Autobiographical Sketches by Annie Besant (best e book reader .txt) 📕

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 entitled 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 Shelley 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_.

In September, 1875, Mr. Bradlaugh again sailed for America, leaving plenty of work to be done by his colleagues before he returned. The Executive of the National Secular Society had determined to issue a "Secular Song Book", and the task of selection and of editing was confided to me. The little book was duly issued, and ran through two editions; then, feeling that it was marred by many sins both of commission and omission, I set my face against the publication of a third edition, hoping that a compilation more worthy of Free Thought might be made. I am half inclined to take the matter up again, and set to work at a fresh collection.

The delivery and publication of a course of six lectures on the early part of the French Revolution was another portion of that autumn's work; they involved a large amount of labor, as I had determined to tell the story from the people's point of view, and was therefore compelled to read a large amount of the current literature of the time, as well as the great standard histories of Louis Blanc, Michelet, and others. Fortunately for me, Mr. Bradlaugh had a splendid collection of works on the subject, and before he left England he brought to me two cabs full of books, French and English, from all points of view, aristocratic, ecclesiastical, democratic, and I studied these diligently and impartially until the French Revolution became to me as a drama in which I had myself taken part, and the actors therein became personal friends and foes. In this, again, as in so much of my public work, I have to thank Mr. Bradlaugh for the influence which led me to read fully all sides of a question, and to read most carefully those from which I differed most, ere I judged myself competent to write or to speak thereon.

The late autumn was clouded by the news of Mr. Bradlaugh's serious illness in America. After struggling for some time against ill-health he was struck down by an attack of pleurisy, to which soon was added typhoid fever, and for a time lay at the brink of the grave. Dr. Otis, his able physician, finding that it was impossible to give him the necessary attendance at the Fifth Avenue Hotel, put him into his own carriage and drove him to the Hospital of St. Luke's, where he confided him to the care of Dr. Leaming, himself also visiting him daily. Of this illness the _Baltimore Advertiser_ wrote:

"Mr. Charles Bradlaugh, the famous English Radical lecturer, has been so very dangerously ill that his life has almost been despaired of. He was taken ill at the Fifth Avenue Hotel, and partially recovered; but on the day upon which a lecture had been arranged from him before the Liberal Club he was taken down a second time with a relapse, which has been very near proving fatal. The cause was overwork and complete nervous prostration which brought on low fever. His physician has allowed one friend only to see him daily for five minutes, and removed him to St. Luke's Hospital for the sake of the absolute quiet, comfort, and intelligent attendance he could secure there, and for which he was glad to pay munificently. This long and severe illness has disappointed the hopes and retarded the object for which he came to this country; but he is gentleness and patience itself in his sickness in this strange land, and has endeared himself greatly to his physicians and attendants by his gratitude and appreciation of the slightest attention."

There is no doubt that the care so willingly lavished on the English stranger saved his life, and those who in England honor Charles Bradlaugh as chief and love him as friend must always keep in grateful memory those who in his sorest need served him so nobly well. Those who think that an Atheist cannot calmly face the prospect of death might well learn a lesson from the fortitude and courage shown by an Atheist as he lay at the point of death, far from home and from all he loved best. The Rev. Mr. Frothingham bore public and admiring testimony in his own church to Mr. Bradlaugh's perfect serenity, at once fearless and unpretending, and, himself a Theist, gave willing witness to the Atheist's calm strength.

Mr. Bradlaugh returned to England at the end of December, worn to a shadow and terribly weak, and for many a long month he bore the traces of his wrestle with death. Indeed, he felt the effect of the illness for years, for typhoid fever is a foe whose weapons leave scars even after the healing of the wounds it inflicts.

The first work done by Mr. Bradlaugh on resuming the editorial chair of the _National Reformer_, was to indite a vigorous protest against the investment of national capital in the Suez Canal Shares. He exposed the financial condition of Egypt, gave detail after detail of the Khedive's indebtedness, unveiled the rottenness of the Egyptian Government, warned the people of the danger of taking the first steps in a path which must lead to continual interference in Egyptian finance, denounced the shameful job perpetrated by Mr. Disraeli in borrowing the money for the purchase from the Rothschilds at enormous interest. His protest was, of course, useless, but its justice has been proved by the course of events. The bombarding of Alexandria, the shameful repression of the national movement in Egypt, the wholesale and useless slaughter in the Soudan, the waste of English lives and English money, the new burden of debt and of responsibility now assumed by the Government, all these are the results of the fatal purchase of shares in the Suez Canal by Mr. Disraeli; yet against the chorus of praise which resounded from every side when the purchase was announced, but one voice of disapproval and of warning was raised at first; others soon caught the warning and saw the dangers it pointed out, but for awhile Charles Bradlaugh stood alone in his opposition, and to him belongs the credit of at once seeing the peril which lay under the purchase.

The 1876 Conference of the National Secular Society held at Leeds showed the growing power of the organisation, and was made notable by a very pleasant incident--the presentation to a miner, William Washington, of a silver tea-pot and some books, in recognition of a very noble act of self-devotion. An explosion had occurred on December 6th, 1875, at Swaithe Main pit, in which 143 miners were killed; a miner belonging to a neighboring pit, named William Washington, an Atheist, when every one was hanging back, sprang into the cage to descend into the pit in forlorn hope of rescue, when to descend seemed almost certain death. Others swiftly followed the gallant volunteer, but he had set the example, and it was felt by the Executive of the National Secular Society that his heroism deserved recognition, William Washington set his face against any gift to himself, so the subscription to a testimonial was limited to 6d., and a silver teapot was presented to him for his wife and some books for his children. At this same Conference a committee was appointed, consisting of Messrs. Charles Bradlaugh, G.J. Holyoake, C. Watts, R.A. Cooper,--Gimson, T. Slater, and Mrs. Besant, to draw up a fresh statement of the principles and objects of the National Secular Society; it was decided that this statement should be submitted to the ensuing Conference, that the deliberation on the report of the Committee should "be open to all Freethinkers, but that only those will be entitled to vote on the ratification who declare their determination to enter the Society on the basis of the ratified constitution". It was hoped that by this means various scattered and independent societies might be brought into union, and that the National Secular Society might he thereby strengthened. The committee held a very large number of meetings and finally decided on the following statement, which was approved of at the Conference held at Nottingham in 1877, and stands now as the "Principles and Object of the National Secular Society":--

"The National Secular Society has been formed to maintain the principles and rights of Freethought, and to direct their application to the Secular improvement of this life.

"By the principle of Freethought is meant the exercise of the understanding upon relevant facts, and independently of penal or priestly intimidation.

"By the rights of Freethought are meant the liberty of free criticism for the security of truth, and the liberty of free publicity for the extension of truth.

"Secularism relates to the present existence of man, and to actions the issue of which can be tested by experience.

"It declares that the promotion of human improvement and happiness is the highest duty, and that morality is to be tested by utility.

"That in order to promote effectually the improvement and happiness of mankind, every individual of the human family ought to be well placed and well instructed, and that all