Autobiographical Sketches Part 6

Merewether, the Tory, was declared elected with 2,171 votes. Mr.

Bradlaugh polled 1,766, having added another 133 voters to those who had polled for him in the previous February.

The violent abuse levelled against Mr. Bradlaugh by the Whigs, and the foul and wicked slanders circulated against him, had angered almost to madness those who knew and loved him, and when it was found that the unscrupulous Whig devices had succeeded in turning the election against him, the fury broke out into open violence. As Mr. Bradlaugh was sitting well-nigh exhausted in the hotel, the landlord rushed in, crying to him to go out and try to stop the people, or there would be murder done at the "Palmerston", Mr. Fowler's head-quarters; the crowd was charging the door, and the windows were being broken, with showers of stones. Weary as he was, Mr. Bradlaugh sprang to his feet and swiftly made his way to the rescue of those who had defeated him. Flinging himself before the door, he drove the crowd back, scolded them into quietness and dispersed them.

But at nine o'clock he had to leave the town to catch the mail for Queenstown, where he was to join the steamer for America, and after he had left, the riot he had quelled broke out afresh. The soldiers were called out, the Riot Act was read, stones flew freely, heads and windows were broken, but no very serious harm was done. The "Palmerston" and the printing office of the _Mercury_, the Whig organ, were the princ.i.p.al sufferers, windows and doors vanishing somewhat completely.

In this same month of October I find I noted in the _National Reformer_ that it was rumored "that on hearing that the Prince of Wales had succeeded the Earl of Ripon as Grand Master of the Grand Lodge of England, Mr. Bradlaugh immediately sent in his resignation". "The report", I added demurely, "seems likely to be a true one". I had not much doubt of the fact, having seen the cancelled certificate.

My second lecture was delivered on September 27th, during the election struggle, at Mr. Moncure D. Conway's Chapel in St. Paul's Road, Camden Town, and was on "The true basis of morality.". The lecture was re-delivered a few weeks later at a Unitarian chapel, where the minister was the Rev. Peter Dean, and gave, I was afterwards told, great offence to some of the congregation, especially to Miss Frances Power Cobbe, who declared that she would have left the chapel had not the speaker been a woman. The ground of complaint was that the suggested "basis" was Utilitarian and human instead of Intuitional and Theistic. Published as a pamphlet, the lecture has reached its seventh thousand.

In October I had a severe attack of congestion of the lungs, and soon after my recovery I left Norwood to settle in London. I found that my work required that I should be nearer head-quarters, and I arranged to rent part of a house--19, Westbourne Park Terrace, Bayswater--two lady friends taking the remainder. The arrangement proved a very comfortable one, and it continued until my improved means enabled me, in 1876, to take a house of my own.

In January, 1875, I made up my mind to lecture regularly, and in the _National Reformer_ for January 17th I find the announcement that "Mrs.

Annie Besant (Ajax) will lecture at South Place Chapel, Finsbury, on 'Civil and religious liberty'", Mr. Conway took the chair at this first identification of "Ajax" with myself, and sent a very kindly notice of the lecture to the _Cincinnati Commercial_. Mr. Charles Watts wrote a report in the _National Reformer_ of January 24th. Dr. Maurice Davies also wrote a very favorable article in a London journal, but unfortunately he knew Mr. Walter Besant, who persuaded him to suppress my name, so that although the notice appeared it did me no service. My struggle to gain my livelihood was for some time rendered considerably more difficult by this kind of ungenerous and underhand antagonism. A woman's road to the earning of her own living, especially when she is weighted with the care of a young child, is always fairly th.o.r.n.y at the outset, and does not need to be rendered yet more difficult by secret attempts to injure, on the part of those who trust that suffering and poverty may avail to bend pride to submission.

My next lecture was given in the Theatre Royal, Northampton, and in the _National Reformer_ of February 14th appears for the first time my list of lecturing engagements, so that in February next I shall complete my first decade of lecturing for the Freethought and Republican Cause.

