Annie Besant Part 8

Nor was "D." the only friend brought to us by our foes. I cannot ever think of that time without remembering that the prosecution brought me first into close intimacy with Mrs. Annie Parris--the wife of Mr.

Touzeau Parris, the Secretary of the Defence Committee throughout all the fight--a lady who, during that long struggle, and during the, for me, far worse struggle that succeeded it, over the custody of my daughter, proved to me the most loving and sisterly of friends. One or two other friends.h.i.+ps which will, I hope, last my life, date from that same time of strife and anxiety.

The amount of money subscribed by the public during the Knowlton and succeeding prosecutions gives some idea of the interest felt in the struggle. The Defence Fund Committee in March, 1878, presented a balance-sheet, showing subscriptions amounting to 1,292 5s. 4d., and total expenditure in the Queen v. Bradlaugh and Besant, the Queen v.

Truelove, and the appeal against Mr. Vaughan's order (the last two up to date) of 1,274 10s. This account was then closed and the balance of 17 15s. 4d. pa.s.sed on to a new fund for the defence of Mr.

Truelove, the carrying on of the appeal against the destruction of the Knowlton pamphlet, and the bearing of the costs incident on the pet.i.tion lodged against myself. In July this new fund had reached 196 16s. 7d., and after paying the remainder of the costs in Mr.

Truelove's case, a balance of 26 15s. 2d. was carried on. This again rose to 247 15s. 2-1/2d., and the fund bore the expenses of Mr.

Bradlaugh's successful appeal on the Knowlton pamphlet, the pet.i.tion and subsequent proceedings in which I was concerned in the Court of Chancery, and an appeal on Mr. Truelove's behalf, unfortunately unsuccessful, against an order for the destruction of the Dale Owen pamphlet. This last decision was given on February 21, 1880, and on this the Defence Fund was closed. On Mr. Truelove's release, as mentioned above, a testimonial to the amount of 197 16s. 6d. was presented to him, and after the close of the struggle some anonymous friend sent to me personally 200 as "thanks for the courage and ability shown." In addition to all this, the Malthusian League received no less than 455 11s. 9d. during the first year of its life, and started on its second year with a balance in hand of 77 5s. 8d.

A somewhat similar prosecution in America, in which the bookseller, Mr. D.M. Bennett, sold a book with which he did not agree, and was imprisoned, led to our giving him a warm welcome when, after his release, he visited England. We entertained him at the Hall of Science at a crowded gathering, and I was deputed as spokesman to present him with a testimonial. This I did in the following speech, quoted here in order to show the spirit then animating me:--

"Friends, Mr. Bradlaugh has spoken of the duty that calls us here to-night. It is pleasant to think that in our work that duty is one to which we are not unaccustomed. In our army there are more true soldiers than traitors, more that are faithful to the trust of keeping the truth than those who shrink when the hour of danger comes. And I would ask Mr. Bennett to-night not to measure English feeling towards him by the mere number of those present. They that are here are representatives of many thousands of our fellow-countrymen. Glance down this middle table, and you will see that it is not without some right that we claim to welcome you in the name of mult.i.tudes of the citizens of England. There are those who taunt us with want of loyalty, and with the name of infidels. In what church will they find men and women more loyal to truth and conscience? The name infidel is not for us so long as we are faithful to the truth we know. If I speak, as I have done, of national representation in this hall this evening, tell me, you who know those who sit here, who have watched some of them for years, others of them but for a brief time, do I not speak truth? Take them one by one. Your President but a little while ago in circ.u.mstances similar to those wherein our guest himself was placed, with the true lover's keenness that recognises the mistress under all disguise, beholding his mistress Liberty in danger, under circ.u.mstances that would have blinded less sure eyes, leapt to her rescue. He risked the ambition of his life rather than be disloyal to liberty. And next is seated a woman, who, student of a n.o.ble profession, thought that liberty had greater claim upon her than even her work. When we stood in worse peril than even loss of liberty, she risked her own good name for the truth's sake. One also is here who, eminent in his own profession, came with the weight of his position and his right to speak, and gave a kindred testimony. One step further, and you see one who, soldier to liberty, throughout a long and spotless life, when the task was far harder than it is to-day, when there were no greetings, no welcomes, when to serve was to peril name as well as liberty, never flinched from the first until now. He is crowned with the glory of the jail, that was his for no crime but for claiming the right to publish that wherein the n.o.blest thought is uttered in the bravest words. And next to him is another who speaks for liberty, who has brought culture, university degree, position in men's sight, and many friends, and cast them all at her beloved feet.

Sir, not alone the past and the present greet you to-night. The future also greets you with us. We have here also those who are training themselves to walk in the footsteps of the one most dear to them, who shall carry on, when we have pa.s.sed away, the work which we shall have dropped from our hands. But he whom we delight to honour at this hour in truth honours us, in that he allows us to offer him the welcome that it is our glory and our pleasure to give. He has fought bravely.

