Table of Contents
To THE READERS
OF
THE TRUTH SEEKER.
Not adventitious therefore will the wise man regard
the faith which is in him. The highest truth he sees
he will fearlessly utter; knowing that, let what may
come of it, he is thus playing his right part in the
world. . . .
-HERBERT SPENCER (First Principles, Par. 34).
PREFACE
T HIS is the book of George Macdonald, hand,
head and heart. It tells of his life and ac-
tivities, first as a farm boy, later as a la-
borer in the vineyard of Freethought. For up-
wards of fifty years he has been a part of that
movement, at once the oldest and the newest,
which seeks to make clear the truth that the
melioration of man’s condition-progress of any
kind, in any degree-lies in reliance upon his own
powers of reason and initiative, in nowise upon
dispensation and authority.
George E. Macdonald’s own life peculiarly ex-
emplifies this. Scarcely anybody ever gave him
anything, except an opportunity to work. From
his earliest years there has always been some-
thing for George to do. How well he has done
it shows in the vigorous survival of the paper
upon w’hich he has been engaged for half a cen-
tury, a period during which journals of opinion
have fallen leaf-like in shriveled hosts.
The Truth Seeker, like its editor, is hale and
hearty. Subscribers stoutly and repeatedly as-
sure the one that the other is “better than ever.”
This, perhaps, is what accounts for the slight
flush always to be found upon his cheeks and
which beams forth again as the rays of a genial
sun. The humor of The Truth Seeker is pro-
verbial and has as much to do with its popularity
as its more solid qualities.
The chapters which follow appeared serially in
The Truth Seeker during 1928 and 1929. The
vi PREFACE
paper’s files for fifty years back record the his-
tory of Freethought in detail, a moving pageant
in which its three editors take active and promi-
nent parts. The present editor’s life is so inex-
tricably bound up with this journal’s history as
not to be separated from it without damage to
the account. This circumstance only has moved
him to include in the story of The Truth Seeker
somewhat of him hitherto known as “We.”
This work is intended to afford a reliable
surview of the Rationalist movement in the
United States for fifty years onward from 187.5.
That was the author’s chief purpose in under-
taking it. Its production has occupied all of the
editor’s spare time for nearly two years. For
foundation he applied himself to the rereading
of the fifty-five bound volumes of The Truth
Seeker, light calisthenics for a man in his eighth
decade. An equally valuable repository has been
his mortmain memory, unassisted by diary or
notes. A considerable correspondence, carried
on without secretarial aid, was a third source.
The subsigned, privileged to be his amanuensis
in the preparation of the book, can certify that
into it went enthusiasm and application, ‘both
unflagging, in equal parts. B. R.
PART FIRST
THE MINORITY OF ONE
In the original book this is a
BLANK PAGE
and this page is included to keep the page numbering
consistent.
________________
Bank of Wisdom
There was a time, known as the Golden Age of
Freethought, from about 1865 to 1925, when it was
thought that the Higher Religions -- Rationalism,
Secularism, Deism, Atheism and other “thinking”
religions (as opposed to the lower “believing”
religions) would be the main religious force in Western
Civilization within 50 years. The failure of this great
upward religious movement was no fault of the new
and elevating religious ideas; these new progressive
religious ideals were forcefully suppressed by the
political power of the old beliefs.
During this period of rapid intellectual progress
there was a large number of Scholarly Scientific,
Historical and Liberal Religious works published,
many of these old works have disappeared or became
extremely scarce. The Bank of Wisdom is looking for
these old works to republish in electronic format for
preservation and distribution of this information; if
you have such old, needed and scarce works please
contact the Bank of Wisdom.
Emmett F. Fields
Bank of Wisdom
Bank of Wisdom
P.O. Box 926
Louisville, KY 40201
U.S.A.
CONTENTS
CHAPTER I-Sullivan, N. H.-A Soldier’s Son-
Quaker and Scriptural Antecedents-My Mother-
A Recruit for Lincoln............................. 11
CHAPTER II-Surry-Echoes from the Schoolroom-
Girl Invaders-My Life’s One Scandal.. . . . . . . . . . . . 27
CHAPTER III-My Uncle Clem-Books and Min-
strelsy-I Go Out to Work-A Woman ,of Simple
Speech-Surry South End.. . . . . . . . . . . . . . . . . . . . . . . . 46
IV-The
CHAPTER Traveler’s Ghost-Moving On-
I Am Oppressed-East Westmoreland-Pat Advises
Me About Churches................................ 65
CHAPTER V-The Deacon and I-Albert Chicker-
ing-Remarks on Bundling-Brother of the Ox-My
Station Rises . . . , . . . . . _ . . . . . . . . .... . . . . . . . . . . . . . . . . 83
CHAPTER VI-The Girl Intrudes-Rural New Hamp-
shire-The Puritans-“New Morals for Old”-Lan-
guage-Christmas Not Observed.. . . . . . . . . . . . . . . . . . . 105
CHAPTER VII-I Take Leave of the Invisibles-
How I Came to New Yfork-The Truth Seeker and
D. M. Bennett..................................... 131
CHAPTER VIII-Amongst the Idealists-An Adven-
ture of Which I Am the Mid-Victorian Hero-
Milady Agatha-Through with Women.. . . . . . . . . . . . . 150
CHAPTER IX-Bennett’s Wealth of Words-I First
Behold Ingersoll-The Paine Habit Formed-Grant’s
Message to Congress............................... 167
CHAFTER X-Life in The Truth Seeker Office-
Arrest Comes to Mr. Bennett-Doris-Through with
Women-Friends ................................... 185
CHAPTER XI-Guests at 308 Third Avenue-Hilda-
Catholic and Freethinking Girls-Anyhow, I Was
Through with Women-The Bennett Prosecutions-
Split in the Liberal League-Who Was ‘Who in 1878?. 206
CHAPTER XII-The Jailing of D. M. Bennett-In
Albany Penitentiary-What the Cat Brought In-
“New England and the People Up There”. . . . . . . . . . 243
t
CHAPTER XIII-Organizing a Political Party-State
Gatherings-Bennett Liberated-The Character of A.
Cornstock . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 264
CHAPTER XIV-Putnam Coming Forward-The In-
spired Assassin of Garfield-I Join the Nonpareils.. 292
CHAPTER XV-Religions on Trial with Guiteau-
Ingersoll’s Memorial Day Address-Herndon and Lin-
coln-Bennett Around the World and Home-Death
and a Monument................................... 306
CITAPTER XVI-I Am Assistant Editor-Man with
the Badgepin-Monsignor Capel-The Truth Seeker
Company . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 332
CHAPTER XVII-Life in Third Avenue-Spiritual-
ists as Secularists-Chainey Converted-Blaine and
Burchard . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..‘......... 352
CHAFTER XVIII - Giordano Bruno - Feminists-
Amrita La1 Roy-The Dynamiters-Death Among the
Veterans-I Interview Ingersoll-The Haymarket
Bomb-Henry George’s Canvass.. . . . . . . . . _. . . . . . . 371
CHAPTER XIX-Economic and Labor Situation-Dr.
McGlynn-Liberal, Mo.-The Lucifer Match-Death
of S. P. Andrews.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 393
CHAPTER XX-Lecturers in the Field-Chicago An-
archists Hanged-Reynolds Blasphemy Trial-Mrs.
Slenker’s Arrest-A “Globe” Story.. . . . . . . . . . . . . . . . . 415
CHAPTER XXI-San Francisco--A Historic Printing
Office---Getting Married-Death of Courtlandt Pal-
mer-.4 Temblor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 435
CHAPTER XXII-San Francisco Continued-Organi-
zation and Lectures--Advent of Bellamy-Topolo-
bampo-Death of Horace Seaver.................... 470
CHAPTER XXIII-Local Meetings-Observations on
the State-Henry Replogle-A Lick Incident-The
Chinese Press-Prophecies of D’isaster-An Infant
Son . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4%
CHAPTER XXIV-Putnam in Sacramento-James
Barry of The Star-Deaths: Bradlaugh, James Par-
ton, J. R. Monroe-Freethought Suspends.. . . . . . . . . . 524
FIFTY YEARS OF
FREETHOUGHT
CHAPTER I.
1-I APPEAR.
ITH the consent of the reader, my story
shall begin where and when I did, which
was in Gardiner, Maine, April 11, 1857.
It was the year they discovered the Neanderthal
CONTEMPORARIES
man. My father, (Patrick) Henry Macdonald (b.
Oct. 14, 1825), was known to all his acquaintances
and to the check-list as Henry, since early in life he
had dropped the Patrick-though remembering
12 FIFTY YEARS OF FREETHOUGHT
“Give me liberty or give me death”-as calculated
to furnish a wrong clue to his ancestry, which was
Scotch, and to his religion, which was not Catho-
lic. As to personality, his comrades in war and
other scrapes told me that although no+ a big man,
he was “able” ,* that, in fact, few men of his inches,
unless “scienced,” had any business to stand before
him. Through this heredity, I early bxame seized
of a deep respect for ability and science. A mechanic
and millwright was Henry, and when I first learned
to recognize him he was running a sawmill for
Lanmon Nims on a small stream in East Sullivan,
N. H., where he had lately come, with his wife and
two boys, from Maine.
Sullivan is among the least of towns, difficult to
find or to recognize as a town when discovered ;
but she has a mighty history-on paper. One of
her sons, the Rev. Josiah Lafayette Seward, D. D.,
wrote that history in two weighty volumes compris-
ing 1619 octave pages, capacious enough to con-
tain a fair history of the civilized world ancient
and modern. Everybody who lived in Sullivan from
1777 to 1917 is named in those tomes. My father,
a resident of Sullivan at the breaking out of the
Civil War, enlisting in Company E. 6th regiment,
New Hampshire volunteers, moved to Keene, the
county seat, for convenience to the fair grounds
where the troops were drilled. He went to the front
in December, 1861, and fell in the second battle of
Bull Run the following August. I possess as relics
of him a leather wallet with a strap that goes all
the way around it, and through loops; a letter (un-
dated) in a fair round hand, sent from the front to
FIFTY YEARS OF FREETHOUGHT I3
my brother, in which “we” is consistently spelled
with two e’s; and a glazed earthenware container
for liquids made in the shape of a book but with a
mouth and stopper (for the bottle was contraband
in Maine as early as 1850). I have put a book label
on it and marked it a best seller. (In his spelling of
“wee” he merely may have been old-fashioned. His
fathers spelled it that way before him.) I know
little else about my father, except that his mother’s
name was Rebecca. My brother once met that old
lady, whom I suppose to have been Scotch, and re-
ported her speech to be so different from any he
had ever heard that he could hardly understand her.
He called the peculiarity of accent a “brogue”; it
was probably a “burr.” The name Macdonald was
pronounced in our family as though the first syl-
lable were spelled muck and the second one dough.
The war records have it that Henry was a native of
Palermo, Me., and that his father is unknown.
2-A SOLDIER’S LETTER.
In 1887, when I took a vacation in New Hamp-
shire, my cousin’s wife, Addie Chickering Clement,
handed me a letter, found among his father’s papers,
which she thought I should have if it interested me.
Thus the writing ran:
“An account of the death of Henry Macdonald, who
enlisted in Company E, 6th Regiment, New Hampshire
Volunteers, and fell at the second Eattle of Bull Run (Vir-
ginia), August the Z&h, 1862, in the War of the Great
Rebellion. He was 36 years of age, having been born
October the 14th, ‘1825.
‘By a Conwade.
“FRIEND CLEMENT: You have probably heard various
14 FIFTY YEARS OF FREETHOUGHT
accounts of our battle in the woods, where we suffered so
severely; so I will attempt no description except of Mac-
donald’s death. I was by his side; or, rather, we were
facing each other, he with his left side to the enemy. We
had fired, and were loading. We had reserved our fire
somewhat, trying to see a good mark to sight. He fired
first. After firing I stepped back close to him. He said,
‘Did you see him? I answered, ‘Yes.’ Said he, ‘So did
I.’ The words were scarcely spoken, when Almon Nut-
ting, who was forward, was struck on the head by a ball,
inflicting a serious wound. At the same instant Mac-
donald was hit just forward of the top of the ear, the
ball passing squarely through the head, and coming out on
the other side at the spot opposite. He fell on his back, his
eyes set. He did not speak or recognize me. The wound
bled very fast. He suffered none, and passed away feel-
mg not the pains of death, nor its fears. He was as cool,
and spoke as calmly, as though we had been shooting
squirrels. I think it was the ball which wounded Nutting
that killed him, as both were struck at the same moment.
“After speaking to Nutting, I was obliged to leave, the
regiment having moved forward and left us behind. I
had no time to save Macdonald’s money, or the clothing
upon him Indeed, the chance of my coming out myself
was SO small I did not think to do it. When we re-
turned, it was by a different route, and on the double-
quick, so he fell into the hands of the enemy, who were
careful to carry away everything except the clothes. The
shoes they took, if good. He was probably buried by our
men, who went back fo: that purpose with a flag of truce.
There will be no means of identifying the spot. His knap-
sack, with contents, was left behind. H. TOWNE.”
The letter, which bore no date, appears to have
been written soon after the “battle in the woods”
(second Bull Run), August 28-29, 1862. The
writer was Hosea Towne, afterwards appointed
postmaster at Marlow, N. H.
FIFTY YEARS OF FREETHOUGHT 15
This my father’s picture
is drawn from a painting
executed about 1880 by
Madam Gherardi, sister of
the admiral of that name.
It was done out of her af-
fection for soldiers. For
“copy” Madam Gherardi
bad an 1861 tintype, now
lost; and tintypes are like a
reflection in a mirror, an
offset, which faces the sub-
ject the other way. That is
why this soldier is shown in
an improper position for
one standing at parade-rest,
with his right hand next
the muzzle of his piece and
the right foot advanced.
He was of that whisk-
ered generation raised up
before the Civil War and
enduring so long after its
close that we discover facial
foliage on the earlier pro-
fessional baseball players.
Gradual modification by
way of chin shaving, leav-
ing only sidewhiskers and
moustache, produced the
clean-shaven soldier of the
World war.
1
16 FIFTY YEARS OF FREETHOUGHT
I
3-&E UNRRTURNING BRAVE.”
Sullivan’s memorial to
her “unreturning brave,”
as described in a pamphlet
“printed at the New Hamp-
shire Sentinel Job Otlice,
lS67,” is “of the best Ital-
ian marble, and is very
beautiful in design and
finish. It stands near the
meeting-house, on a spot
fitted up with much labor
and ‘expense. The mound
on which it stands is ele-
vated eight feet above the
Ieve of the common, and
the monument rises fifteen
feet above the mound. The
base is a three and a half
feet square.”
The name of Henry Mac-
donald, spelled McDonald,
is at the top of the list on
the front of the shaft. He
may, then, have been the
first of the unreturning
brave of the Civil War
whose name was thus pre-
served on a town menu;
ment.
The history of Sullivan
in the Chesire County Ga-
zetteer, 1736-1885, says of
FIFTY YEARS OF FREETHOUGHT 17
its soldiers who died: “All were honest, respectable,
industrious, and reliable young men. There was
no exception to this statement.” Father lived only
half the span the Bible allots to man, while I have
been living on borrowed time ever since I began
this history of the True Macdonald. But he missed
the worse half, for one accumulates his pleasant
memories in his first thirty-six years and regrets
them in the next three or four decades. When an
oId man is heard talking to himself, he is muttering
maledictions on remembered follies which he com-
mitted before he was thirty-six. An enfeebled mem-
ory allows him to forget the later ones.
The people of the town of Sullivan were uncom-
monly worked up over the war. They hanged in
effigy a local “Copperhead,” a poisonous sympathizer
with the South and the institution of slavery: my
mother writing his sentence, found pinned to the
figure, judicially imposing the extreme penalty. The
residents of this hamlet are said to have preceded all
others in moving to erect a soldiers’ monument.
~-HURRAH, AND GOODBY.
The Sixth New Hampshire regiment entrained
for the front at Keene, December 25, 1861. I was
at the depot to see the men file aboard and the
train go out. In his blue overcoat with a cape to it,
father looked the ideal soldier. Twenty-eight years
had passed when I contributed the following to
Memorial Day verse:
I see them bringing their flowers today
To the spot where the heroes sleep,
18 FIFTY YEARS OF FREETHOUGHT
And I think of an unmarked soldier’s grave
Where Virginia’s breezes sweep.
And I wonder if someone plucks a flower
By the rivulet of Bull Run,
And lays it above the dust of him
Who made me a soldier’s son.
The days that are gone I live once more
As I close my eyes and think,
And the chain of memory stretches back
And I follow it link by link.
And spanning eight and a score of years
I return to a Christmas day
When the streets are filled with marching men,
And the air with their banners gay.
But I have sight that sees but one,
A man with a bearded face
And a kindly eye and a stalwart tread,
Who walks in a forward place.
I watch the train move out of town,
With its smoke and its clanging bell,
And the smoke takes form of clouds of war,
And the clang is a funeral knell.
He wore the blue as a soldier should,
Was tender and true and brave:
He gave his life for a nation’s life,
And his pay was a soldier’s grave.
A random shot, and above his corpse
Sweeps forward the battle’s tide;
And when the stars shine out that night
They bury him where he died.
So I watch them strewing their flowers today
On the spot where the heroes sleep,
And I think of an unmarked soldier’s grave
Where Virginia’s willows weep.
FIFTY YEARS OF FREETHOUGHT 19
And I wonder if someone plucks a flower
By the rivulet of Bull Run,
And drops it above the dust of him
Who made me a soldier’s son.
The verses have been heard in Sons of Veterans
camps. When they had been written twenty years,
I discovered that Capt. George Clymer of Glen
Ridge, N. J., Grand Army Instructor in Patriotism,
recited them to pupils in the public schools that he
visited.
S-QUAKER AND SCRIPTURAL ANTECEDENTS.
My mother was born in Unity, Maine, in June,
1830, the daughter of Esther Chase and Stephen
Hussey, who named her Asenath. There were
enough biblical names in my ancestry-Rebecca,
Esther, Asenath, and Stephen-to produce a
prophet. The Chases were Quakers. I was but
five years old when, being taken down to Maine by
my mother on a visit to her relatives in Unity, I
attended a Quaker meeting and spent a week in the
family of her Quaker cousin, Uncle John Chase.
This short period was so dreary that I have been
under the depression of it ever since.
There is a certain risk in publishing the fact
that one is a Chase by ancestry. Somebody is sure
to offer you a book for a dollar containing your
genealogy. The Macdonald family can be traced,
through Scott’s Tales of a Grandfather, to a gang
of Highland cattle-thieves, who were all but ex-
terminated by outraged neighbors whom they had
20 FIFTY YEARS OF FREETHOUGHT
plundered. In that direction “mine ancient but
ignoble blood hath run through scoundrels since the
flood,” but the Chases are all respectable, being
elders or ministers or Quakers. The Husseys I
suspect of being Puritans. Three brothers of them,
from England, came to New England among the
early arrivals. They were Stephen, Batchelder, and
Sylvanus. Each of them made a practice of naming
his sons after their uncles, and the three names
came down to the last generation. I had an uncle
Batchelder, and an uncle Sylvanus, a cousin Syl-
vanus, and a cousin Stephen. Passing through the
town of Houlton, Maine, forty years ago, I saw
the name of Hussey everywhere-on the signboards
of doctors, lawyers, merchants, and-1 did not ex-
amine the police record for the other class. My
parents bestowed upon me the name of George
Everett Hussey-George for Washington, Everett
for Edward Everett, and Hussey as a matter of
course. I dropped the third one out at an early
age, but the Testament I won by learning many
verses of the seventh of Matthew has on its fly-leaf
this inscription : “Presented to George E. H. Mac-
donald by his Sabbath School Teacher, Keene, N.
f IX, Jan. 21st, 1863.” George E. H. sounds plebeian
! alongside my brother’s name, which was Eugene
Montague. I lower a hook into the well of memory
to catch that teacher’s name. It brings up “Miss
/ Dunbar.” If there is an old resident of Keene who
1 ever went to Sunday school he may be able to cor-
i rect or co&x-m my guess. Yet more likely that
I oldtimer, when found, will say there used to be a
man named Dunbar that owned a horse he thought
1
I
FIFTY YEARS OF FREETHOUGHT 21
could trot. And drove him onto the track at the
fair grounds hitched to a sulky, and got run into and
dished a wheel. Deaf man, he was; couldn’t hear
r a dam’ sound. His daughter maybe.
6-THE SMART ONE OF THE FAMILY.
I
Asenath, my mother, coming at about the middle
of ten or eleven children, was the only one of them
who ever entertained “views.” At thirteen she was
teaching a school that had an algebra class in it,
and on her way to her daily task waded through
deep snow minus leg-garments worn by girls of a
later day but now discarded largely, I perceive, as
individual entities. She afterwards left home to
learn a trade, that of stitching men’s coats. The
death of Henry, after their few years of married
life, found her working in a peg-shop, making pegs
for shoes, in Keene, N. H., and supporting two
boys, 7 and 5 years of age. Our family doctor was
named Twichell. On an occasion when an elderly
woman patient (say Mrs. Carter) wanted a nurse,
Dr. Twichell recommended mother. She proved so
competent that the doctor advised her to prepare
herself for nursing as a profession. There was then
an advanced medical practitioner and reformer,
named Dio Lewis, conducting a training school for
nurses in Massachusetts, to whom she was recom-
mended. Dio Lewis dressed his pupils in “gym”
clothes and gave them physical training; and I re-
member that when my mother, home on a vacation,
told my aunt, with whom we were living, about this
innovation in women’s dress, my aunt replied that
22 FIFTY YEARS OF FREETHOUGHT
1
I the less said about it the better, especially in the
presence of her daughter Ella, who was but 15 and
wore skirts down to her instep.
I have no likeness of mother. The last time I
was in New Hampshire I asked this niece, Mrs.
Ella Clement Priest, if there was any picture of her
in the family. She replied : “No ; I don’t believe
Aunt ‘Sene ever kept still long enough to have one
taken.”
As a trained nurse, and one of the first of that
profession, Asenath commanded a wage larger than
local patients would pay. She therefore looked
abroad. She became nurse and companion to Mrs.
Bierstadt, wife of the artist whose great picture of
the Rocky Mountains won fame in those days. I
received letters from her afterwards written on the
stationery of the yacht Resolute, belonging to
Banker Hatch, with a summer home at Navesink.
Mrs. Hatch was her patient. Because I heard few
other names, and little of anything else at that
period, I am able to remember those of her em-
ployers, Minturn, Wingate, and so on. Her pay
was good and employment steady, so that with her
widow’s pension, and something extra on account
of children, the problem of maintenance for her
boys was solved. She also contributed to the sup-
port of her sister’s family and helped them buy the
farm. As one of the earliest trained and profes-
sional nurses, she was in at the close of the era
I when persons in moderate circumstances could be
sick within their means.
I On my return to Keene, late in 1864, from a
FIFTY YEARS OF FREETHOUGHT 23
stay with an uncle in Maine, who, having no boy of
his own, proposed to adopt me and take me with
him into the Aroostook (to which mother would
not consent), we lived with this same sister’s family
a mile out of the town of Keene, on Marlborough
street. Here I first began to understand what I
heard my elders read from the newspapers. We
took The Banner of Light, a Spiritualist paper that
by a coincidence began publication in Boston on
the day I was born, its first number being dated
April 11, 1857. I have long survived my journal-
istic twin. Mother and aunt read it aloud by turns,
and I lay in bed and heard them. In spite of Spir-
itualism in the family, the children went to the Uni-
tarian Sunday school in Keene. The minister of
this church, on the east side of Main street, was
known as Priest White. The orthodox church
stood at the head of the square. They called its
minister Parson Barstow.
7-A RECRUIT FOR LINCOLN.
Among the things the child of 5 or 6 does not
comprehend is the fact of death. Accustomed to
the absence of my father from the house during his
ten hours a day as a mechanic, I had learned not to
miss his presence. I now supposed he was just away.
The tale of his death meant nothing to me, although
I had seen my mother’s burst of weeping, her head
falling on her crossed arms at the bench where she
worked in the peg-shop, when I accompanied the
bearer to her of the news that father had fallen in
battle. So, persuaded that he must be somewhere,
24 FIFTY YEARS OF FREETHOUGHT
and that people were mistaken in saying I should
not see him again, day after day I watched the road,
which I could command for some distance each
way, and all the men who passed underwent inspec-
tion. This house on Marlborough street, where we
lived with my mother’s sister Louisa, who had mar-
ried Benjamin Franklin Clement of Montville,
Maine, was later made over and occupied by Frank
Cole, son of a neighbor-a baby when we moved
away. We were there in the fall of 1864, and in
the Lincoln canvass of that year I fought the Irish,
who were trying to make the world safe for democ-
racy by campaigning for McClellan. Surely they
were times of terror for a non-pugnacious Lincoln
boy. In those precincts he met the Irish boys in
small gangs and was interrogated: “Be you an
Irish feller ?” “Be you for McClellan ?” No. The
fight opened with aggressions on the part of the
gang.
One with a snub nose not readily caused to bleed,
and with an underpinning patterned after the fore-
legs of an ox, for such was I, endured long with-
out being put out or overthrown; and he was fired
with a mighty cause. The reelection of Lincoln
caused a general belief to pass from parents to
children that the country was saved. Months
later, when the news of his assassination reached my
aunt, I saw the color leave her face. She gasped
“What will become of us?” as though we had
been passengers on a ship with a mutinous element
in the crew, the captain overboard, and no one left
who understood navigation.
i
,
FIFTY YEARS 3F FREETHOUGHT 25
~-BACK ~0 THE LAND.
While we were in the Marlborough street house .
my uncle Clement came back from the war. Thence
in the fall of 1865 we moved to a farm in Surry,
which I was to think of when homesick for the
next ensuing ten years. And those ten years are
The Place I Was Homesick For.
crowded with so many distinct memories they seem
to cover the principal part of my life. The days
were interminably long. Our family must have
been classed as poor, though we never were needy,
and together the breadwinners had purchased an
equity in the house that they now traded for the
farm.
The war had made living expensive-butter fifty
cents a pound, flour ten dollars a barrel. Women
wore “print,” or calico, and men wore shoddy. I
heard my aunt murmur:
26 FIFTY YEARS OF FREETHOUGHT
“Butter and cheeseis fifty cents a pound,
An’ everything else is accordin’,
Before next spring we’ll all be on the town
Or landed on the other side of Jordan.”
We came upon the farm late in the fall. There
was no fruit to pick, and butter was short because
of one farrow cow. Pork and potatoes, pork and
beans, and pork fat for the enrichment of salt cod-
fish mixed with potato; pork fat on slices of brown-
bread, pork fat and Porto Rico molasses (with
slivers of cane in it) on hot biscuits-that was the
diet on which I throve. Without butter, a condi-
tion my aunt took pains to conceal, we could carry
no bread for our school luncheons, lest its unbut-
tered state should provoke comment. My aunt there-
fore, made great sheets of gingerbread wherefrom
she filled our dinner pails. Sometimes it froze on the
two-and-a-half-mile carry and thawing in the warm
school room turned glutinous when masticated,
dropping into the stomach “kerlunker,” as we said.
The next season, with apples to stew and dry, ber-
ries to can and a cow come in, brought better fare.
Hardship is like romance-always in the past. While
being undergone it is unrecognized. Life was hap
py despite zero weather, drifts half-way to the roof,
clothes that let in the snow to melt against the flesh,
and a ration not scientifically balanced.
CHAPTER II.
l---SO THIS IS SURRY.
URRY (pop. 350) lies a little west of the
S geographical center of Chesire county, toward
the southwest corner of the state. Over the
southern boundary of the county you are in Massa-
chusetts; over the western line, which is the Connec-
ticut river, you are in Vermont. According to the
way you view Surry, with its twenty square miles of
territory, it is a valley town or a hill town, or both.
It has hills east and west. The hills at one time
met near the north end; but the Ashuelot river
i broke through and ran south along the foot of Surry
mountain, on the east, which is fifteen hundred feet
high and steep. That mountain guards the eastern
side of the town. On the top of it there is a mys-
terious pond, said to be fathomless, but white lilies
float on its surface near the margin defended by
tangled tree trunks, and can be gathered by swim-
ming for them in the dark waters.
The Ashuelot in its meanderings from immemo-
rial time has created a valley half a mile wide, with a
plateau for the village of a dozen houses, town hall,
school, and church to be built upon. To the west
the ground continues to rise until it reaches the
summit of Surry Hill and the borders of the adjoin-
27
28 FIFTY YEARS OF FREETHOUGHT
ing towns on that side. Surry once belonged to
the towns lying east and west of it, but being inac-
cessible from those directions on account of the
height of land, it was allowed to take a name and
“go it alone,” as they say there. The smooth way
to get into Surry is from the south, where the river
has leveled the country and there are fewer ups and
downs.