Never, since first I stood on the Freethought platform, have I felt one hour's regret for the resolution taken in solitude in January, 1875, to devote to that sacred Cause every power of brain and tongue that I possessed. Not lightly was that resolution taken, for I know no task of weightier responsibility than that of standing forth as teacher, and swaying thousands of hearers year after year. But I pledged my word then to the Cause I loved that no effort on my part should be wanting to render myself worthy of the privilege of service which I took; that I would read, and study, and would train every faculty that I had; that I would polish my language, discipline my thought, widen my knowledge; and this, at least, I may say, that if I have written and spoken much I have studied and thought more, and that at least I have not given to my mistress, Liberty, that "which hath cost me nothing".

A queer incident occurred on February 17th. I had been invited by the Dialectical Society to read a paper, and selected for subject "The existence of G.o.d". The Dialectical Society had for some years held their meetings in a room in Adam Street rented from the Social Science a.s.sociation. When the members gathered as usual on this 17th February, the door was found closed, and they were informed that Ajax's paper had been too much for the Social Science nerves, and that entrance to the ordinary meeting-place was henceforth denied. We found refuge in the Charing Cross Hotel, where we speculated merrily on the eccentricities of religious charity.

On February 12th, I started on my first lecturing tour in the provinces.

After lecturing at Birkenhead on the evening of that day, I started by the night mail for Glasgow. Some races--dog races, I think--had been going on, and very unpleasant were many of the pa.s.sengers waiting on the platform. Some Birkenhead friends had secured me a compartment, and watched over me till the train began to move. Then, after we had fairly started, the door was flung open by a porter and a man was thrust in who half tumbled on to the seat. As he slowly recovered, he stood up, and as his money rolled out of his hand on to the floor and he gazed vaguely at it, I saw, to my horror, that he was drunk. The position was pleasant, for the train was an express and was not timed to stop for a considerable time. My odious fellow-pa.s.senger spent some time on the floor hunting for his scattered coins. Then he slowly gathered himself up, and presently became conscious of my presence. He studied me for some time and then proposed to shut the window. I a.s.sented quietly, not wanting to discuss a trifle, and feeling in deadly terror. Alone at night in an express, with a man not drunk enough to be helpless but too drunk to be controlled.

Never, before or since, have I felt so thoroughly frightened, but I sat there quiet and unmoved, only grasping a penknife in my pocket, with a desperate resolve to use my feeble weapon as soon as the need arose. The man had risen again to his feet and had come over to me, when a jarring noise was heard and the train began to slacken.

"What is that?" stammered my drunken companion.

"They are putting on the brakes to stop the train," I said very slowly and distinctly, though a very pa.s.sion of relief made it hard to say quietly the measured words.

The man sat down stupidly, staring at me, and in a minute or two more the train pulled up at a station. It had been stopped by signal. In a moment I was at the window, calling the guard. I rapidly explained to him that I was travelling alone, that a half-drunken man was with me, and I begged him to put me into another carriage. With the usual kindliness of a railway official, the guard at once moved my baggage and myself into an empty compartment, into which he locked me, and he kept a friendly watch over me at every station at which we stopped until he landed me safely at Glasgow.

At Glasgow a room had been taken for me at a Temperance Hotel, and it seemed to me a new and lonely sort of thing to be "on my own account" in a strange city in a strange hotel. By the way, why are Temperance Hotels so often lacking in cleanliness? Surely abstinence from wine and superfluity of "matter in the wrong place" need not necessarily be correlated in hotel-life, and yet my experience leads me to look for the twain together. Here and there I have been to Temperance Hotels in which water is used for other purposes than that of drinking, but these are, I regret to say, the exceptions to a melancholy rule.

From Glasgow I went north to Aberdeen, and from Aberdeen home again to London. A long weary journey that was, in a third-cla.s.s carriage in the cold month of February, but the labor had in it a joy that outpaid all physical discomfort, and the feeling that I had found my work in the world gave a new happiness to my life.

I reported my doings to the chief of our party in America, and found them only half approved. "You should have waited till I returned, and at least I could have saved you some discomforts," he wrote; but the discomforts troubled me little, and I think I rather preferred the independent launch out into lecturing work, trusting only to my own courage and ability to win my way. So far as health was concerned, the lecturing acted as a tonic. My chest had always been a little delicate, and when I consulted a doctor on the possibility of my lecturing he answered: "It will either kill you or cure you". It has entirely cured the lung weakness, and I have grown strong and vigorous instead of being frail and delicate as of old.