The Christian creed had in its beginning more traitors and less true hearts than the creed of to-day. We are happy to-day not only in the thought of what manner of men we have for leaders, but in the thought of what manner of men we have as soldiers in our army. Jesus had twelve apostles. One betrayed Him for thirty pieces of silver; a second denied Him. They all forsook Him and fled. We can scarcely point to one who has thus deserted our sacred cause. The traditions of our party tell us of many who went to jail because they claimed for all that right of free speech which is the heritage of all. One of the most famous members of our body in England, Richard Carlile, turned bookseller to sell books that were prosecuted. This man became Free-thinker, driven thereto by the bigotry and wickedness of the Churches. He sold the books of Hone not because he agreed with them, but because Hone was prosecuted. He saw that the book in whose prosecution freedom was attacked was the book for the freeman to sell; and the story of our guest shows that in all this England and America are one. Those who gave Milton to the world can yet bring forth men of the same stamp in continents leagues asunder. Because our friend was loyal and true, prison had to him no dread. It was far, far less of dishonour to wear the garb of the convict than to wear that of the hypocrite. The society we represent, like his society in America, pleads for free thought, speaks for free speech, claims for every one, however antagonistic, the right to speak the thought he feels. It is better that this should be, even though the thought be wrong, for thus the sooner will its error be discovered--better if the thought be right, for then the sooner does the gladness of a new truth find place in the heart of man. As the mouthpiece, Sir, of our National Secular Society, and of its thousands of members, I speak to you now:--

"'ADDRESS.

"'_We seek for Truth_.'

"'To D.M. Bennett.

"'In asking you to accept at the hands of the National Secular Society of England this symbol of cordial sympathy and brotherly welcome, we are but putting into act the motto of our Society. "We seek for Truth"

is our badge, and it is as Truthseeker that we do you homage to-night.

Without free speech no search for Truth is possible; without free speech no discovery of Truth is useful; without free speech progress is checked, and the nations no longer march forward towards the n.o.bler life which the future holds for man. Better a thousandfold abuse of free speech than denial of free speech. The abuse dies in a day; the denial slays the life of the people and entombs the hope of the race.

"'In your own country you have pleaded for free speech, and when, under a wicked and an odious law, one of your fellow-citizens was imprisoned for the publication of his opinions, you, not sharing the opinions but faithful to liberty, sprang forward to defend in him the principle of free speech which you claimed for yourself, and sold his book while he lay in prison. For this act you were in turn arrested and sent to jail, and the country which won its freedom by the aid of Paine in the eighteenth century disgraced itself in the nineteenth by the imprisonment of a heretic. The Republic of the United States dishonoured herself, and not you, in Albany penitentiary. Two hundred thousand of your countrymen pleaded for your release, but bigotry was too strong. We sent you greeting in your captivity; we rejoiced when the time came for your release. We offer you to-night our thanks and our hope--thanks for the heroism which never flinched in the hour of battle, hope for a more peaceful future, in which the memory of a past pain may be a sacred heritage and not a regret.

"'Charles Bradlaugh, _President_.'

"Soldier of liberty, we give you this. Do in the future the same good service that you have done in the past, and your reward shall be in the love that true men shall bear to you."

That, however, which no force could compel me to do, which I refused to threats of fine and prison, to separation from my children, to social ostracism, and to insults and ignominy worse to bear than death, I surrendered freely when all the struggle was over, and a great part of society and of public opinion had adopted the view that cost Mr. Bradlaugh and myself so dear. I may as well complete the story here, so as not to have to refer to it again. I gave up Neo-Malthusianism in April, 1891, its renunciation being part of the outcome of two years' instruction from Mdme. H.P. Blavatsky, who showed me that however justifiable Neo-Malthusianism might be while man was regarded only as the most perfect outcome of physical evolution, it was wholly incompatible with the view of man as a spiritual being, whose material form and environment were the results of his own mental activity. Why and how I embraced Theosophy, and accepted H.P. Blavatsky as teacher, will soon be told in its proper place. Here I am concerned only with the why and how of my renunciation of the Neo-Malthusian teaching, for which I had fought so hard and suffered so much.

When I built my life on the basis of Materialism I judged all actions by their effect on human happiness in this world now and in future generations, regarding man as an organism that lived on earth and there perished, with activities confined to earth and limited by physical laws. The object of life was the ultimate building-up of a physically, mentally, morally perfect man by the c.u.mulative effects of heredity--mental and moral tendencies being regarded as the outcome of material conditions, to be slowly but surely evolved by rational selection and the transmission to offspring of qualities carefully acquired by, and developed in, parents. The most characteristic note of this serious and lofty Materialism had been struck by Professor W.

