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in reality a superannuated journeyman tailor who officiated in Hopkins Street Unitarian Chapel, London, was in 1820 sentenced to two years' imprisonment in Dorchester Jail for a
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contained in one of his pulpit discourses. His Letters to the Rev. Solomon Herschell (the Jewish Chief Rabbi) and to the Archbishop of Canterbury show a happy vein of orderly irony and not a little learning, despite his profession of apostolic ignorance; and at the trial the judge admitted his defence to be
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such being the plea on which Wilberforce and others prosecuted, during a period of more than twenty years, the publishers and booksellers who issued the works of Paine. [1678] But even that dissembling device did not ultimately avail. A name not to be forgotten by those who value obscure service to human freedom is that of Richard Carlile, who between 1819 and 1835 underwent nine years' imprisonment in his unyielding struggle for the freedom of the Press, of thought, and of speech. [1679] John Clarke, an ex-Methodist, became one of Carlile's shopmen, was tried in 1824 for selling one of his publications, and
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was sentenced to three years' imprisonment, and to find securities for good behaviour during life. The latter disability he effectively anticipated by writing, while in prison, A Critical Review of the Life, Character, and Miracles of Jesus, wherein Christian feelings were treated as Christians had treated the feelings of freethinkers, with a much more destructive result. Published first, strangely enough, in the Newgate Magazine, it was republished in 1825 and 1839, with impunity. Thus did a brutal bigotry bring upon itself ever a deadlier retaliation, till it sickened of the contest. Those who threw up the struggle on the orthodox side declaimed as before about the tone of the unbeliever's attack, failing to read the plain lesson that, while noisy fanaticism, doing its own worst and vilest, deterred from utterance all the gentler and more sympathetic spirits on the side of reason, the work of reason could be done only by the harder natures, which gave back blow for blow and insult for insult, rejoicing in the encounter. Thus championed, freethought could not be crushed. The propagandist and publishing work done by Carlile was carried on diversely by such free lances as Robert Taylor (ex-clergyman, author of the Diegesis, 1829, and The Devil's Pulpit, 1830), Charles Southwell (1814-1860), and William Hone, [1680] who ultimately became an independent preacher. Southwell, a disciple of Robert Owen, who edited The Oracle of Reason, was imprisoned for a year in 1840 for publishing in that journal an article entitled
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The Jew Book ; and was succeeded in the editorship by George Jacob Holyoake (1817-1906), another Owenite missionary, who met a similar sentence; whereafter George Adams and his wife, who continued to publish the journal, were imprisoned in turn. Matilda Roalfe and Mrs. Emma Martin about the same period underwent imprisonment for like causes. [1681] In this fashion, by the steady courage of a much-enduring band of men and women, was set on foot a systematic Secularist propaganda--the name having relation to the term
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Secularism,
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; and Justice Talfourd later spoke of the defence as marked by
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Nevertheless, he was punished by four months' imprisonment. [1682] In the following year, on the advice of Francis Place, he brought a test prosecution for blasphemy against Moxon, the poet-publisher, for issuing Shelley's complete works, including Queen Mab. Talfourd, then Serjeant, defended Moxon, and pleaded that there
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; but the jury were impartial enough to find the publisher guilty, though he received no punishment. [1683] Among other works published by Hetherington was one entitled A Hunt after the Devil,
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Association of all Classes of all Nations, formed by Owen in 1835, that the word
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Socialism first became current. [1685] Owen was a freethinker in all things; [1686] and his whole movement was so penetrated by an anti-theological spirit that the clergy as a rule became its bitter enemies, though such publicists as Macaulay and John Mill also combined with them in scouting it on political and economic grounds. [1687] Up till the middle of 1817 he had on his side a large body of
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and highly-placed philanthropists, his notable success in his own social and commercial undertakings being his main recommendation. His early Essays on the Formation of Character, indeed, were sufficient to reveal his heterodoxy; but not until, at his memorable public meeting on August 21, 1817, he began to expatiate on
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[1688] did he rank as an aggressive freethinker. It was in his own view the turning-point of his life. He was not prosecuted; though Brougham declared that if any politician had said half as much he would have been
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; but the alienation of
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opinion at once began; and Owen, always more fervid than prudent, never recovered his influence among the upper classes. Nonetheless,
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There is no place found in him for scorn or indignation. He cannot bring himself to speak or think evil of any man. He carried out in his daily life his own teaching that man is not the proper object of praise or blame. Throughout his numerous works there is hardly a sentence of indignation--of personal denunciation never. He loves the sinner, and can hardly bring himself to hate the sin. [1690] He had come by his rationalism through the influence rather of Rousseau than of Voltaire; and he had assimilated the philosophic doctrine of determinism--of all ideals the most difficult to realize in conduct--with a thoroughness of which the flawed Rousseau was incapable. There was thus presented to the world the curious case of a man who on the side of character carried rationalism to the perfection of ideal