On February 28th I delivered my first lecture at the Hall of Science, London, and was received with that warmth of greeting which Freethinkers are ever willing to extend to one who sacrifices aught to join their ranks. From that day to this that hearty welcome at our central London hall has never failed me, and the love and courage wherewith Freethinkers have ever stood by me have overpaid a thousandfold any poor services I have been fortunate enough to render to the common cause.

It would be wearisome to go step by step over the ten years' journeys and lectures; I will only select, here and there, incidents ill.u.s.trative of the whole.

Some folk say that the lives of Freethought lecturers are easy, and that their lecturing tours are lucrative in the extreme. On one occasion I spent eight days in the north lecturing daily, with three lectures on the two Sundays, and made a deficit of 11s. on the journey! I do not pretend that such a thing would happen now, but I fancy that every Freethought lecturer could tell of a similar experience in the early days of "winning his way".

There is no better field for Freethought and Radical work than Northumberland and Durham; the miners there are as a rule shrewd and hard-headed men, and very cordial is the greeting given by them to those whom they have reason to trust. At Seghill and at Bedlington I have slept in their cottages and have been welcomed to their tables, and I remember one evening at Seghill, after a lecture, that my host invited about a dozen miners to supper to meet me; the talk ran on politics, and I soon found that my companions knew more of English politics and had a far shrewder notion of political methods than I had found among the ordinary "diners-out" in "society". They were of the "uneducated" cla.s.s despised by "gentlemen" and had not the vote, but politically they were far better educated than their social superiors, and were far better fitted to discharge the duties of citizenship.

On May 16th I attended, for the first time, the Annual Conference called by the National Secular Society. It was held at Manchester, in the Society's rooms in Grosvenor Street, and it is interesting and encouraging to note how the Society has grown and strengthened since that small meeting held nearly ten years ago. Mr. Bradlaugh was elected President; Messrs. A. Trevelyan, T. Slater, C. Watts, C.C. Cattell, R.A.

Cooper, P.A.V. Le Lubez, N. Ridgway, G.W. Foote, G.H. Reddalls, and Mrs.

Besant Vice Presidents. Messrs. Watts and Standring were elected as Secretary and a.s.sistant-Secretary--both offices were then honorary, for the Society was too poor to pay the holders--and Mr. Le Lubez Treasurer.

The result of the Conference was soon seen in the energy infused into the Freethought propaganda, and from that time to this the Society has increased in numbers and in influence, until that which was scarcely more than a skeleton has become a living power in the land on the side of all social and political reforms. The Council for 1875 consisted of but thirty-nine members, including President, Vice-Presidents, and Secretary, and of these only nine were available as a Central Executive. Let Freethinkers compare this meagre list with the present, and then let them "thank" man "and take courage".

Lecturing at Leicester in June, I came for the first time across a falsehood of which I have since heard plenty. An irate Christian declared that I was responsible for a book ent.i.tled the "Elements of Social Science", which was, he averred, the "Bible of Secularists". I had never heard of the book, but as he insisted that it was in favor of the abolition of marriage, and that Mr. Bradlaugh agreed with it, I promptly contradicted him, knowing that Mr. Bradlaugh's views on marriage were conservative rather than revolutionary. On enquiry afterwards I found that the book in question had been written some years before by a Doctor of Medicine, and had been sent for review by its publisher to the _National Reformer_ among other papers. I found further that it consisted of three parts; the first dealt with the s.e.xual relation, and advocated, from the standpoint of an experienced medical man, what is roughly known as "free love"; the second was entirely medical, dealing with diseases; the third consisted of a very clear and able exposition of the law of population as laid down by Malthus, and insisted--as John Stuart Mill had done--that it was the duty of married persons to voluntarily limit their families within their means of subsistence. Mr. Bradlaugh, in the _National Reformer_, in reviewing the book, stated that it was written "with honest and pure intent and purpose", and recommended to working men the exposition of the law of population. Because he did this Christians and Tories who desire to injure him still insist that he shares the author's views on s.e.xual relations, and despite his reiterated contradictions, they quote detached pieces of the work, speaking against marriage, as containing his views. Anything more meanly vile and dishonest than this it would be difficult to imagine, yet such are the weapons used against Atheists in a Christian country. Unable to find in Mr. Bradlaugh's own writings anything to serve their purpose, they take isolated pa.s.sages from a book he neither wrote nor published, but once reviewed with a recommendation of a part of it which says nothing against marriage.