K. Clifford in his n.o.ble article on the "Ethics of Belief."

Taking this view of human duty in regard to the rational co-operation with nature in the evolution of the human race, it became of the first importance to rescue the control of the generation of offspring from mere blind brute pa.s.sion, and to transfer it to the reason and to the intelligence; to impress on parents the sacredness of the parental office, the tremendous responsibility of the exercise of the creative function. And since, further, one of the most pressing problems for solution in the older countries is that of poverty, the horrible slums and dens into which are crowded and in which are festering families of eight and ten children, whose parents are earning an uncertain 10s., 12s., 15s., and 20s. a week; since an immediate palliative is wanted, if popular risings impelled by starvation are to be avoided; since the lives of men and women of the poorer cla.s.ses, and of the worst paid professional cla.s.ses, are one long, heart-breaking struggle "to make both ends meet and keep respectable"; since in the middle cla.s.s marriage is often avoided, or delayed till late in life, from the dread of the large family, and late marriage is followed by its shadow, the prevalence of vice and the moral and social ruin of thousands of women; for these, and many other reasons, the teaching of the duty of limiting the family within the means of subsistence is the logical outcome of Materialism linked with the scientific view of evolution, and with a knowledge of the physical law, by which evolution is accelerated or r.e.t.a.r.ded. Seeking to improve the physical type, scientific Materialism, it seemed to me, must forbid parentage to any but healthy married couples; it must restrict childbearing within the limits consistent with the thorough health and physical well-being of the mother; it must impose it as a duty never to bring children into the world unless the conditions for their fair nurture and development are present. Regarding it as hopeless, as well as mischievous, to preach asceticism, and looking on the conjunction of nominal celibacy with widespread prost.i.tution as inevitable, from the const.i.tution of human nature, scientific Materialism--quite rationally and logically--advises deliberate restriction of the production of offspring, while sanctioning the exercise of the s.e.xual instinct within the limits imposed by temperance, the highest physical and mental efficiency, the good order and dignity of society, and the self-respect of the individual.

In all this there is nothing which for one moment implies approval of licentiousness, profligacy, unbridled self-indulgence. On the contrary, it is a well-considered and intellectually-defensible scheme of human evolution, regarding all natural instincts as matters for regulation, not for destruction, and seeking to develop the perfectly healthy and well-balanced physical body as the necessary basis for the healthy and well-balanced mind. If the premises of Materialism be true, there is no answer to the Neo-Malthusian conclusions; for even those Socialists who have bitterly opposed the promulgation of Neo-Malthusianism--regarding it as a "red herring intended to draw the attention of the proletariat away from the real cause of poverty, the monopoly of land and capital by a cla.s.s"--admit that when society is built on the foundation of common property in all that is necessary for the production of wealth, the time will come for the consideration of the population question. Nor do I now see, any more than I saw then, how any Materialist can rationally avoid the Neo-Malthusian position. For if man be the outcome of purely physical causes, it is with these that we must deal in guiding his future evolution. If he be related but to terrestrial existence, he is but the loftiest organism of earth; and, failing to see his past and his future, how should my eyes not have been then blinded to the deep-lying causes of his present woe? I brought a material cure to a disease which appeared to me to be of material origin; but how when the evil came from a subtler source, and its causes lay not on the material plane? How if the remedy only set up new causes for a future evil, and, while immediately a palliative, strengthened the disease itself, and ensured its reappearance in the future? This was the view of the problem set before me by H.P. Blavatsky when she unrolled the story of man, told of his origin and his destiny, showed me the forces that went to the making of man, and the true relation between his past, his present, and his future.

For what is man in the light of Theosophy? He is a spiritual intelligence, eternal and uncreate, treading a vast cycle of human experience, born and reborn on earth millennium after millennium, evolving slowly into the ideal man. He is not the product of matter, but is encased in matter, and the forms of matter with which he clothes himself are of his own making. For the intelligence and will of man are creative forces--not creative _ex nihilo_, but creative as is the brain of the painter--and these forces are exercised by man in every act of thought. Thus he is ever creating round him thought-forms, moulding subtlest matter into shape by these energies, forms which persist as tangible realities when the body of the thinker has long gone back to earth and air and water. When the time for rebirth into this earth-life comes for the soul these thought-forms, its own progeny, help to form the tenuous model into which the molecules of physical matter are builded for the making of the body, and matter is thus moulded for the new body in which the soul is to dwell, on the lines laid down by the intelligent and volitional life of the previous, or of many previous, incarnations. So does each man create for himself in verity the form wherein he functions, and what he is in his present is the inevitable outcome of his own creative energies in his past. Applying this to the Neo-Malthusian theory, we see in s.e.xual love not only a pa.s.sion which man has in common with the brute, and which forms, at the present stage of evolution, a necessary part of human nature, but an animal pa.s.sion that may be trained and purified into a human emotion, which may be used as one of the levers in human progress, one of the factors in human growth. But, instead of this, man in the past has made his intellect the servant of his pa.s.sions; the abnormal development of the s.e.xual instinct in man--in whom it is far greater and more continuous than in any brute--is due to the mingling with it of the intellectual element, all s.e.xual thoughts, desires, and imaginations having created thought-forms, which have been wrought into the human race, giving rise to a continual demand, far beyond nature, and in marked contrast with the temperance of normal animal life. Hence it has become one of the most fruitful sources of human misery and human degradation, and the satisfaction of its imperious cravings in civilised countries lies at the root of our worst social evils. This excessive development has to be fought against, and the instinct reduced within natural limits, and this will certainly never be done by easy-going self-indulgence within the marital relation any more than by self-indulgence outside it. By none other road than that of self-control and self-denial can men and women now set going the causes which will build for them brains and bodies of a higher type for their future return to earth-life. They have to hold this instinct in complete control, to trans.m.u.te it from pa.s.sion into tender and self-denying affection, to develop the intellectual at the expense of the animal, and thus to raise the whole man to the human stage, in which every intellectual and physical capacity shall subserve the purposes of the soul. From all this it follows that Theosophists should sound the note of self-restraint within marriage, and the gradual--for with the ma.s.s it cannot be sudden--restriction of the s.e.xual relation to the perpetuation of the race.

