Freemason." This letter was published in the National Reformer, and afterwards reissued in pamphlet form. It was read by his Mother Lodge, La Loge des Philadelphes, and gave such unqualified satisfaction that an address of approval was sent him from the Lodge. The pamphlet had a very extensive circulation, and went through several editions.
In March 1874 my father made a fine speech at the annual banquet at the Loge des Philadelphes. It fell to him to speak to the toast, the "loyal" toast of the Lodge, "To the Oppressed of all Nations." The oppressed of Italy, of Spain, of France, of England, of Germany, were each separately remembered, and then he carried the toast on "To the oppressed of all nations: to the women everywhere; to the mothers, who with freer brains would nurse less credulous sons; to the wives, who with fuller thoughts would be higher companions through life's journeyings; to the sisters and daughters, who with greater right might work out higher duty, and with fuller training do more useful work; to woman, our teacher as well as nurse; our guide as well as child-bearer; our counsellor as well as drudge. To the oppressed of all nations: to those who are oppressed the most in that they know it least; to the ignorant and contented under wrong, who make oppression possible by the passiveness, the inertness of their endurance. To the memories of the oppressed in the past, whose graves—if faggot and lime have left a body to bury—are without mark save on the monuments of memory, more enduring than marble, erected in such temples by truer toast-givers than myself. To these we drink, sadly and gratefully; to the oppressed of the present—to those that struggle that they may win; to those that yet are still, that they may struggle; to the future, that in it there may be no need to drink this toast."
At this time when English Freemasons chose to cast doubts upon the reality of Mr. Bradlaugh's membership, Freemasons on the other side of the Atlantic welcomed him to their Lodges.
While visiting Boston, Mr. Bradlaugh was by special invitation of the Columbian and Adelphi Lodges present at their Masonic festivals. The last occasion should almost be looked upon as historic, as far as the annals of Freemasonry are concerned, since it was a special festival in honour of the installation of Joshua B. Smith as Junior Warden of the Adelphi Lodge, South Boston, the first coloured Freemason elected to hold office in any regular Lodge. Eight years before[74] the St. Andrew's Lodge had made Mr. Smith and six other coloured men Freemasons, with the idea that they should establish a coloured men's Lodge, but the Grand Lodge of Massachusetts would not issue the warrant. In the interval Joshua B. Smith, already a Justice of the Peace, was elected to the Senate, and joined the Adelphi Lodge, which now took this opportunity of showing him honour.
Mr. Bradlaugh himself always liked to remember that he was a "Free and accepted mason," and the outward and visible sign of that is to be found in the fact that he almost invariably selected the Masonic Boys' School as the charity to be benefited by any money paid as damages for libelling his personal character.
CHAPTER XXI.
DEBATES 1862–1866.
In September 1862 Mr. Bradlaugh held a six nights' discussion with the Rev. W. Barker, a gentleman who had been lecturing against Atheism to a Christian Society in Clerkenwell. The debate was held in the Cowper Street School Rooms, City Road. The report I have by me was published by Ward & Co., and was taken from the notes of a shorthand writer, and approved by both disputants. The first two evenings were controlled by a chairman for each speaker, with Mr. James Harvey for umpire; but Mr. Harvey's impartial judgments gave so much satisfaction that the last four meetings were left entirely under his charge. The attendance—on some nights so great that people were turned away—averaged twelve hundred persons, and it was estimated that a thousand heard the whole of the debate. Some enthusiastic people journeyed long distances, such as from Yorkshire, Lancashire, Devonshire, and Norfolk, to be present. After all expenses were defrayed the surplus of £20 was sent to the Lord Mayor for the Lancashire Relief Fund. The subjects under discussion were:—
"I. Are the representations of Deity in the Bible irrational and derogatory?
"II. Is Secularism, which inculcates the practical sufficiency of morality, independent of Biblical religion, calculated to lead to the highest development of the physical, moral, and intellectual nature of man?
"III. Is the doctrine of Original Sin, as taught in the Bible, theoretically unjust and practically pernicious?
"IV. Does Secularism, which admits the authority of nature alone, and which appeals to reason as the best means of arriving at truth, offer a surer basis for human conduct than Christianity, which rests its claims on a presumed Divine revelation?
"V. Is the plan of Salvation through the Atonement repulsive in its details, immoral in its tendency, and unworthy of the acceptance of the human race?
"VI. Is the doctrine of personal existence after death, and of eternal happiness or misery for mankind, fraught with error and injurious to humanity?"
My father, writing during the progress of this debate, described Mr. Barker as a speaker not calculated, so far as he had yet seen, to excite his audience. "He is," said he, "a robust, happy-looking man, slightly inclined to go to sleep during his speeches, and hardly lively enough in his sallies. He appears to wish to strike occasionally, but fears the result of his own blow. Perhaps as the debate proceeds he will be more vigorous in his replies, and more piquant in his affirmations."
Mr. John Watts spoke of the reverend gentleman in much the same terms,[75] paying special tribute to Mr. Barker's evident desire to fairly represent his opponent's views.
The report of this debate, carried on for six nights, and dealing with six separate questions in eighteen speeches a side, makes quite a formidable volume of more than two hundred pages. It has in it much that is interesting and much that is dull, a little that is witty, and more that is weak. It would weary the reader, and serve no useful purpose, were I to attempt a representation of the arguments used. I will only note that on the sixth and last evening Mr. Bradlaugh opened with an impeachment of the morality of the doctrine of a future existence in happiness or in torment, the bribe and the penalty of the Christian religion; and in his final speech, after briefly reviewing the whole debate, he stated his position. Mr. Barker, he tells his listening audience, "comes as an exponent of God's will to man. I come as a student of rising thought, of the endeavour to know—as a student of the great problem of life. I have no revelation; I have no bitter excommunications—no anathemas to hurl upon you; but I have this to say: the wide book of humanity lies open before you. Turn its pages over. I can offer you no inducements to come here. I admit that to be a Freethinker is to be an outlaw, according to the laws of England. I admit that to profess your disbelief renders you liable at the present moment to fine and imprisonment and penal servitude. I admit that that is the statute law of England. I admit that if you are free enough to say you are an infidel, your evidence may in a court of justice be rejected, and that so you may be robbed.[76] I admit we have not wealth and power on our side—power which the Christian Church, through eighteen centuries of extortion, has managed to get together. But I tell you what we have. We have the pleasant consciousness that we make the public conscience and public opinion step by step with each thought we give out and each good deed we do. Our church is not a narrow church, nor narrow chapel, nor Bible sect, but the wide church of humanity, covered by no steeple, with texts preached from no pulpit, but with each man as his own priest, working out his own salvation, and that of his fellows too—not on his knees, but on his feet, with clenched hand and nervous brain, fighting wrong and asserting right, and striving to make humanity freer."
On Monday and Wednesday, the 1st and 3rd of February 1864, Mr. Bradlaugh met Thomas Cooper, the sometime Freethinker, author of the "Purgatory of Suicides," and now "Lecturer on Christianity," in debate. This debate had been talked of for nearly eight years, but although Mr. Bradlaugh was