That the book is a remarkable one and deserves to be read has been acknowledged on all hands. Personally, I cordially dislike a large part of it, and dissent utterly from its views on the marital relation, but none the less I feel sure that the writer is an honest, good, and right meaning man. In the _Reasoner_, edited by Mr. George Jacob Holyoake, I find warmer praise of it than in the _National Reformer_; in the review the following pa.s.sage appears:--

"In some respects all books of this cla.s.s are evils: but it would be weakness and criminal prudery--a prudery as criminal as vice itself--not to say that such a book as the one in question is not only a far lesser evil than the one that it combats, but in one sense a book which it is a mercy to issue and courage to publish."

The _Examiner_, reviewing the same book, declared it to be

"A very valuable, though rather heterogeneous book.... This is, we believe, the only book that has fully, honestly, and in a scientific spirit recognised all the elements in the problem--How are mankind to triumph over poverty, with its train of attendant evils?--and fearlessly endeavored to find a practical solution."

The _British Journal of Homaeopathy_ wrote:

"Though quite out of the province of our journal, we cannot refrain from stating that this work is unquestionably the most remarkable one, in many respects, we have ever met with. Though we differ _toto coelo_ from the author in his views of religion and morality, and hold some of his remedies to tend rather to a dissolution than a reconstruction of society, yet we are bound to admit the benevolence and philanthropy of his motives. The scope of the work is nothing less than the whole field of political economy."

Ernest Jones and others wrote yet more strongly, but out of all these Charles Bradlaugh alone has been selected for reproach, and has had the peculiar views of the anonymous author fathered on himself. Why? The reason is not far to seek. None of the other writers are active Radical politicians, dangerous to the luxurious idleness of the non-producing but all-consuming "upper cla.s.ses" of society. These know how easy it is to raise social prejudice against a man by setting afloat the idea that he desires to "abolish marriage and the home". It is the most convenient poniard and the one most certain to wound. Therefore those whose profligacy is notorious, who welcome into their society the Blandfords, Aylesburys, and St. Leonards, rave against a man as a "destroyer of marriage" whose life is pure, and whose theories on this, as it happens, are "orthodox", merely because his honest Atheism shames their hypocritical professions, and his st.u.r.dy Republicanism menaces their corrupt and rotting society.

XIII.

Sometimes my lecturing experiences were not of the smoothest. In June, 1875, I visited Darwen in Lancashire, and found that stone-throwing was considered a fair argument to be addressed to "the Atheist lecturer". On my last visit to that place in May, 1884, large and enthusiastic audiences attended the lectures, and not a sign of hostility was to be seen outside the hall. At Swansea, in March, 1876, the fear of violence was so great that no local friend had the courage to take the chair for me (a guarantee against damage to the hall had been exacted by the proprietor). I had to march on to the platform in solitary state, introduce myself, and proceed with my lecture. If violence had been intended, none was offered: it would have needed much brutality to charge on to a platform occupied by a solitary woman. (By the way, those who fancy that a lecturer's life is a luxurious one may note that the Swansea lecture spoken of was one of a series of ten, delivered within eight days at Wednesbury, Bilston, Kidderminster, Swansea, and Bristol, most of the travelling being performed through storm, rain, and snow.) On September, 4th, 1876, I had rather a lively time at Hoyland, a village near Barnsley. A Mr. Hebblethwaite, a Primitive Methodist minister, "prepared the way of the" Atheist by pouring out virulent abuse on Atheism in general, and this Atheist in particular; two Protestant missionaries aided him vigorously, exhorting the pious Christians to "sweep Secularists out". The result was a very fair row; I got through the lecture, despite many interruptions, but when it was over a regular riot ensued; the enraged Christians shook their fists at me, swore at me, and finally took to kicking as I pa.s.sed out to the cab; only one kick, however, reached me, and the attempts to overturn the cab were foiled by the driver, who put his horse at a gallop. A somewhat barbarous village, that same village of Hoyland. Congleton proved even livelier on September 25th and 26th. Mr. Bradlaugh lectured there on September 25th to an accompaniment of broken windows; I was sitting with Mrs. Wolstenholme Elmy in front of the platform, and received a rather heavy blow at the back of the head from a stone thrown by someone in the room. We had a mile and a half to walk from the hall to Mrs. Elmy's house, and this was done in the company of a mud-throwing crowd, who yelled curses, hymns, and foul words with delightful impartiality. On the following evening I was to lecture, and we were escorted to the hall by a stone-throwing crowd; while I was lecturing a man shouted "Put her out!" and a well-known wrestler of the neighborhood, named Burbery, who had come to the hall with seven friends, stood up in the front row and loudly interrupted. Mr. Bradlaugh, who was in the chair, told him to sit down, and as he persisted in making a noise, informed him that he must either be quiet or go out. "Put me out!" said Burbery, striking an att.i.tude. Mr.