The farm I called my home (1865-‘75) lies two
miles and a half southwest of the village, and is
reached from there by a road which rises all the
way. By a happy freak of nature, the ground the
road runs on for half a mile in one direction from
the house and a mile in the other, is level, but there
is a half-mile hill at each end of this, the only level
stretch on that so-called Old Walpole Road for
eight miles. The arable acres of the farm, that
have been cultivated for the past one hundred and
twenty-five years, cover a long knoll, with the
buildings at the south and sunny end. Men born
and reared in Surry return when aged and prosper-
ous and make show-pIaces of (the old homesteads.
One could find no location there so well situated for
the purpose as this one, which has even a spring and
a pond on it. The hill back of the house rises by
an abrupt acclivity to near a level with the top of
Surry mountain, and looks it in the face two miles
away. At the very, peak of the hill there crops out
a ledge, and on that ledge the last glacier to come
through left standing, balanced on its smaller end,
a rock fifteen feet high, of a formation not native to
those parts. As a barefooted boy I often climbed
FIFTY YEARS OF FREETHOUGHT 29
it by inserting my toes into its fissures and crevices,
and once at the top could see all the country from
there to Mount Monadnock, fifteen miles south, in-
Juding the city of Keene. I spent hours on that
L
VIEWING THE LANDSCAPE O’ER.
rock, viewing the landscape, while the address of
William Tell to his native mountains ran in my
mind. The last time I stood at the base of the big
boulder, its summit appeared inaccessible except by
means of an elevator; and I had then forgotten what
William Tell said.
How plainly voices from the road below carried
up the side of that hill, especially the bell-like ac-
cents of our not-distant neighbor, Mr. Reed, who
sometimes drove by. One standing on its brow
heard a woman in her doorway inquire after the
health of Mr. Reed’s family, and his reply: “Wal,
not so very good. You see my boy Charlie stepped
30 FIFTY YEARS OF FREETHOUGHT
on a scythe and cut his heel ; my boy George is suf-
fering from a boil on his hindermost sitdown ; my
wife has just had a baby ; and I have been troubled
with b-a-a-d Di-Ok-Re-Or.” My selection is not
happy, but it is authentic; and this is a true book.
Perhaps once a year, in the fall, a drover going
south to Boston went through that road with a
hundred head of cattle, gathered from all the way
north to the Canadian line, or beyond-a boy and a
dog footing it and a man riding in a buggy. When
night overtook him, the drover paid for the privi-
lege of turning his cattle into fields where there was
fall feed. He furnished a topic of conversation for
a week. Another notable to go by there once was
Max Shinburn, the bank robber, on his way to
commit a robbery in Walpole. Other days, hardly
a team would pass. A team was any rig, single or
double. Such as went that way were from further
up the road, going to Keene. These were such reg-
ular passersby that they were known before they
came in sight by the familiar rhythm of the horses’s
feet beating on the ground, or by the peculiar rat-
tle of the wagon or the “chuck” of the wheels on the
axle. The horse could be recognized though a stran-
ger might be driving it. In Keene, where we had
lived, the street traffic, of considerable volume, was
negligible as a spectacle; here, one left his work, if
need be, so as not to miss anything moving past,
man or animal. In Keene we ran only to “see the
cars go by.” Here we might catch the sound of a
freight engine a mile or two off puffing on the up-
grade to the Summit, but we saw no trains. The
FIFTY YEARS OF FREETHOUGHT 31
sound of an axe falling on a tree would carry half
a mile, and the chopper might have struck the next
blow and the next before it got to us. If the man
was working in sight, it seemed as if the axe made
the noise when it was above his head. The silence,
when you stopped to listen to it, was as distinctly
audible as the roar of a city.
The hill capped by ‘the big rock was the cow
pasture, covering eighty acres, with twenty of them
wooded. The best feed for the cows grew farthest
from the barn and around a waterhole. That was a
terrible land for me, when I got there after sun-
down to drive the cows home ; for, looking about
me, I could see all of creation except the cows.
Sheep would be plentiful, if you were not hunting
for them, and the colts were either there or visible
at a distance. The kine might have started for the
barn by another route than the one I had taken in
reaching the spot. If so, I must follow them down
an old sled-road through the woods, where, pausing
anon to hark for that cow bell, I should hear my-
self discussed by the birds and insects that become
garrulous and conversational as the shadows fall; or
I might meet a questing hedgehod on his way to the
cornfield for his grub. I might even, so my fears
told me, encounter the bobcat or the bear lately
reported in that neighborhood. A tree-toad would
start his evensong almost at my ear. Perhaps I
should scare up a partridge whose sudden whirr
would for a second or two paralyze me with fright.
The partridge’s flight is always unexpected. He
seems to start from between your feet, and he is
32 FIFTY YEARS OF FREETHOUGHT
the bird that set the airplane an example in making
a noise when taking off. But in the open the boy
who stood still, listening for the bell, heard nothing
but his own vital organs working, his heart thump-
ing like a hydraulic pump, his ears “singing.” He
was a small speck in a big universe. This “chore”
of combing eighty acres to find a few cows was all
in the day’s work. A girl might say she was
afraid to go after the cows at night, but a boy
wouldn’t. A quarter of a century later than this
experience of mine, I heard an elderly lady from
Providence, R. I., ask a small boy, her “grand”-
nephew, if he would not like to live with her in the
city. He objected long, but finally came to terms.
“I might go and live with you for a while,” he said,
“but I wouldn’t go after the cows, by Jesus.” Yet
THERE WAS ALWAYS WOOD TO SAW
hunting cows at night was only one pest of farm
life. Weeds had to be pulled in summer days and
FIFTY YEARS OF FREETHOUGHT 33
the woodsaw pushed in winter. It seemed to me
that all the disagreeable duties fell to the youngest.
Z-WHILE SCHOOL KEPT IT WAS VACATION.
Schooldays came as a furlough. The cartoonists
who comically portray the reluctance of the small
boy at going back to school were never farmers’ boys
in my circumstances, nor was Shakespeare one
either. I knew of at least one who took an early
start and then crept not like a snail but ran. He
did what looked most like creeping on the home
stretch. To me the eight to sixteen weeks of school
in the course of a year meant ease and playtime.
They were my vacation.
As regards my education, which was fragmentary,
a dozen district schools contributed to it. To the
first of these, in East Sullivan, I was conducted by
Amanda Dunn-later my aunt by marriage but then
only a big girl-with my mother’s consent, not mine.
As I was in my fourth year, I might have forgot-
ten about that school by now, except that I took
recess with a parcel of fresh girls, who, moved only
by what I regarded as an unworthy curiosity, gath-
ered about me at a time when all a man wanted was
to be let alone. Followed Public School No. 2 in
Keene, where I nearly got my head knocked off by
the crank of a chain pump that reversed itself. I
know no more than this about that school, for I was
only 4, save that there I made the acquaintance of
Ed. Kimball (he had a share of the stock when The
‘Truth Seeker Company was organized) and Charlie
and Jennie Sanger, who as residents of Boston
turned out a dozen years later to be ,the grand-
34 FIFTY YEARS OF FREETHOUGHT
children of Edmund Woodward of Surry, the farm-
er that had me then for “hired man.” Ed. Kimball’s
father Horatio served as mayor of Keene for a
number of terms. Another Keene school, perhaps
No. 1, for the street it stood on was named School
Street, claimed me for a pupil. There the scholars
sang Civil War songs when they were the latest
successes. Then, at 5, I went to school in Unity,
Maine, again attended by a large girl, one Amelia
Webb. The teacher caused me to answer her with
scorn by asking if I knew my letters, whereas I
could read. The Marlborough $treet school in
Keene enrolled me ,the next year. The teacher, Miss
Willard, had the odd front name of Bial. By the
time I was out of school at 8 I knew Colburn’s
Mental Arithmetic, including the penultimate ex-
ample about the farmer who, if he had as many
geese and half as many more and two geese and a
half, would have had a hundred.
My schooling was continued at the Four Corners,
half way between Keene and Surry Hill. My brother
and cousin Stephen with me made the three-mile
descent from the hill in the morning and climbed
that grade again at night. I first noticed, then,
the reading of the Bible in school. A large boy, hav-
ing searched the scriptures, wrote biblical references
on slips of paper and passed them to the girls. The
countenance of a high-spirited girl, Sarah Darling
by name, blazed with indignation when he lured her
into looking up Romans iv, 19. I knew the Bible was
inspired, because so informed by Sunday school
teachers; yet at that I wondered why an inspired
FIFTY YEARS OF FREETHOUGHT 35
work should contain so large an excess of suspended
mud ; for this industrious youth had been obliging
enough to mark the low spots in most of the Bibles
i used in that school.
Straight east from our Surry Hill house, across
a mile and a half of rugged pasture land and wood-
ed territory, the South End school invited. For a
! winter’s term the three of us took it in, breaking our
own path and wading depths of snow. Again, a mile
off to the northwest of our home stood the Surry
Hill schoolhouse, in a district once fairly populous.
It opened for me during one term, the scholars
numbering four. At this school we first had geog-
raphies that contained pictures of prehistoric men
and monsters, and possibly an outline of evolution.
When snow made the schoolhouse inaccessible we
stayed home, the teacher being a boarder, and held
the school in our “other room,” which suited us and
was convenient for the neighbors’ children. Now
the schoolhouse has come down from the hill and set
itself alongside the farmhouse. Two of these
schools, namely the South End and Surry Village,
were exceptional: I attended each more than one
term. Going to whatever locality the farmer might
happen to be iz who wanted a boy, I in these in-
stances returned to a district where I had been be-
fore. There are four more to be named. From the
‘tf first place where I lived as hired boy I attended
the Walpole Hill school, and also the school in
Christian Holler (Walpole). When I changed again
to a school new to me, I found myself in the Lon-
don district, East Westmoreland. My scholastic
J
36 FIFTY YEARS OF FREETHOUGHT
training ended in Westmoreland village. Such
learning as these dozen schools diffused, afforded
me a11 I have ever needed of mathematics, made
me a successful contender at spelling-schools, and
grounded me safely in grammar. Even ,though at
18 I could have had a good-sized school to teach
if I would take it, my ignorance on general subjects
was profound. KnowIedge has its limits, but igno-
rance is measureless. Mine was total except for the
look-in I had on a few subjects. It was all look-in;
I had no outlook.
%--ECHOES FROM THE SCHOOL ROOM.’
The one-room district schools had advantages
missed by separated pupils in graded schools. In
them the attentive scholar could learn his own les-
sons and the lessons of all the classes ahead of him
by hearing them recite. Thus listening in, I learned
the contents of books I had never possessed or
opened. There was a large variety in these, for
textbooks changed as often as I went from one
district to another. A worn copy of the Weld &
Quackenbos grammar book to which I clung in all
my shifting about, would sometimes put me in a
grammar class by myself.
My mind not being chargeable with resistance to
the intrusion of knowledge, I was apt at commit-
ting words and recitations to memory. My con-
temporaries will remember the appended fragments
from readings and declamations. I heard them in
the voices of large scholars when I was a small one:
“Sir Ralph the Raver tore his hair,
And cursed himself in his despair;
FIFTY YEARS OF FREETHOUGHT 37
But the waves rush in on every side
And the vessel sinks beneath the tide.”
“A verb used to denote an action or feeling by a subject
or agent that passes over from the subject or agent to and
terminates upon some person or thing as its object is a
transitive verb.”
“And heralds shouted in his ear,
‘Bow down, ye slave, bow down.’ ”
“ ‘Make way for liberty I’ he cried;
Made way for liberty and died.”
“I will go to my tent and lie down in despair;
I will paint me in black and sever my hair.
I will sit on the shore when the hurricane blows,
And reveal to the god of the tempest my woes,”
i
“Lords of creation indeed, 2nd can’t even take care of
an umbrella. . . . . ”
“Pizzar+How now, Gomez, what bringest thou?
“Gomez-In yonder camp we have sur,prised an old
f Peruvian. Escape us by flight he could not, and we took
him without resistance.”
“Not many years ago where you now stand, surrounded
I by all that exalts and embellishes civilized life, the rank
thistle nodded in the wind, and the wild fox dug his hole
unscared. . . . Here too lived and loved another race
I of beings. . . . dipped his paddle in yon sedgy lake
1 . . . . beneath the same moon that smiles for you the
Indian lover wooed his dusky mate.”
“The mounds of the western prairies are among the most
interesting features of the country. They are so regular
in form that they are generally supposed to have been
work of human hands, but by whom they were reared
or for what purpose is unknown.”
“The voyagers said we will wait until the line gales
have done with their equinoctial fury. . . . Death was
the pilot that stood at the helm, but no one knew it . . .
the ill-omened Vesta dealt her death stroke to the Arctic.”
38 FIFTY YEARS OF FREETHOUGHT
I am obliged to suspend. My notes made wi’th
a view to citing these and other quotations num-
ber forty-one, and I desist. Having deleted thirty-
odd reechoing ones, I retain the last of the ten re-
maining because it started me on a line of inquiry
that took me into skepticism. The excerpt, with
errors and omissions, is from a sermon by Henry
Ward Beecher on the Loss of the Arctic ; but what
was “equinoctial fury”? My aunt said that when
the sun crosses the equator a storm is kicked up
called the line gale, or the “equinoctial.” If I would
notice, there was always a storm when the sun
crossed the line. Why? Because it makes the
days and the nights of the same length, March 21
and September 23. I heard mention of the line
gale all the days of my youth, but the gale never
arrived on schedule time. Any storm within a fort-
night answered for the name. The Weather Bureau
has exploded the myth of the “equinoctial.” The
remains may be laid away with the ground hog and
St. Swithin as weather breeders.
Now, then, I believe I left myself some pages
back, hunting cows on the summit of Surry Hill,
with all creation (except the cows) in view just
beyond the horizon. That landscape, the town of
Surry, its village and its farms, lies spread before
me still like a map, or better than any map, since
I can see them all, every square acre of them, al-
most, without looking. The old-growth pines that
then were landmarks, a hundred feet high or more,
went to the sawmill long ago, but they are still
in this picture of mine that was never photographed.
FIFTY YEARS OF FREETHOUGHT 39
And Surry vihage ! I never can forget that hamlet,
for was it not the scene of the only scandal that
has enriched my life? That scandal came early.
I was no more than ten years old; and probably
was but nine. From the farm on the Hill I went
THE SURRY VILLAGE SCHOOL HOUSE.
This is a late and defective picture. It does not show
Sam Poole’s blacksmith shop that stood at right.
to the school house in the village, near the river
and mountain, by walking the two and a half miles
of lonesome road that lay between, with only one
house on it. The school “kept” in summer for
children.too small to do farm work. That is how
I know I was under eleven. I guess that the teacher
that summer was Charlotte Ellis-destined years
later to become the wife of J. R. Holman of Hins-
dale, who took The Truth Seeker. Did Mr. Holman
indulge in any spacious remarks on the editorial
40 FIFTY YEARS OF FREETHOUGHT
knowledge displayed in this paper, Charlotte could
reply : “Your editor! I taught that boy all he
- knows.“* Not more than twenty scholars came,
mostly girls. Inside the schoolhouse the sexes
were divided ; outside they mingled and played the
same games. In our young minds I doubt the dis-
stinctions between us were recognized as sexual.
Girls were only an inferior variety of boy, wearing
different clothes and longer hair; they could run
fast, but couldn’t throw a stone, and were spiteful
in a scuffle. Yet for all these serious disabilities,
they were tolerated and admitted to games they
could play, squat-tag and “high-spy” and maybe
others. And then one day the boys deserted them
-disappeared without trace. To one of ‘these
bright lads it had occurred that we could dam the
little brook in the hollow back of the schoolhouse
and make a place to go in swimming. The erecting
of the dam with small stones and pieces of sod con-
sumed more than one noon hour. The second day
saw the feat of engineering accomplished; on
the third the swimming began; we stripped and
went in. The expanse of water was all of ten
feet long and nearly that wide; maximum depth
20 inches. One could swim three or four strokes
before grounding. And how about the girls we
left behind us ? On the fourth day, when playing
by ,themselves had lost its edge, a half dozen of
*The thought is not original with me but adapted. When
an old sailor under whom as a boy Morgan Robertson
served an apprenticeship on the Great Lakes heard of
him as an author, he exclaimed: “That feller writin’
books1 Hell, I learnt Morg Robertson all he ever knew.”
FIFTY YEARi OF FREETHOUGHT 41
them followed us to the pond, the size and depth of
which quite astonished them. The squeals they
emitted, expressive of admiration, gratified our
pride as builders, but when they took for granted
their righ’t to enter the water, they were sternly for-
THE FEMALE PERIL.
bidden and ordered to find a wading-place further
upstream. They retreated to where the alders,
: meeting over the brook at the head of our pond,
hid them from our view. They were noisy crea-
I tures, with their screaming and laughing, but what
I they found to excite them we were not interested to
1
inquire. We learned soon enough anyhow. The
1 water from our dam backed up beyond the alders
1 and spread there into a fine place to wade. And
/ that was not quite all they had to exclaim and
giggle over, for they were taking off their dresses
and leaving them ashore to keep the skirts dry.
i
42 FIFTY YE+4RS OF FREETHOUGHT
One of them came into view promenading the bank
with no dress on. She thereby rose in the estima-
tion of a boy, for when a girl stepped out of her
skirt in those days she revealed a garment that
had the promise and possibilities of pants. I only
record the feeling of gratification experienced at
seeing this near approach of a girl to the human
form. She was all right. So were the rest of them,
who could now wade and wet no clothes. Yet those
girls were not contented to let well enough alone.
When we came out to dress we observed that they
had progressed to complete immersion and were
resuming underthings, as after a swim. They had
kept quiet about it. The boys felt it was none of
their business and said nothing. The girls, when
picking up their clothes, politely faced the spectator.
If they must turn the back they modestly covered
the lower part with a garment. The idyllic scenes
were repeated with no interference or trespass on
either side until a later day, when consternation fell
upon us to see the alders parted and one girl and
then another come striding down the brook between
them. They moved forward with arms extended
and feet far apart to keep their balance. The boys
who saw stood paralyzed by the spectacle-the
cheek of those girls wanting to use the boys’ pond
when they had one of their own! The brother of
the leading girl angrily ordered her back. She
shamelessly stood her ground and said, “I’ won’t.”
He swung back his hand, threatening. “Out of
thi$ or I’ll splash you,” and he struck the surface
of the water, throwing a “wave” in her face. He
FIFTY YEARS OF FREETHOUGHT 43
*
was joined by others, who went to it desperately,
splashing and scooping water over *the invaders-all
of whom most unexpectedly and successfully threw
kl it back. Certain of their forces, unable to come
through, had left the stream and deployed around
the alders, entering the water behind us and making
a rear attack. What was the use? They were too
many for us. Our arms were weary. A truce fol-
lowed. The bathing became established as mixed.
Laughter and the spirit of play and comradeship pre-
vailed. A man grown cannot quite get back to the
reaction of the small boy toward the small girl. It
is part wonder and part his dislike for what he can-
not understand. He dismisses the subject from his
mind lest his attitude toward her change to one of
sympathy, which is girlish. There was among them
a little freckle-face with long red curls or ringlets
who pulled me by the hand and made me run along
the bank and around about to dry. That girl had
me gentled. In winter, when the game was playing
horse, and the boys were lined up facing the school
house for a “stable,” and stood there pawing and
whickering till the girls put on the reins and drove
them away, I always knew whose horsey I was going
to be. I heard from her forty years later, when she
sent word that she “remembered.” Remembered
what? If Freckle Face lives still, her ringlets are
either bobbed or gray. She was a year older than I.
S-THE SCANDAL BREAKS
But the scandal ! The boys and girIs went to
their different dressing-places, and returned to
school clothed and in their right minds, Drouth or
.
44 FIFTY YEARS OF FREETHOUGHT
rain or change of temperature put an end in time
to the bathing season. When it was all over and
forgotten by the children, l-he scandal exploded
among their elders. Girls were heard asking one
another with grave faces what their mothers had
said to them. I caught a ride part of ‘the way home
in the hind end of an open buggy driven by a
woman. We were stopped by another woman, who
came out of her house with an apron wound about
her arms, and they discussed the matter in “blind”
language that I understood perfectly. Both tried
to look horrified. Each was afraid that the other
would think she condbned such goings on, and I
believe that both chuckled over it when alone. The
woman in the buggy sighed: “Well, I suppose the
iess said the soonest mended.” The woman with
her arms in the apron said: “Yes, the more it is
stirred the worse it will stink.” I thought of the
bright little girl, white and clean as a pond-lily, who
led her mates between the alders and into the water
where the boys were, and decided the mother should
not have chosen that malodorous word.
Later that village had a real scandal. A girl of
fifteen, who virtuously would have switched her
little sister for going in swimming with boys, ex-
perienced religion and joined the church. In less
than a year something happened.. Nobody told me
just what. Those things are hidden from babes
and revealed unto the wise and prudent; and I was
only twelve. The officers of the church took action
to expel the girl from the fold and turn her back
again to “the world.” I happened to hear the judg-
FIFTY YEARS OF FREETHOUGHT 45
ment of “the world” on that proceeding. In the
village store when I was there on an errand for
Aunt Folly Abbott, who had me in her employ
that winter, three of the most enlightened men of
the town were met. There were William H. Porter,
M.D., the village doctor; Holland Stevens, the
village Spiritualist; and George K. Harvey, later a
state senator. They took up the matter of the girl
thrown back upon the world by the church, and in-
quired if such things could be. Harvey questioned
whether the church might land a damaged member
on the world without the world’s consent. Dr.
Porter proposed that the three there present appoint
themselves a committee on behalf of the world to
take the affair under consideration. Holland Stev-
ens contended ably that when anything lawfully in
the possession of the world was taken from it by
the unworldly, the world had a clear right to insist
that, if returned, the article should be in as good
order as before. “For instance,” he said, to
illustrate, “if I get a piece of goods from Marsh
Britton here” (Marshall Britton kept the store),
“and keep it awhile and then carry it to him all
mussed up, Marsh ain’t under any obligation to take
it back.” George Harvey voted Aye to that, and
Dr. Porter said: “Holland, I deputize you, then, as
representing this Committee of the World, to wait
on these church people and. tell‘ them the world
declines to receive this girl except with the guarantee
that she is in as good condition in all respects as
when they took her in, damn ‘em.”
CHAPTER III,
l--MY UNCLE CLEM.
I
N this account of my childhood I have said
that when mother was widowed and her two
boys orphaned (1862), she placed my brother
Eugene and me in the care of her sister, Louisa,
Mrs. Benjamin Clement, and went out to service
as a nurse. I suspect my uncle, Ben Clement, of
distaste for sustained labor. I certainly heard
neighbors and others call him shiftless-judgments
that were perhaps unfair, since he shortly drew a
pension as a veteran disabled by heart disease con-
tracted during the war in the performance of duty
at the front. But one member of his regiment, being
drunk, declared in my hearing that “Clem” never
got to the front and was never in any action of the
war. The attacks of heart disease came on as the
regiment approached the scene of conflict and Clem
fell out of the ranks. So, although he was in the
same company, he was not in the fight at Bull Run
where my father fell, but was lying under an ambu-
lance or other wagon suffering from palpitation of
the heart. Army life irked my uncle. He told me
plainly that when they brought to him the news
that Henry (my father) had fallen, he repined that
he was not in Henry’s restful place under the sod
46
I FIFTY YEARS OF FREETHOUGHT 47
and the dew. I am sure I shared his regrets if it
meant my own father’s survival in his place. On
demobilization he joined the Invalid Corps and
\’ spent a term at Gallops Island.
By trade my uncle was a carpenter and joiner,
also called a mechanic. The tools of a carpenter
then required a lumber wagon to move them. They
included planes from eight in&es to four ‘ifeet
long, a raft of them for smoothing, matching, join-
ing, beading, grooving; chisels of all measurements,
including one that rode in the bottom of the chest
and reached from end to end. The big plane was
a long jointer; the chisel a jimmyslick. With the
I smaller chisels he could mortise a window sash ;
with the larger ones great beams for the frame of
a barn. There were gimlets and bits, augers and
pod-augers ; files flat, half round and round, and
three cornered; a battery of saws running from
large dimensions down to keyhole size. He could
make window frames, doors and trim, and cut his
own beads and moldings. The carpenter might
lay a stone foundation, build the house on it, and
lath, plaster and paint, for all which operations he
carried the tools in his chest. Today carpenters are
seen going to their jobs bearing only a hand tool-
chest smaller than a portable typewriter case, with
saw and steel square protruding. , But though Clem
could do these things, he worked discontinuously ;
perhaps it was his health, perhaps a dull labor
market.
It was merely my bad luck. that my uncle looked
upon “flogging” and “the rod” as essential to a
48 FIFTY YEARS OF FREETHOUGHT
boy’s deportment; therefore he presented me with
whippings on the same principle that my aunt ad-
ministered sulphur and molasses, for treatment and
precaution. Aunt had a kind heart that disap-
proved of the horsewhip for boys. She would not
let him touch her own boy Stephen except over
her body. I heard her plead with him on a day I
was to be thrashed, and still thank her for her futile
“0 Benjamin, don’t,” though he thrust her back
through the doorway into the house. He was whal-
ing me at the moment for going in swimming all
summer without his consent. An eccentric if not
crazy character in the neighborhood named Bill
Mason, reputed to possess extraordinary strength,
warned my uncle that if he ever whipped me again
he would cut some withes and twist them and give
him a trimming. His heart attacks never seized
him when duty called him to wallop me. A friendly
chap, Riley Kenney by name, who lived back over
the hill, hearing that I was “stented” to pick up
a half acre of potatoes in a day or take a flogging at
sundown, came to help me, if needed, in the middle
of the afternoon. By wasting no time straighten-
ing my back or looking at the sun, which is the
farmer’s clock, I had gathered the potatoes into
baskets and borne them to a cart.
Yet my uncle was a tolerably kind man when not
bound by the dictum of Solomon on the virtues of
the rod of correction. He had no understanding
of boys. He believed they shoald learn to work
with poor tools, dull axes and saws. “The bad work-
man complains of his tools,” he said. When I mur-
FIFTY YEARS OF PREETHOUGHT 49
mured he quoted: “If the iron be blunt, and he do
not whet the edge, then must he put to more
il strength.” I aspired to grow up and return one of
t‘ his thrashings, but on a Fourth of July, the annual
THE OLD BRIDGE STILT, STANDS.
It is over the Ashuelot on the River road from Keene to
Surry. I squared my uncle with myself by taking his
boy, who could not swim, out of the deep water.
go-in-swimming day, I saved his son from drowning
and called the account square. Although it was a
rule for a boy to remain on the home farm as long
as the old man could lick him, m,y deportment passed
from his control in 1870, when I was 13.
Eugene, being more than two years my senior,
had already tried for two seasons the life of a
farmer’s hired boy. The hire was board, school, and
washing. Although an advanced schollar always,’ in *
build he was slight; in childhood he &a,s rather
50 FIFTY YEARS OF FREETHOUGHT
pindling. I passed him in bulk when I was five and
he seven, and he never caught up. He looked for
lighter work than farm labor. People say that a
boy raised on a farm sets otlt in life with a good
co’nstitution. He does. He has a good constitu-
tion if he survives. Mother took Eugene to a New
York printer for a time, thus fitting him for a few
years’ work on a Keene newspaper. But he was
back in New York at 19, printer on The Truth
Seeker for five years, running the paper in the
proprietor’s absence for three years, (‘79~82), then
editor for a quarter of a century.
i?--BOOKS AND MINSTRELSY.
I will say in behalf of our Surry home that it
sheltered the only bookish or reading family for
miles around. It established connection with a
library that provided us with the books of the day,
which my aunt read aloud to the other members
gathered around the table. The shaded kerosene
lamp stood between her eyes and the pages of the
book. The authors were Trowbridge, Farjeon,
Capt. Mayne Reid, and whoever wrote the Life of
Isaac Tatem Hopper (grandfather of DeWolf).
Add to these “The Man with the Broken Ear,” by
Edmond About, and “The Dove in the Eagle’s
Nest,” by Charlotte M. Yonge. The New England
Farmer brought a story every week for her to read
to us. This paper also carried the advertisement of a
merchant who expressed himself through the medi-
um of poetry. He soared to lofty heights:
FIFTY YEARS OF FREETHOUGHT 51
“The planets as they roll around
In the vast realm; of space,
Will all be found, if traced with care,
Fixed in their proper place.”
And then came down to business:
“The proper place to buy boys’ clothes-
Hats, caps, pants, coat and shoes complete-
Is at the store of George Fenno’s,
Corner of Beech and Washington Streets.”
Josh Billings and the Danbury News Man were
writing ; so was Petroleum V. Nasby. The “Rollo”
books were dated for me in my sixth year. Give me
uow one of Beadle’s Dime Novels and let me read
of Old Rube the Trailer. Better it were for a boy
to read Beadle’s Dime Novels than not to read at all.
Farmers called at each other’s houses winter even-
ings for no purpose but to talk. They kept their
hats on. Nor were we without minstrelsy. Uncle
Billy Wright went from house to house, arriving
preferably at meal time, carrying his fiddle in a
green bag, and scraping it while he sang. His
songs had stories in them, or they celebrated his-
torical events, like this:
“The tenth of September let us all remember
As long as this globe on its axis rolls round.
