "in powerful voice and vigorous language, and with telling effect. In his own quiet scholarly way—closely, tersely, and clearly, Mr. Smart took up most of the objections and discussed them seriatim." It will be seen that the Paisley Journal, at least, tried to clear its mind of "partisanship," and to hold the scales evenly.