Bradlaugh left the platform and walked up to the noisy swashbuckler, who at once grappled with him and tried to throw him; but Mr. Burbery had not reckoned on his opponent's strength, and when the "throw" was complete Mr. Burbery was underneath. Amid much excitement Mr. Burbery was propelled to the door, where he was handed over to the police, and the chairman resumed his seat and said "Go on", whereupon on I went and finished the lecture. There was plenty more stone-throwing outside, and Mrs. Elmy received a cut on the temple, but no serious harm was done-- except to Christianity.

In the summer of 1875 a strong protest was made by the working cla.s.ses against the grant of 142,000 for the Prince of Wales visit to India, and on Sunday, July 18th, I saw for the first time one of the famous "Hyde Park Demonstrations". Mr. Bradlaugh called a meeting to support Messrs.

Taylor, Macdonald, Wilfrid Lawson, Burt, and the other fourteen members of the House of Commons who voted in opposition to the grant, and to protest against burdening the workers to provide for the amus.e.m.e.nt of a spendthrift prince. I did not go into the meeting, but, with Mr.

Bradlaugh's two daughters, hovered on the outskirts. A woman is considerably in the way in such a gathering, unless the speakers reach the platform in carriages, for she is physically unfitted to push her way through the dense ma.s.s of people, and has therefore to be looked after and saved from the crushing pressure of the crowd. I have always thought that a man responsible for the order of such huge gatherings ought not to be burdened in addition with the responsibility of protecting his female friends, and have therefore preferred to take care of myself outside the meetings both at Hyde Park and in Trafalgar Square. The method of organisation by which the London Radicals have succeeded in holding perfectly orderly meetings of enormous size is simple but effective. A large number of "marshals" volunteer, and each of these hands in to Mr.

Bradlaugh a list of the "stewards" he is prepared to bring; the "marshals" and "stewards" alike are members of the Radical and Secular a.s.sociations of the metropolis. These officials all wear badges, a rosette of the Northampton election colors; directions are given to the marshals by Mr. Bradlaugh himself, and each marshal, with his stewards, turns up at the appointed place at the appointed time, and does the share of the work allotted to him. A ring two or three deep is formed round the place whence the speakers are to address the meeting, and those who form the ring stand linked arm-in-arm, making a living barrier round this empty spot. There a platform, brought thither in pieces, is screwed together, and into this enclosure only the chosen speakers and newspaper reporters are admitted. The marshals and stewards who are not told off for guarding the platform are distributed over the ground which the meeting is to occupy, and act as guardians of order.

The Hyde Park meeting against the royal grant was a thoroughly successful one, and a large number of protests came up from all parts of the country. Being from the poorer cla.s.ses, they were of course disregarded, but none the less was a strong agitation against royal grants carried on throughout the autumn and winter months. The National Secular Society determined to gather signatures to a "monster pet.i.tion against royal grants", and the superintendence of this was placed in my hands. The pet.i.tion was drafted by Mr. Bradlaugh, and ran as follows:--

"TO THE HONORABLE THE COMMONS OF GREAT BRITAIN AND IRELAND, IN PARLIAMENT a.s.sEMBLED.

"The humble pet.i.tion of the undersigned,

"Prays,--That no further grant or allowance may be made to any member of the Royal Family until an account shall have been laid before your Honorable House, showing the total real and personal estates and incomes of each and every member of the said Royal Family who shall be in receipt of any pension or allowance, and also showing all posts and places of profit severally held by members of the said Royal Family, and also showing all pensions, if any, formerly charged on any estates now enjoyed by any member or members of the said Royal Family, and in case any such pensions shall have been transferred, showing how and at what date such transfer took place."