Our tars and marines on Lake Erie were seen
To pull the proud flag of Great Britain come down.”
52 FIFTY YEARS OF FREETHOUGHT
He knew all of George Washington’s preference,
“The Darby Ram,” the last line being very daring.
One of his songs contained the splendid stanza:
“Then on to the table Jack he rolled
Five hundred guineas in bright gold.
Said he: ‘I am your lover bold,
For I am Jack the Sailor’.”
Jack had come back rich beyond the dreams of
salesmanship, and so dolled up that the girl and her
parent, who wouldn’t have her marrying a penni-
less sailor, never knew him until he revealed him-
self in this dramatic fashion. One song of Billy
Wright’s developed an intrigue, wherein the hus-
band, surprising the lover, who went out of the
THE MINSTREL.
window, was recompensed and revenged on finding
himself in possession of “more than a hundred
pounds and a glo’rious pair of breeches. Td, 1011~
dingdong, doddle 0 day, and a glorious pair of
breeches.” So the cash balance was on the side of
virtue. Let it ever be thus.
FIFTY YEARS OF FREETHOUGHT 53
Uncle Billy sang with pathos, while his fiddle
made a harmonious noise:
“Oh, my name was Robert Kidd, as I sail’d as I sail’d,
Oh, my name was Robert Kidd, as I sail’d;
My sinful footsteps slid, God’s laws they did forbid;
But still wickedly I did, as I sail’d.
I’d a Bible in my hand, as I sail’d, as I sail’d,
I’d a Bible in my hand, as I sail’d ;
I’d a Bible in my hand by my father’s great command,
And I sunk it in the sand, as I slil’d.
I murdered William Moore, as I sail’d, as I sail’&
I murdered William Moore, as I sail’d;
I murdered William Moore, and I left him in his gore,
Not many leagues from shore, : s I sail’d.”
The refrain “As I sailed, as I sailed” haunted the
reverie of men as that other ghost “Long, long ago,
long ago” troubled the subconscious state of women.
I have heard a woman do her whole morning’s
work to that dolorous monotony ; and if “As I
sailed” ‘got into a man’s head it would stay until
there was a change of weather.
Other characters seen no more on those roads are
the pack peddler, the codger, and the man who
drove the tincart. The minstrel with his stringed in-
strument and the peddler with his fardel had sur-
vived from the middle ages. The codger gave way
to the tramp who jumped freight trains. The tin-
cart, like the wooden Indian in front of the cigar
stores, disappeared for some subtle reason I cannot
name. The junkman still goes his rounds in the sub-
urbs and in the residence sections of cities. I believe
that my old neighborhood changed more in the few
54 FIFTY YEARS OF FREETHOUGHT
years after I left it than it had prior to then in all
the decades since the Revolution.
3-I GO OUT TO WORK.
In April, 1870, I went definitely out to work. A
young farmer who had got land and a house and
taken a wife, wanted a boy and came for me. Since
that s’pring I have never been jobless, never applied
for work, never had the experience nor the feeling
of being unemployed. Except for Sundays, holi-
days, and a half dozen vacations, a day’s work has
always been ahead of me when I arose. This place,
in the edge of Walpole, was three miles away from
Clement’s and some hundreds of feet higher up,
and even that was not the “height of land,” for
wherever you go in New Hampshire there is more
altitude just beyond. This ablebodied, handsome and
intelligent young agriculturist, my employer, idled
away his evenings playing with a eat in his lap. At
my former home we had rushed for a book when
supper was over, but in this house there was no
book. The Youth’s Companion that came to the
young wife I saw only when she enlisted my help to
work out the charades. She CaIIed me into the
house sometimes from a distance if her husband
was away, and asked me the names of authors,
rivers, cities, and so on, not occurring to her. I en-
joyed these hours and worked faster to make up
for them when I got back to the field. Here was
a mismated couple that should have had a trial mar-
riage first, or at least have followed the custom of
their forebears who sampled knowledge before they
FIFTY YEARS OF FREETHOUGHT 55
became life subscribers. They had been different-
ly nurtured, he on a rough hill farm, and she in a
home at the outskirts of a city where there was
plenty of “company” and a division of household
duties. Here, where her married life began, was a
lonely place, no neighbor within call, and all the
work to do that was known to a farmer’s wife-
washing, baking, churning, sweeping, getting to-
gether a “mess of vittles” three times a day, and
answering a call into the field occasionally in haying
time. And he worked harder than she did. When-
ever a horse was free from the team, she fretted
to go and visit her parents five miles away, pref-
erably Saturday night and over Sunday, with her
husband left at home. She was unsocial with him:
one saw her evading him by day, and heard her
angry outcries at night. Things went to smash the’
first year. Some would not say it was lucky, but so
it appears to me, that the teacher of the fall school
came to board with them-a fine big girl who had
lure and desire. She fell in love with the little wife.
(The wife was so diminutive that when she took a
husband they said he would have to shake the sheets
to find her.) And the husband fell in love with the
school teacher, and she reciprocated there also.
That would have been an ideal match, for they were
a couple of mated birds. There was need no longer
for the wife to evade him, nor occasion for her noc-
turnal murmurings. However, a woman can be
jealous if she can’t be loving. Except in the love
game, persons who have rejected a proffered ai-ti-
cle are indifferent who gets it. My employer’s wife,
56 FIFTY YEARS OF FREETHOUGHT
on the contrary, begrudged this girl-who always
managed to put herself in line to be held for a hug
or chased for a kiss-the possession of the husband
she herself did not appear to want. The girl be-
came an eyesore and a bore, while the husband’s
evident content was more than the wife could bear.
She went home to her mother and stayed until the
her, seeing it was improper for her to remain
w&out another woman in the house, went some-
where else to board. Happily, the breach was
mended before it got too bad for repair. Some wise
woman must have given the wife valuable counsel,
for in a few months she returned to her spouse ;
and whereas there had previously been no child or
prospect of one, now there was one within the year,
and others followed closely. The teacher married.
It would not surprise me if she rejoiced in the
thought that she had united man and wife, as was
the fact, and had fun herself while performing that
benevolent deed.
Three marriages are known to man-the trial
marriage, the companionate marriage, and marriage ;
and yet there are not three marriages, b’ut one, and
that is a trial marriage no matter what you call it.
I have observed, living together, couples who were
married and also couples who were not. All mani-
fested the same devotioa on an average, the excess
of it, if any, being on the side of the unwedded. And
they all had the same troubles.
‘i-A WOMAN OF SIMPLE SPEECH.
A strange lady lived nearby, there in Walpole-
one known to a considerable distance abroad-if I
FIFTY YEARS OF FREETHOUGHT 57
may use the words of Howells, characterizing a cer-
tain piece by Mark Twain-for her “breadth of
parlance.” Mrs. Chandler Wilbur, she was, an ex-
+ ponent of the four-letter words. In our sophisti-
cated speech, when speaking about the things of the
flesh, we use words of three or four syllables, and
of as many letters as may be needed to spell them.
Mrs. Wilbur, in such emergencies, used no more
than four letters and one syllable. Mrs. Angela T.
Heywood, a Massachusetts woman of the past cen-
tury, wrote much in advocacy of a return to these
simple forms, and even ventured to print one of
the least innocent of them. Mrs. Heywood may
not have employed the terms in social intercourse,
but this Walpole lady did, and they added piquancy
to her conversation, unrestrained as it was by the
presence of mixed company, young or old, friends
or strangers. This foe of euphemism and verbal
artificialities was a good woman withal, and the
mother of men. The neighborhood contained no
prettier or more modest girl than her little grand-
daughter.
Regarding Mrs. Heywood and her simplified vo-
cabulary I find the following from the pen of
I Stephen Pearl Andrews in The Truth Seeker of
I August 11, 1883, more than a do’zen years after
Mrs. Wilbur had pointed the way to freedom from
i the babyish and silly restrictions against which the
Princeton lady rebelled. Having visited the Hey-
wood home and had conversation with Angela, Mr.
Andrews wrote as follows:
“Mrs. Heywood is in a very high degree mediumistic, in-
/ spirational, and prophetic. Much of what she says and
58 FIFTY YEARS OF FREETHOUGHT
does merely flows through. her as an instrument of some
power which seems determined to break up the babyish
and silly prudery of the people, and so lead the way to
the free discussion of all physiological and sex questions,
although, still, she is herself in full harmony with her in-
spirations. She is again utterly destitute of the sense of
fear. She laughs and rollicks over what seems to the on-
looker the edge of a fearful precipice. She would sooner
see her beautiful home ruthlessly sacked, her children scat-
tered, and be herself driven, as a drudge, into somebody’s
else kitchen than she would back down an inch from her
full claim to the right to say her full thought in her own
words.”
Mrs. Wilbur made no claim to being inspired,
and only the affiliation of her form of speech to that
of revelation warrants us in attributing to its splen-
dors an occult source.
The unlawfulness of the four-letter word where
a sesquipedalian polysyllable might be used was the
discovery of some one undoubtedly the enemy of
direct speech. Had we not evidence of the fact
in the existence of the various vice societies, could
we ever believe that the choice of one word instead
of another might adversely affect a man’s life, liber-
ty, and prosperity ? The thing is beyond reason.
The long substitute word will inevitably in process
of time become coarse. How, then, will careful
talkers express themselves when education shall
have made their now refined terms the familiar
idiom o’f the vulgar?
The Walpole lady’s aforesaid breadth of par-
lance was no sample of the verbal tastes and habits
of the New England women of her generation or
the next. The contrast is beyond description. The
FIFTY YEARS OF FREETHOUGHT 59
women affected a niceness that embarrassed them
and cramped their powers of expression. It was
ungenteel, for exampl.e, for one of them to say bull.
I heard my cousin Stephen’s wife speak of the male
Holstein in her husband’s herd as “the an,imal.”
My aunt Louisa, who in a flash of temper used a
biblical word, felt so bad over the slip that she went
away and cried. Sensitiveness to all that is revolt-
MY GRANDMOTHER PREFERRED A PIPE.
ing ran in the family, my grandmother being so
afflicted, even though she indulged the now unfem-
inine habit of smoking a pipe, which I often lit with
pieces of split shingle kept on a shelf over the
fireplace for that purpose. But when grandmother’s
mind decayed at the age of 95, what a change took
place ! All the repressions of a lifetime were un-
loosed, and she chatted affably and familiarly on
forbidden themes. Told one day that the minister
was calling, she asked not to be left alone with him,
60 FIFTY YEARS OF FREETHOUGHT
as she not only questioned the safety elf any woman
in his presence, but doubted he was sound. All this
being true of my respectable old grandmother, it
might be true of all the saints who happen not to
have liberated their thoughts while with us. Do
they ponder life, then, and the things of the flesh
in terms they permit themselves not to utter? And
if the mind is the soul, what a load the unexpur-
gated one must carry to the blest abode!
5-1 LEARN OF UNCLE ELIPHAZ FIELD.
Before the season ended in Walpole I knew that
my next place was to be with Uncle Eliphaz and
Aunt Lucia Field in the South end of Surry. Un-
cle Eliphaz was grandfather to the children of two
families in the neighborhood, and Lucia was the
spinster aunt. One of the younger set, Sarah Ellis,
dwelt with them and taught the school I attended in
the little building just beyond the garden fence.
The old gentleman was older than the Constitution
of the United States, having been born but one
decade after Independence. Any man above the
age of seventy used to be spoken of as a “link” be-
tween the present century and the last. Uncle Eli-
phaz, having seen and admired the world so wide,
found pleasure in relating his remniscences for my
benefit, while I equally rejoiced to hear them. When
company came Aunt Lucia warned me not to start
her father agoing. Visitors from Boston surrounded
the table on a day I call to mind when he was moved
to give his experiences among the Indians. Now I
had seen Indians in Maine in 1863. They were
FIFTY YEARS OF FREETHOUGHT 61
basketmakers, to be met on the road, shouldering to
market a bunch of baskets half the size of a load of
hay and scaring horses into the ditch. But my con-
ception of the noble red man had been drawn from
the books published by Mr. Beadle. The word In-
dians brought to my vision brave and dignified war-
riors of lofty mien, wearing eagle feathers from the
top of the head down the back, bearing a bow, and
sporting blankets and moccasins picturesquely
beaded. As I wished this impression confirmed I
asked hi how his Indians were dressed. Imme-
diately I knew it was a social error, for he replied:
“Some of the younger ones didn’t wear nothin’,”
and he mentioned the consequent exposures of both
kinds. Aunt Lucia looked at me in pain and be-
wilderment, as if it were beyond her to understand
why boys should be so indiscreet and untimely in
asking for information.
That winter was a round of doing chores, and
going to school.
The following summer, working for Henry T.
Ellis, brother-in-law of Aunt Lucia, and on the
same farm, I actually earned wages-no less than
$25 for the season. Mr. Ellis was a thinking man
with an intellectual curiosity about things, one of the
few my boyhood knew, and together we discussed
weighty subjects as we worked. He used to pooh-
pooh the pieties I brought from Sunday school and
from the reading of religio,us papers; but he noted
my advancement at school; told me to come around
when I reached college age, and he would help me
to see how far I could go. But instead of going to
college I went into a printing-office.
62 FIFTY YEARS OF FREETHOUGHT
The winter following we buried Uncle Eliphaz,
who died one day at 88, just after I had filled and
iit his last pipe. It was the first time I had come
personally into touch with the hour and article of
death. The Unitarian “Priest” White of Keene
preached the sermon, standing in the doorway be-
tween two big rooms of the old farmhouse that was
built generations before for a tavern. He read that
all the days of man were three score years and ten,
or if by reason of strength he be four score, and
so on. And then I went out and did the chores and
life went on without Uncle Eliphaz. The family
was Unitarian. There had once been a Unitarian
society in Surry, and this old house held the rem-
nants of its small library. The books were too dry
for me.
~-REMINDERS OF MORTALITY.
On the road that ran back of this house, and close
by the schoolhouse, the forefathers had walled in a
small graveyard, where perhaps fifty of them lay
buried. The dates on the slate-colored stones, along
with comic sculptured angels, ran back into the
seventeenth century and seemed to me as remote as
creation. One emigrant was there-“Samuel Mc-
Curdy, born in the north of Ireland, in the county
of Antrim and the parish of Abobel.” Verses were
inscribed appropriate to young and old. For a
young woman:
“When blooming youth is snatched away
By death’s resistless hand,
We to the dust the tribute pay
That pity doth command.”
FIFTY YEARS OF FREETHOUGHT 63
And the visitor was reminded of his mortality:
“As you are now, so once was I”-
Words to humble the proud and to show them
they were common clay. The graveyard bank on
the side next to the road had been washed by a
century of rains, till at least one grave was un-
covered, and the small bones came to the surface.
THE SKULL IN THE WALL.
In time a skull followed, and rather than that it
should lie there exposed, all the privacy of the grave
invaded, I unearthed the skull completely and placed
it in a hole in the wall where a stone had fallen out.
While I remained in the neighborhood I went of-
ten to visit with that poor Yorick and to muse on
what and when he might have been in life. Some-
body, doubtless the doctors, had sawed off the top
of his head, just as the stem-end of a pumpkin is
excised to put in the candle for a jack-lantern. The
sawn-off piece was there and could be lifted for a
view of the brain cavity.
G4 FIFTY YEARS OF FREETHOUGHT
On that farm lived a little girl named Mary Ellis,
of my own age, who, with her features that
were classical except for a nose which naturally
turned up a bit, giving her a haughty air in the
presence of boys, was a little beauty. But her soft
eyes never lit up for me. In the year 1928, like
myself, she is living on borrowed time, according to
what Priest White read from the Bible at the funer-
al of her grandfather. Well, years later Mary took
the skull of Poor Yorick from the hole in the wall,
put it in a box, and sent it to me in New York. Until
I left for San Franscisco in ‘87 it stood on the top
of my desk, labeled, “He was a Good Man, but he
would talk to the editor.” It had disappeared when
I returned from the West. What, I wonder, is the
social or affective implication of a Skull sent by a
young lady to a young ma11?
CHAPTER IV.
~-THE TRAVELER’SGHOST.
S
WINBURNE’S three wreckers, “marriage
and death and division,” ended my stay with
this excellent family. Uncle Eliphaz Field no
longer sat in the sunny doorway, holding his cane
upright in one hand while by its bent handle he
turned it ‘round and ‘round with the other. He had
read nothing, thought time wasted on “printing,”
and forbade me a candle when I had nothing to do
but read. His death was the first break in the house-
hold. Then Sarah, his granddaughter, got married
and took Aunt Lucia to live with her in Brattleboro.
Vermont.
An abandoned house in that neighborhood had
not been lived in for many years. When last occu-
pied, by a family of strangers or foreigners, so the
elder people said, a traveler passing that way had
taken lodging in the house at nightfall, and had
never been seen again. The family soon moved
away. That the traveler may have been murdered
in his bed, at first a suspicion, grew into a theory
and a legend and then was accepted as a fact. Every-
body that could deny it had died. Inevitably the
ghost of the dead man took possession of the prem-
ises ; it had indeed been seen at night wandering
65
66 FIFTY YEARS OF FREETHOUGHT
through the vacant rooms by the light of a candle
carried in its hand: At length, as nobody would
live in the house, it was taken down and the lum-
ber piled or carried off. But the barn on the prem-
ises they left standing, and rather than give up the
ghost, the believers averred that the traveler done
away with in the house now occupied the barn, as
his candle, to be seen shining through the cracks
between the boards, proved aplenty.
When I stayed in the employ of Uncle Eliphaz,
or with his daughter Lucia, they sometimes sent
me to the village on an errand, after supper and
the chores were over. The village lay a mile and
a half away, and the walk there and back took an
hour. I enjoyed it greatly. Every boy likes to go
to the village. But in the fall, when the days were
shortening, it began to be dark before I got home,
and I had to pass this “haunted” barn, walking on
the other side of the road, of course, yet keeping
an eye on the building to see the light the ghost
carried. And one night I saw it before I got within
ten rods of the place. I had not much courage,
day or night, but I had curiosity. I felt willing to
see a ghost or anything else if it did not see me
first. So I crossed the road, ducked under the rail
that was laid across the gap in the stone wall where
the “pair of bars” used to be, and, making no sound
with my bare feet, got close to the barn-doors and
looked through the crack between them. Then I
saw that the light was but a lantern, standing on a
box ; and seated beside it, on a milking-stool, was
an old fellow I knew, husking corn. Well, I had
been that kind of a ghost myself, husking corn by
FIFTY YEARS OF FREETHOUGHT 67
lantern-light, and I felt cheap. If i had run away
without looking I should have been a believer in
ghosts at least until daylight the next morning.
Z-MOVING ON.
But already my next home was in view-with
Aunt Folly Abbott, widow of Daniel, and her in-
valid daughter Mary Ann, in a large house a few
moments’ walk north of Surry village. Aunt
Polly, aged and obese, needed .a boy to build the
fire in the morning, supply the stove with wood,
and run her errands. That was about all. There
was no continuous work for me, and I went to
school. The invalidism of Mary Ann originated
in a broken heart. The young man whom she was
engaged to marry fell in the Civil War, which
seemed to me farther away then than it does aow,
and left her a maiden forlorn. But Mary Ann was
in my opinion the victim of her own romantic ideas
that had become a possessive mania and a chronic
disease. She was extremely I-$ligious; had the
minister there to pray with her every week. A
modern doctor would have had her out of that bed in
a month, and maybe an enterprising minister would
have had her in another. The piety of the house-
hold found its outward and visible sign in my at-
tendance at church, prayer-meetings, and Sunday
school, where I made my best record as a student
of the New Testament. The teacher of the boys’
class, named Herman Streator, asked us to answer
this one: “How was it possible for four different
men, unacquainted: with one another% work, to
write the four gospels and make their statements
68 FIFTY YEARS OF FREETHOUGHT
agree perfectly ?” He was obliged to give the an-
swer himself, and he did it perhaps reverently,
anyhow under his breath, as though it had been
something improper but which a boy ought to know:
“It was inspiration. The writers of the gospels
were inspired.” I trust he spoke in ignorance of
the go’spels’ many inconcinnities. I now feel that
I should have liked to put John Remsburg’s “The
Christ” into his hands, and then, naming four pupils
after the evangelists, let him ask questions while
the boys answered them according to their gospels.
3-I SUFFER OPPRESSION.
The life I led at Aunt Polly’s was physically
enervating. All it meant to me was sawing a little
wood, shoveling a good deal of snow, and going for
the milk, groceries, and mail. Her devotion to the
cooking habit provided me with more food than any
boy needs. She had two or three prosperous sons,
one of them a big man in the county. Their ad-
vice to me wh.en they visited their mother negatived
too much exertion in the form of work-an oB-
vious sarcasm unless they referred to my endeavors
at the table.
Slowly as time passes with the young, those days
of ease came at length to an end. A close neighbor
named Britton got, that spring, the idea that he
could save money by having a boy to do a hired
man’s work, and he elected me for the experiment.
In his barn there was a forty-foot tie-up, with fif-
teen bovines to feed, eight of them cows to milk.
Cleaning out the stable every morning caused me to
FIFTY YEARS OF FREETHOUGHT 69
shovel nigh a cartload of green and very heavy
manure. Just ahead 1oomed the sugaring to be
done, and the summer’s wood to be sawed. Brit-
ton’s interests took him much from home, early
and late, which signified that Georgie did the chores.
Has a boy of 14 the right to milk eight cows? some
of them calling for a squeeze that would crack the
nib on a scythe snath ; others so holding out on him
that it was like trying to strip milk from a rope’s
end? I stayed for the sugaring, wading in deep
snow and guiding an ox sled to where the tapped
maples dripped their sap i,nto twelve-quart buckets.
The days thawed and the nights froze. My
THE BOY WITH THE FROZEN PANTS.
trousers, hung on the bedpost when 1 took them off,
would stand alone in the morning. Shoving bare
legs into those icy garments-for that was before
I had learned to wear underclothes-imparted a
chill to the nether members. Stockings and boots
were never dry. The room I retired to at night by
70 FIFTY YEARS OF FREETHOUGHT
the light of a candle showed bare walls except for
one work of art, a,picture, in pink and green, of
a boy, with his surviving parent, visiting his
mother’s grave beneath a willow tree that wept over
it. I hated that damned boy heartily with his
trousers tied down and his little plug hat. At this
place the food served to me was, for the first time
in my life, inferior to that distributed to the rest
of the family. Hitherto there had been none of that
discrimination, or if so I had been insensible of it.
Living, in those environs, was arranged on the
principle that one man or woman was as good ,as
another, as regards station. There were no ser-
vants, male or female. The male employee on the
farm rated as hired man, the female as hired girl,
by the old-fashioned called a maid. The man and
maid sat at the table, or i,n the “other room,” with
the family and with the family’s company, being
formally and ceremoniously introduced to the lat-
ter. The girl would be a neighbor’s daughter or
the man a neighbor’s son. They were never ob-
sequious, no more than tractable, and at a word of.
fault-finding they quit.
The claim of the undistinguished American that
he was as good as an,yone else loses its apparent
egotism by reason of the American’s admission that
any other man is as good as he. “To good Ameri-
cans,” said the Chinese diplomat, Wu Tingfang,
“not only are the citizens of America born equal,
but the citizens of the world are also born equal.”
An exception as to station was the “bound”
boy. A boy might be bound out to a farmer,
working for his keep until he was, of age, when
FIFTY YEARS OF FREETHOUGHT 71
custom allowed that the man he lived with should
give him a hundred dollars and a suit of clothes.
While he automatically got his “time” and became
his own master at twenty-one, he might forfeit the
bonus and have his time earlier. Nobody bothered
to treat him differently from the unbound, yet the
distinction could be observed. They had an ances-
tral repugnance for servitude. Some boys got their
time from their fathers instead of waiting for their
majority. The old man in that case put a para-
graph in the papers saying he would no longer col-
lect the boy’s wages or be responsi’ble for his debts.
One fellow I knew said he wished his dad had done
this for him, because, he grumbled, “I was married
before I’d got to be twenty-one, and so I never
really had my time.”
An elderly woman, ir? the position of an aunt and
a dependent, took sides with me against an overload
of work, here at Britton’s, and coming to me sur-
reptitiously when I was sawing wood, advised me
to “cut stick and run.” I cut the stick I was work-
ing on, and then, feeling sorry for myself, began
to blubber. With that spell of weeping I took leave
of my childhood, even as I took leave of Mr.
Britton.
~--JUST Krn~mG STEADY AT IT.
As always, a place was provided for me and wait-
ing, and as one liberated from servitude E went. I
had been a misfit in that environmem. From my
stay there I cannot recover a single incident to be
recreated as a pleasant recollection. Such is not
72 FIFTY YEARS OF FREETHOUGHT
true of the others, and I would delight to go back
to any of them if I could. ‘That Britton proposi-
tion was like the illustrious cold potato with no
warm side. I dropped down the road a mile or
two and worked that season out for Edmund Wood-
ward, a solid and sedate old agriculturist with a
gem of a farm. Nothing there dimmed the bright
visions of one who took life for a picnic. The old
man required only that, having started to work for
him, I should “keep steady at it.” He observed
hours of labor, as was not the rule on farms. He
began the day at 5 o’clock in the morning and ended
it by knocking off at 6 I’. M., two hours before
sundown in summer time. At this house, when
days were long, there was “baiting,” that is, eating
between meals. Mrs. W’oodward shot food aboard
the table in a way to make the eyes stick out first,
and then the waistband-good food, well cooked,
and plenty of it. Mr. Woodward cahed her Mother.
About the house he conducted himself like an
obedient boy. I conceived she needed correction .
for scraping iron cooking utensils with a silver
spoon that had got worn out of its original ovoid
form by such usage ; but no man ever changed a
woman’s way of doing her work. Mrs. Woodward
said “Humph !” and that was all. She kept on
scraping the cooking utensils with her thin silver
spoons. If her silverware passed to any of her
descendants, they will know why one edge of her
spoons is straight. They said of Mr. Woodward
that he was saving of his money, yet for a New
Hampshire farmer saving is a defensive instinct.
He was just to me, if not generous. His birthday
FIFTY YEARS OF FREETHOUGHT 73
fell on the Fourth of July. No one would believe
he gave me the day and bought me the powder to
celebrate the anniversary of independence, and
technically he did not. When I told him I wanted
to celebrate his birthday, he bought me the powder.
It followed that, with a double-barreled shotgun of
large caliber, I awoke the countryside at earliest
dawn. While he was not quite a link with the past
century, Mr. Woodward remembered the cold sum-
mer of 1817, when the hands in the hayfield shel-
tered themselves from the chilling winds by sitting
on the sunny side of a bank to eat their baiting.
Woodward, with his tuning-fork and his musical
“do,” pitched the tune for the church choir. An-
other hand working for him awhile that summer
was Joe Jolly, who divertingly turned handsprings
JOE TURNED HANDSPRINGS.
on his way to the hayfield or did horizontal bar
work on the pole across the big barndoors. I simply
74 FIFTY YEARS OF FREETHOUGHT
revered him. And yet Joe never was a mere gym-
nast. “No,” he said, “when I followed the circus
I was the Chandelier.” I assumed a Chandelier
might be an Entertainer, perhaps a Vocalist. He
indeed had a song which he sang with feeling:
“The spring had come, the flowers had bloomed,
The birds sang out their lay;
Down by the littul running brook,
I first saw Maggie May.
. . . Singing all the day
How I loved her none can tell
Littul Maggie May.”
In after years I inquired of another ex-circus
man what duties went with the title or decoration
of Chandelier. He replied that the Chandelier took
care of the lamps and hauled them up the center
pole of the tent to illuminate an evening’s per-
formance. *
Here, to the house of Woodward, his grandfather,
came by coincidence the Sanger boy and his sister,
now of Boston, who had been schoolmates with me
ten years before. Their cousin, a large fat girl,
took her vacation with the old folks at the same
time. I stared at the girls without lighting a re-
ciprocating eye. The boy came to me one day with
the story that the girls were dressed in boys’ clothes,
the Sanger girl in her brother’s, and the other, I
supposed, in my Sunday suit, which young Sanger
intimated she overflowed. Unhappily, I missed sight
of that innocent masquerade, and the regret I nour-
ished has never been assuaged. Today a fat girl
poured into a pair of trousers, or knickers, is no
sight that a man or boy would go far out of his.
FIFTY YEARS OF FREETHOUGHT 75
way to view. All things come to him who waits,
though they may not come up to expectations, for
age never compensates the lost opportunities of
youth. I learn that the Sanger boy is now a resi-
dent of Jamaica Plain, Boston.
~--OVER THE HILL To R.~ST WESTMORE.L~ND.
My wages that summer were $10 per month.