Such was the bearing of Theosophical teaching on Neo-Malthusianism, as laid before me by H.P. Blavatsky, and when I urged, out of my bitter knowledge of the miseries endured by the poor, that it surely might, for a time at least, be recommended as a palliative, as a defence in the hands of a woman against intolerable oppression and enforced suffering, she bade me look beyond the moment, and see how the suffering must come back and back with every generation, unless we sought to remove the roots of wrong. "I do not judge a woman," she said, "who has resort to such means of defence in the midst of circ.u.mstances so evil, and whose ignorance of the real causes of all this misery is her excuse for s.n.a.t.c.hing at any relief. But it is not for you, an Occultist, to continue to teach a method which you now know must tend to the perpetuation of the sorrow." I felt that she was right, and though I shrank from the decision--for my heart somewhat failed me at withdrawing from the knowledge of the poor, so far as I could, a temporary palliative of evils which too often wreck their lives and bring many to an early grave, worn old before even middle age has touched them--yet the decision was made. I refused to reprint the "Law of Population," or to sell the copyright, giving pain, as I sadly knew, to all the brave and loyal friends who had so generously stood by me in that long and bitter struggle, and who saw the results of victory thrown away on grounds to them inadequate and mistaken!

Will it always be, I wonder, in man's climbing upward, that every step must be set on his own heart and on the hearts of those he loves?

CHAPTER X.

AT WAR ALL ROUND.

Coming back to my work after my long and dangerous illness, I took up again its thread, heartsick, but with courage unshaken, and I find myself in the _National Reformer_ for September 15, 1878, saying in a brief note of thanks that "neither the illness nor the trouble which produced it has in any fas.h.i.+on lessened my determination to work for the cause." In truth, I plunged into work with added vigour, for only in that did I find any solace, but the pamphlets written at this time against Christianity were marked with considerable bitterness, for it was Christianity that had robbed me of my child, and I struck mercilessly at it in return. In the political struggles of that time, when the Beaconsfield Government was in full swing, with its policy of annexation and aggression, I played my part with tongue and pen, and my articles in defence of an honest and liberty-loving policy in India, against the invasion of Afghanistan and other outrages, laid in many an Indian heart a foundation of affection for me, and seem to me now as a preparation for the work among Indians to which much of my time and thought to-day are given. In November of this same year (1878) I wrote a little book on "England, India, and Afghanistan" that has brought me many a warm letter of thanks, and with this, the carrying on of the suit against Mr. Besant before alluded to, two and often three lectures every Sunday, to say nothing of the editorial work on the _National Reformer_, the secretarial work on the Malthusian League, and stray lectures during the week, my time was fairly well filled. But I found that in my reading I developed a tendency to let my thoughts wander from the subject in hand, and that they would drift after my lost little one, so I resolved to fill up the gaps in my scientific education, and to amuse myself by reading up for some examinations; I thought it would serve as an absorbing form of recreation from my other work, and would at the same time, by making my knowledge exact, render me more useful as a speaker on behalf of the causes to which my life was given.

At the opening of the new year (1879) I met for the first time a man to whom I subsequently owed much in this department of work--Edward B.

Aveling, a D.Sc. of London University, and a marvellously able teacher of scientific subjects, the very ablest, in fact, that I have ever met. Clear and accurate in his knowledge, with a singular gift for lucid exposition, enthusiastic in his love of science, and taking vivid pleasure in imparting his knowledge to others, he was an ideal teacher. This young man, in January, 1879, began writing under initials for the _National Reformer_, and in February I became his pupil, with the view of matriculating in June at the London University, an object which was duly accomplished. And here let me say to any one in mental trouble, that they might find an immense relief in taking up some intellectual recreation of this kind; during that spring, in addition to my ordinary work of writing, lecturing, and editing--and the lecturing meant travelling from one end of England to the other--I translated a fair-sized French volume, and had the wear-and-tear of pleading my case for the custody of my daughter in the Court of Appeal, as well as the case before the Master of the Rolls; and I found it the very greatest relief to turn to algebra, geometry, and physics, and forget the hara.s.sing legal struggles in wrestling with formulae and problems. The full access I gained to my children marked a step in the long battle of Freethinkers against disabilities, for, as noted in the _National Reformer_ by Mr.

