Flowers of Freethought (First Series). Foote George William
p>
Flowers of Freethought (First Series)
Heinrich Heine called himself a soldier in the army of human liberation. It was a modest description of himself, for he was more; his position was that of a leader, and his sword was like the mystic Excalibur, flashing with the hues of his genius, and dealing death to the enemies of freedom.
Humbler fighters than Heine may count themselves as simple soldiers in that great army, whose leaders' names are graven deep in the history of modern Europe. I also venture to rank myself with them, and it is the summit of my ambition. To be indeed a soldier in that army, however low and obscure, is not to have lived in vain; to persevere, to fight to the end, is to live (if unknown) in the future of humanity.
In the course of my service to "the cause" I have wielded tongue and pen as weapons. The spoken word has gone, like spilt water, except as it may have made an impression on the listeners. The written word remains. Most of it, in truth, was only the week's work, done honestly, but under no special impulse. Some of the rest – as I have been told, and as in a few cases I feel – is of less doubtful value; having occasionally the merit of a free play of mind on subjects that are too often treated with ignorance, timidity, or hypocrisy.
This is my reason for publishing in a separate and durable form the articles in this collection. Whether it is a sufficient reason the reader will judge for himself.
No serious attempt has been made at classification. Here and there articles have been placed in intended proximity, though written at different intervals in the past ten years. Sometimes, for an obvious reason, the date of composition has been indicated. Otherwise there is no approach to systematic arrangement; and if this is a defect, the reader has on the other hand the benefit of variety.
The ambitious, and hardly excusable, thing about this collection is its title. But the selection of a label for such a miscellany was not an easy task, and I ask the reader's indulgence in consideration ef the difficulty. The title I have chosen is at least a pretty one, and in a sense it is appropriate. These articles are flowers of my Freethought; the blossomings of my mind on particular occasions, after much investigation and pondering.
Wherever I have made a rash statement I shall be happy to be corrected; wherever I may have argued wrongly, I shall be happy to be set right. But I am less amenable to appeals on the ground of "taste." They are almost invariably made by those who wish failure to one's propaganda. A fair controversialist will refrain from personalities. I have done this, and I will do no more. I believe in free thought and honest speech. In the war of ideas there is neither treaty nor truce. To ask for quarter is to admit defeat; and to give it is treachery to Truth.
April, 1893. G. W. FOOTE.
OLD NICK
This gentleman is of very ancient descent. His lineage dwarfs that of the proudest nobles and kings. English peers whose ancestors came in with the Conqueror; the Guelphs, Hapsburgs, and Hohenzollens of our European thrones; are things of yesterday compared with his Highness the Devil. The Cæsars themselves, the more ancient rulers of Assyria, and even the Pharaohs of the first dynasty, are modern beside him. His origin is lost in the impenetrable obscurity of primitive times. Nay, there have been sages who maintained his eternity, who made him coeval with God, and placed upon his head the crown of a divided sovereignty of the infinite universe.
But time and change are lords of all, and the most durable things come to an end. Celestial and infernal, like earthly, powers are subject to the law of decay. Mutability touches them with her dissolving wand, and strong necessity, the lord of gods and men, brings them to the inevitable stroke of Death. Senility falls on all beings and institutions – if they are allowed to perish naturally; and as our august Monarchy is the joke of wits, and our ancient House of Lords is an object of popular derision, so the high and mighty Devil in his palsied old age is the laughing-stock of those who once trembled at the sound of his name. They omit the lofty titles he was once addressed by, and fearless of his feeble thunders and lightnings, they familiarly style him Old Nick. Alas, how are the mighty fallen! The potentate who was more terrible than an army with manners is now the sport of children and a common figure in melodrama. Even the genius of Milton, Goethe, and Byron, has not been able to save him from this miserable fate.
When this sobriquet of Old Nick first came into use is unknown. Macaulay, in his essay on Machiavelli, says that "Out of his surname they have coined an epithet for a knave, and out of his Christian name a synonym for the Devil." A couplet from Hudibras is cited to support this view.
Nick Machiavel had ne'er a trick Tho' he gave his name to our Old Nick.
"But we believe," adds Macaulay, "there is a schism on this subject among the antiquaries." The learned Zachary Gray's edition of Hudibras shows that "our English writers, before Machiavel's time, used the word Old Nick very commonly to signify the Devil," and that "it came from our Saxon ancestors, who called him Old Nicka." No doubt Butler, whose learning was so great that he "knew everything," was well acquainted with this fact. He probably meant the couplet as a broad stroke of humor. But there was perhaps a chronological basis for the joke. Our Saxon ancestors did not speak of Old Nicka in a spirit of jest or levity. The bantering sense of our modern sobriquet for the Devil appears to have crept in during the decline of witchcraft. That frightful saturnalia of superstition was the Devil's heyday. He was almost omnipotent and omnipresent. But as witchcraft died out, partly through the growth of knowledge, and partly through sheer weariness on the part of its devotees, the Devil began to lose his power. His agency in human affairs was seen to be less potent than was imagined. People called him Old Nick playfully, as they might talk of a toothless old mastiff whose bark was worse than his bite. At length he was regarded as a perfect fraud, and his sobriquet took a tinge of contempt. He is now utterly played out except in church and chapel, where the sky-pilots still represent him as a roaring lion. Yet, as a curious relic of old times, it may be noted that in the law-courts, where conservatism reigns in the cumbrous wig on the judge's head, and in the cumbrous phraseology of indictments, criminals are still charged with being instigated by the Devil. Nearly all the judges look upon this as so much nonsense, but occasionally there is a pious fossil who treats it seriously. We then hear a Judge North regret that a prisoner has devoted the abilities God gave him to the Devil's service, and give the renegade a year's leisure to reconsider which master he ought to serve.
During the witch mania the world was treated to a great deal of curious information about Old Nick. What Robert Burns says of him in Tam O'Shanter is only a faint reminiscence of the wealth of demonology which existed a few generations earlier. Old Nick used to appear at the witches' Sabbaths in the form of a goat, or a brawny black man, who courted all the pretty young witches and made them submit to his embraces. Some of these crazy creatures, under examination or torture, gave the most circumstantial accounts of their intercourse with Satan; their revelations being of such an obscene character that they must be left under the veil of a dead tongue. It is, of course, absurd to suppose that anything of the kind occurred. Religious hysteria and lubricity are closely allied, as every physician knows, and the filthy fancies of a lively witch deserve no more attention than those of many females in our lunatic asylums.
Behind these tales of the Devil there was the pagan tradition of Pan, whose upper part was that of a man and his lower part that of a goat. The devils of one religion are generally the gods of its predecessor; and the great Pan, whose myth is so beautifully expounded by Bacon, was degraded by Christianity into a fiend. Representing, as he did, the nature which Christianity trampled under foot, he became a fit incarnation of the Devil. The horns and hooves and the goat thighs were preserved; and the emblems of strength, fecundity and wisdom in the god became the emblems of bestiality and cunning in the demon.
Heine's magnificent Gods in Exile shows how the deities of Olympus avenged themselves for this ill-treatment. They haunted the mountains and forests, beguiling knights and travellers from their allegiance to Christ. Venus wooed the men who were taught by an ascetic creed to despise sexual love; and Pan, appearing as the Devil, led the women a frightful dance to hell.
But as the Christian superstition declined, the gods of Paganism also disappeared. Their vengeance was completed, and they retired with the knowledge that the gods of Calvary were mortal like the gods of Olympus.
During