Having seen Mr. Woodward pay the money to my
uncle, and then forgotten it, I light-heartedly trav-
eled five miles in a westerly direction to earn $25
more by working over winter for Deacon Jonathan
Shelley of the London district in East Westmore-
land. It was hilly country. The early farmers
anywhere near the Connecticut settled 08n the hills
to avoid contact with the Indians, who made expe-
ditions up and down the river. Here I gained some
schooling also while school kept, with Millie Aldrich
for teacher. I think of the able Millie with re-
spect; for it fell out that on that day when I got
into a fight with Wallace Keyser, a boy of my own
age and size, and a tough nut at that, and was on
the point of going to the floor with him, Millie
grabbed one of us in each hand and flung Wallace
one way and me the other. Wallace grinned as we
recovered ourselves; but Millie was pouting and
her mouth wore a smile on only one side; for on
putting forth whatever horse power per minute she
registered, she had ripped a sleeve of her dress at
the armpit.
That school is one of the considerable number
of those country institutions where I spent a few
weeks with my books that have long since been
76 FIFTY YEARS OF FREETHOUGHT
abandoned and let fall into decay, or have entirely
disappeared, leaving none but a few gray heads,
apart from fading maps and records, to retain the
knowledge they imparted, or to testify to the fact
that they ever existed.
Jonathan Shelley happened to be the first deacon
I had ever worked for, and the last. He was a
tremendously long-armed and long-legged individ-
ual, with a short backbone and a rather small head
at the top of it. His church, Christian by denomi-
nation-the first syllable pronounced Christ, the
same as when that name is used alone-stood in
the Flat, down the hill less than half a mile away,
and had as settled pastor the Rev. Jehiel Claflin. I
enjoyed the religious privileges of that sanctuary.
The deacon conducted family worship in the
front room of his house every Sunday morning,
and often on rainy days. He always read substan-
tially the same scriptures, selecting that chapter of
the book of Matthew which says that these shall
go away into everlasting life and those into eternal ’
damnation. The chapter treats of the occasion
when Jesus shall sit as a coroner over the spiritual
remains of mortals who are divided upon his right
hand and upon his left, as a shepherd divideth his
sheep from the goats. Those on the left were the
goats. Having thus segregated them, Jesus said to
the sheep on the one hand: “Come, ye blessed of
my father, inherit the kingdom prepared for you
from the foundation of the world” ; and to the other
moiety : “Depart from me, ye cussed [so pronounced
by Deacon Shelleyl, into everlastin’ fire prepared
for the devils and his anngels.” (He said ann.)
FIFTY YEARS OF FREETHOUGHT 77
The deacon seldom got out of this chapter. And
having read the scriptures he knelt and prayed, with
his elbows in the chair where his seat had been. He
looked a good deal like a capital 2 turned around
and pushed up to the chair, save and except that
his feet were larger in proportion than the serifs
at the end of that letter. He thanked the Lord
that we were still alive and on praying grounds and
interceding terms for mercy. “We thank thee,” he
would say, “that thou hast so far spared our un-
profitable lives that we live to see the comin’ of
another of thy Sabbath mornin’s. We thank thee
that while others have been stretched upon beds of
sickness, we have been permitted to enjoy a tollable
degree of health. . . . Hear us in these our feeble
supplications. Grant us each favor as we ask it
as far as is consistent with thy will; and finally
save us in thy comin’ kingdom, there to praise God
and the lamb, world without end. Amen.”
Those phrases were his reliance. In the course
of the prayer he asked God to bless “our wife” and
urged the merciful Christ to delay his judgment on
the recreant youth there present who was carelessly
putting off acceptance of the begotten son of *God
as his personal savior. Out of curiosity I once asked
Deacon Shelley if he thought I should go to hell,
and he gave me to understand that he was quite
certain of it.
Deacon Shelley had a workshop where, in earlier
times, he had made ox bows, casks, buckets, and
piggins. A. piggin is a small wooden bucket, of
capacity from two quarts to a gallon, with one stave
sticking up far enough to be used as a handle. His
78 FIFTY YEARS OF FREETHOUGHT
chief output in my day was axe helves and hammer
handles, his steady market being the Cheshire Rail-
road. The helves and handles used III that vicinity
bore his brand, “J.S.“, or “C.W.“, which latter
stood for Chandler Wilbur, husband of the Walpole
lady addicted to four-letter words. Choppers
gravely discussed the reasons for preferring (he
J.S. or the C.W. axe-helve. Reeving, hewing, shav-
ing, scraping, and sandpapering these articles was
rainy-day and evening work. By such creative in-
dustry I earned what Deacon Shelley paid me for
allowing him to board me and send me to school.
The various handles I made were so like his that
no one could tell the difference. I sledded the bolts
for them from a distance ; went with him into an
adjacent swamp to cut the black-ash saplings to be
split into barrel hoops. While gathering the little
black ashes I came near witnessing the fall from
grace of Deacon Shelley ; for I knew and he knew
that we were poaching on Daniel Aldrich’s prem-
ises; and more than that, in cutting the little trees
so low that the stumps would not appear, he chopped
into a rock with his best axe, and uttered the oath,
“By heavens !”
~-NEW AND TRUE LIGHT ON CHURCHES.
The church at the Flat had its large day when
a preacher named Emerson zjndrews came from
somewhere “below.” Points south were below, and
going to Massachusetts was “going down below.”
This man came and conducted the services, and non-
of the congregation remained away. A circus corn:’
FIFTY YEARS OF FREETHOUGHT 79
scarcely have drawn better than this eccentric
preacher. From the time and place of its origin I
have calculated that he belonged to the same family
as Stephen Pearl Andrews of New York, who was
raised in H&dale. An excellent farmer’s wife
named Andrews in that locality had sons who were
approaching manhood sixty or seventy years ago, or
i so the story goes ; and when she was asked about
their prospects, she replied that the outlook for all
but one of them was far from bright, for only the
oldest was worth anything on the farm. The next
oldest son threw his time away reading books, an-
other had begun clerking in a lawyer’s office with
small promise of making anything of himself; the
third sawed on a fiddle from morning till night,
and the fourth, expecting to be a minister, was
calling worthless sinners to repentance already. So
she had but the one promising son out of the
“passle,” the son who stayed at home and worked
the land. The rest of the story of this Andrews
family tells that the bookish boy became the presi-
dent of a university (E. Benjamin Andrews) ; the
law clerk governor of Connecticut; the fiddler a
great musician known in Europe and America ; and
the one with a hortatory complex, if the story is
authentic, might be identified as this Emerson An-
drews who preached at the Flat. I listened to him,
but don’t remember a word he said. What I dis-
tinctly recollect is that he sat in the pulpit before
the afternoon meeting began and sang:
80 FIFTY YEARS OF FREETHOUGHT
“Blow ye the trumpet, blow,
The gladly solemn sound;
Let every nation know,
To earth’s remotest bound,
The year of jubilee has come,
Return, ye ransomed sinners, home.”
That was more than half a century ago, and the
hymn may have been sung for half a century be-
fore then,. There was no sign of the Jubilee that
season, nor has any been seen since. It was a false
alarm. There was no observable correspondence
between the subjective order of thought and the
objective order of phenomena; but in religious
things there never is.
In that town of Hinsdale, pronounced Hensdil,
whence the preacher came, a mill or factory stood
beside the Ashuelot river. One of its hands, a
young woman, deriving her inspiration from the
turbulent stream, turned out a quite well known
poem while employed there. The poem began:
“Over the river they beckon to me,
Loved ones who’ve crossed to the farther side:
The gleam of their snowy robes I see,
But their voices are lost in the rushing tide.”
The river which was the Ashuelot ran downhill
rapidly at that point, in a hurry to empty its waters
into the Connecticut, and was indeed noisy enough
to interrupt conversation.
No trace of Catholicism appeared in any of the
places where I lived, outside of Keene ; but Keene
was a city, and all degraded forms. of humanity
gather in those haunts of iniquity. However, at
the Flat was an Irish section hand (employed by
I FIFTY YEARS OF FREETHOUGHT 81
1,.
the Cheshire Railroad), who knew all about it and
I could tell me how “these here Prodestant churches”
i stood as compared with the true one. He had asked
whether I ever had been baptized, and learning I
had not, shook his head sadly and repeated, “Too
bad, too bad, too bad !” Of course I asked why.
“I will tell you,” said this man, whose name I dis-
remember except that it was Pat. “Ye see, it is
I this way. The Catholic church is the spouse of
i!i Jasus Christ, and Jasus is no Mormon to have more
ii than one wife. Yer mother was yer father’s wife,
i
1’ wasn’t she, and what would other women, be if he
jll
?‘I had ‘em? They’d be just what all the churches be
I’
.i except the true one-they’re all hoors.” Residents
of those rural areas knew of Catholicism as “the
Irish religion,” distinguishing it from Christianity.
George Patten of Westmoreland more than once
uttered the prediction that if there was ever another
war in this country, it would be, by Godfrey, be-
tween these two, Christianity and Catholicism.
I This man George Patten at times fell into profane
and unlicensed anecdotes and speech. He was, I
think, the author of a story about the deathbed of
I Ethan Allen. Anyhow, he told it. As it ran, the
minister said comfortingly to the dying man,: “The
angels are waiting for you, Colonel Allen.” And
the hero of Ticonderoga shot at the ghostly coun-
sellor the last beam of his closing eye as he re-
t sponded : “Well, God damn ‘em, let ‘em wait.”
ill,1 Colonel Allen lived to utter a few more mild cuss
,‘I words, and then passed to his reward.
Knowledge of the institution of the papacy had
!
escaped my inquiring mind until I was ten years
ib
82 FIFTY YEARS OF FREETHOUGHT
old. The geography used in the school that sum-
mer asked the question, “For what is the city of
Rome distinguished ?” The pupils who answered
said : “As the residence of the Pope.” That word
“pope” raised a laugh. None of us had intent to
show disrespect toward the sovereign pontiff, what-
ever he might be, but that word pope was irresist-
ibly funny. The fellow wearing the title vagueIy
existed in my thought for a moment as a superior
kind of magician, an entertainer, because he gave
audiences, which idea was again obscure to me; or
a man rather more like God than the ringmaster
at the circus with his high hat and swallowtail coat.
Hence, when a year or two later the Vatican council
atlirmed the dogma of the pope’s infallibility and
my mother sent to the New Hampshire Sentinel
some comments’ on that subject, I must suffer in
silence while the ribald made merry over the locu-
tion “infallibility of the pope,” which seemed to me
just letters of the alphabet spilt on paper.
Reproduced in Electronic Form 2002
Bank of Wisdom, LLC
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CHAPTER 1’
I-THE DEACON AND I.
EACON SHELLEY stimulated a boy’s en-
D ergies and accelerated production at his
hands by praising him. Mrs. Shelley be-
lieved that the more a boy ate the more work he
would do. I trust I justified their methods. I
knew not then what it meant to be tired after a day’s
work. One might be tired while working; but when
a man complained, “I’m tired tonight,” after work
was over, I missed the sense of the remark. Tired,
and doing nothing ! It was too much for me. Work
and weariness went together, but they ended at the
same time. The deacon, when chores were done,
could doze in his chair; I craved diversion, excite-
ment, and found both at Thompson’s general store
down to the Flat, where men and boys gathered for
exchange of thoughts and competition in feats of
strength and agility. Deacon Shelley viewed this
dissipation as the beginning of the downward path
towards perdition; yet as all hired men were sup-
posed to have their liberty evenings, he lacked au-
thority to forbid my going there or even my attend-
ing a dancing school on Mutton Hill ; tuition 25 cents
a lesson ; music by Ambrose & Higgins’s Orchestra.
That was a one-piece orchestra ; the performer, Am-
brose Higgins, fiddler. The Deacon refused me an
83
84 FIFTY YEARS OF FREETHOUGHT
advance of two dollars for lessons, on the ground
that it would make him party to a form of frivolity
if not of sin. Still, I found the money where some-
one had put it, on the lightstand by my bed, and
asked no questions. The pupils at the dancing
school were young. The girls, slender and uncor-
seted, seemed too soft and fragiIe for rough hands
to grab in the hurried turning of partners and cor-
ners. There were, however, no injuries among them
traceable to that cause. Having been raised sister-
less, I had no familiar knowledge of the nature of
girls. Thoughts were engendered in my mind by
hearing one say to her partner: “I don’t like to be
swung off my feet-not clear off, only almost, not
quite.” As to girls without their encircling bar-
ricadoes, I doubt they donned them at that time as
young as they now put on the next-to-nothing cor-
set. On a vacation ten years later, I went to town
with a farmer who had a daughter of 16 or 17.
WhiIe he did his trading at the store, I asked him to
suggest some useful gift of remembrance I might
send home to his folks. Falling in with the idea
as a good one, he remembered that the little girl
had been talking lately about a pair of corsets, so
long as other girls of her age were wearing them;
hence he concluded, “1 dunno but what they’d suit
better’n anything else you could buy.” I bought
‘em, along with a bag of candy, binding him to say
only the candy was my contribution to the happiness
of his little girl.
The town spelling schools were held there on
Mutton Hill. A school teacher, two ministers, and
86 FIFTY YEARS OF FREETHOUGHT
roof, catching hold of that last bracket to save him-
self from going over the eaves. At the moment this
befell, I was some distance away, carrying the old
shingles into the woodshed. I heard his yell; saw
what had happened, and slowly moved toward the
scene. The ladder, which he repetitiously ordered
me to fetch, was leaning against the eaves a dozen’
feet from where those large extremities of his
were waving in an impossible attempt to reach it.
As there seemed to be no immediate danger that he
would let go of the bracket, and as he was per-
fectly safe while he held on, I continued to move
with moderation. I sensed that I was in the pres-
ence of a situation promising much that could be
communicated to the neighbors with advantage to
my reputation as a recounter. The faculty of ob-
servation and description which afterwards was to
help me as reporter, then and .there began to de-
velop. I lingered to fix in my mind such features
of this occasion as I thought would be most appre-
ciated by Uncle Lewis Aldrich and old Zeke Wood-
ward, who lived up the street and were prone to
draw me out on the traits and peculiarities of Uncle
Jock (for so they called my employer). Meanwhile
the Deacon on the roof demanded the ladder with
his voice and searched for it with his feet. Hav-
ing placed the ladder where it touched him, I leis-
urely ascended it, noting by the way how the view
off toward Mount Gilboa and Albert Chickering’s
place improved as I gained altitude. Then, arriv-
ing at the proper height, I assembled Uncle Jock’s
feet and put them on the nearest round. Now the
FIFTY YEARS OF FREETHOUGHT 87
doubt arose in his mind that he could let go his
hold on the bracket and not slide against the ladder
with enough impetus to tip it over backwards. He
referred the question to my judgment. One could
see, I reflected, that the factors of the problem
were force, motion, and equilibrium. If in sliding
to the eaves he gathered force enough to impart
motion to the ladder, disturbing its equilibrium and
carrying it past its center, then its top, with him on
it, would describe an arc over the lane and above
the wall on the other side and land him in the
Greening tree, when he could come down out of its
top in the way we did last fall when we picked the
apples. “Consarn you, you young tyke,” said the
Deacon, “you go to work and shore up the ladder
with one of them long boards.” I did better by
bringing a trace-chain and making the ladder fast to
a tie-ring stapled to the corner of the building. With
his feet on the ground again he sent me up to pry
the bracket off the roof. He had the impulse, he
owned, to carry off the ladder and leave me up
there.
2-A DIGRESSION.
When I wrote the name of Albert Chickering a
few moments ago, my mind strayed far from the
incident then being related. Yes, over west across
the valley, off the Gully road, on the brow of Mount
Gilboa, lived Albert Chickering, a most substantial
citizen, who had more cattle, they said, than he ever
stopped to count, and owned, as they also said, “all
the land that joined him.” Does the unpredictable
88 FIFTY YEARS OF FREETHOUGHT
occur? Does it ? About fifteen years later I was
in line to be Albert’s son-in-law, and silk for the
wedding gown was in hand when the lure of pub-
lishing a paper in San Franscisco put the breadth
of a continent between me and a very sweet girl
who had courage stronger than her family’s confi-
dence in my future. She would almost have been
a man’s fortune in herseIf, for the Chickerings were
thrifty and forehanded property-acquiring people.
The girls taught school and invested their pay. This
one married in due time, raised a family of bright
children and died some years ago. One of her boys
and one of mine were fellow gobs in the navy in
1917. They called each other cousin.
When Albert Chickering was an old man (he
iived past ninety), he went to hear Ingersoll lecture.
I judged that the lecture to which he had listened
was “Which Way?” the one that closes with a vis-
ion of the future and a picture of the present, thus:
“I see a world at war, and in the storm and chaos
of the deadly strife thrones crumble,, altars fall,
chains break, creeds change. The highest peaks are
touched with holy light. The dawn has blossomed.
I look again. I see discoverers sailing across mys-
terious seas. I see inventors cunningly enslave the
forces of the world. I see the houses being built
for schools. Teachers, interpreters of nature,
slowly take the place of priests. Philosophers
arise, thinkers give the world their wealth of brain,
and lips grow rich with words of truth.”
When asked how these sentiments fell in with
his habit of thought, Mr. Chickering answered:
FIFTY YEARS OF FREETHOUGHT 89
“Gosh! Bob Ingersoll said just what I’ve been
saying all my life; and darned if he didn’t say it
in the same words.”
&-IT SAVED FIREWOOD, ANYHOW.
Uncle Lewis Aldrich who is mentioned above as
one who drew amusement from hearing of the
notional ways of “Uncle Jock,” was kin, probably
uncle, to Nelson Aldrich, the Rhode Island poli-
tician who, having in time got into the United States
Senate, provided some place such as doorkeeper for
another nephew, one Wes Aldrich, then our neigh-
bor.
In the days of the Fourth New York Liberal
League I read before that society a paper on “New
England and the People Up There.” Into that
youthful forensic effort I introduced the story how,
when I drew the cider one evening there at Deacon
Shelley’s, and when melted tallow, dropping from
the candle into the piggin, floated on the surface of
the cider, an old fellow said to me: “I wish the
next time you would bring the cider in one thing
and the tarler in another, and let me mix ‘em to
suit myself .” That was Uncle Lewis. All the old
fellows were uncles or aunts to young and aged. He
spent many a winter evening in Aunt Nancy Shelley’s
kitchen, droning over the topics of the times, past
and present. I was reading a book by “Boz” (be-
hind which name Dickens had concealed from me
his authorship of the work) and I looked up at hear-
ing Uncle Lewis’s comment on Aunt Nancy’s re-
mark that a baby just born in the neighborhood
90 FIFTY YEARS OF FREETHOUGHT
was “a long time coming”-two or three years
after the parents were married to each other. Uncle
Lewis had said to Aunt Nancy: “It’s different now
to what it was. There ain’t a man on this road
but what didn’t have his wife in a thrivin’ way be-
fore he married her.” Mrs. Shelley smiled at the
stocking she was darning. The deacon didn’t smile
at anything. I promptIy asked: “How about Uncle
Daniel Abbott, over in Surry? He lived on this
road when he was married.” Uncle Lewis waved
his hand: “Same as the rest.”
The ‘answer surprised and disappointed me. I
didn’t believe it. I had heard Aunt Polly go on
about such doings ; and I told Uncle Lewis I’ guessed
if he knew what she said of girls that set the neigh-
bors to talking about them, he would think differ-
ent. For to tell the truth Aunt Polly said, “The
sluts !” whereat her daughter Mary Ann would turn
wide-open eyes on me as being present, and check
her with an admonitory “Mother !” But Aunt Polly
was only doing her duty. How could the old edify
the young except by pointing out that their conduct
is unprecedented? But the method isn’t infallible,
since the young, by reading or thinking, find out
that their respected elders, now so ready to give
advice, were once at the less blessed receiving end
themselves. Parents who inform their children
they didn’t carry on like that when they were young,
mean only that they were told they shouldn’t.
To all young girls among my descendants who
may be picked on I bequeath this:
FIFTY YEARS OF FREETHOUGHT 91
Take heart, dear child ; or should you chance to
stumble,
While contrite toward yourself, don’t be too
humble
When parents are severe and elders grumble:
“Such things weren’t done by lassies with their
laddies
When zve were young-such holding and such
petting !”
They tell it thus, conveniently forgetting
What cut-ups were the grandmas and grand-
daddies.
I ran over, mentally, the names of the elder off-
spring begotten of this custom of their sires to
which Uncle Lewis had recurred. They were then
from fifty to sixty years old, setting back their
births to 1820 and earlier. Aunt Folly’s animadver-
sions on the growing-up girls proclaimed her one
in habit and sentiment with all generations before
and since. No generation can grant anything to
the crop of youngsters it is raising. Listen to this !
In one of the plays of Vanbrugh (b. 1664) the vir-
tuous Mrs. Cloggit exclaims: “Look you there
now; to see what the youth of this age are come to.”
The lady was speaking of the youth of the seven-
teenth century--the century of our Puritan fore-
fathers. And another of the same date protested:
“Girls were not wont to do such things when I was
young. ”
Uncle Lewis, whose age linked him with the pre-
vious century, had knowledge of an old custom
practiced in rural New England, and divulged to
92 FIFTY YEARS OF FREETHOUGHT
him partly by his forebears and somewhat by obser-
vation, called “bundling.” Theodore Schroeder,
who has written much useful matter tracing the
erotogenesis of religion, thinks this practice relig-
ious in its origin. It may be, and yet one can see
how easily it might arise out of the conditions, the
necessities, and the opportunities of rural districts
two hundred or more years ago in those states.
Leaving out the side remarks and the individual in-
stances, I will see if sense can be made of Uncle
Lewis Aldrich’s rambling discourse on bundling,
delivered to me on an evening when I worked in the
shop scraping and sandpapering axe handles. In
the first place (so he premised) they used to marry
younger than they do now. Before the oldest boy
was of age his folks began to talk about his bringing
home a wife. The girl he wanted might live a long
ways off. Getting home again after spending half
the night courting her was a hardship and might be
“resky.” Said Mr. Aldrich: “I’ve seen ‘em goin’ .
home at sunup myself. If the girl’s folks favored
the match they didn’t object to his resignin’ himself
to her society till the mornin’ light appeared. The
bundling may have been done partly to make them
safe and partly to keep them warm without burning
up all the firewood.” Here the use of large sacks
or sleeping bags is inferred, and you see the par-
ents dropping the sacks on the floor in front of the
young folks, who step into them, and the tops are
brought up and made fast at the neck. Uncle
Lewis believed they were oftener rolled up in quilts.
“Maybe their hands were out,” he said, “I don’t
FIFTY YEARS OF FREETHOUGHT 93
know.” It was expected of them that they would go
to sleep and be in shape for work the next day. NO,
the fellow didn’t stay to breakfast. That warn?
done. One of the old folks came around early and
turned him loose. The fellows then made a short
siege of it, Uncle Lewis said. Her folks were not
going to all that trouble for six months or a year
when there was nothing to prevent the young ones
from getting married. So they would leave them
by themselves and not go nigh them. “They might
have bundled each other,” he surmised, “I dunno.
Folks can generally depend on a girl to make a fel-
low behave till they are about ready to be married,
And a young fellow without any experience thinks
he is favored a lot if she lets him hold her. Take a
sofa, not a settee that is nothin’ but a wooden chair
stretched out, and mother’s big shawl, and no mat-
ter then if the fire does go out. But if they hain’t
these, and the courtin’ wood is all burnt up, and
the fellow works his boots off and takes off her
shoes, why, the girl don’t like him much or don’t
want him if she makes any great kick when he picks
her up and carries her to her bed, and they get un-
der the coverlids and keep warm. They got on all
their clothes except what they had on their feet.
Oh, I don’t suppose they bundled except in winter.
The sofa done for summer time. I remember when
I was courtin’ my wife that sometimes we’d fall
into a clinch and go to sleep. No. I never was
bundled, but I can guess how it turned out. That
there way the two on ‘em would get to be jest like
one person, and resistin’ him would be the same as
94 FIFTY YEARS OF FREETHOUGHT
resistin’. of herself, which is a delusion. What’s
the odds ? They got married.”
The records are said to show that the Puritans
frowned upon bundling and its natural consequences.
But the arm of Puritanism was not long enough to
reach districts remote from Puritan centers. The ob-
jectors were bundled into their graves, and their be-
spoken daughters and sisters still throve. No stigma
attached to the past of families on London Road,
although their descendants followed other counsels.
Good people may make their own customs, and their
lives vindicate them.
I had preserved Mr. Schroeder’s treatise on bun-
dling as of religious origin for insertion at this
point, but I cannot make his theory fit the facts as
they were imparted to me. Part of the treatise on the
subject in Woodward’s “Washington” is more ap-
plicable. Woodward say .: “The nights were cold ;
there was usually only one fireplace, before which
all the family sat. Squalling children and prosy old
men cluttered the stage and made love’s tender pas-
sages very difficult, if not impossible. But under
the warm blankets in the darkness of the bed room,
conversation was much more pleasant and decidedly
easier.”
Mr. Woodward’s further quotations on the theme
descend to ribaldry, and I cannot follow him. As
one who in his youth performed much irksome
labor in the preparation of fuel for stove and
hearth, I am inclined to view bundling as a justifi-
able recourse to save firewood.
FIFTY YEARS OF FREETHOUGHT 95
~-BROTHER ~0 THE ox.
In the spring of 1873, having turned 16, I com-
manded wages of $16 per month for the season,
May-October inclusive. The situation had waxed
serious. When every day meant half a dollar to the
employer, or more than that counting out Sundays,
one was expected to deliver the goods in the shape
of service and performance. So from Deacon Shel-
ley’s I went down the hill and on beyond the Flat,
and worked for Gene Fuller. Three generations
composed the family: Christopher Fuller and his
wife-he was. a carpenter engaged in building. a
barn on the County Farm; Gene and his wife, and
their children. Gene proved to be a boyish man
who would rather stop and throw stones at a mark
than assiduously cultivate crops. The farm was a
large one ; the soil fertile ; the pasture ran further
up on Mount Gilboa than I ever explored. Sheep,
cattle, and turkeys flourished. That summer I
learned to shear sheep. I have not since had enough
use for the accomplishment to atone for the pain
that Fuller’s flock suffered at my hands. I harbored
always a friendly feeling for oxen and they were
patient with me. When quite a small boy I had been
sent into the barnyard to yoke a pair of cattle that
weighed about sixteen hundred each, and towered a
foot or more above my head. To yoke oxen one
withdraws the righthand bow from the yoke and
carries it in his fist, while with the yoke and the
undetached bow under his left arm, he approaches
the off ox. The ox, which may be lying down,
erects himself slowly, hind end first, and looks p!a-
96 FIFTY YEARS OF FREETHOUGHT
cidly and not with disfavor at this insect that has
interrupted his restful period. The insect hooks
this off ox with the bow, which is like the letter U,
and pulls the top toward him far enough almost to
twist off the animal’s head, so that the open ends
of the bow may be inserted and pinned into the
yoke, which he is not strong enough to raise to a
level. The insect then goes to the other end of the
yoke, elevates it, and takes out the other bow. Hav-
ing hooked the off ox, as aforesaid, he looks around
for the near one. That animal has been an interested
GOOD FRIENDS.
spectator of the proceedings so far, and when he
sees the insect making frantic demonstrations to-
ward himself with the empty bow, he sighs and
moves forward, even lowering his head to lift the
yoke, in contempt of the insect’s effort to raise it
to the level of his neck. The oxen may have mis-
taken the insect for a calf because of its knock-
FIFTY YEARS OF FREETHOUGHT 97
kneed legs resembling their front ones. He gives
the word in a small voice which he tries to make a
large one, and the oxen humor him by moving
ahead and letting him think he is driving them.
In Maine they handled oxen with a goad, a four-
foot whipstock with a quarter-inch brad in the
smaller end. The cruelty of its use caused me dis-
tress when I was yet very small, and I never forgot
it. As in some ways the hired farm hand is brother
to the ox, I became class conscious without knowing
economics.
NOTE.-out of a letter from a New Hampshire girl who
long has been a grandmother I purloin a few words: “I
think grandpa and aunt had quite a trial one winter when
you and I were with them. ‘George, hr?ve you watered the
horse?‘-‘Sarah, have you got the potatoes?’ ‘No,’ and it
was every day. You loved to read and I loved to play.
That was long ago.”
Yes, it has been quite a spell since that winter. “George,
have you watered the horse?” says grandpa. He asked
again in an hour whethw I said No or Yes. Sara!1
loved to play, certainly; she loved to laugh also, and she
had the lips and the teeth to make a good deed shine in
a naughty world. I married a girl who laughed like Sarah.
That old horse was a white one that gave a close imi-
tation of a snowstorm when shedding his coat, unless I
“carded” him with care and vigor. And we hitched him
up to an ancient “pleasure wagon,” or so grandpa called
the vehicle used for driving rather than farming pur-
poses. I was sometimes privileged to “carry” Sarah in
it. There was room for four like us on its wide seat
On one occasion, as we drove away, a girl without feel-
ing or manners observed that we looked as if we were
“going off to get married.” And Sarah laughed. 1 hope
she is laughing still,
7
98 FIFTY YEARS OF FREETHOUGHT
~-THE WORTHY ELLIOTT WEYMAN.
