The Life & Work of Charles Bradlaugh. J. M. Robertson
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