Bradlaugh, it was "won with a pleading unequalled in any case on record for the boldness of its affirmation of Freethought," a pleading of which he generously said that it deserved well of the party as "the most powerful pleading for freedom of opinion to which it has ever been our good fortune to listen."

In the London _Daily News_ some powerful letters of protest appeared, one from Lord Harberton, in which he declared that "the Inquisition acted on no other principle" than that applied to me; and a second from Mr. Band, in which he sarcastically observed that "this Christian community has for some time had the pleasure of seeing her Majesty's courts repeatedly springing engines of torture upon a young mother--a clergyman's wife who dared to disagree with his creed--and her evident anguish, her long and expensive struggles to save her child, have proved that so far as heretical mothers are concerned modern defenders of the faith need not envy the past those persuasive instruments which so long secured the unity of the Church. In making Mrs. Besant an example, the Master of the Rolls and Lord Justice James have been careful not to allow any of the effect to be lost by confusion of the main point--the intellectual heresy--with side questions. There was a Malthusian matter in the case, but the judges were very clear in stating that without any reference whatever to that, they would simply, on the ground of Mrs. Besant's 'religious, or anti-religious, opinions,' take her child from her." The great provincial papers took a similar tone, the _Manchester Examiner_ going so far as to say of the ruling of the judges: "We do not say they have done so wrongly. We only say that the effect of their judgment is cruel, and it shows that the holding of unpopular opinions is, in the eye of the law, an offence which, despite all we had thought to the contrary, may be visited with the severest punishment a woman and a mother can be possibly called on to bear." The outcome of all this long struggle and of another case of sore injustice--in which Mrs. Agar-Ellis, a Roman Catholic, was separated from her children by a judicial decision obtained against her by her husband, a Protestant--was a change in the law which had vested all power over the children in the hands of the father, and from thenceforth the rights of the married mother were recognised to a limited extent. A small side-fight was with the National Sunday League, the president of which, Lord Thurlow, strongly objected to me as one of the vice-presidents. Mr. P.A. Taylor and others at once resigned their offices, and, on the calling of a general meeting, Lord Thurlow was rejected as president. Mr. P.A.

Taylor was requested to a.s.sume the presidency, and the vice-presidents who had resigned were, with myself, re-elected. Little battles of this sort were a running accompaniment of graver struggles during all these battling years.

And through all the struggles the organised strength of the Freethought party grew, 650 new members being enrolled in the National Secular Society in the year 1878-79, and in July, 1879, the public adhesion of Dr. Edward B. Aveling brought into the ranks a pen of rare force and power, and gave a strong impulse to the educational side of our movement. I presided for him at his first lecture at the Hall of Science on August 10, 1879, and he soon paid the penalty of his boldness, finding himself, a few months later, dismissed from the Chair of Comparative Anatomy at the London Hospital, though the Board admitted that all his duties were discharged with punctuality and ability. One of the first results of his adhesion was the establishment of two cla.s.ses under the Science and Art Department at South Kensington, and these grew year after year, attended by numbers of young men and women, till in 1883 we had thirteen cla.s.ses in full swing, as well as Latin, and London University Matriculation cla.s.ses; all these were taught by Dr. Aveling and pupils that he had trained. I took advanced certificates, one in honours, and so became qualified as a science teacher in eight different sciences, and Alice and Hypatia Bradlaugh followed a similar course, so that winter after winter we kept these cla.s.ses going from September to the following May, from 1879 until the year 1888. In addition to these Miss Bradlaugh carried on a choral union.

Personally I found that this study and teaching together with attendance at cla.s.ses held for teachers at South Kensington, the study for pa.s.sing the First B.Sc. and Prel. Sc. Examinations at London University, and the study for the B.Sc. degree at London, at which I failed in practical chemistry three times--a thing that puzzled me not a little at the time, as I had pa.s.sed a far more difficult practical chemical examination for teachers at South Kensington--all this gave me a knowledge of science that has stood me in good stead in my public work. But even here theological and social hatred pursued me.

When Miss Bradlaugh and myself applied for permission to attend the botany cla.s.s at University College, we were refused, I for my sins, and she only for being her father's daughter; when I had qualified as teacher, I stood back from claiming recognition from the Department for a year in order not to prejudice the claims of Mr. Bradlaugh's daughters, and later, when I had been recognised, Sir Henry Tyler in the House of Commons attacked the Education Department for accepting me, and actually tried to prevent the Government grant being paid to the Hall of Science Schools because Dr. Aveling, the Misses Bradlaugh, and myself were unbelievers in Christianity. When I asked permission to go to the Botanical Gardens in Regent's Park the curator refused it, on the ground that his daughters studied there. On every side repulse and insult, hard to struggle against, bitter to bear. It was against difficulties of this kind on every side that we had to make our way, handicapped in every effort by our heresy. Let our work be as good as it might--and our Science School was exceptionally successful--the subtle fragrance of heresy was everywhere distinguishable, and when Mr. Bradlaugh and myself are blamed for bitterness in our anti-Christian advocacy, this constant gnawing annoyance and petty persecution should be taken into account. For him it was especially trying, for he saw his daughters--girls of ability and of high character, whose only crime was that they were his--insulted, sneered at, slandered, continually put at a disadvantage, because they were his children and loved and honoured him beyond all others.

