Chapter 6

will in all likelihood not object to cast his eyes around and about him, where proofs of modern priestly selfishness are in wonderful abundance. By way of example may be cited the cases of those right reverend Fathers in God the Bishops of London and Chester, prelates high in the church; disposers of enormous wealth with influence almost incalculable; the former more especially. And how stand they affected towards the poor? By reference to the _Times_ newspaper of September 27th, 1845, it will be seen that those very influential and wealthy Bishops are supporters _en chef_ of a Reformed Poor Law,' the virtual principle of which is 'to reduce the condition of those whose necessities oblige them to apply for relief, below that of the labourer of the _lowest class_.' A Reformed Poor Law, having for its 'object,' yes reader, its object, the restoration of the pauper to a position below that of the independent labourer.' This is their 'standard' of reference, by rigid attention to which they hope to fully carry out their 'vital principle,' and thus bring to a satisfactory conclusion the great work of placing 'the pauper in a worse condition than the 'independent labourer.' It appears, from the same journal, that in reply to complaints against their dietary, the Commissioners appointed to work the Reformed Poor Law, consider that twenty-one ounces of food daily 'is more than the hard working labourer with a family could accomplish for himself by his own exertions.' This, observes a writer in the _Times_, being the Commissioners' reading of their own 'standard,' it may be considered superfluous to refer to any other authority; but, as the Royal Agricultural Society of England have clubbed their general information on this subject in a compilation from a selection of essays submitted to them, we are bound to refer to such witnesses who give the most precise information on the actual condition of the _independent labourer_, with minute instructions for his general guidance, and the economical expenditure of his income. 'He should,' they say, 'toil early and late' to make himself 'perfect' in his calling. 'He should _pinch and screw_ the family, even in the _commonest necessaries_,' until he gets 'a week's wages to the fore.' He should drink in his work 'water mixed with some powdered ginger,' which warms the stomach, and is 'extremely cheap.' He should remember that 'from three to four pounds of potatoes are equal in point of nourishment to a pound of the best wheaten bread, besides having the great advantage of _filling_ the stomach. He is told that 'a lot of bones may always be got from the butchers for 2d., and they are never scraped so clean as not to have some scraps of meat adhering to them.' He is instructed to boil these two penny worth of bones, for the first day's family dinner, until the liquor 'tastes something like broth.' For the _second_ day, the bones are to be again boiled in the same manner, but for a _longer_ time. Nor is this all, they say 'that the bones, if again boiled for a _still longer_ time, will _once more_ yield a nourishing broth, which may be made into pea soup.'

This is the system and this is the schoolmastership expressly sanctioned by the Bishops of London and Chester. In piety nevertheless those prelates are not found wanting. They may starve the bodies but no one can charge them with neglecting the souls of our 'independent labourers.' Nothing can exceed their anxiety to feed and clothe the spiritually destitute. They raise their mitred fronts, even in palaces, to proclaim and lament over the spiritual destitution which so extensively prevails--but they seldom condescend to notice _physical_ destitution. When the cry of famine rings throughout the land they coolly recommend rapid church extension, thus literally offering stones to those who ask them for bread. To got the substantial and give the spiritual is their practical Christianity. To spiritualise the poor into contentment with the 'nourishing broth' from thrice boiled bones, and to die of hunger rather than demand relief, are their darling objects.

Did Universalists thus act, did they perpetrate, connive at, or tolerate such atrocities as were brought to light during the Andover inquiry, such cold blooded heartlessness would at once be laid to the account of their principles. Oh yes, Christians are forward to judge of every tree by its fruit, except the tree called Christianity.

The vices of the universalist they ascribe to his creed. The vices of the Christian to anything but his creed. Let professors of Christianity be convicted of gross criminality, and lo its apologists say such professors are not Christian. Let fanatical Christians commit excesses which admit not of open justification, and the apologist of Christianity coolly assures us such conduct is _mere rust on the body of his religion--moss which grows on the stock of his piety._

From age to age the wisest among men have abhorred and denounced superstition. It is true that only a small section of them treated religion as if _necessarily_ superstition, or went quite as far as John Adams, who said, _this would be the best of all possible worlds if there were no religion in it_. But an attentive reading of ancient and modern philosophical books has satisfied the author that through all recorded time, religion has been _tolerated_ rather than _loved_ by great thinkers, who had _will_, but not _power_ to wage successful war upon it. Gibbon speaks of Pagan priests who, 'under sacerdotal robes, concealed the heart of an Atheist.' Now, these priests were also the philosophers of Rome, and it is not impossible that some modern philosophical priests, like their Pagan prototypes, secretly despise the religion they openly profess. Avarice, and lust of power, are potent underminers of human virtue. The mighty genius of Bacon was not proof against then, and he who deserves to occupy a place among 'the wisest and greatest' has been 'damned to eternal fame' as the 'meanest of mankind.'

Nor are avarice and lust of power the only base passions under the influence of which men, great in intellect, have given the lie to their own convictions, by calling that religion which they knew to be rank superstition. Fear of punishment for writing truth is the grand cause why their books contain so little of it. If Bacon had openly treated Christianity as mere superstition, will any one say that his life would have been worth twenty-four hours' purchase?

There is an old story about a certain lady who said to her physician, 'Doctor, what is your religion?' My religion, madame, replied the Doctor, 'is the religion of all sensible men.' 'What kind of religion is that?' said the lady. 'The religion, madame,' quoth the Doctor, 'that no sensible man will tell.'