On this road where my sixteenth season “fleeted”.
by (talk of the fleeting days of youth, they are the
longest in life’s calendar) a man lived named Elliott
Weyman who was the first person I had ever heard
to question the truth of the Bible and the justice
of the God whose biography it contains. Thzy
called Mr. Weyman a spiritualist. Every doubter
was a “spiritualist” to the church people there, who
seemed not to have heard of any other unbelievers
in the Christian religion than these and the heathen
in distant lands. His skepticism had been excited I
by reading the book of Job. The devil harassed Job,
he owned, but God “put him up to it.” All of the
I
afflictions of men, said Mr. Weyman to me, were
due to the trickery and treachery of God, who also ~
let his own son fall into the hands of his enemies, ’
and then forsook him. Weyman regarded the fu-
ture life of the individual as problematical; hence
those Christians who were worrying about their
title to the mansions they placed in the skies might
be “barking up the wrong tree.” On the other hand,
the continued existence of people here on earth
was assured by their propensity to reproduce them-
selves ; therefore, any act, large or small, which im-
proved the world was that much clear gain for the
people. So Mr. Weyman, following out the thought,
spent the last years of his life in planting small
pine trees on some acres of his land that were too
steep for cultivation. It was pure philanthrophy,
for he could not hope to live until the trees grew
large enou,gh to add value to the Iand. Weyman.
FIFTY YEARS OF FREETHOUGHT 99
when his time came, was buried near the grove he
had created. I saw his trees about 1914. They had
grown up tall and straight, some of them near a
foot through at the butt. His little saplings had
become a stand of pine, a worthy memorial to a
worthy man.
Of this season’s experience, or want of it, there
is nothing to report. There could be no story here
except one of long days laboriously spent and obliv-
ious nights. Late rising invited sarcasm. When my
brother, employed in a printing-office, informed me
that he went to work at 7 A. M., I inquired what he
did with his spare time in the morning. An inci-
dent of this summer was my oversleeping once and
hearing a querulous voice under my window inquire
whether I cal’lated to stay in bed all day. Said the
voice: “Come on, get up; it’s 5 o’clock !” I was
half an hour behind time. That season, for the
first time, I went into the hayfield with a scythe, on
equal terms with men ; first cradled and bound oats
and rye. The cradle was no new-fangled imple-
ment ; on the contrary, quite ancient; yet some
farmers there were who still reaped their grain
with a sickle to save the stalk from breakage. Straw
with its integrity so preserved commanded a sale
for use in sucking lemonade.
Farmers raised corn for the sake of the grain;
women would not make brown-bread or johnnycake
with Western meal. The era preceded the intro-
duction of the silo and the planting of corn to be
cut when green, chopped and stored therein to
feed milk cows. The furniture of barns included
100 FIFTY YEARS OF FREETHOUGHT
a “feed cutter” designed to prepare meals for
horses. Came the thrashing machine and that later
contraption, the hay press, with their crews of wild
yoqng men sophisticated by wide travel-they’d
been in every town in the county, pretty near, they
boasted. In Denman Thompson’s “Old Homestead,”
Uncle Josh Whitcomb, who lived in Swanzey, next
to Keene, says to a young man : “John, I was a
wild coot when I was your age. Yes, sir. Ran
with a thrashin’-machine three years !” The hay-
pressing gang were equally untamed. They went
as far north as Bellows Falls and south even to
Fitzwilliam. One of them skinned me by selling me
a watch, on which, the cases not proving to be of
solid gold, I was out three dollars.
5-M. STATION RISES
I left the Fuller place, in the fall, with a flourish,
in a very neat rig, a nimbly stepping roan horse
and a single-leaf side-spring buggy, driven by Em-
erson Franklin, who had hooked me for the winter.
This Franklin was a bachelor of near 50, who lived
alone in a house he owned at Westmoreland village,
doing his own housework and cutting men’s clothes
and hair. He offered no pay and required no ser-
vice of me except taking care of his horse. What he
wanted of a boy I didn’t understand, as more than
an hour a day spent on a horse would be idle time.
I found out after I had been with him for a while.
He had an epileptic seizure of a night, when all his
muscles tied themselves into knots and had to be
smoothed out. The first scare over, I came to view
the infrequent seizures calmly as part of the job.
ftFTI! YEARS OF FREETHOUGHT 101
I remained with Franklin for two years; and this
proved, as it were, the life. The days were free;
after dark the boys came for company and to play
eucher. He cut my clothes and taught me straight
handsewing evenings and rainy days. By way of
outside employment there were teams to be driven,
wood to be sawed, and always farm work in sea-
son. The cordwood that I reduced to stove length
filled large sheds. Old Doctor Simmons’s work,
most of which I did, included the sawing of ten
cords of wood. The doctor prepared a nervine
known as prickly ash bitters, a favored restorative
in the hayfield. Traffic in it supplemented his prac-
tice and the sale of clocks. When clocks first be-
gan to be actuated by springs instead of weights, a
good-sized mantel clock sold for twenty dollars. A
younger physician had the practice in the village.
The old Dot played it rather low down on me once,
I thought and still think. A man who lived a mtle
out of town owed him a hundred dollars, borrowed
money, and he sent me to see if I could collect it,
with instructions to say that the doctor stood very
much in need of the sum. The debtor was a deacon
in the Congregational church, but sometimes called
Colonel. Deacon was his Sunday title; Colonel his
secular and military handle. They told of him the
story that when he went to Concord as representa-
tive of the town, a Westmoreland woman at the
capital saw him joining some other members in a
drink of milk punch; and when she taxed him
with the indulgence, he replied with dignity, and to
her satisfaction: “Madam, I have never in my life
102 FIFTY YEARS OF FREETHOUGHT
taken liquor except as a beverage.” Well, when I
faced him with the request that he should liquidate
Dr. Simmons’s note, he was all the Colonel and
the Statesman. “Young man,” he said, “when I
needed the sum of one hundred dollars, I went and
borrowed it. You may return to Dr. Simmons and
say I advise him to do the same.”
In Westmoreland I came near losing my head,
with the hell of the Unitarian church as the exe-
THIS IS THE CHURCH.
cutioner. Will Barber, the minister’s son, was pull-
ing the rope, “setting” the bell; that is, turning it
mouth upward. When he eased off on the rope the
bell came down and did its stuff with a loud double
clang. Being ignorant of how this effect was pro-
duced, and wishing to learn, I climbed to the belfry
and put my head through an aperture into the bell’s
apartment. The bell rope lay in a groove on the
outer circumference of a big wheel, or spoked
sheave, with the bell depending from its shaft. Pull-
ing on the rope turned the sheave and oscillated
FIFTY YEARS OF FREETHOUGHT 103
the noise producer. In introducing my head I’ must
have thrust it between the spokes. The bell being
“set” and at rest, I devoted a few seconds to in-
spection. Then a loud creak startled me and I
backed out. The bell was returning. The descend-
ing spoke of the sheave took my cap, but I got away
with my head.
On two occasions I naturally ought to have been
obliterated. The first one happened in old man
Brockway’s sawmill in the South end of Surry. He
BROCKWAY’S MILL
ran an up-and-down saw seried with ferocious teeth
an inch long, I turned in to help him saw some
saplings that were so slender that, teetering with
the motion of the saw, they must be sat upon to
control the vibration. Brockway went to dinner and
left me sawing. The work had no difficulties, for
the saw stopped automatically at the end of the cut,
“niggering back” was a simple if thrilling adventure,
and the log could be moved over for the next cut
104 FIFTY YEARS OF FREETHOUGHT
by raising and lowering a lever, while starting the
saw required nothing but putting the foot on a
wooden pin and bearing down. Continuous sitting
on the bucking saplings, however, tended to weary
the flesh. It also made the mind less alert, for when
Brockway came back he found me astride a log,
gazing intently at the teeth of the saw as each stroke
brought me an inch nearer to them, and utterly
oblivious of anything else. He grabbed my arm
and yanked me off the log, when I had come within
a few ups and downs of having my head split open.
Three times and out, considered as a rule, scores a
failure here. There are exceptions to all rules. I
escaped once more. Behold me carting phosphate,
with a yoke of cattle, from the North Depot to East
Westmoreland, and having a dozen barrels aboard,
weighing a ton and a half. Oxen hold back re-
luctantly when a heavy load is pushing downhill,
and small blame to them, with the tongue of the
cart thrashing about and the yoke knocking against
their horns. On starting down a sharp dip in the
road, I jumped off the cart to go to their heads,
for we were gathering speed. I landed on a rolling
stone, and sat down in front of a cartwheel. The
tire took the bark off by backbone ; the hub belted me
in the head ; yet I scrambled to my feet and got in
front of the cattle in time to slow them down and
avert a wreck. The performance could not be suc-
cessfully repeated with a thousand chances. When I
dropped from the cart upon the rolling stone and sat
down I’ should have fallen backward in front of the
wheel and lost my daylights,
CHAPTER VI.
~-THE GIRL INTRUDES.
I N the next few years after I came to 14 I drew
only feebly with the girls. They paid me no
attention and but few times did I wish it other-
wise. We he-fellows regarded as effeminate the boy
whom the girls favored. As I advanced further into
the adolescent period the gulf widened on account of
the bluff I put up to mask my timidity when girls
were by. The school girls of fifteen or sixteen with-
out exception neither looked at me invitingly nor
spoke to me. However, when I’ returned there with
more assurance. after a stay in New York, they ex-
ercised their powers of speech and had learned to
look. One of them, in a way, explained the cold
spell between us at school. To my astonishment
she said they considered me “too conceited” over
a few times that, when the rest of the class hadn’t
the answer ready, it had been my luck to remember
it. Those awful examples in arithmetic! Teacher
called one scholar and then another to the black-
board; always it was an example they hadn’t done.
Teacher asked, finally, if anyone in the class had
worked that problem, and my hand went up, fol-
lowed by myself at the board, making homely figures,
marking down the answer, known of course before-
hand, and swaggering to my seat. It was simply,
why-annoying ! It would have been kinder on my
105
106 FIFTY YEARS OF FREETHOUGHT
part, this one thought, if I had kept my hand down
and given them another try at the example. Thus I
saw that in my nervousness, I had behaved like a
chump-that Thackeray was right when he said a
‘boy was an ass; and ‘I have no hope at all that my
error will help any other boy through that trying
period of life and girls. One teacher at that epoch
when I was in a state of ignorance as to the worth
of a lass really made overtures toward comradeship.
She raised my temperature by stopping beside my
desk when going down the aisle, and brushing the
shoulder of my coat with her hand or straightening
the part in my hair by turning’ a hank over on the
side where it belonged. With such contacts and
with out-of-school meetings, or walks that just hap-
pened, we acted like one of those engaged couples
where the man has lost his enthusiasm, for I was
so much of an idiot as to take the passive and recep-
tive part. Only boys of the age I had then reached
will approve my attitude, or understand me. Later
I wrote cynically of this episode:
“The school is done and the winter sped;
The schoolmarm and I, we drift apart,
And Romance I. lies cold and dead
On the fresh green grave of a broken heart.
Go plant the willow and cypress tree,
Hang up the handsled out of reach.
I will get the parson to measure me,
And take my size for a funeral speech.”
My original offense is aggravated by this rhythmi-
cal performance and I now wish to register contri-
tion and regret. What of merit has man ever done
that he, should be worthy to have a woman mindful
FIFTY YEARS OF FREETHOUGHT 107
of him ? And when a girl touches him and her hand
trembles and her color comes and goes, and she is
ready to ,forgive and weep for his faults, and then
he only grins at her, what does the overgrown lum-
mox deserve except that his neck should be quickly
and unfixably broken ?
Yet others of womankind have a way of avenging
disregard of one-they are all for each and each for
all. It couldn’t have been long before the goddess
of retribution took me in hand and reduced me to
a girlward condition so imbecilic that I’ could indite
the following defeatist verses :
“If the love of another should gain you,
Let me dwell in your memory alone;
Or if thought of my solitude pain you,
Forget me as one never known.
As the flowers of last season have perished
That budded and bloomed and are fled
So the blossom of love that I cherished,
When the summer departed was dead.”
The time and the place and the girl have escaped
me. I do not know when or where or to whom< I
inscribed these lines, nor can I explain now why I
ever came to write that mush. But I quote it so
that the worst may be over. This work is “The
True George Macdonald,” and I have never done
anything else so bad that it wasn’t a virtuous act
compared to that one.
Two young persons, girl and boy, see each other
Tt short intervals covering a considerable length of
time, and are as distant as though they had never
met, until all of a sudden something jumps across
between them, and at once they are appreciative
108 FIFTY YEARS OF FREETHOUGHT
friends-chums. They find and confess that they
had always taken notice of each other, and “Don’t
you remember ?” coming from her to him reveals
that all the time he thought her indifferent she has
been taking notice and can recite his local history
more accurately than he could do it himself. And
then separation for all time-or death.
“For some we loved, the loveliest and the best
That from his Vintage rolling Time hath prest,
Have drunk their Cup a Round or two before,
And one by one crept silently to rest.’
The lovely girl who on my return so held the
mirror that I could take a look at myself as others
saw me was at the time she did so already on her
silent and pitiful way to the Great Rest, under sen-
tence of death from tuberculosis, there known only
as “consumption,” which was ever the scourge of
New England maidenhood. In a circle that would
embrace a population of scarcely one hundred, I
could name half a dozen young girls, pretty beyond
words, who died as virgin sacrifices to the white
plague.
Z-THIS. WAS RURAL NEW HAMPSHIRE.
That town of Westmoreland-and you must ac-
cent the West and almost ignore the second syllable
by calling it mer-has a small population, no com-
mon center, and many districts. I have mentioned
neither Parkhill, Poocham, nor the Glebe. Park-
hill got its first name since my day. Formerly it
was The Hill. On its top is a Congregational church
where Samuel P, Putnam went once to preach, The
FIFTY YEARS OF FREETHOUGHT 109
view up the Connecticut Valley from there makes
the most beautiful postcard I ever saw. Poocham
is a detached settlement; and what the Glebe is I
never could find out. In England the income of
glebe land is part of ecclesiastical graft. Once this
glebe may have been so devoted, since New Hamp-
shire formerly made public grants for the support
of the Protestant ministry.
It irks me to shift from the subject of girls to
the unrelated one of surviving Puritan manners and
morals, now probably extinct, but my observations
in the rural parts of New Hampshire, with reading
extending further back, convince me that the cus-
toms and characteristics of the people down there
who lived at a distance from the ignoble strife of
the crowd had changed little since the Revolution,
or even since the Colonial period; and they spoke
the speech brought to their shores by the Pilgrim
fathers; those living coastwise using the vocabulary
of the sailors on the Mayflower. I sincerely believe
that more changes have taken place there since 1870
than had occurred in the pr&ious century. My
boyhood saw the passenger and mail-carrying stage-
coach go rocking by on thoroughbraces attached to
C springs, the driver delivering parcels and collect-
ing letters to be mailed. Would not Tho,mas Paine
have seen the same vehicle in the New England of
his period? The fathers of the families used flint-
lock firearms, and neither the guns nor the flints had
become antiques when I handled them. Manv a
farmer’s lantern was of tin, elaborately perforated
-holes shaped like stars, crescents and triangles-
110 FIFTY YEARS OF FREETHOUGHT
with a socket for a candle inside. The candle pro-
vided domestic illumination ; snuffers, a pair of
shears surmounted by a small apartment to receive
the burnt wick, belonged to the outfit. The an-
nouncer of evening meetings ignored the sun and
the clock, and called for a gathering “at early candle-
lighting.” I assisted, while in Surry, at candle dip-
ping, which is the old way of manufacturing candles.
Given a large and deep receptacle, a wash boiler, full
of melted tallow, the dipper draped his wicks in a
row over a stick, and lowered them into the hot
fat. They were lifted out for the grease to harden,
and then dipped again and again until they carried
enough tallow ,for a candle. Lamps still burned
whale oil. In Jonathan Shelley’s house the kerosene
lamp, lately acquired, was viewed with apprehen-
sion by the women. Only the deacon himself
handled it, and he stood at arms’ length to touch
it off, as if its wick had been a fuse.
Professional men wore shawls as pictures show
they did or still may do in Europe. Overcoats were
called surtouts, and that is what George Washing-
ton called his. When Elijah Mason, a man of 60-
odd, put on his best clothes to visit a lady and
solicit her hand in marriage, he wore a low plug
hat, a blue coat, much cut away as to the skirts, and
a buff waistcoat, with close breeches that made him
look like the picture of John Bull.
Manners were manners. A farmer’s daughter,
on my being introduced to her, cast down her eyes,
out her right foot behind her left, 29d lowered her-
self until her skirts toucned the grounci. Tt was
FIFTY YEARS OF FREETHOUGHT 111
the polite gesture, of which old folks spoke, called
“dropping a curtsy.” Another re.ference: In a
seventeenth century play a female character speaks:
“Very well, and how did madam receive all this
fine company ?-with a hearty welcome, and curtsy
with her bum down to the ground, ha?’ That would
be a deep curtsy. Uncle Eliphaz Field, who learned
his manners just after the Constitution of the United
States was adopted, having been born about 1785,
responded, when presented to a lady from Boston, by
bowing very low, putting out his hand to one side
with a small flourish, and saying: “Your sarvant,
Ma’am.”
I saw no looms going, but spinning-wheels were
in common use. My aunt spun and dyed the wool
she knit into our stockings. In the attic were wheels
like the distaff, and quill-wheels, and a hetchel for
breaking up flax.
Nothing mentioned in New England history ap-
pears very old-fashioned to me, not even the new
England morals lately described by Rupert Hughes.
The scenes of my boyhood knew them all-including
I sabbath-violation iby walking otherwise than rever-
/ ently to and from church-but without the penalties.
The Constitution, guaranteeing religious liberty,
taken seriously by our New England ancestors of
a few generations back, certainly did revolutionize
their ideas in this respect; and to a large extent it
i
killed off puritanism at the same time. “The right
of every man to worship God according to the dic-
tates of conscience” is a phrase I heard oftener
sixty years ago then I do now. The descendants
of the Puritans quoted it.
112 FIFTY YEARS OF FREETHOUGHT
The new “religions” of the nineteenth century,
Perfectionism, Mormonism, Eddyism, and virtually
Spiritualism, sprouted .from the free religious soil of
New England ; where also were cultivated Emerson
and Theodore Parker and the Unitarians. I would
not affirm that New England morals as I’ saw them
had improved since the Puritans practiced them ;
but the witch-chasers were gone, if not all belief in
witches. Our neighbor, Aunt Achsah Mason, who
at sixty had never seen a railroad train, put a heated
horseshoe in her churn before pouring in the cream.
The efficacy of a hot horseshoe as a defense against
witches is well attested.
A real Puritan reformer, a Cotton Mather, would
have been kept as busy there in my country as the
Watch and Ward Society was in Massachustes in
1927 suppressing modern fiction. The customs of
the too ardent fathers, mentioned in connection
with “bundling,” had not passed away, yet nobody
started a movement for their abolition. The people
seemed to be wholly incurious regarding one an-
other’s sexual affairs. When they had anything to say
about a birth closely following a wedding, they said
it with a smile, and remarks when made did not
go beyond broad joking. The selectmen investigated
cases of illegitimacy on complaint, the man at fault
paying the girl $300 if he did not choose to run or
to marry. Being forced to make good in this amount
was remembered longer against a man than the
offense whereby he incurred the penalty ; and a
quarrel between neighbors must go far toward a
personal encounter before he would be twitted of
that.
frFTY YEARS OF FkEl?TtiOdGHT 113
J-THE PURITANS MADE A MESS OF IT.
Treatises of considerable volume on the morals
of the Puritans, the co’lonies, and early New Eng-
d land have been written. Long ago were issued a
few numbers of a magazine called “The Times,” in
which Professor Giddings of Columbia University
began a promising string of articles on “The Natural
a History of New England Morals.” The end of the
I magazine was the end of the articles so far as I
am aware. Reading them was like reading about
People I Have Known.
In 1925 Rupert Hughes devoted a series to “The
Facts About Puritan Morality” in the Haldeman-
Julius Monthly. Mr. Hughes quoted the list of
offenses that had been committed not so much in
Nor+When I was at Gene Fuller’s in East Westmore-
land, his oldest boy had reached the age of 10, and there
were two younger. The second one has been gathered to his
fathers in the little burying-ground where four genera-
tions of the Fullers are laid away. The youngest one
is a school superintendent in Lancaster, N. H. The one
who was 10, now 65, has learned of the publication of
these memories and writes me at length from the Pacific
Coast, where he occupies a responsible position in a medical
institution. He has made good. . . . . The writer
must watch his step. The husband of the granddaughter
of one of the most interesting women I have mentioned
as residing in Walpole is reading The Truth Seeker now.
The Surry girl of classic beauty who focwar#ded the skull
to me #in New York about 1884 sends now an admonitory
letter from St. Paul, in Minnesota, chiding this author a
little severely for recalling’ forms of speech that were not
I/’
nice, and censurable customs that Ihave become obsolete in
ii
the old neighborhoods. She mentions at the same time a
book with a religious motive which she prefers to my
work.
114 FIFTY YEARS OF FREETHOUGHT
spite of, as perhaps because of, the prevailing fun-
damentalism. But the most hideous features of the
record are not the offenses but the punishments in-
flicted. Count all of the real crimes committed, and
still the magistrates who imposed the harsh pen-
alties for slight breaches of the moral code were
really the infamous criminals. Here is a famous
sentence imposed on the pioneer Secularist, Roger
Williams, September 3, 1635 :
“Whereas Mr. Roger Williams, one of the elders of the
church of Salem, hath broached & dyvulged dyvers newe
& dangerous opinions, against the authoritie of magis-
trates, has also writt letters of defamation, both of the
magistrates & churches here, & that before any conviction,
& yet mainetaineth the same without retraction, it is
therefore ordered that the said Mr. Williams shall
departe out of this jurisdiction within sixe weekes nowe
nexte ensueing, which if hee neglect to performe, it shall
be lawful1 for the Governor & two of the magistrates to
send him to some place out of this jurisdiction, not to
returne any more without license from the Court.”
If a person swore in 1635, as did Robert Short-
house and Elisabeth Applegate, he or she was sen-
tenced to have the tongue put into a cleft stick, “8~
to stand so by the space of haulfe an houre.”
The penalties the Puritans inflicted cured none
of the habits for which they were prescribed.
Swearing was the rule two hundred and twenty-five
years later, and punishment for it unknown.
So of the notoriety of public acknowledgment
forced upon “Temperance, the daughter of Brother
F , now the wife of John B having
been guilty of the sin of fornication with him that
is now her husband.” In those Puritan days Mis-
FIFTY YEARS OF FREETHOUGHT 115
tress Temperance had to stand before the whole
congregation and profess to bewail her great wick-
edness; and this after her marriage to John! ,In
the seventeenth and early part of the eighteenth
century cognizance was taken of many such cases;
and there were plenty of them, for “the records of
the Groton church show that of two hundred per-
sons owning the baptismal covenant there from 1761
to 1775, no less than sixty-six confessed to fornica-
tion before marriage.” These were baptized per-
sons who had received the Holy Ghost. At Brain-
tree, Mass., of sixteen couples admitted to full com-
munion, nine had confessed to premarital relations.
And they also had the baptism. The Braintree con-
fessions belonged to the period of the Great Awak-
ening (religious revival), 1726 to 1744. The in-
formation is taken by Mr. Hughes from “A Social
History of the American Family” by Arthur W.
Calhoun, Ph. D. Dr. Calhoun opines that “dis-
cipline probably stiffened about 1725.” Discipline
hadn’t stiffened on London Road one hundred years
after that date unless Uncle Lewis Aldrich was an
umruthful man.
An exception to what a man could do in the
colonies and escape punishment was furnished by a
scalawag minister named Lyford, the first preacher
to be sent over from England, who, it is true, was
exposed and condemned by Governor Bradford and
Cotton Mather, but he never had to stand in the
pillory nor pay a fine. The faculty of preaching was
withdrawn from him, and he went to Virginia,
where, says Bradford, “he shortly after dyed, and
so I leave him to ye Lord.” Cotton Mather, in his
116 FIFTY YEARS OF FREETHOUGHT
account of the same Lyford, introduces a modern
note by referring to the “eminent worthy stranger”
as “this bird.” The Rev. Lyford was a bird.
As to the particular misconduct of Lyford, Mather
says: “But the sum of the testimonies deposed upon
oath before the magistrate, December 7, 1699, by
several women of unblemished reputation, is that he
would often watch opportunities of getting them
alone, and then would often affront them with
lewd, vile and lasciverous carriages.” Now, since
the same sort of women-chaser is found every day
among the clergy in our own times, Puritan morals
cannot be especially taxed with Lyford. But Lyford
after all had to go. To the contrary, in the town
of Surry, N. H., in the ‘6Os, such a preacher plied
his trade and made his propositions to the women,
and yet remained there till he died a natural death.
He would “often watch opportunities of getting
them alone.” He got one of them alone at a house,
where he stayed overnight, by pretending that he
had a cold, for which the remedy was catnip tea, and
asked to have some of that decoction brought to him
after he had got into bed. A girl took the catnip
tea to him, when he told her of his ruse and affront-
ed her by saying that she was herself the medicine
he desired. The girl made a disturbance, and the
1
story got out. His lasciverous carriages ended his
preaching, but not his residence in the vicinity,
where he was afterward known as the Rev. “Cat-
nip” Allen. He was a bird.
/ The Puritans, among whom illegitimacy was fre-
quent enough, dealt sternly with the women. Cal-
houn says; “In 1707 a woman was sentenced to be
-1
FIFTY YEARS OF FREETHOUGHT 111
set on the gallows, received thirty stripes on her
naked back, and forever after to wear the capital
A” ( for adulteress). Naturally the records are
loaded with cases of infanticide. The bearers of
illegitimate children took that chance to avoid de-
tection and to escape being set on the gallows.
As in the part of New England that I know the
girl who gave birth to an illegitimate child suffered
no physical punishment, tales of infant slaying never
reached my ears. In Westmoreland village I knew
four illegitimates, three of school age and one
younger. They held their heads up with the rest,
suffering no social disability. Being safe from the
gallows and stripes, the mothers had not tried to
conceal their error by committing infanticide. In
that same town of a thousand population, two
men lived in polygamy, having two women apiece,
spoken of as So-and-so’s “wives,” first and second.
Nobody cared. On the Surry end of the London
Road dwelt a farmer’s son with the widow of a
neighbor, deceased. If they ever were married it
was not until she had borne him a boy, who lived
nearby the last time I was in New Hampshire. Right
there once lived also a good man with the daughter
of a neighbor as a maid. Tradition said she be-
guiled him into marrying her by going home to her
mother and disguising herself with a pillow. To the
contrary, another tradition, which might have been
a real slander, said that she worked for him under
promise of wages, and he reckoned it was more
economical to marry her than to pay the wages. At
any rate, they were married; and I heard a young
woman make merry over the guileless remark of the
118 FIFTY YEARS OF FREETHOUGHT
wife that their marriage “did not change anything.”
They “went right on just as before.” They were a
worthy couple respected by their neighbors.
No longer ago than 1914, visiting one of these
towns, I no’ted the comment of my hostess concern-
ing a young couple domiciled within a few hundred
yards-the man being employed by the lady’s hus-
band-that for the children’s sake John and Marie
ought to get married, as she was having a new baby
every year or two. The lady’s tone was judicial, not
minatory, nor such as might be expected of the late
Mrs. Elizabeth Grannis, who, with the cooperation
of an upstate Episcopal bishop, procured the pas-
sage of a law by the New York legislature to abolish
adultery.
I am not here “exposing” the morals of the New
Englanders of my childhood. They had to live.
The blots on the reputation of the Puritans are
not their human failings, but the inhuman punish-
ments they inflicted. And of my own New England,
or the part of it I know, I speak in praise for the
forbearance that makes it gloriously different from
the New England of the Puritans, and unspeakably
more humane. They were the spiritual heirs not of
Cotton Mather but of Roger Williams. The moral-
ity which the Puritan clergy and the magistrates
under them tried to enforce, mad.e no allowance for
nature, which raised and asserted itself in spite of
their ferocious discipline. Contemplating the varia-
tions from rule that I have mentioned as known
personally to me, going on sixty years ago, I am
moved to ask whether the happiness of mankind
would have been appreciably enhanced if all or any
FIFTY YEARS OF FREETHOUGHT 119
of these people who had made mistakes in their pur-
suit of happiness had been dealt with according to
the methods of the Puritans. The irregularities,
after all, may not have been in sum more than one-
half of one per cent. at any time, but what a mess
the Puritans made of it with their scant material!
When the punishment is twice as bad as the offense
and the judge more vicious than the accused, I am
not on the side of the court, nor enthusiastic for the
prosecution.
~_L‘NEw MORALS FOR OLD)'
If I wanted to argue that morality is dynamic
rather than static, and may occasionally get a move
on itself, I could point out that my predecessors in
rural New England were progressive beyond their
day.
In 1924 the New York Nation published articles
on “New Morals for Old.” Isabel Leavenworth
contributed one on “Virtue and Women.” Mrs.