It was in October, 1879, that I first met Herbert Burrows, though I did not become intimately acquainted with him till the Socialist troubles of the autumn of 1887 drew us into a common stream of work.

He came as a delegate from the Tower Hamlets Radical a.s.sociation to a preliminary conference, called by Mr. Bradlaugh, at the Hall of Science, on October 11th, to consider the advisability of holding a great London Convention on Land Law Reform, to be attended by delegates from all parts of the kingdom. He was appointed on the Executive Committee with Mr. Bradlaugh, Mr. Mottershead, Mr. Niea.s.s, and others. The Convention was successfully held, and an advanced platform of Land Law Reform adopted, used later by Mr. Bradlaugh as a basis for some of the proposals he laid before Parliament.

CHAPTER XI.

MR. BRADLAUGH'S STRUGGLE.

And now dawned the year 1880, the memorable year in which commenced Mr. Bradlaugh's long Parliamentary battle. After a long and bitter struggle he was elected, with Mr. Labouchere, as member for Northampton, at the general election, and so the prize so long fought for was won. Shall I ever forget that election day, April 2, 1880? How at four o'clock Mr. Bradlaugh came into the room at the "George", where his daughters and I were sitting, flung himself into a chair with, "There's nothing more to do; our last man is polled." Then the waiting for the declaration through the long, weary hours of suspense, till as the time drew near we knelt by the window listening--listening to the hoa.r.s.e murmur of the crowd, knowing that presently there would be a roar of triumph or a howl of anger when the numbers were read out from the steps of the Town Hall. And now silence sank, and we knew the moment had come, and we held our breath, and then--a roar, a wild roar of joy and exultation, cheer after cheer, ringing, throbbing, pealing, and then the mighty surge of the crowd bringing him back, their member at last, waving hats, handkerchiefs, a very madness of tumultuous delight, and the shrill strains of "Bradlaugh for Northampton!" with a ring of triumph in them they had never had before. And he, very grave, somewhat shaken by the outpour of love and exultation, very silent, feeling the weight of new responsibility more than the gladness of victory. And then the next morning, as he left the town, the ma.s.s of men and women, one sea of heads from hotel to station, every window crowded, his colours waving everywhere, men fighting to get near him, to touch him, women sobbing, the cries, "Our Charlie, our Charlie; we've got you and we'll keep you." How they loved him, how they joyed in the triumph won after twelve years of strife. Ah me! we thought the struggle over, and it was only beginning; we thought our hero victorious, and a fiercer, crueller fight lay in front. True, he was to win that fight, but his life was to be the price of the winning; victory for him was to be final, complete, but the laurel-wreath was to fall upon a grave.

[Ill.u.s.tration: _From a photograph by T. Westley, 57, Vernon Street, Northampton._ CHARLES BRADLAUGH AND HENRY LABOUCHERE.]

The outburst of anger from the more bigoted of the Christian community was as savage as the outburst of delight had been exultant, but we recked little of it. Was he not member, duly elected, without possibility of a.s.sailment in his legal right? Parliament was to meet on April 29th, the swearing-in beginning on the following day, and Mr.

Bradlaugh had taken counsel with some other Freethinking members as to the right of Freethinkers to affirm. He held that under the Act 29 and 30 Vict. c. 19, and the Evidence Amendment Acts 1869 and 1870, the right to subst.i.tute affirmation for oath was clear; he was willing to take the oath as a necessary form if obligatory, but, believing it to be optional, he preferred affirmation. On May 3rd he presented himself and, according to the evidence of Sir Erskine May, the Clerk of the House, given before the second Select Committee on his case, he "came to the table and delivered the following statement in writing to the Clerk: 'To the Right Honourable the Speaker of the House of Commons.

I, the undersigned, Charles Bradlaugh, beg respectfully to claim to be allowed to affirm, as a person for the time being by law permitted to make a solemn affirmation or declaration, instead of taking an oath.

(Signed) Charles Bradlaugh.' And being asked by the Clerk upon what grounds he claimed to make an affirmation, he answered: 'By virtue of the Evidence Amendment Acts, 1869 and 1870.' Whereupon the Clerk reported to Mr. Speaker" the claim, and Mr. Speaker told Mr. Bradlaugh that he might address the House on the matter. "Mr. Bradlaugh's observations were very short. He repeated that he relied upon the Evidence Further Amendment Act, 1869, and the Evidence Amendment Act, 1870, adding: 'I have repeatedly, for nine years past, made an affirmation in the highest courts of jurisdiction in this realm. I am ready to make such a declaration or affirmation.' Substantially those were the words which he addressed to the Speaker." This was the simple, quiet, and dignified scene which took place in the House. Mr.

