George Foote - Arrows of Freethought

The Archbishop seems to hate the very idea of Progress. What has it done, he asks, to abolish drunkenness and gambling? To which we reply by asking what Christianity has done. Those vices are unmistakably here, and on the face of it any objection they may furnish against Progress must equally apply to Christianity. Nay more; for Christianity has had an unlimited opportunity to reform the world, while Progress has been hindered at every turn by the insolent usurpation of its rival.

Dr. Thomson admits that he cannot find a text in the Bible against gambling, and assuredly he cannot find one in favor of teetotalism. On the contrary he will find plenty of texts which recommend the "wine that cheereth the heart of God and man;" and he knows that his master, Jesus Christ, once played the part of an amateur publican at a marriage feast, and turned a large quantity of water into wine in order to keep the spree going when it had once begun.

We repeat that all the Archbishop's objections to Progress, based on the moral defects of men, apply with tenfold force against Religion, which has practically had the whole field to itself. And we assert that he is grievously mistaken if he imagines that supernatural beliefs can ennoble knaves or give wisdom to fools. When he talks about "Christ's blood shed to purchase our souls," and specifies the first message of his creed as "Come and be forgiven," he is appealing to our basest motives, and turning the temple into a huckster's shop. Let him and all his tribe listen to these words of Ruskin's: —

"Your honesty is not to be based either on religion or policy. Both your religion and policy must be based on it . Your honesty must be based, as the sun is, in vacant heaven; poised, as the lights in the firmament, which have rule over the day and over the night If you ask why you are to be honest – you are, in the question itself, dishonored 'Because you are a man,' is the only answer; and therefore I said in a former letter that to make your children capable of honesty is the beginning of education. Make them men first and religious men afterwards, and all will be sound; but a knave's religion is always the rottenest thing about him. — Time and Tide , p. 37."

These are the words of a real spiritual teacher. Archbishop Thomson will never get within a million miles of their meaning; nor will anybody be deceived, by the unctuous "Oh that" with which he concludes his discourse, like a mental rolling of the whites of his eyes.

As we approach the end of his address, we begin to understand his Grace's hatred of Progress. He complains that "intellectual progress never makes a man conceive eternal hopes, never makes a man conceive that he has an eternal friend in heaven, even the Son of God." Quite true. Intellectual progress tends to bound our desires within the scope of their realisation, and to dissipate the fictions of theology. It is therefore inimical to all professional soul-savers, who chatter about another world with no understanding of this; and especially to the lofty teachers of religion who luxuriate in palaces, and fling jibes and sneers at the toiling soldiers of progress who face hunger, thirst and death. These rich disciples of the poor Nazarene are horrified when the scorn is retorted on them and their creed; and Archbishop Thomson expresses his "disgust" at our ridiculing his Bible and endeavoring to bring his "convictions" into "contempt." It is, he says, "an offence against the first principles of mutual sympathy and consideration." Yet this angry complainant describes other people's convictions as "absurd and insane." All the sympathy and consideration is to be on one side! The less said about either the better. There can be no treaty or truce in a war of principles, and the soldiers of Progress will neither take quarter nor give it. Christianity must defend itself. It may try to kill us with the poisoned arrows of persecution; but what defence can it make against the rifleshot of common-sense, or how stand against the shattering artillery of science? Every such battle is decided in its commencement, for every religion begins to succumb the very moment it is attacked.

(February, 1879.)

Fling mud enough and some of it will stick. This noble maxim has been the favorite of traducers in all ages and climes. They know that the object of their malignity cannot always be on the alert to cleanse himself from the filth they fling, especially if cast behind his back; they know that lies, and especially slanderous lies, are hard to overtake, and when caught harder to strangle; and therefore they feel confident as to the ultimate fate of their victim if they can only persevere long enough in their vile policy of defamation. For human nature being more prone to believe evil than good of others, it generally happens that the original traducers are at length joined by a host of kindred spirits almost as eager and venomous as themselves, "the long-neck'd geese of the world, who are ever hissing dispraise because their natures are little;" while a multitude of others, not so much malignant as foolish and given to scandal, lend their cowardly assistance, and help to vilify characters far beyond the reach of their emulation. And should such characters be those of men who champion unpopular causes, there is no lie too black for belief concerning them, no accusation of secret theft or hateful meanness or loathsome lust, that will not readily gain credence. Mr. Tennyson speaks of —

That fierce light which beats upon a throne,

And blackens every blot

but what is that to the far fiercer and keener light which beats upon the lives of the great heroes of progress? With all due deference to the Poet Laureate, we conceive that kings and their kind have usually extended to them a charity which covers a multitude of their sins. The late king of Italy, for instance, was said to have had "the language of a guardroom, the manners of a trooper, and the morals of a he-goat," yet at his death how tenderly his faults were dealt with by the loyal press, and how strongly were all his merits brought into relief. Our own royal Sardanapalus, George the Fourth, although Leigh Hunt had the courage to describe him aright and went to the gaol for so doing, was styled by Society "the first gentleman in Europe." Yet Mazzini, Vittor Emmanuel's great contemporary, whose aims were high and noble as his life was pure, got little else than abuse from this same loyal press; and the Society which adored George the Fourth charged Shelley himself with unspeakable vices equalled only by the native turpitude of his soul.

Perhaps no man has suffered more from calumny than Thomas Paine. During his lifetime, indeed, his traducers scarcely ever dared to vent their malice in public, doubtless through fear of receiving a castigation from his vigorous and trenchant pen. But after his death they rioted in safety, and gave free play to the ingenuity of their malevolence. Gradually their libels became current; thousands of people who knew almost nothing of his life and less of his writings were persuaded that Thomas Paine, "the Infidel," was a monster of iniquity, in comparison with whom Judas appeared a saint, and the Devil himself nearly white; and this estimate finally became a tradition, which the editors of illustrated religious papers and the writers of fraudulent "Death-Bed Scenes" did their best to perpetuate. In such hands the labor of posthumous vilification might have remained without greatly troubling those who feel an interest in Thomas Paine's honor through gratitude for his work. The lowest scavengers of literature, who purvey religious offal to the dregs of orthodoxy, were better employed thus than in a reverse way, since their praise is so very much more dishonorable and appalling than their blame. But when other literary workmen of loftier repute descend to the level of these, and help them in their villainous task, it becomes advisable that some one who honors the memory of the man thus aspersed should interpose, and attempt that vindication which he can no longer make for himself.