Leavenworth stated : “I recently heard an elderly
Boston lady make a remark which expressed the
horror commonly aroused by any conduct which
endangered the distinction between the two classes
[the respectables and the “other” or common
women]. ‘Do you know,’ she said, ‘I heard that a
young man of our set said he and his friends no
longer had to go to girls of another kind for their
enjoyment. They can get all they want from girls
0E their own class’.” Fifty-four years before the
*late of the paper printing the article by Mrs. Leav-
cnworth, and in a New England city ninety miles
120 FIFTY YEARS OF FkE~THOdCHT
from Boston, I was helping a farmer to deliver a
load of hay. A house next door was occupied by
the “other” kind of women. One of them made her
appearance, and the farmer, agreeing with her that
it was “a nice large day,” and telling her where the
hay grew and how much of it he was carting to
market, inquired sociably, “How is business with
you ?’ She replied that business was slow, and
that to tell the truth there were “too many amateurs
in that town for an honest woman to make a decent
living at her profession.” She spoke with scorn of
women and girls “holding their heads up” and at
the same time keeping the bread from the mouths of
their betters, as you might say. Now if what this
“other” woman said was true, and if what the
elderly lady described was a phenomenon of 1924,
then in “new morals for old” this New Hampshire
town in 1870 was about a half century in advance of
Boston, Mass. However, anyone who accepts either
of these women for gospel does so at his own peril.
But why take chances? Let a man make a guess.
Mine is that the girl of a young man’s own class
cuts into the business of the other woman not by
supplying the same kind of “errjoyment,” but some-
thing better and finer. If a young man is in love
with a girl of his own class, the other woman has
lost him while he remains in that condition, even al-
lowing the enjoyment is no more than the spectators
see when lovers are on the stage. So that, let us say,
if a young man can manage to keep himself in love
with a good girl, he will not consider the “other”
class at all, nor miss what they offer him.
FIFTY YEARS OF FREETHOUGHT 121
S-THE APPEAL TO LANGUAGE
A famous passage in Lecky’s “History of Euro-
pean Morals,” where he speaks of the prostitute,
reads as follows :
“Herself the supreme type of vice, she is ultimately the
most efficient guardian of virtue. But for her the un- .
challenged purity of countless happy homes would be
polluted and not a few who, in their pride of untempted
chastity, think of her with an indignant shudder, would
have known the agonies of remorse and despair. On that
one degraded and ignoble form are concentrated the pas-
sions that might have filled the world with shame. She
remains, while civilizations rise and fall, the eternal
priestess of humanity, blasted for the sins of the people.”
Mr. Lecky makes of the female members of the
family alone the vessels that preserve the purity of
happy homes, as if what the male members do out-
side had no bearing upon it; whereas the chance is
there that the impurity personified and distributed
by the woman representing vice will be brought
home. No ; as I have said in a preceding paragraph,
the eternal priestess of humanity is the Good ,Girl.
The others are only the revivalists.
0n one of my last invasions of New Hampshire-
maybe in Gilsum, maybe in Alstead- saw a farmer
who had gone to school with me in the winter of
‘69-70. Having shaken his rough but honest hand,
I inquired whether anything worth mentioning had
happened since we last met, which was at the date
just given.
He thought for a moment and then replied: ‘Wal,
I don’t know as there has.”
More than a third of a century had passed and
nothing changed,
122 FIFTY YEARS OF FREETHOUGHT
My hope to show that the rural New Hampshire
people of seventy years ago were virtually what they
had been before the Revolution, is strengthened by
the appeal to language. They still spoke in the ’60s
the mother tongue the Pilgrims brought to America.
A book of plays (already cited), written shortly
after the Pilgrims set sail, that is, in the Restoration
period, is full of Yankeeisms at which English writ-
ers now poke fun. The Yankee “I guess” occurs
two or three times in one play. The New England
pronunciation of words like round is produced in the.
book by inserting the letter a before the o. I was
shown when studying phonetics that the ow sound
is made up of ah and oo (alz-oo), but for ah the
Yankee pronunciation substitutes the sound of a
as in cat, and makes it a-00. Try it. There occurs
too, in this book written when our Pilgrim ancestors
were alive, the phrase “going snucks” or snacks,
meaning equal division. I heard that in New Hamp-
shire; and I also find the reproachful words “lazing
‘round,” which I myself sometimes provoked. And
then the comparison “as mute as a fish.” Who has
heard that? If anyone in the 1920s had known of
the phrase, it would have been applied to President
Coolidge. A farmer’s wife in Surry used it of
persons who were not saying anything. So I found
“bawl” as an alternative for cry or weep ; and the
phrase, “Let her bawl; the more she cries the less,”
etc.-a saying that cannot be completed without
using biblical language, and I am not inspired. I
have heard it m New Hampshire and nowhere else.
James Russell Lowell’s Introduction to “The Biglow
Papers,” gives many instances.
FIFTY YEARS OF FREETHOUGHT 123
We boys and girls who had been to school were
irreverent toward such pronunciations by our elders
as sarvant, ‘arth, Clark, and ile (for oil.) After
doing my share of the laughing, I came to New York
and heard those words pronounced soivant, oith,
cloik, and erl. The people of my country did not
say “leave that alone” : they said let it alone. They
didn’t “blame it on”: they laid the blame to. They
rejected “like he did’, and “like it was,” and said as,
or “the same as.” They correctly discriminated in
the use of shall and should, which have now gone
into the discard, “wiil” and “would” taking their
places. The woman at the table did not ask, “Will
I help you to some of this?” She said “shall,” and
that usage is characteristic of past generations.
Their stories and jokes were of an ancient flavor,
belonging, like Dean Swift’s, to an age when there
were no modern conveniences, and were mal-
odorous. The possession of a digestive tract they
figured was a joke on one and all. Sex allusions
were barred if women were present, and among men
the digestive kind got the laugh.
They were competent swearers, but as they had
no Holy Name Society to discourage the taking of
ghostly names in vain, their oaths were non-sexual,
though to the last degree blasphemous.
Located according to language, literature, and
customs, these New Englanders represented the
seventeenth century. They were true to their en-
vironment. Nothing happened to change that, and
they kept undeviatingly the even tenor of their way.
The vernacular was almost destitute of slang; so
was the vocabulary of New Yorkers at the time 1
124 FIFTY YEARS OF FkEETHOdCHT
came here. Some Germanisms had followed the
big immigration from the fatherland. The city
accent and pronunciation misled me, and in one in-
stance I set down a born and bred New Yorker for
a foreigner, so different was his speech from my ’
own. Some of its peculiarities survive, and 1 will
mention them. Not long ago a youth employed by
another tenant of the building I was in, came to
me for the key to the hoistway door, explaining he
wanted to “leave a case down in the hall.” Now,
what could be made of that? I let (he would say
“left”) him have the key, but asked him why the
case (a box) should be disturbed if he wished to
leave it down in the hall. It turned out he desired
to lower the case, or lo let it down into the hall. I
surmise that “left” and “leave” came in with the
Irish, because my friend Pat, the section hand-he
who, leaving out the Catholic, impeached the virtue
of all churches claiming to be spouses of Christ-
was accustomed to use them; only he said “lift” and
“lave.” The difference between the two words is
plain enough. To “let alone,” for example, is not
to disturb, harass, touch, or take. To leave alone
any person or thing is to leave that person or thing
in solitude. The terms are not interchangeable. A
man says he can drink or leave it alone, but he
cannot; he may leave the stuff himself, but it will
always have other company. If his enemies cease
to trouble him, he will say they have “left” him
alone, meaning he is no longer harassed by them.
But when, employing the term in the same sense,
he remarks that since the death of his wife, rest
her soul, he has been left alone, he implies that in
FIFTY YEARS OF FRERTdOUGHT 125
life she annoyed him. So these locutions, which
I regard as highly unmailable, have not had access
to The Truth Seeker since I began reading and
revising manuscripts, if I saw them first. I have
sworn eternal enmity to all of them, though it is
a losing fight when they are admitted to The At-
lantic Monthly, published in the heart of New Eng-
land.
&-SPEAKING 0~ THE PILGRIMS.
Between Pilgrims and Puritans there was a dif-
ference that no longer persists in the common mind
nor in all of the uncommon ones. President Roose-
velt, at the Pilgrim anniversary in Provincetown,
Mass., 1907, talked of none but the “Puritans.”
Now the difference, supposing one may be pointed
out, is that the Pilgrims were an independent body
of believers something like the Congregationalists
(who are often as liberal as Unitarians), and that,
unlike the Puritans, they preached religious free-
dom for others as well as for themselves. In Eng-
land they suffered persecution, as much in propor-
tion by the Puritans as by the Established church.
They left their native shores to escape both, and
went to Holland, where they found the people so
liberal that they (the Puritans) faced the prospect
of being absorbed and assimilated by the Dutch-
men. Their young men and women took them
wives and husbands among the Dutch girls and
boys, so that had the Pilgrims stayed in Holland,
their organization would have gone to pieces, and
126 FIFTY YEARS OF FREETHOUGHT
to save it they took ship for their native England,
making port at Plymouth, but not allowed to come
ashore. At that they up anchor and sailed away for
America, establishing another Plymouth here. That,
as the poetry of Mrs. Hemans puts it,
“They left unstained what there they found-
Freedom to worship God,”
may be true of them, though false as to the Puri-
tans who came later. These Puritans never
harbored the impious notion of freedom of wor-
ship. They would not tolerate it when at home
in England, and so far as they were moved
by religious impulses, and not by the commercial
spirit and a desire to improve their circumstances,
they quit England because they were not allowed to
run that country. They were looking for a com-
munity where they could force the people to adopt
Puritan notions.
To the Puritans New England is indebted, if it
owes them a balance, for its Fast and Thanksgiving
days. Fast Day in New Hampshire was recognized
but not observed. They imported Christmas later.
The country churches possibIy took note of it; the
families I happened to be with on that anniversary
paid it no attention, and the making of presents they
reserved for New Year’s day, which indeed was as
happily celebrated as Christmas even by New
Yorkers when I came here. That the Pilgrim
fathers renounced Christmas observance is a matter
of record. At the end of December, 1621, Gov-
ernor William Bradford, who wrote a history of
FIFTY YEARS OF FREETHOUGHT 127
“Plimoth Plantation,” which contained an account
of the voyage of the Mayflower, made this entry:
And herewith I shall end this year. Only I shall re-
member one passage more, rather of mirth, then of waight.
On ye day called Christmas-day, ye Govr caled them out
to worke, (as was used) But ye most of this new-company
excused them selves, and said it wente against their con-
sciences to work on ye day. So ye Govr tould them that
if they made it mater of conscience, he would spare them,
till they were better informed; So he led-away ye rest and
left them; but when they came home at noone, from their
worke, he found them in ye streete at play openly; some
pitching ye barr, & some at stoole-ball, and such like
sports. So he wente to them, & tooke away their imple-
ments, & tould them, that was against his conscience, that
they should play, & others worke; if they made ye keeping
of it mater of devotion, let them kept their houses, but
ther should be no gameing, or revelling in ye streets. Since
which time nothing hath been atempted that way, at least
cpenly. (See next page.)
In the old country excess of conviviality marked
the celebration of Christmas. Thomas Carlyle al-
luded to this feature. He himself forgot one sea-
son the significance of December 25 when it
dawned, and went about his usual occasions until
he noticed that the public houses, which is to say the
saloons, were doing more than their average volume
of business. He saw people in numbers going in
and coming out, and then remembered that it was
“the birthday of their redeemer.”
Bradford was as oblivious as Carlyle. He could
speak of December 25 without recognition of the
redeemer’s birth. So little mindful were the Pil-
grims of the observance of this important anni-
SOVERNOR BRADFORD ON YE DAY CALLED CHRISTMAS. c
From Bradford’s
Of
Plimouth
Plantation
Facsimile
in the
New York
Public Library.
-_ll..-l- ..-“..“..,.-^.--“.ll.“_ - . I -l.._.ll.-_.,.
- .“.._. __..._.
I __.._I^-.*- ..- .lll”~l_l-“.^_“...I-^^_.^I
._.-”.-l
FIFTY YEARS iOF FREETHOUGHT 129
versary that the entry of this date the year before,
i.e., 1620, does not name the day, and indeed they
do on it heavier work than usual:
“On ye .15. of D’ecerrubrthey wayed anchor to goe to ye
place they had discovered, & came within 2. leagues of it,
but were faine to bear up again, but ye .16. &y ye winde
came faire, and they arrived safe in this harbor, And
after wards tooke better view of ye place, and resolved
wher to pitch their dwelling; and ye 25. day begane to
erect ye first house, for comone use to receive them and
their goods.”
Thirty years after Governor Bradford made his
entry, that is, in 1659, a law was passed by the ‘Gen-
era1 Court of New Hampshire “for preventing dis-
orders arising in several places within this jurisdic-
tion, by reason of some still observing such Festi-
vals, as were Superstitiously kept in other countries,
to the great dishonor of God and offense of others.”
The court therefore imposed a fine of five shillings
on whosoever should be found observing any such
day as Christmas either by forbearing to labor or
by feasting. The law may long ago have been re-
pealed, but my people were abiding by it when I left
the state.
Thanksgiving was the day the lid blew off, or
was conscientiously removed. The laws of economy
were for the time disregarded, and food set out
with bewildering frequency, in large amounts and
many varieties. I suppose that the fare provided
by Aunt Nancy Shelley in 1872 duplicated that of
the farmer’s wife of one hundred years earlier-
chicken potpie for breakfast, with hot biscuits and
smoking johnny cake ; apple-pie foe, if one desired ;
130 FIFTY YEARS OF FREETHOUGHT
and for the midday dinner, chickens, roasted, a
wide choice of vegetables, and the holy trinity of
pies-mince, apple, and pumpkin-all three included
in one helping. That the family repaired on Thanks-
giving Day to its customary place of worship I
cannot trust my memory to affirm or deny ; but my
recollection would be that the family, augmented
by children and grandchildren not living at home,
opened up the front parlor that had been closed
since last year, unless there had been a funeral, and
“visited” when not eating.
CHAPTER VII.
1-I TARE LEAVE OF THE INVISIBLES.
URVEYS in recent years tabulate the disap-
S pearance or the abandonment of hundreds of
country churches. That movement had begun
in New Hampshire before I departed thence, and
some churches supposed still to be active drew a
small attendance. The Walpole Hill church was
tmpty and decaying when I passed it on my way to
school at the Hollow in 1870, its closing preceding
that of the district school by several years.
I went to Sunday school in Keene, Surry, and
Westmoreland. Having thus heard a great deal
about God’s being everywhere present, .I at the
age of sixteen called on him for a showdown. The
calling took place on top o’f Surry Hill, from which,
as I have elsewhere said, all the reqt of the universe
was visible on a clear day. And this day was clear;
the stillness so profound it could be heard. Having
found a comfortable place to repose, on a mossy
knoll, I bent my mind to the problems of the cosmos,
to discover if peradventure I might think them out
to a solution. Nothing having come of my mulling
and pondering, I said aloud, addressing the welkin:
“Here is the place and the moment for God to pro-
duce himself and to tell me about things. He
131
132 FIFTY YEARS OF FREETHOUGHT
might speak or he might appear.” And I was al-
most afraid he would. But my mind was made up
and I persevered in the thought, keeping my eyes
lifted and ears alert for about the space of half
an hour. Still nothing happened. The sun con-
tinued to shine, and the wind to blow, and the
heavens to remain empty. There was no such pres-
ence as favored Moses on Sinai. Not even the
Devil came along, as I had heard he did to Jesus on
an exceeding high mountain. I had said to God:
“This is your chance to get me.” Now I added:
“You have missed your chance. Good-bye,” and I
arose from the mossy knoll and went my way, con-
vinced that one of two things must be so: either I
had been misinformed about the watchfulness of
God over all my acts and his close attention to any
prayers I might make, or else God had merely been
imagined by the ministers ; and I was a skeptic, a
doubter, a disbeliever from that time on.
1 had heard a good many sermons, all more or
less Fundamentalist, the Unitarian ones being as
bad as the others, except for kindly omitting threats
of hell. The Unitarian minister cast no doubt on
the inspiration and inerrancy of the Bible. Once
the Rev. Mr. Barber of the Westmoreland Uni-
tarian church, having asserted there was no passage
of scripture not reconcilable with every other pas-
sage, had his attention called by Deacon White to
Proverbs xxvi, 4, 5. Verse 4 reads: “Answer not a
fool according to his folly, lest thou also be like
unto him,” and verse 5 reversed the injunction by
enjoining : “Answer a fool according to his folly,
lest he be wise in his own conceit.” Dr. Barber
FIFTY YEARS OF FREETHOUGHT 133
labored the question for the best part of an hour,
when he might have explained the contradiction in
a minute by saying verse 5 was the comment of
some other writer on the opinion of the author of
verse 4. Or verse 5 might have been the second
draft of the first writer, who forgot to strike out the
words expressing the idea as it had come to him
before. It made me tired.
The first preacher ever really to hold my attention
was the Rev. W. H. H. Murray, who, being on a
lecturing tour, addressed some remarks to an
audience in Keene on an occasion when I chanced to
be there. The Rev. Murray talked about the people
of the Orient and their virtues,.and having extolled
them highly, told his hearers, no doubt to their
amazement, that when Christians had learned to be-
have themselves as well as a Chinaman did, they
might with less cheek say to the heathen, “Be like
us.” I was then more suspicious of Christianity
than before.
The days I went to Keene, which was no mean
city, were the largest in the Almanac. If any old
citizen remembers seeing a half-grown boy sitting
on the rail that enclosed the Common,, eating P. B.
Hayward crackers out of a bag, then I am his
ancient acquaintance. He might have seen me again
while the Cardiff ‘Giant was in town. I distributed
the handbills which notified one and all that this
petrified proof of holy scripture-the one and only
individual survival of the days before the flood-
was now for a short time in their midst, and could
be viewed for the pitiful sum of ten cents. I must
134 FIFTY YEARS OF FREETHOUGHT
ignore the conversation of an obscene old man who
descanted on the incompleteness of the early Chris-
tians if this one was to be taken as a specimen of
their manhood, and he proposed to take up a sub-
scription to buy a better endowment for the giant
than had been the puny gift of his mother. Should
I visit Keene again, could I find anybody, I wonder,
who remembers Rarey, the horse-handler, and his
exhibition there? My uncle, who doubted that a boy
could be properly trained without flogging and who
worked out this scriptural theory on myself, had me
go to witness the demonstration of this man Rarey
who gentled horses without the use of the whip.
2-I MAKE A GEOGRAPHICAL CHAN,GE
As the summer of ‘75 waned toward fall, my New
Hampshire days dwindled without my being aware
of their approaching close. I had before me at one
time the prospect that Emerson Franklin, with whom
I continued to live, would buy for me the old Ezra
Pierce place, then for sale, and that I would settle
down there as a farmer, probably married. Already
I had looked the place over and in my mind had
cleared it of stones to admit of cultivation, when
orders came to proceed to New York and be a
printer. This news getting about, I assumed a con-
siderable importance in the community, which now
took more notice of me than it ever had before and
made my going away the topic of conversation. My
acquaintances wagged their heads; the idea was a
large one, not easily grasped. Men who had never
been farther away than Brattleboro said: “What
L--
1
FIFTY YEARS OF FREETHOUGHT 135
business do you guess you’ve got going to New
York? Them fellows there won’t make two bites
of you.” Elias Chamberlain, a man of 80, had the
curiosity to ask: “How soon are you expecting to
go West?” York state was out West according to
his memories of geography, which were as ancient
as the century. So for the time I was an individual
possessing interest, and more than one girl not
previously eager for my acquaintance asked if I
would write to her from the city.
I accumulated for my entry into the metropolis
an outfit of clothes highly satisfactory in my own
regard. The near-purple cutaway coat was of a
ribbed material known as “trico,” worn by the best
dressers ; under this a waistcoat of black velvet,
cut very low to reveal the bosom of a grass-colored
shirt with a real collar and a string tie ; below, a pair
of tight trousers showing a delicate green stripe ;
and then a pair of calfskin boots with high heels;
on my head a black slouch hat, and to cover all but
the hat and the boots, a brown overcoat of the broad-
cloth order. The color of some garment in that
orgulous ensemble must appeal to any taste. There
is preserved a tintype picture of myself as I then
appeared. It could be used against me.
The sentimentalist is on the lookout for pathos
when he scans descriptions of the parting of a youth
from his old home and friends ; but all the regrets
remain behind, to be felt by those who may have
cause for sorrow in the prospect that they shall not
see him again. It is by them that tears are dis-
tilled. The one who is going away to new fields
contrives to control his grief. His mind is on his
136 * FIFTY YEARS OF FREETHOUGHT
venture. Melancholy, if ever, attacks him when in
later years he turns to look back. For the moment
he knows none of that regret which may come to
him when he is mature and his own children drift
away. The pang is always theirs who stay. Were
it otherwise, nobody, I suppose, would ever leave
the place where he was born.
I review my journey to New York with wonder
that I should have ended it only twelve hours late,
at my mother’s house, instead of tying up in the
port of missing gawks. My brother had written me
full and sufficient directions, as they no doubt seemed
to him, after he had made the trip twice; nor did he
omit to urge upon me certain precautions which 1
was to observe. I had only, he wrote me, to take the
train at Putney, Vermont, just across the Con-
BRITTON’S FERRY.
This is at Westmoreland, N. H. The State of Ver-
mont begins at Putney on the other side of the Con-
necticut River.
necticut river by way of Britton’s Ferry from West-
moreland (Putney is the town where the Oneida
FIFTY YEARS OF FREETHOUGHT 137
Community began, the building that housed it be-
ing still there in 1875) ; to change cars at New
Haven, and then, on arrivilng at the Grand Central
Depot, New York, to board a Fourth avenue horse-
car and get out at No. 335. I would then be there,
he said, and he should be glad to see me. But on
the way, or en route, as he chose to phrase it, I was
to cultivate no acquaintances whatever, talk to no
strangers, and to reserve all confidences with other
people until I knew whom I was speaking with.
All this is conventional and sensible advice, but had
I followed it I should indubitably have been lost.
However, the counsel was of no avail. I immediately
forgot all those words of wisdom, and before the
train had made its first stop I was chinning with a
young fellow-passenger, a city chap at that, and
smoking my first cigar, which he alluded to, airily,
as a Havana. I can today place that cigar as one
of the brand that used to be handed out when the
loser settled for a game of fifteen-ball pool at five
cents a cue, including drinks. In a little while the
wight had my name and pedigree. His own name,
he told me, was William Jones, and he was oftener
called Willie. So commonplace a name awoke at
once my suspicions. It must be an alias, I shrewdly
divined, and yet, foolhardy as it might be, I would
follow the adventure through. He was smaller than
I, anyhow, and would need his gang to help him
carry out any sinister intentions he might have to-
ward me.
On the day’s run from Putney to the metropolis,
that boy told me more about New York than I have
learned by being here most of the time for above
138 FIFTY YEARS OF FREETHOUGHT
fifty years ; and I have not been unobservant. He
must, have got his impressions of the city and its
attractive wickedness from reading The Police
Gazette. He painted the female peril in lively colors,
and before we got to the last stop I knew just how
to elude the sisterhood, designing or sinful.
3-DROPPING TIIE PILOT
At the Grand Central, where I first heard the
roar of the city, which I still catch at intervals,
Willie tendered me his guidance, and asked, when
we were in a street car, for the nuniber of the house
I got off at. I gave it as 33.5 Fourth avenue, and
naturally we did not find the house, 335 being then
the number of The Truth Seeker office on Broad-
way. We inspected 335 Fourth avenue. It was a
business building deserted and locked up, and I had
not the slightest notion where we went from there.
“Never mind,” said Willie Jones cheerfully, “I’ll
take you to my house tonight, and we’ll have an-
other look at this neighborhood in the morning.”
For such a little cuss, for so I looked upon him, he
was very competent and commanding. He saluted
a policeman with “Good evening, Officer,” and
urged the driver of the next conveyance we entered,
which was a bus, to get downtown sometime tonight.
It was 7 o’clock and dark, the month being Novem-
ber.
I had by now lost my sense of direction; knew
not whither we were drifting ; and Willie, having
some surprises up his sleeve, smirked and was ret-
FIFTY YEARS OF FREETHOUGHT 139
icent. We proceeded in fact to a ferry, over the
river to Brooklyn, and into the streets of that city.
He brought me soon to a building with a wide and
brightly-lighted entrance, and there came to a stop.
“This,” I reflected, “is just one of those gilded
palaces of sin, and pitfalls for the unwary.” Actual-
ly it was a variety theater, the first I had ever seen.
After a consultation as to financial resources, and
mine being found good, Willie did business at the
ticket window, and we went in. As an awed spec-
tator from a gallery seat, I saw that evening the
play of Ali Baba and the Forty Thieves, with some
other sketchy work, and the performances of an
astonishing gymnast named Frank Gibbons. Willie
Jones said with pride that he knew Frank person-
ally, and had even shaken hands with him.
When the curtain came down to rise no more for
me on those enchanting scenes, Willie and I walked
through the night to his house in Schermerhorn
street, which from my recollections of it must have
been a residence district of the first class. He let
himself in with a key at a door in a brownstone
front. We trod upon soft carpets and awakened
no one, till he led me up the stairs and into a room
which, as I saw when the gas had been lit, was
furnished in the best of style. He produced two
garments, since known to me as nightshirts. I let
him put on one of the effeminate things before I
committed myself to the other. He had seemed ta
divine that I carried none in my valise.
Having slept as a tired boy was bound to do I
awoke in the morning in the strange quarters to
realize T had not been robbed ; and after passing
140 FIFTY YEARS OF FREETHOUGHT
through the first bathroom in my experience, and
being well washed and combed, I tracked Willie to
the dining-room, there to be introduced to an elderly
female who might have been his relation but evident-
ly not his mother. Her greeting to me lacked
cordiality. Her manner said: “I wonder what
ruffian has picked up Willie now,” and held me
responsible for his being out late. So the atmos-
phere of the dining-room wanted warmth. When
she asked him if he had kept up his reading while
away he replied that he had read matter both re-
ligious and secular, and found most enjoyment in
the latter, which displeased her.
Overnight my mistake about the house number
in New York had corrected itself. Willie took me
again to the metropolis, rang the bell of No. 338
Fourth avenue, saw my mother greet me. And so,
having violated all the rules of travel laid down
for the guidance of greenhorns, I came safely
through, though delayed in transmission. When I
turned to say good-bye to Willie, he had disappeared,
and I never saw him again.
“THE TRUTH SEEKER AND D. M. BENNETT
The Truth Seeker had been going for two years
when I came to New York. D. M. Bennett began
its publication in September, 1873, at Paris, Illinois,
by way of replying to a clergyman who had access
tu, local newspapers, while he had not. Bennett.
having business instincts, capitalized his answers to
the minister, and made his paper continuous. He
FIFTY YEARS OF FREETHOUGHT 141
was one of those who can make money, but not
always keep it. In 1894 I prepared the biographical
sketch of Bennett for S. P. Putnam’s “Four
Hundred Years of Freethought.” The incidents of
his life, which I now take from that sketch, are,
first, that he was born in Springfield, New York,
December 23, 1818, two months earlier than he
should have been, for the reason, that his mother
overexerted herself in lifting a Dutch oven. Only
for that maternal indiscretion he might have had
a birthday in February with Washington and Lin-
coln. He took four years of schooling in Coopers-
town, N. Y.; worked in a printing-office and also
at wool-carding, although he preferably would have
studied medicine. At 15 he joined the New London
Shaker community; ten years later had risen to be
head of its medical department, and at 27 was the
community physician. But he fel lin love with the
little Shakeress Mary Wicks, and she with him, and
they left New Lebanon to marry, since Shakers
had the eccentricity to be celibates. After a term as
drug clerk in St. Louis, he went into business for
himself and made money. In the ’50s having tried
the nursery and seed line in Rochester, he took the
road as salesman and collector. In Cincinnati he
manufactured proprietary medicines, waxing weal-
thy, but as an investor, he lost $30,000. In 1868, in
Kansas City, he dropped more money trying to sell
drugs, and so went to making bricks on Long Island.
Leaving this venture to go out as commercial travel-
er, he turned apothecary once more, in Paris, Ill.,
and again was partner in a seed firm. Thence, hav-
mg started The Truth Seeker, in 1873 he brought
FIFTY YEARS OF FREETHOUGHT 143
his paper to New York the first of the following
year. About that time my brother, at 18, had set
himself up as a printer. Bennett attended the New
York Liberal Club that had been organized in 1869
and still’continued. There he came into touch with
the family. Eugene took the paper to print. In a
short time Bennett bought Eugene out and engaged
him as foreman. When I came on from New Hamp-
shire to join the force, the paper was published at
335 Broadway, on the top (sixth) floor of a struc-
ture called the Moffat Building, corner of Worth
street. The editor’s visitors took no elevator; they
walked up five flights of stairs. On another top
floor, at No. 8 North William street, half a mile
distant, east by south, I found the printing-office,
with a vacancy for an able-bodied devil who could
sprinkle the floor with a sponge and sweep it with
the remains of a broom ; and I answered the descrip-
tion. The approach to the Brooklyn Bridge, opened
in 1883, now occupies the site of the building, and
North William street is reduced to one short block.