Bradlaugh was directed to withdraw, and he withdrew, and, after debate, a Select Committee was appointed to consider whether he could make affirmation; that Committee decided against the claim, and gave in its report on May 20th. On the following day Mr. Bradlaugh presented himself at the table of the House to take the oath in the form prescribed by the law, and on the objection of Sir Henry Drummond Wolff, who submitted a motion that he should not be allowed to take the oath, another Committee was appointed.

Before this Committee Mr. Bradlaugh stated his case, and pointed out that the legal obligation lay on him to take the oath, adding: "Any form that I went through, any oath that I took, I should regard as binding upon my conscience in the fullest degree. I would go through no form, I would take no oath, unless I meant it to be so binding." He wrote in the same sense to the _Times_, saying that he should regard himself "as bound, not by the letter of its words, but by the spirit which the affirmation would have conveyed, had I been permitted to use it." The Committee reported against him, and on June 23rd he was heard at the Bar of the House, and made a speech so self-restrained, so n.o.ble, so dignified, that the House, in defiance of all its own rules, broke out over and over again into applause. In the debate that preceded his speech, members had lost sight of the ordinary rules of decency, and had used expressions against myself wholly gratuitous in such a quarrel; the grave rebuke to him who "was wanting in chivalry, because, while I can answer for myself and am able to answer for myself, nothing justified the introduction of any other name beside my own to make prejudice against me," brought irrepressible cheers. His appeal was wholly to the law. "I have not yet used--I trust no pa.s.sion may tempt me into using--any words that would seem to savour of even a desire to enter into conflict with this House. I have always taught, preached, and believed the supremacy of Parliament, and it is not because for a moment the judgment of one Chamber of Parliament should be hostile to me that I am going to deny the ideas I have always held; but I submit that one Chamber of Parliament--even its grandest Chamber, as I have always held this to be--had no right to override the law. The law gives me the right to sign that roll, to take and subscribe the oath, and to take my seat there [with a gesture towards the benches]. I admit that the moment I am in the House, without any reason but your own good will, you can send me away. That is your right. You have full control over your members. But you cannot send me away until I have been heard in my place, not a suppliant as I am now, but with the rightful audience that each member has always had.... I am ready to admit, if you please, for the sake of argument, that every opinion I hold is wrong and deserves punishment. Let the law punish it. If you say the law cannot, then you admit that you have no right, and I appeal to public opinion against the iniquity of a decision which overrides the law and denies me justice. I beg your pardon, sir, and that of the House too, if in this warmth there seems to lack respect for its dignity. And as I shall have, if your decision be against me, to come to that table when your decision is given, I beg you, before the step is taken in which we may both lose our dignity--mine is not much, but yours is that of the Commons of England--I beg you, before the gauntlet is fatally thrown, I beg you, not in any sort of menace, not in any sort of boast, but as one man against six hundred, to give me that justice which on the other side of this hall the judges would give me, were I pleading there before them."

But no eloquence, no plea for justice, could stay the tide of Tory and religious bigotry, and the House voted that he should not be allowed to take the oath. Summoned to the table to hear the decision communicated by the Speaker, he answered that decision with the words firmly spoken: "I respectfully refuse to obey the order of the House, because that order was against the law." The Speaker appealed to the House for direction, and on a division--during which the Speaker and Charles Bradlaugh were left together in the chamber--the House ordered the enforcement of Mr. Bradlaugh's withdrawal. Once more the order is given, once more the refusal made, and then the Serjeant-at-Arms was bidden to remove him. Strange was the scene as little Captain Cosset walked up to the member of Herculean proportions, and men wondered how the order would be enforced; but Charles Bradlaugh was not the man to make a vulgar brawl, and the light touch on his shoulder was to him the touch of an authority he admitted and to which he bowed. So he gravely accompanied his small captor, and was lodged in the Clock Tower of the House as prisoner until the House should further consider what to do with him--the most awkward prisoner it had ever had, in that in his person it was imprisoning the law.