Day after day, week after week, month after month, the postman delivered rolls of paper, little and big, each roll containing names and addresses of men and woman who protested against the waste of public money on our greedy and never-satisfied Royal House. The sheets often bore the marks of the places to which they had been carried; from a mining district some would come coal-dust-blackened, which had been signed in the mines by workers who grudged to idleness the fruits of toil; from an agricultural district the sheets bore often far too many "crosses", the "marks" of those whom Church and landlord had left in ignorance, regarding them only as machines for sowing and reaping. From September, 1875, to March, 1876, they came in steady stream, and each was added to the ever-lengthening roll which lay in one corner of my sitting-room and which a.s.sumed ever larger and larger proportions. At last the work was over, and on June 16th, 1876, the "monster"--rolled on a mahogany pole presented by a London friend, and encased in American cloth--was placed in a carriage to be conveyed to the House of Commons; the heading ran: "The pet.i.tion of the undersigned Charles Bradlaugh, Annie Besant, Charles Watts, and 102,934 others". Unrolled, it was nearly a mile in length, and a very happy time we had in rolling the last few hundred yards. When we arrived at the House, Mr. Bradlaugh and Mr. Watts carried the pet.i.tion up Westminster Hall, each holding one end of the mahogany pole. Messrs. Burt and Macdonald took charge of the "monster" at the door of the House, and, carrying it in, presented it in due form. The presentation caused considerable excitement both in the House and in the press, and the _Newcastle Daily Chronicle_ said some kindly words of the "labor and enthusiasm" bestowed on the pet.i.tion by myself.

At the beginning of August, 1875, the first attempt to deprive me of my little daughter, Mabel, was made, but fortunately proved unsuccessful.

The story of the trick played is told in the _National Reformer_ of August 22nd, and I quote it just as it appeared there :--

"PERSONAL.--Mrs. Annie Besant, as some of our readers are aware, was the wife of a Church of England clergyman, the Rev. Frank Besant, Vicar of Sibsey, near Boston, in Lincolnshire. There is no need, _at present_, to say anything about the earlier portion of her married life; but when Mrs.

Besant's opinions on religious matters became liberal, the conduct of her husband rendered a separation absolutely necessary, and in 1873 a formal deed of separation was drawn up, and duly executed. Under this deed Mrs.

Besant is ent.i.tled to the sole custody and control of her infant daughter Mabel until the child becomes of age, with the proviso that the little girl is to visit her father for one month in each year. Having recently obtained possession of the person of the little child under cover of the annual visit, the Rev. Mr. Besant sought to deprive Mrs. Besant entirely of her daughter, on the ground of Mrs. Besant's Atheism. Vigorous steps were at once taken by Messrs. Lewis and Lewis (to whom our readers will remember we entrusted the case of Mr. Lennard against Mr. Woolrych), by whose advice Mrs. Besant at once went down herself to Sibsey to demand the child; the little girl had been hidden, and was not at the Vicarage, but we are glad to report that Mrs. Besant has, after some little difficulty, recovered the custody of her daughter. It was decided against Percy Bysshe Sh.e.l.ley that an Atheist father could not be the guardian of his own children. If this law be appealed to, and anyone dares to enforce it, we shall contest it step by step; and while we are out of England, we know that in case of any attempt to retake the child by force we may safely leave our new advocate to the protection of the stout arms of our friends, who will see that no injustice of this kind is done her. So far as the law courts are concerned, we have the most complete confidence in Mr. George Henry Lewis, and we shall fight the case to House of Lords if need be.

CHARLES BRADLAUGH."

The attempt to take the child from me by force indeed failed, but later the theft was successfully carried out by due process of law. It is always a blunder from a tactical point of view for a Christian to use methods of illegal violence in persecuting an Atheist in this Christian land; legal violence is a far safer weapon, for courage can checkmate the first, while it is helpless before the second. All Christians who adopt the sound old principle that "no faith need be kept with the heretic"

should remember that they can always guard themselves against unpleasant consequences by breaking faith under cover of the laws against heresy, which still remain on our Statute Book _ad majorem Dei gloriam_.