It was then as now the center of the printing busi-
ness, and hard-by was the “Swamp,” habitat of
the leather trade.
Bennett, now 57 years old, was a man of average
height, small-boned, and carrying more weight of
flesh than he ought, for one of his feet was deformed
and he walked with a limp. His gray hair, worn
long and getting thin, was retreating from his high
forehead. His eyes were small and twinkling, with
the puffiness beneath them which physiognomists
used to say denoted the possession of a large vo-
cabulary of words. He dressed in a loose gray
144 FIFTY YEARS OF FREETHOUGHT
suit, and the fact that he habitually wore no tie or
collar was concealed by gray whiskers. His picture
shows what an observer first noted, that is, that he
had a fine head. Not at all a full-blooded man was
Bennett, nor of the sanguineous temperament, but
pallid, with a translucent skin ; his flesh not very
solid nor his physique rugged. All of us called him
Doctor. A man of humor he was, however ; one who
liked to poke the boys in the ribs and crack a joke.
No man I ever saw could smile so genially or better
appreciate the witticisms of the press. But he never
wrote a piece of humor himself, except uncon-
sciously. I one day put into type a piece of his copy
in which he attributed the development of intel-
ligence to improved means of observation ; and he
wrote gravely, in illustration: “The frog has op-
portunities for observation superior to those of an
oyster.” Now I hold that the contemplation of an
oyster, or even a frog, as an observer-the one view-
ing the world from the eminence of a log, the other
suffering the serious handicap of being buried in the
mud-has a humorous appeal, but I am morally
certain that Bennett never saw anything funny in
the comparison.
The Doctor did a great deal of writing by getting
up early and working late. One number of his
paper (March 23, 1878) contained this item:
“In a late Crucible [he said] we notice the following
complimentary notice of ourselves: ‘D. M. Bennett of The
Truth Seeker is one of the greatest workers we ever knew.
He generally commences at 4 o’clock in the morning and
works till 11 P. M. He deserves all the success he gets.’
“We might amend this a trifle by saying that we have
on a few occasions been known to lie abed until 5 A. M.”
FIFTY YEARS OF FREETHOUGHT 145
The paper quoted was Hull’s Crucible, published
/ in the state of Massachusetts, I believe, by Moses
and Mattie Hull, advocates of Spiritualism. Mr.
Cl Hull acquired his knowledge of Bennett’s working
hours at first hand, for Bennett employed him for a
while as a compositor. As a man of learning, he
wrote and did public speaking. As a printer, he
was far from being at his best. His proofs bore
f many marks, and I have somewhere else related, as
! touching on and appertaining to his skill, that one
of the other printers took a proof that he had set,
and pasting it on the wall, labeled it, “The Mis-
. takes of Moses.”
.i
Mr. Hull wore a high hat. In this he was but one
!
of three compositors known to The Truth Seeker
printing-office who sported tiles. Another, a certain
Mr. Clegg, not only came to work in a high and
shiny beaver, but carried a cane for dress purposes.
1 A third stovepipe compositor we called Professor,
because he lectured at a Bowery Museum on the
marvels there offered to view for a dime, but his hat
lacked the glossiness of the one worn by Mr. Clegg,
and was a habit of the professional man rather than
4 of the natty dresser.
S-TYPESETTING GLADE EDITORS THEN,
By the fact of Mr. Hull’s being an editor, I am
reminded of the numerous future editors who
( handled Truth Seeker type. An able and studious
young man named Thomas was the first to be
graduated into the editorial class. He did a little
such work on The Truth Seeker, and then in turn
on The Sewing Machine Journal, on Science, and
146 .FIFTY YEARS OF FREETHOUGHT
on Power, a mechanical publication issued from the
World building. An accomplished compositor
named Moore, much interested in the fine points of
the craft, got to be editor of a religious paper. An-
other, of the name of Hammond, did city editing
for a Boston daily. John Bogert turned Labor
editor on Hearst’s Journal. Will Colby, once our
office boy, was on the editorial staff of The Cosmo-
politan when Hearst bought that magazine of John
Brisben Walker. You can add the two Macdonalds
to The Truth Seeker camps. who doubled in edit-
ing. For a small printing office it was a prolific
school of journalism.
Truth Seeker printers became competent. John
Reed, a boy from Pennsylvania, after serving as an
apprentice, changed to Funk & Wagnalls’, where,
he told me, they gave him the worst copy on the
Standard Dictionary. Tommy Blake, another
Truth Seeker apprentice, was soon foreman on one
of the floors of the Funk & Wagnalls establishment.
If Napoleon said of his soldiers, or of one divi-
sion of them, that every man carried a marshal’s
baton in his knapsack, then it is not too much for
me to observe that a printer’s apprentice should
carry in his head the possibilities of an editor or
an author, or a critic, or at least an intelligent re-
viewer. A compositor like the one who set, and
the proof-reader who passed, Fiske’s “Comic Phi-
losophy” and Spencer’s “Social Statistics”* is a
source of danger in a printing-office.
*The titles mentioned are old ones. The point is that the
philosophy of which Fiske discoursed was Cosmic, and
Spencer preferred the word Statics.
FIFTY YEARS OF FREETHOUGHT 147
I changed the subject to say a few more words
on my lamentable forgetfulness of good advice.
Unless the reader skipped the part of my story that
1 tells how I left New Hampshire, he knows that
I went aboard the train across the Connecticut at
Putney, Vt., en route for New York, well charged
with precautions against getting picked up for a
sucker, and that, disregarding the warning, I at once
began to chum with a fellow I had never seen be-
fore in my life. As it turned out, I could not have
done better. I have stated likewise that this youth,
in his superior wisdom, took some pains to make me
aware of the city’s menace, including the female
I peril. I never thought of that again either. The
fact is that such things are not recognized when met.
That is why men read the newspapers all their lives
and then buy a gold brick. With the money to spare
I I should have purchased the first shiny brass ring
a man who confessed he was no better than a smug-
gler offered me at only a fractional percentage of
its value; and less than ten years ago I gave a fellow
50 cents for a pair of gold-bowed glasses he had
just picked up. I saw him pick them up. A by-
I stander told me he saw him drop them. The trick
was not new to my reading; it was new only to my
experience, and I fell for it. The glasses were of
my size and I used them with satisfaction until my
1 wife took them away from me because they made
a green stripe across my nose. The futility of the
warning of Willie Jones will soon appear.
NOTE.--A Westmoreland lady finds my story not above
criticism on the score of impurity; but another New
England reader writes : “I’ve been reading the Memoirs
148 FIFTY YEARS OF FREETHOUGHT
aloud to my Missis-who is an invalid. ‘Twould do you
good to hear the poor lady laugh. One learns, too, for we
are both New Englanders and all you write is in our family
tradition. We are both keen on Yankee history-and you
are certainly a ‘document.“’
The reader will kindly accept the story as a narrative
consisting of facts necessary to an understanding of the
people it is about. There is no moral lesson in it.
My memory is jogged by one who points out that I have
overlooked an interesting character in Westmoreland known
as Thu Blanchard. His name was Bathual, but some, seem-
ing to derive it from Methuselah, called him M’thu. He
was a handy man about town, doing odd jobs like lighting
the fire in the church. There was no fire when one meeting
opened and he was asked why. “I’ll tell you why there is
no fire,” said Thu. “There ain’t any fire because I hadn’t
nuthin’ to start it with but three matches and dam’ green
wood.”
In Surry (1871) I spent a little time in the cider mill of
Jonathan R Field keeping a horse in motion to grind apples.
The horse led itself as long as it kept the “sweep” in mo-
tion, but had learned that by stopping it relieved the pull
on its halter. I was there to make the horse resume its
travels in a circle, which must have been monotonous for
the horse. I learn of a Jonathan R. Field III out in Idaho.
Memories are stirred in the breast of a Fall River law-
yer, Milton Reed, Esq., who says:
“In your interesting Autobiography you refer to the Rev.
Josiah Lafayette Seward of East Sullivan, N. H. He was
my Harvard classmate and at one time intimate friend-a
pragmatic, plodding, unimaginative chap. The last time I
called on him in Keene he was plugging away at his History
of East Sullivan, to which he had devoted years of his life.
“I never met the Rev. W. 0. White, although by marriage
he was connected with a branch of my family. I read his
Life, written by his daughter Eliza Orne White.
“My father’s maternal ancestors lived in Alstead, West-
mot-eland, and that region, named Granger. I never lived
l-
FIFTY YEARS OF FREETHOUGHT 149
in New Hampshire, but have frequently visited the beauti-
ful region in which those towns are set.”
The Rev. Josiah Lafayette Seward was not, for God took
him, before he had completed that opus, his History of
&st Sullivan, and it was finished by another hand. Prie+
White, Unitarian, was my pastor in 1862-‘65, and preached
the funeral of Grandpa Eliphaz Field. He was a slow and
hesitating speaker.
CHAPTER VIII.
l--IN OVER MY HEAD
Y mother was fond of company. She liked
M the society of others so well that she took
boarders and rented rooms. Often the pay-
ing guests and the visitors who remained to
dine were advanced thinkers. A Mr. Brewster, par-
tisan of the hollow globe theory, came among them.
Mr. Brewster was persuaded that any one who should
attain the regions of the North Pole would find there
an opening through which he could sail his ship and
navigate the hollow insides of the earth. He fancied
this interior to have advantages over the outside as
a place to live. He constructed a globe three feet in
diameter, for use in illustrating his theory, with min-
iature ships, magnetized to keep them in their course,
that navigated the outer surface and sailed bravely
over the rim and disappeared through the north
hole. For a time this globe was stored with us, to
be moved with our household stuff the First of May.
People abused mother’s good nature in similar ways.
One man induced her to entertain for a season his
mother-in-law, a terrible old woman.
Of the 1875 group with whom I mingled socially
at my mother’s board was Osborne Ward, author
of “The Ancient Lowly,” a spare, sparsely-whisk-
ered man with a prominent adam’s apple and a res-
150
FIFTY YEARS OF FREETHOUGHT 151
onant voice, who summed up the failings of man-
kind, obstructive of the ideal social state, as In-
temperance, Concupiscence, and Irascibility. Mr.
Ward was the Socialist candidate for lieutenant-
governor of the State of New York in 1879.
Another man, name now unknown to me, was
interested in organizing the Sovereigns of Industry,
a society of young working people, of the skilled
class, I think, with aspirations to be literary and
dramatic, or entertainers at least. My brother was
secretary of a branch that put up a very good show.
The Spiritualists had a society called a Lyceum,
which met in Armory Hall on the west side. They
maintained a Sunday school that attracted me,
especially when they had exhibitions. I heard there
lectures and debates. Mattie Sawyer was one of
their speakers, who professed to be inspirational.
Poetry came to her out of the air, and I have heard
her deliver verse of twenty minutes: duration that
sounded like Poe’s “Raven,” if you did not notice
the words. Mattie was a social radical, but at that
time most of the Spiritualists believed in social free-
dom. Today their pastors have to walk straight, I
understand, and they have ministerial scandals just
like those of the Christian communions. This is
probably necessary in order to establish Spiritualism
as a religion and get their churches exempted from
taxation.
There were more women than men in the house-
hold group. Among those who rallied round, the
most surprising individual, to me, was Mrs. Cynthia
Leonard, a very dominant person indeed, and I
stood in awe of her. In her vigorous tones she ad-
152 FIFTY YEARS OF FREETHOUGHT
dressed me as “Young Man,” and once passed me
fourteen cents and sent me out for a quart of
“lager,” for so she termed beer, which till then I
had never tasted. The good old word lager went out
of our vocabulary even before the advent of near-
beer. A generation later Mrs. Leonard might have
put her motion in the form of a request that I should
fetch a scuttle of suds.
But beer, I supposed, was for common consump-
tion; the immortals quaffed nectar. All of the great,
nevertheless, som.etimes come down. The Rev. J. M.
Buckley, editor of The Christian Advocate, on a
visit to London, heard how a detail of Tennyson’s
admirers followed him for a while as he was viewing
pictures in an art gallery, purposing, should he
chance to speak, to catch and preserve what memo-
rable words he might let fall. Children and a maid
were with the poet. The persons trailing him heard
him say to the maid : “You take care of the children,
Mary, while I go and get some beer.”
Mrs. Leonard, president of the Chicago Sorority,
was mother of Lillian Russell, a person destined to
become noted. Lillian never appeared as a girl at
our house, nor later at gatherings of Freethinkers,
whom she disdained, although her father was a
Freethinker and ardently approved of Ingersoll.
When Lillian herself had a child, a girl, she sought
out a Catholic institution and sent the adolescent
damsel to a convent school. Lillian’s sister, Susie,
more companionable, would come with her mother
to the Liberal Club (in the ’80s) and captivate the
audience with a song. So with her sister Leonia.
Mrs. Leonard, as listener or speaker was
FIFTY YEARS OF FREETHOUGHT 153
to be seen at the Liberal Club and at most other
gatherings I attended for years. That first season
of mine in New York, in the circle about our table,
an idealist who chanced to introduce the social free-
dom proposition might be abetted by others. My
brother, young and conservative, withstood them.
With the courage of his virtues he declared: “I
have my principles and I practice them,” and then
he challenged his adversaries : “Do you people prac-
tice yours ?” This caused embarrassment. Mother
answered him : “My son, you are impertinent.
Declare your principles, but omit the personalities.”
A good rule for all, considering the intimacy of the
subject.
Amongst a half dozen contributors to the con-
versation, the dumb one was myself. Already I
have certified to my profound ignorance. I knew
nothing and had no material for opinions. Some
persons, for want of intellectual stimulation, go
through the world that way. I was shy and on the
lookout for avenues of escape. If my interest in a
topic led me to attempt the saying of something,
the silence that fell upon the company caused the
remark I contemplated making to go back down my
throat. I was stumped, then, on an occasion when
a deep-bosomed voice boomed: “Young man, tell
us what they think of these modern ideas in New
Hampshire.” My New England conscience an-
swered for me: “We have no use for them.” The
Voice (politely) : “How interesting !” And then,
addressed to another: “Mrs. Bristol, here is a man
after your own heart.” Mrs. Bristol confused me
by blushing. She was an attached friend of moth-
1% FIFTY YEARS OF FREETHOUGHT
er’s, though twenty years younger. I never knew
what formed the bond between them. Coming of
an old and patrician Massachusetts family, she had
married a New York man, who brought her hither
and then in a few short years let himself be sepa-
rated from her by dying. At the age of twenty-five
she was successfully fending for herself ; achieving
economic independence by overlooking the sales-
ladies in one of New York’s firms of purveyors to
women who bought high-priced clothes. She was
reticent, reserved, and distant. Ruskin said that
architecture was frozen music. This woman’s im-
mobile face was congealed beauty. Mother called
her Agatha. She garbed herself with elegance ; and
what a burden of dress-goods women then packed
about with them. I get a vision of high-necked
waist, sleeves inflated at the shoulders, skirt tightly
drawn in behind the legs, so it snapped as they
walked, and a superfluous quantity of the same ma-
terial falling from the exaggerated projection of
the sitting parts, and trailing half a yard on the
ground.
Was this the bustle and pullback era? I fear so,
for contemporary verse included the following:
“You’ve pulled it back,” he cried in grief,
“Much further than you’d oughter;
Your front stands out in bold relief,
My daughter, 0 my daughter !”
No word or picture now seen in the advertise-
ments of women’s things hints at the volume and
expanse of muslin, when it was muslin and not duck,
that composed the white layers of feminine toggery
FIFTY YEARS OF FREETHOUGHT 155
pinned weekly to the clothesline. And then that bas-
ket of reinforced tire weave called a corset that
women exhaled themselves into. “Willowy” ? They
were as tre.es walking, with the bark on. They say
the filled-in terrain about the great cities of our land
is largely of corset formation, the discarded gear
being indestructible, and resistant to the processes
used to reduce old battleships to repair parts for
automobiles. The shoes they wore can by no means
be the stock from which their present insubstantial
footgear has descended. They were plain soles and
heels and uppers, just a good job by a shoemaker,
no strings or bows, but buttons, and the tops were
so high they would not stand alone but fell to one
side like the empty part of a bag half filled with po-
tatoes. The tops were built to that elevation to in-
sure that no stocking should be seen between them
and the hem of the skirt. To fasten them on, the
wearers used a hook maybe a foot long, so they
could reach the buttons while sitting on the. floor.
%-THE WATERS DEEPEN
On stormy days a carriage called for Agatha or
brought her home. Until the Voice drew her atten-
tion to my existence, she had been unaware of me,
so far as I had any knowledge, and yet I surmise
she must have looked me over and gauged the
chances for my betterment in the same manner that
I had but recently inspected the Ezra Pierce place
in Westmoreland with thoughts of how it might be
reformed in appearance. I was a rather tall fellow
for my age, and by no means slim-built, and I had
156 FIFTY YEARS OF FREETHOUGHT
of late resorted to shaving my upper lip to keep a
mustache from pushing forth. I observed with ad-
miration but with moderate interest this beautiful
creature so nearby and so far away. She came to
contemplate me with less preoccupation when a pred-
atory individual-to wit a sneak thief-invaded our
house and, while collecting portable property,
strolled into an occupied room, and the woman he
found there gave the alarm by screaming. Then,
of course, I must blunder on the scene and for ap-
pearance’s sake grab the thief. His physical con-
dition being poor, I had no trouble in detaining him
until the iceman, making a late delivery, took him off
my hands and held him for the policeman on the
beat. The household gathered for a review of the
events and each one’s part in them as the excite-
ment died down. I believe that I was the only rep-
resentative present of woman’s natural protector ex-
cept an amemic or phthisicky young man who, con-
trasting them with his own, passed comments upon
the capability of the tough-looking pair of hands
that stuck out all too far from the sleeves of my
coat. Agatha evidenced her curiosity by taking a
seat beside me on the sofa and saying, “Let’s look.”
As though my allegedly competent right flipper had
been a sample of goods she was solicited to buy, she
inspected it, turning the calloused palm upward, and,
with no signs of approval, calmly advised that I
wear gloves when handling coal. This she said with
the quirk of the mouth and the wink of the eye I
had seen other New England women execute with
the mischievous intent to “plague” somebody. Said
I, to reprove her and rather pridefully: “Printers
FIFTY YEARS OF FREETHOUGHT 1.57
do not wear gloves when sticking type. What you
see on my hands is not coal; it is a mixture of ink,
lead, and antimony; but,” I boldly added, “I should
not mind bringing up coal if you need some to keep
your tire going.”
My remark was not intended for gallantry. I
merely had confidence in my capacity to fetch up
coal with the best of them. I was sure that as coal-
heaver I should shine more brilliantly than as a con-
versationalist. But, “Mercy,” quoth Agatha, “I be-
lieve I am getting a compliment,” and she smiled.
“Two things,” said Immanuel Kant, “fill me with
awe: the starry heavens and the sense of moral re-
sponsibility in man.” But what are the starry heav-
ens to “the light that lies in woman’s eyes,” and
what becomes of man’s sense of mo’ral responsibility
when that light is turned on him ? The presence of
Willie Jones just then, or recollection of his warn-
ing words, would have been helpful to me. One
and then another of the company went away, and
the room emptied except for us two and mother,
who was obliviously reading a book. Agatha held
me in conversation, shrewdly controlled by herself
so it would be all about myself and never personal
to her, until I became restless with the pumping.
Then she murmured that if I meant what I said
about delivering coal to keep her warm, I could be-
gin by filling the scuttle in her room, which was on
the floor below. Doubting her sincerity I proved
my own by taking the hod to the bin and loading it.
She was in her room when I came back. Now, if
this were alone the record it purports to be of my
observations in the liberal movement, there would
158 FIFTY YEARS OF FREETHOUGHT
be no excuse for bringing Agatha into it, for she
was no innovator, religious, social or other, and as
little dreamed of espousing views that would not
pass muster with the world as of wearing clothes
odd and out of fashion. Her opinions were regular
and conservative, and even though she herself neg-
lected the means of grace, she thought people ought
to go to church more. Advising me I should read
Christian evidence, she presented me with a fine
large work by Judge Greenleaf on the “Harmony
of the NGospels”-a book I still p.ossess. For rea-
sons that will appear, I never read it through and
was relieved, then, to learn that neither had Agatha.
Concerning its subject matter, I may remark it can
be made to appear that any two or more series har-
monize, by excluding those which contradict each
other. A colloquy like this occurring later on would
further develop Agatha’s views: Churches are a
necessity to society. One meets there the best peo-
ple. Evolution? One should know the titles of
Spencer’s and Darwin’s books and something of
what they contain. Freelove? I was glad to hear
you say you had no use for it. Divorce? Some
women have kept their social standing after being
divorced once, not twice. The common women, the
street girls ! Why-my boy ! (protective demonstra-
tion). What made you think of them? Have you
spoken to one, or looked at one? Where were you
last night? You went to see Frank Chanfrau in “Kit,
the Arkansaw Traveler”? But you came straight
home, didn’t you. 3 I have tickets for Gilmore’s Gar-
den tomorrow night, and we will go there if you
like.”
FIFTY YEARS OF FREETHOUGHT 1.59
Gilmore’s Garden was really the old Madison
Square Garden, built by Barnum (his ‘Great Roman
Hippodrome) on the former site of the New Haven
Depot. It was but a block from home and was
called Gilmore’s Garden because Gilmore gave popu-
lar concerts there that winter.
Agatha was one of the “If you like” and “DO you
want to?” kind of women, if women are not all of
that kind, who would appear to defer when they
lead, and consent while they ask ; to consult an-
other’s will or wishes while having their own way.
That makes the other fellow responsible because he
would have it so. However when I endeavor to co-
ordinate my ideas and clarify the woman theme,
my powers of construction leave me and my thoughts
become coagulated.
Tennyson wrote :
“Flower in the crannied wall,
I pluck you out of the crannies;
Hold you here, root and all, in my hand,
Little flower-but if I could understand
What you are root and all, and all in all,
I should know what God and man is.”
.
Easy enough; but what would you know about
woman ?
3-TO RESUME
As I said, Agatha had retired to her room when
I reached it with the coal, and as I set the hod
down by the fireplace (for all rooms had their sepa-
rate heating plants), she said: “Let me see those
hands again. You must have made them worse by
handling the scuttle.” Examining the soiled mem-
160 FIFTY YEARS OF FREETHOUGHT
bers, she ordered my coat removed, when she rolled
back my sleeves, fixed some water in her bathroom
basin, led me to it, and applied soap and brush till
my hands were so clean and soft I was ashamed of
them. I ought to have resisted the rolling up of
my shirtsleeves, since it exposed the want of an
undergarment and provoked inquiry. ?Vhy, your
arms are bare,” said Agatha. “It’s their week to
be so,” I rephed. My brother had given me two
spare suits to wear next to the skin. One was
woolen, fleece-lined for winter; the other summer
“gauze” and sleeveless. I wore them in alternate
shifts, and this happened to be the summer suit’s
week. That was the beginning of the renovation
which Agatha forthwith worked on me. She dis-
covered faults I never suspected anybody had.
They subsisted in the clothes I wore and the way
I wore them. My walk, mostly on the toes and
with eyes on the ground, she condemned, despite
my defense of it as the only way a fellow could
walk in the woods and on the farm; he had got to
see where he was putting his foot down. Still I
took thought and changed my gait. And as for
clothing, besides following her directions and ob-
taining gloves and cuffs at A. T. Stewart’s, I found
a tailor, one Jerry McEvoy, on Stuyvesant street,
diagonally across Third avenue from the Bible
House, who made me a good suit, Prince Albert
coat and all, on easy terms. And I bought me a
derby hat. In that era, the accessories of a pro-
letarian shirt were conveniently made of paper.
With paper cuffs, and with a paper collar buttoned
to a separate and detachable bosom, a fellow was
FIFTY YEARS OF FREETHOUGHT 161
dressed for a party if he kept his coat on. Agatha
tolerated none of these fictions. When in the au-
tumn of 1876 I returned to New Hampshire on my
vacation, clad as she would have had me, my Aunt
Louisa voiced her appreciation of the change
for the better. “Have you earned the wages since
you went away to pay for them clothes?” she asked.
I said yes. “And you don’t owe nothing on ‘em,
either ?” No. “And besides that you’ve paid your
own way here from New York and have money
enough to go back there with?” Every cent I need.
“Well, all I’ve got to say is you’ve done mighty
good.”
I applied myself-no, that is too feeble; 1 de-
voted myself to the maintenance of a fire in Aga-
tha’s grate. Having brought th,e evening’s coal and
put some on, I sacrificed
the time to stay by the
LlZ?Z4tYs fire and see that it didn’t
go out. This may not
have been necessary,
strictly speaking, but it was immeasurably agree-
able. She seemed to find it agreeable also to’ keep
these watches with me, when she had unarmored
herself as women were in the habit of doing, and
put something on in the way of fatigue uniform,
or nPgligC. She had books, her own or from the
Mercantile Library in Astor Place, which we made
shift to read by the shaded light of a gaslamp on a
stand placed near the chimney, creating a fireside
clime quite domestic. If she was to be late, I would
find a card on the table asking if I would like to
wait until she came. Agatha was seven years my
162 FIFTY YEARS OF FREETHOUGHT
senior, yet I made the discovery that a certain sort
of consciousness, a consciousness of that nature
which may be induced by propinquity, the male and
female in close community of thought and person,
has the effect of reducing all the gentler creatures
to approximately the same age ; the young female
becoming more staid and serious ; the maturer ones
more girlish. Agatha, when the ice was thawed by
this nearness and by the warmth of friendship,
with the intensity of her interest in citifying me
and improving my style, dropped off those seven
years. The weeks passed pleasantly away, and by
the time six had gone I was spending at least three
evenings of each of them with her, acquiring a de-
gree of proprietorship in the chair by the fire. It
befell on one of these evenings that the room I
entered was empty; nevertheless I lit the gas and
sat down to read a book that I had begun. She
came in later, very majestic in her impressive street
apparel, ornamented hat and costly furs, and with
her womanly bearing that restored her age. Put-
ting aside the book: “I have kept your fire for
you,” I said. “Yes,” Agatha answered, “we must
not let the vestal spark expire. I was kept late at
the store-too late for dinner, and I dined lonely
at a restaurant. You need not go now.” (The
lady is recreated with strange vividness, as though
her “ghost” had appeared, from the fragrance of
the warmed atmosphere that was released when she
unfastened her furs, and the scent of the drop of
White Rose she had put in her hair, whenever I
come where those perfumes are present.) She hid
herself for a brief period inside the half-open door
FIFTY YEARS OF FREETHOUGHT 163
of her closet, audibly removing her rustling outer
garments, and came forth reduced to her easy home-
things that I have called her fatigue dress, or un-
dress-that “kimono,” the integrity of which as a
covering of the person depended ultimately on a
clasp or pin she wore at the throat. “This is cosy,”
Agatha said, as she came to the fire ; “but I wonder
if we ought.” Then, apparently having resolved
her perplexity about the ought-“for I only looked
at her without helping her with the problem, not
understanding what it was-she seated herself by
my knee on a footstool none too broad for a person
of her amplitude thereaways, and said: “You may
make me a back if you like. Do you want to?’ I
responded by moving closer to furnish her the re-
quired support. “Turn out the gaslamp,” she di-
rected a few moments later; “I love the firelight.”
There was enough of this light to shine on the
bosom pin she wore. The book I laid down when
Agatha came in was by a Victorian author whose
name I shall not attempt to give. It related that
one evening, the hero, seated by his lady, drew her
to him and unfastened the pin at her throat, The
Victorian author says to the reader: “And so
would you-at eighteen.” Contemplating the glow
of the fire in Agatha’s brooch, from which I could
withdraw neither my eyes nor my imagination, and
fumblingly extracting the pins from her hair (which
she protested would not do at all, but it ,did), I re-
cited the Victorian scene. Then shakily I said to
Agatha : “I am eighteen.” Agatha answered : “So
am I,” and looked up at me. So we agreed we were
of the same age; and then we knocked off three
164 FIFTY YEARS OF FREETHOUGHT
years and called it fifteen. The Intelligence Quo-
tient at that moment would not have put us above
twelve. But, Willie Jones preserve us ! When
she turned to the fire again there was no pin at
her throat for the fire to shine upon. Rather its
glow fell upon billowed whiteness, not all linen and
lace, that the trinket had guarded.
~-ONE PROBLEM IS soLvm ANYHOW
Another day followed. All was still well with
the world. Reaching the office a moment late, I
asked myself seriously whether I had come to New
York to learn type-setting and to be an editor, or
to let a woman occupy my mind. The inquiry
ended in a compromise, I found that I could place
a long take of copy on my case, after shuffling the
sheets to get the gist of it, and then put it into
type as usual, though allowing my thoughts to dwell
pleasantly on the ulterior subject mentioned. As
my work suffered no harm or delay, I saw that
one does not reflect upon the subject of woman
with that set of mental faculties the possession of
which makes the Intelligent Compositor. Such is
the wise provision of nature.