In a special issue of the _National Reformer_, giving an account of the Committee's work and of Mr. Bradlaugh's committal to the Clock Tower, I find the following from my own pen: "The Tory party, beaten at the polls by the nation, has thus, for the moment, triumphed in the House of Commons. The man chosen by the Radicals of Northampton has been committed to prison on the motion of the Tory ex-Chancellor of the Exchequer, simply because he desires to discharge the duty laid upon him by his const.i.tuency and by the law of the land. As this paper goes to press, I go to Westminster to receive from him his directions as to the conduct of the struggle with the nation into which the House of Commons has so recklessly plunged." I found him busily writing, prepared for all events, ready for a long imprisonment. On the following day a leaflet from my pen, "Law Makers and Law Breakers,"

appealed to the people; after reciting what had happened, it concluded: "Let the people speak. Gladstone and Bright are for Liberty, and the help denied them within the House must come to them from without. No time must be lost. While we remain idle, a representative of the people is illegally held in prison. Northampton is insulted, and in this great const.i.tuency every const.i.tuency is threatened. On freedom of election depends our liberty; on freedom of conscience depends our progress. Tory squires and lordlings have defied the people and measured their strength against the ma.s.ses. Let the ma.s.ses speak." But there was no need to make appeals, for the outrage itself caused so swiftly a growl of anger that on the very next day the prisoner was set free, and there came protest upon protest against the high-handed action of the House. In Westminster Hall 4,000 people gathered to cheer Mr. Bradlaugh when he came to the House on the day after his liberation. In less than a week 200 meetings had thundered out their protest. Liberal a.s.sociations, clubs, societies, sent up messages of anger and of demand for justice. In Trafalgar Square there gathered--so said the papers--the largest crowd ever seen there, and on the Thursday following--the meeting was held on Monday--the House of Commons rescinded its resolution, refusing to allow Mr. Bradlaugh to affirm, and admitted him on Friday, July 2nd, to take his seat after affirmation. "At last the bitter struggle is over," I wrote, "and law and right have triumphed. The House of Commons has, by rescinding the resolution pa.s.sed by Tories and Ultramontanes, re-established its good name in the eyes of the world.

The triumph is not one of Freethought over Christianity, nor is it over the House of Commons; it is the triumph of law, brought about by good men--of all shades of opinion, but of one faith in justice--over Tory contempt of law and Ultramontane bigotry. It is the rea.s.sertion of civil and religious liberty under the most difficult circ.u.mstances, the declaration that the House of Commons is the creation of the people, and not a club of the aristocracy with the right of blackballing in its own hands."

The battle between Charles Bradlaugh and his persecutors was now transferred to the law courts. As soon as he had taken his seat he was served with a writ for having voted without having taken the oath, and this began the wearisome proceedings by which his defeated enemies boasted that they would make him bankrupt, and so vacate the seat he had so hardly gained. Rich men like Mr. Newdegate sued him, putting forward a man of straw as nominal plaintiff; for many a weary month Mr. Bradlaugh kept all his enemies at bay, fighting each case himself; defeated time after time, he fought on, finally carrying the cases to the House of Lords, and there winning them triumphantly. But they were won at such heavy cost of physical strength and of money, that they undermined his strength and burdened him heavily with debt. For all this time he had not only to fight in the law courts and to attend scrupulously to his Parliamentary duties, but he had to earn his living by lecturing and writing, so that his nights away from the House were spent in travelling and his days in incessant labour. Many of his defeated foes turned their weapons against me, hoping thus to give him pain; thus Admiral Sir John Hay, at Wigton, used language of me so coa.r.s.e that the _Scotsman_ and _Glasgow Herald_ refused to print it, and the editor of the _Scotsman_ described it as "language so coa.r.s.e that it could have hardly dropped from a yahoo." August 25th found me at Brussels, whither I went, with Miss Hypatia Bradlaugh, to represent the English Freethinkers at the International Freethought Conference. It was an interesting gathering, attended by men of world-wide reputation, including Dr. Ludwig Buchner, a man of n.o.ble and kindly nature. An International Federation of Freethinkers was there founded, which did something towards bringing together the Freethinkers of different countries, and held interesting congresses in the following years in London and Amsterdam; but beyond these meetings it did little, and lacked energy and vitality. In truth, the Freethought party in each country had so much to do in holding its own that little time and thought could be given to international organisation. For myself, my introduction to Dr. Buchner, led to much interesting correspondence, and I translated, with his approval, his "Mind in Animals," and the enlarged fourteenth edition of "Force and Matter," as well as one or two pamphlets. This autumn of 1880 found the so-called Liberal Government in full tilt against the Irish leaders, and I worked hard to raise English feeling in defence of Irish freedom even against attack by one so much honoured as was Mr.

Gladstone. It was uphill work, for harsh language had been used against England and all things English, but I showed by definite figures--all up and down England--that life and property were far safer in Ireland than in England, that Ireland was singularly free from crime save in agrarian disputes, and I argued that these would disappear if the law should step in between landlord and tenant, and by stopping the crimes of rack-renting and most brutal eviction, put an end to the horrible retaliations that were born of despair and revenge. A striking point on these evictions I quoted from Mr. T.P.

O'Connor, who, using Mr. Gladstone's words that a sentence of eviction was a sentence of starvation, told of 15,000 processes of eviction issued in that one year. The autumn's work was varied by the teaching of science cla.s.ses, a debate with a clergyman of the Church of England, and an operation which kept me in bed for three weeks, but which, on the other hand, was useful, for I learned to write while lying on my back, and accomplished in this fas.h.i.+on a good part of the translation of "Mind in Animals."