This doctor may be given as a type of the class of shrewd people who despise superstition, but will say nothing about it, lest by so doing they give a shock to prejudice, and thus put in peril certain professional or other emoluments. Too sensible to be pious, and too cautious to be honest, they must be extremely well paid ere they will incur the risk attendant upon a confession of anti-superstitious faith.

Animated by a vile spirit of accommodation, their whole sum of practical wisdom can be told in four words--BE SILENT AND SAFE. They are amazed at the 'folly' of these who make sacrifices at the shrine of sincerity; and while sagacious enough to perceive that superstition is a clumsy political contrivance, are not wanting in the prudence which dictates at least a _seeming_ conformity to prevailing prejudices.

None have done more to perpetrate error than these time-serving 'men of the world,' for instead of boldly attacking it, they preserve a prudent silence which bigots do not fail to interpret as consent. Mosheim says, [47:1] 'The simplicity and ignorance of the generality in those times (fifth century) furnished the most favourable occasion for the exercise of fraud; and the impudence of impostors, in contriving false miracles, was artfully proportioned to the credulity of the vulgar, while the sagacious and the wise, who perceived these cheats, were overawed into silence by the dangers that threatened their lives and fortunes, if they should expose the artifice. Thus,' continues this author, 'does it generally happen, when danger attends the discovery and the profession of truth, the prudent are _silent_, the multitude _believe_, and impostors _triumph_.'

Beausobre, too, in his learned account of Manicheism reads a severe lesson to those who, under the influence of such passions as _fear_ and _avarice_, will do nothing to check the march of superstition, or relieve their less 'sensible,' but more honest, fellow-creatures from the weight of its fetters. After alluding to an epistle written by that 'demi-philosopher,' Synesius, when offered by the Patriarch the Bishopric of Ptolemais, [48:1] Beausobre says, 'We see in the history that I have related a kind of hypocrisy, which, perhaps, has been far too common in all times. It is that of ecclesiastics, who not only do not say what they think, but the reverse of what they think. Philosophers in their closet, when out of them they are content with fables, though they know well they are fables. They do more; they deliver to the executioner the excellent men who have said it. How many Atheists and profane persons have brought holy men to the stake under the pretext of heresy? Every day, hypocrites consecrate the host and cause it to be adored, although firmly convinced as I am that it is nothing more than a piece of bread.'

Whatever may be urged in defence of such execrable duplicity, there can be no question as to its anti-progressive tendency. The majority of men are fools, and if such 'sensible' politicians as our Doctor and the double doctrinising ecclesiastics, for whose portraits we are indebted to Mosheim and Beausobre, shall have the teaching of them, fools they are sure to remain. Men who dare not be 'mentally faithful' to themselves may obstruct, but cannot advance, the interests of truth. In legislation, in law, in all the relations of life, we want honesty _not_ piety. There is plenty of piety, and to spare, but of honesty--sterling, bold, uncompromising honesty--even the best regulated societies can boast a very small stock. The men best qualified to raise the veil under which truth lies concealed from vulgar gaze, are precisely the men who fear to do it. Oh, shame upon ye self-styled philosophers, who in your closets laugh at 'our holy religion,' and in your churches do it reverence. Were your bosoms warmed by one spark of generous wisdom, _silence_ on the question of religion would be broken, the multitude cease to _believe_, and imposters to _triumph_.

London: Printed by Edward Truelove, 240, Strand.

[ENDNOTES]

[4:1] 25th November, 1845.

[4:2] Vide 'Times' Commissioner's Letter on the Condition of Ireland, November 28, 1845.

[8:1] 'Essay on Providence and a Future State.'

[9:1] Essay of the Academical or Sceptical Philosophy. [9:2] Critical remarks on Lord Brougham's 'Lives of Men of Letters and Science, who flourished in the time of George III.'--The _Times_, Wednesday, October 1, 1845.

[10:1] History of American Savages.

[11:1] Appendix the Second to 'Plutarchus and Theophrastus on Superstition.'

[11:2] Philosophy of History.

[12:1] See a Notice of Lord Brougham's Political Philosophy, in the number for April, 1845.

[15:1] 'Apology for the Bible,' page 133.

[15:2] Unusquisque vestrum non cogitat prius se debere Deos nosse quam colere.

[20:1] See a curious 'Essay on Nature,' Printed for Badcock and Co., 2, Queen's Head Passage, Paternoster Row. 1807.

[23:1] Elements of Materialism, chapter 1.

[24:1] Discussion on the Existence of God, between Origen Bachelor and Robert Dale Owen.

[29:1] Hume's Treastise on Human Nature.

[29:2] This sexing is a stock receipt for mystification.--_Colonel Thompson._

[30:1] The Rev. J.K. Smith.

[31:1] 'An Address on Cerebral Physiology and Materialism,' delivered to the Phrenological Association In London, June 20, 1842.

[33:1] Principia Mathematica, p. 528, Lond. edit., 1720.

[38:1] Lessing.

[42:1] Lecture by the Rev. Hugh M'Neil, Minister of St. Jude's Church, Liverpool, delivered about seven years since, in presence of some 400 of the Irish Protestant Clergy.

[42:2] The necessary existence of Deity, by William Gillespie.

[42:3] Page 106 of a Discussion on the Existence of God, between Origen Batchelor and R.D. Owen.

[43:1] Quoted by Dr. Samuel Clarke, in his introduction to the Scripture Doctrine of the Trinity.

[47:1] Ecclesiastical History, vol. ii, page 11.

[48:1] Manicheisme, tome ii, p. 568.

End of Project Gutenberg's Superstition Unveiled, by Charles Southwell