Home at the close of a successful day, I resumed
the accustomed chair and book. Agatha, having
come in and made herself comfortable, approached
me, and tipping back my head, shook it by grasping
the scalplock that would never lie smooth, and
said : “Oh, chuck that book! What do we care
about the Harmony of the Gospels?’ Since she
FIFTY YEARS OF FREETHOUGHT 165
had been surprised or wheedled into admitting she
was only eighteen, she had to act the part and be
girlish-absolutely giddy. Her enthusiasm for the
improvement of my mind by wide and constant
reading, perceptibly diminished. She had been a
New England girl and knew how to train. I rec-
ognized that signal.
Family concerns called Agatha to Boston; and I
am compelled to say of her, as of others in those
changeful days, that I never saw her again nor heard
from her. While tender, she was practical. She
did not demand that I should write. Letters that
supply a bond between parted friends are futile,
like all things else except time, to allay the hurt
of separation in those who are wrenched apart by
ineluctable circumstance.
But youth is buoyant and resourceful. In the
days which ensued I resigned myself again to read-
ing and philosophy, and might have learned to
smoke a red clay pipe if the long bamboo stem
had not turned out so bothersome. I was now
eighteen, almost nineteen years old, and was through
with women. I had solved them-penetrated their
last disguise. The frozen-face was a girl at heart.
If Agatha survives, she is seventy-eight years
old; but I have no such thought-cannot picture her
as an aged woman. Nevertheless I have veiled her
name and whatever circumstances might identify
her. A writer may go too far, even in his eighth
decade, in assuming that the older friends omfhis
youth have all passed out. Since I began these
memoirs I have heard from a woman, Sarah E.
Holmes, now past SO, living in Pennsylvania, who
166 FIFTY YEARS OF FREETHOUGHT
recalls that she tried to teach me ,German long be-
fore I was married; and I have been married forty
years.
NOTE.--TO tShis chapter as first printed exception has
been taken in certain quarters on the score of too close
adherence to details. I am in receipt of criticism that is
quite peppy from a New Hampshire spinster who quotes the
best thoughts of E. V. Lucas as rebuking what she im-
putes to #me as a penchant (excellent word !) for realism.
“I realize,” writes the lady, “that you are getting vast
amusement out of this, but feel that I must state my atti-
tude. m
CHAPTER IX.
1-D. Af. BENNETT’S WEALTH OF WORDS
D
R. BENNETT possessed such facility as a
penman that had he spent as much time at
his writing as most editors are obliged to
do, he easily would have filled the entire paper every
week with his articles. He wrote, with rapidity,
a round, even, and legible hand, his letters well
formed ; and he made few changes except in the
way of additions. When not satisfied that a sentence
expressed all it should, he wrote it over again, say-
ing the same thing in a different way and letting
both stand. One word led to another, and he put
them all in, with their synonyms. And he wrote
some more into the proof. His prodigality in dis-
pensing his gift of words was evinced in the sub-
heading of The Truth Seeker, which, omitting his
picture, ran as follows:
“Devoted to: Science, Morals, Free Thought, Free
Discussion, Liberalism, Sexual Equality, Labor
Reform, Progression, Free Education, and What-
ever Tends to Elevate and Emancipate the Human
Race.
“Opposed to : Priestcraft, Ecclesiasticism, Dogmas,
Creeds, False Theology, Superstition, Bigotry,
Ignorance, Mo’nopolies, Aristocracies, Privileged
Classes, Tyranny, Oppression, and Everything
that Degrades or Burdens Mankind Mentally or
Physically.”
167
168 FIFTY YEARS OF FREETHOUGHT
This urge to give full measure he found opportu-
nity to gratify when the office was on a ground
floor with a street window for advertising purposes
in Clinton Place. That window by his direction was
soon gilded with lettering. Beneath the sign of THE
TRUTH SEEKER, extending across the building, one
read :
WORKS OF
VOLTAIRE PAINE DARWIN
VOLNEY INGERSOLL SPENCER
FEUERBACH BRADLAUGH R. D. OWEN
HUXLEY DRAPER HAECK~
TYNDALL BUCKLE BUECHNER
LUBEKICK FROUDE J. STUART MILL
BOOKS BOOKS BOOKS
Liberal Science History
S&ritual Philosophy Poetry
Reformatory Art Romance
‘The period of succinctness in sign writing had
not then fully arrived. Today we should hardly
find so many substantives on any window except
that of a railway and steamship ticket office. Pro-
fusion of words characterized early book titles also.
The literary fashion put the contents to the front;
and whereas the title now is likely to consist of
two or three words in one corner of a fly-leaf,
an author might then indulge himself in anywhere
from sixteen to twenty-four lines on his title page.
Having learned the contents of the approxi-
mately one hundred and fifty boxes in the printer’s
case, almost my first “take” as a compositor was
copy on Bennett’s essay, “An Hour with the
Devil,” which he prepared as a lecture and de-
livered, or read, “before the New York Liberal
FIFTY YEARS OF FREETHOUGHT 169
Association at Trenor’s New Hall, 1266 Broad-
way, Sunday, December Sth, 1875.” That ASSO-
ciation, by the way, had been organized by my
mother to provide a platform for Prentice Mulford,
writer, lecturer and returned Californian.
Bennett promised his hearers “an hour.” Ac-
tually it took him more than two hours to read the
essay, which when printed filled almost fourteen
columns of solid brevier (8 point) in the current
number of The Truth Seeker.
I began setting type and editing manuscript at ’
the same time. In the copy that came to me gener-
ally I saw room for improvement by correction
and even by insertion. New York was still throb-
bing with the Beecher-Tilton scandal. The incon-
tinency of Beecher had been established, it seemed,
by a cloud of witnesses, and the press, especially
The Sun, persisted in calling on him to confess or
get out, or to get out anyway, and cease desecrat-
ing by his polluting presence a temple of religion.
Mr. Beecher deigned no reply beyond authoriz-
ing his friends to state that he would observe “the
policy of silence.” An unsatisfied press was not
so grateful to him as it should have been for pro-
viding it with this new phrase susceptible of daily
repetition.
Now this discourse of Bennett’s was a complete
defense for the devil against all maligners and, as
the author read it from the galley proofs, it con-
tained the passage: “He [the devil] is too modest,
or too peaceful, or too much in favor of the policy
of silence, to strike back when he is smitten, even to
uphold his own innocence.” The italicized words
170 FIFTY YEARS OF FREETHOUGHT
were not in Bennett’s copy ; they were my contri-
bution; and as it turned out they furnished the line
that was rewarded with a laugh.
The lecture of Bennett’s, “An Hour with the
Devil,” began : “As far back in the twilight of
human existence as we are able to penetrate.”
In the fifty years I have been handling manu-
scripts, how many of those submitted for accept-
ance, and for publication at an early date, opened
with these same words; how many for that inno-
cent cause have been recommended by me for
immediate return to the author! When a writer
asks the reader to go with him as far back into the
twilight of human existence as we are able to pene-
trate with the eye of history, I know at once that
he is going to be prosy.
Bennett was handicapped by prosiness and
prolixity. The fact that he could be entertaining in
spite of these desperate disadvantages, is an evi-
dence of pure genius. What a man he was for
I
trios of words! Reading some of his 1875 output,
I find these sets of triplets in the space of a column:
“Persecuted, tortured, and burned.
Cruelties, wrongs, and outrages.
Dogmas, superstitions, and errors.
Dishonesty, fraud, and thieving.
Honest, moral, and truthful.
Fraud, dishonesty, or otherwise.
Weeds, thistles, and nettles.
Fruits, grains, and flowers.
Elaborate, able, and exhaustive.
Earnestness, honesty, and firm convictions.
Sincere, honest-hearted, and well-disposed.”
FIFTT YEARS OF FREETHOUGHT 171
He named his first book “Sages, Infidels, and
Thinkers.” In the same number of the paper,
introducing his report of an address by Hugh Byron
Brown at the 320th meeting of the New York
Liberal Club, he described the audience as “full, in-
telligent, and appreciative.” Verbal triplets were
the fashion. His contributors, too, produced them
-if not following his example, then joining him in
emulating the author of the Declaration, who wrote
“life, liberty, and the pursuit of happiness.”
Z-THE TRUTH SEEKER AS IT WAS
The number of The Truth Seeker for December
1, 1875, gave eight columns to Mr. Brown’s excel-
lent paper above mentioned. At the end of the re-
port are the two lines:
“CHARLES BRADLAUGH lectured before the club on Friday
evening, November 26th, but too late for a report.”
The next number, December 15, printed “an ad-
dress on the anniversary of Thomas Paine,” by
C. A. Codman of Brentwood, L. I., (“Modern
Times”), delivered on the previous January 29, and
thus almost a year old; and aIso Bennett’s fourteen-
column “Hour with the Devil,” with the editor’s
apology that because of its length “many articles are
crowded out of this issue,” and still nothing about
the lecture by Charles Bradlaugh at the 321st meet-
ing of the Club. I cannot see a man like Charles
Bradlaugh coming to New York now, speaking be-
fore a Freethought society, and getting only two
172 FIFTY YEARS OF FREETHOUGHT
lines of mention. I hold myself excused by youth
and ignorance for not attending and reporting the
meeting. But then I had never heard of Bradlaugh.
What a source of pride to me today had some good
friend directed me to the meeting, so that this record
might contain my impressions of that great English
Freethinker and orator !
I missed Bradlaugh, but I heard the foresworn
Victoria Woodhull speak that winter in Cooper
Union (then “Institute”). The statements of that
poor, misunderstood sister were a string of lies,
as all her former acquaintances knew. She had now
taken up the work of biblical interpretation, begin-
ning at the Garden of Eden. The said Eden, with
its rivers, so she told her interested audience, meant
merely the regions of a lady’s hypogastrium; a
statement which I deemed both immodest and in-
delicate.
The first trace of anything that may have been
written by E. M. Macdonald, who, in almost the
next shuffle of destiny’s cards, was to be editing the
paper, is a paragraph, December 15, on “Sovereigns
of Industry,” a now extinct order then lately insti-
tuted for purposes of cooperative buying and sell-
ing. Eugene held the office of secretary to the Earl
Council S. of I., and the members, young men and
women, had a good’ time, whether they bought co-
operatively or capitalistically.
The first sixteen months of The Truth Seeker’s
existence coincided with a very trying era for pub-
lishers. Bennett stated, in his solongatory for 1875,
that during this period more than one thousand
FIFTY YEARS OF FREETHOUGHT 173
papers had been compelled to discontinue; but The
Truth Seeker proposed to expand, to have larger
pages, and to come out every week instead of twice
a month.
On September 15, ‘75, he had announced himser.
a convert to Spiritualism, saying: “For several
years we have felt that we had received proof of the
existence of an intelligence not connected with phy-
sical bodies, and the Spiritual theory accounts for it
to our mind better than any other.” On account of
this confeA2on of Spiritualism, Bennett was charged
with supernaturalism, which he denied, but had
considerable difficulty in explaining the difference.
He was a man with but one antipathy-the Chris-
tian system of superstition. Spiritualism convinced
him, a Mohammedan might perhaps have converted
him, and before he died he joined the Olcott-
Blavatsky Theosophical society.
For his sin in admitting proof of the existence
of intelligences not belonging to visible bodies, Ben- ..
nett was denied membership in the First Congre-
gational Society of the Religion of Humanity
formed by G. L. Henderson and Hugh Byron
Brown ; while the Positivists of the New York
Liberal Club argued against holding meetings in
Science Hall because The Truth Seeker, with its
editor entertaining those views, was sheltered in the
same building.
All idealisms not included in the Christian scheme
might hope for Bennett’s allegiance. He championed
Greenbackism when it came and supported Peter
Cooper for President. He listened to a speech by
174 FIFTY YEARS OF FREETHOUGHT
Ingersoll in Cooper Union, and, in reporting the
event expressed disagreement with the Colonel’s
opinions on finance.
3-1 FIRST BEHOLD INGERSOLL
To me at that age monetary questions were noth-
ing, but Ingersoll was much, and I feasted on that
Cooper Union speech. Ingersoll, as an orator, was
a great illusionist. He made you visualize what he
chose. Remembering his illuminative “presence,”
I’ do not wonder that Mark Twain, supposing he
thought of Abou Ben Adhem’s visitor, could express
it only by terming Ingersoll’s appearance that of an
“angel.” A Republican in politics, he in this speech
accused the Democrats of grabbing ,a11 their hands
would hold, and then exclaimed: “And my ,God,
what hands !” Now the hands of Ingersoll were
large, like the rest of him, and when he spread them
out some two yards apart to iIIustrate the size and
capacity of those he had just spoken of, they seemed
to grasp the whole audience and the earth and the
firmament.
Disagreeing with Ingersoll in his advocacy of
specie payment, Bennett said :
“His remarks upon finance scarcely convinced us of the
superiority of gold as a medium of exchange, or that con-
traction is calculated to benefit the manufacturer or the
laborer. It will benefit the capitalist and the banker, who
of course will, after the contraction, have the same number
of thousands as before; and the greater extent to which the
contraction is carried the larger proportion will thev hold
of the whole, and the less will be obtainable by the working
classes.”
FIFTY YEARS OF FREETHOUGHT 175
The Truth Seeker volume of 1876 contains as
much “finance” as Freethought. Had Bennett lived
to see Socialism sweep into popularity, I suppose he
would have shared that vision the same as he saw
eye to eye with those who beheld their salvation in
greenbacks, and that his paper would have turned
Socialist with him.
Besides the lecture of Bradlaugh, the series by
Moncure D. Conway passed without my hearing
them. Mr. Conway came from London, where he
was a minister of the South Place chapel, and re-
ported much fundamentalist opposition to the the-
ory of evolution as presented by Darwin. Yet I
t absented myself from home one evening to hear the
astronomer Richard A. Proctor, whose lectures were
reported for The Truth Seeker by a young foreign
lady, Miss M. S. Gontcharoff. The speech of Pro-
fessor Proctor would never have betrayed him to
me as a Britisher if he had not said “leftenant.”
Huxley, whose Chickering Hall lectures on evo-
lution were delivered in September, 1876, was less
Yankeefied of accent. And he was humorous in
spots. He resorted to Milton instead of Moses for
a statement of the creation hypothesis opposed to
evolution, and told us why he did so. Happily, he
said, “Milton leaves us no ambiguity as to what he
means,” while about the meaning of the Mosaic doc-
trine, which some critics say Moses never wrote, two
are seldom found who agree, notwithstanding they
all consult the same Hebrew text. And then came
Huxley’s memorable remark: “A person who is not
a Hebrew scholar can only stand aside and admire
the marvelous flexibility of a language which admits
176 FIFTY YEARS OF FREETHOUGHT
of such diverse interpretations.” He had been ap-
plauded when he came on the stage, but not again
until he released this witticism, when the stenog-
rapher bracketed “Laughter and applause.” Pro-
fessor Youmans of the Popular Science Monthly,
and Professor Marsh of Yale, enjoyed themselves.
~-THE PAINE HABIT FORMED
I first assisted by my presence at a Thomas Paine
celebration in Ecclesia Hall, No. 8 Union Square,
Saturday, January 29, 1876. I saw there Dr. Charles
L. (Charlie) Andrews, son of Stephen Pearl. It
was the 139th anniversary of the birth of Paine. I
saw Dr. Andrews also on the 191st Paine anniver-
sary, and doubt that I have missed seeing him at
any of the intervening ones. The opening address
by Mr. Bennett at Ecclesia Hall filled half the paper
the next week, and what the other speakers happened
to say was left over for a future number.
During that year (1876) Bennett survived periods
of strong discouragement, being at times ready to
suspend. In view, he said in one of his moments
of depression, of “the large numbers on our list
who decline to renew their subscription, though they
must know they are several months in arrears; that
many, if notified of their indebtedness, pay no at-
tention to it” ; that books and pamphlets “are al-
lowed to quietly lay on our shelves” (despite their
merits and modest price) ; “when our request for a
little temporary aid is treated with utter indifference,
we are able to appreciate the estimate placed upon
one who has devoted every dollar he possessed and
nearly every moment of his time to the cause of
FIFTY YEARS OF FREETHOUGHT 177
Liberalism, and we would seem to be admonished
that it is time for us to modestly retire from the
position we have presumed to occupy, and to sell
out our business to someone who can run a paper
without money, and live upon air at the same time.
If there are those who have a limited amount of
ready money, and a large amount of courage, who
feel like buying out a business which neither pays
in the present nor promises in the future, let them
send in their propositions.”
A distant successor of Bennett has read those
words with understanding.
As the postal regulations were then, a publisher
might devote the whole of his paper to reading
notices and advertisements of his own business-a
privilege which since has been so restricted that
this class of matter must be confined to a twentieth
part of the paper’s area, any excess of space de-
voted to business (except in religious publications)
being penalized by postage rates increased in the
proportion that this 5 percent limitation is exceeded.
So all of The Truth Seeker’s departments, editorial,
news, correspondence, and miscellaneous, were
utilized for the insertion of commendatory notices
of Bennett’s books and tracts, including price lists.
Such freedom from editorial dictation by the govern-
ment was a vast advantage to the publisher.
There was immediate response to Editor Bennett’s
plaint; the subscribers rallied and not only paid up
their subscriptions but made him donations and loans.
Ella E. Gibson, who wrote “The Godly Women
of the Bible” (“by an Ungodly Woman of the
nineteenth century”), lent him $300, and in a short
178 FIFTY YEARS OF FREETHOUGHT
time he had as much as a thousand dollars in gifts
and loans. His most steadfast friend was a young
Jewish merchant named Morris Altman, who sup-
ported him financially and ran a six-inch business
card advertising his $50,000 stock of dry goods, mil-
linery, etc., at 301-303 Sixth avenue. Altman was a
humanitarian employer, an innovator in providing
seats for his girl clerks, shortening their hours, and
closing early on Saturday. Through all the years,
his personal appearance is quite distinct to me, per-
haps because he was a man of striking good looks
and wore his clothes and his high hat so well, and
flashed across his pleasant smile to us printers at
our cases, with a bow as polite as he could have made
anywhere. He died that summer at 39 years of age.
S-EVENTS AND OBSERVATIONS
The evangelist Moody, with his singing partner,
Sankey, played New York the season of ‘75-‘76,
occupying the Hippodrome (heretofore mentioned
as Gilmore’s Garden) on Fourth Avenue for some
six weeks at a computed cost to the angels of
$250,000. His meetings were reported for The
Truth Seeker by Prentice Mulford, who wrote under
the name of “Ichabod Crane, a Christian Worker.”
I went one night, and thought the proceedings less
entertaining, even, than Victoria Woodhull’s lecture,
which had proved, as it were, a “flop.” To hear
Moody at that time, Mr. William Plotts, now ot
California, came ashore from a schooner in the bay.
Brother Plotts had his doubts about religion at the
time, and they have not since been resolved. He
FIFTY YEARS OF FREETHOUGHT 179
worked the oil fields of Pennsylvania as the Boy
Contractor, got a theory about oil drilling, and with
some well-digging machinery and bad notes went
West to try it out. Some years ago he sold his
properties to the Standard Oil Company.
It was in the early part of 1876 that a Scotch
Freethinker and Positivist, George L. Henderson, a
brother of the Iowa Representative, D. B. Hender-
son, speaker of the House, 56th Congress, leased the
building at 141 Eighth Street, which contained a
meeting room, 40 x 60, and good office accommoda-
tions. He named the premises SCIENCE HALL,
and The Truth Seeker moved thither, printing-office
and all.
Features of the Freethought work of the centen-
nial year, besides the organization of the National
Liberal League, were the lectures of the former
Rev. W. S. Bell of Brooklyn, B. F. Underwood
of Massachusetts, and of J. L. York of San Jose,
Cal. Underwood told of being catechized by his
orthodox grandmother. “I hear, Benjamin,” she
said, “that you have become one of those dreadful
Unitarians.” He replied: “No, that is quite false.
I call myself a Philosophical Materialist.” She took
comfort from his words, saying: “Well, I am glad
to hear that. I couldn’t believe you had lost your re-
ligion to the extent of being a Unitarian.”
Comstock was perniciously active. He put John
A. Lant of Toledo, Ohio, in jail for matter appear-
ing in his paper called The Sun, and procured the
indictment of Dr. E. B. Foote for issuing “Words
of Pearl” in a small pamphlet containing hints for
180 FIFTY YEARS OF FREETHOUGHT
the prevention of conception. Dr. Foote’s trial before
Judge Benedict and the fine imposed cost him $5,000.
Comstock thereby made a formidable and implacable
enemy who in his subsequent prosecutions he was to
find facing him or working back of the defense. For
the full Comstock saga the reader is referred to the
book, “Anthony Comstock, Roundsman of the
Lord,” by Heywood Broun and Margaret Leech,
1927, and The Truth Seeker files.
Liberal exchanges were the Boston Investigator,
Banner of Light ( Boston), the Religio-Philosophical
Journal (these last two Spiritualist) ; Common
Sense, published by Col. R. Peterson, Paris, Texas ;
Prometheus, a magazine, Charles P. Somerby, 139
Eighth Street; Dr. Foote’s Health Monthly, New
York; Hull’s Crucible, Boston, and Davis’s Battle
Ax (location unknown).
What I call the best thing in the Third Volume
was Charles Stephenson’s poem “Our Father in
Heaven” (p. 374). Stephenson died in 1877 at Rock
Island, Ill., aged 24.
Bennett began June 17 to reprint Haeckel’s
“Doctrine of Affiliation or Descent Theory” out of
the “History of Creation,” then just published in
America. It was my weekly “take” as copy to be
put in type. Quotations from Haeckel ran in the
paper so long that by the time they were finished
we had moved into Clinton Place, and I had be-
come foreman and assistant editor. Then I wrote
a summary of them.
Bennett had published in 1876 his “World’s Sages,
Infidels, and Thinkers,” written by himself, by his
FIFTY YEARS OF FREETHOUGHT 181
office assistant, S. H. Preston, by A. L. Rawson,
by numerous of the living characters mentioned
in it, and by other helpful friends.
~-ORIGIN 0F A FAMOUS PASSAGE
In 1875, Grant sent to Congress his message
containing the famous church taxation paragraph.
In 1876, at Philadelphia, led by Francis Elling-
wood Abbot, editor of The Index (Free Religious),
the National Liberal League was organized in Con-
cert Hall, Chestnut Street, July 1-4, and there were
adopted the Nine Demands of Liberalism, which
The Truth Seeker has printed as its political plat-
form for many years.
All this is familiar history. One interesting in-
cident connected with Grant’s message has never
been published. In seeking information from
Stephen Pearl Andrews with regard to govern-
mental or official affairs, I inquired whether he
thought it probable that the Presidents themselves
wrote all of the messages they transmitted to Con-
gress. He replied it was certain they did not.
Heads of departments contributed to them, he said,
and recommendations by advisers were included.
For an example, Mr. Andrews then mentioned
Grant’s church taxation paragraph of 1875, say
ing that he himself and a group of liberals had
prepared a statement on the subject, and procur-
ing an appointment with the President at the White
House, had brought it to his attention. So that was
the origin of Grant’s recommendation that all
182 FIFTY YEARS OF FREETHOUGHT
property, whether ecclesiastical or corporate, be
equally taxed.
“I would call your attention,” said the message,
“to the importance of correcting an evil that, if
permitted to continue, will probably lead to great
trouble in our land before the close of the nine-
teenth century. It is the’ acquisition of vast
amounts of untaxed church property. In 1850, I
believe, the church property of the United States,
which paid no tax, municipal or state, amounted to
$83,~,ooO. In 1860, the amount had doubled.
In 1875, it is about .$l,OOO,OOO,OOO. By 1900, with-
out a check, it is safe to say this property will reach
a sum exceeding $3,000,000,000. So vast a sum,
receiving all the protection of government without
its proportion of the burdens and expenses of the
same, will not be looked upon acquiescently by
those who have to pay the taxes. In a growing
country, where real estate enhances so rapidly with
time as in the United States, there is scarcely a
limit to the wealth that may be acquired by cor-
porations, religious or otherwise, if allowed to re-
tain real estate without taxation. The contemplation
of so vast a property as here alluded to, without
taxation, may lead to sequestration without con-
stitutional authority, and through blood. I would
suggest the taxation of all property equally,
whether church or corporation.”
This recommendation, as sent to Congress, was
modified to admit of the exemption of a limited
amount of church property. The body of it origi-
nated with the Freethinkers who organized the Na-
tional Liberal League the next year.
FIFTY YEARS OF FREETHOUGHT 183
The Truth Seeker of October 7, 1876, records the
death of James Lick, the Californian philanthropist
who had given $6O,OCQtoward the erection of Paine
Memorial Hall in Boston.
James Lick was a native of Fredericksburg, Pa.,
born there August 25, 1796, and through his grand-
father a son of the
American Revolution.
At 25 he was a New
Yorker, but not prosper-
ous. He went thence to
Buenos Aires, and made
pianos to sell to the
natives. He bought hides
and brought them to the
United States, and then
spent eleven years manu-
facturing and s e 11 i n g
pianos in Peru. He went
to San Francisco (Yerba
Buena) in 1847, when
the place had only a
thousand inhabitants,
and bought real estate. He made millions selling
it. Amongst his later holdings was a flour mill
near San Jose, which cost him $200,000, but
brought only $60,OCQ when sold for the Paine
Hall fund. In his will he gave his money back to
California in the form of the Lick Observatory at
Mount Hamilton, which belongs to the California
University ; donations to the Academy of Science,
a home for aged women, free baths, Pioneer Hall,
and other benefactions, none of them religious,
1% FIFTY YEARS OF FREETHOUGHT
but all, as he intended and hoped, contributing to
human progress. He died October 1, 1876. There
will be more about James Lick in subsequent ob-
servations.
NOTE-Lately I gave a list of editors who ha,d ‘first worked
on The Truth Seeker as cosmpo’sers.I omitted one who re-
sorted to the case only to set up matter for his own use
as circulars. This was Edward D’obson, employed thirty
years ago and previously thereto as book wrapper and
shipper and a pick-up man. “Teddy” thought and dis-
coursed on high themes, even then, and before he was
twenty-one lectured at the Liberal Club on “Spontaneous
Generation.” An old-timer, in view of the lecturer’s juve-
nility, said he believed the present generation was becoming
altogether too spontaneous. I had not seen Teddy for
about twenty years when he walked into this office (June,
1928), a man of fifty-two and whit&aired. He has had an
editorial position on the Brooklyn Standard-Union for a
quarter of a century, and is now dramatic critic.
Reproduced in Electronic Form 2002
Bank of Wisdom, LLC
www.bankofwisdom.com
CHAPTER x.
l--IN THE TRUTH SEEKER OFFICE.
T HROUGHOUT 1876 the heading of The
Truth Seeker had presented each week a
rather poor picture of Dr. Bennett with a
book on the table before him, some chemistry ap-
paratus on his right, a library behind him, and a
globe and telescope on his left. We may infer
that in commercial enterprises theretofore he had
AN IDEALIZED EDITOR.
followed the fashion and embellished his advertis-
ing matter with his portrait. Now, beginning with
the first number in 1877, he substituted for his own
a picture of Benjamin Franklin and made editorial
18.5
186 FIFTY YEARS OF FREETHOUGHT
mention of the change, saying “There is no more
fitting man whose face should grace the heading
of The Truth Seeker than the great American
scientist and Liberal, Benjamin Franklin.” When
in the first week of ‘76 a duel took place between
Fred May and James Gordon Bennett of the New
York Herald, he took the precaution to write: “It
is, perhaps, needless to state that there is no rela-
tionship between the Bennett of The Herald and
he of The Truth Seeker.” He would not be mis-
taken for a duelist.
I must quote a sample of the style of Editor Ben-
nett’s assistant, S. H. Preston. “But the great un-
written gospel of Nature,” Preston wrote grandly,
“revealed in the rock and the rose, in the intuitions
of the human heart and in the fiery scriptures of
circling suns and constellations, and uttered in all
the myriad mighty voices of the wondrous Uni-
verse, shall never fail. To the bigot who would
force upon us a self-contradictory, revolting old
book (which men may mangle, rats may nibble,
and time moulder) we offer the glorious gospels
strewn everywhere by the generous hands of our
universal Mother, whose sublime lessons speak to
the consciences of men in the stars and sunbeams,
in the winds and waves and woodlands, and which
will be everlastingly taught by ten thousand tongues
of Nature through all the corridors of eternity.”
“Sam,” as we called Preston, was a little man but
he wielded a mighty pen. The boys used to say
that he grasped it with both hands. He had the
liquor and tobacco (chewing) habits, which made
him not so agreeable to Bennett, who had neither.
FIFTY YEARS OF FREETHOUGHT 187
Dr. Sarah B. Chase, who underwent some perse-
cution at the hands of Anthony Comstock on ac-
count of a hygienic syringe which she advertised,
took Preston in hand and reformed him. He would.
have been a miracle of grace had his reformation
been brought about by a conversion to religion.
Mrs. Chase had a little daughter Gracia, about ten
years old, who showed promise as an elocutionist
and recited verses at the Paine anniversary cele-
bration. She adopted the stage as a career, and
was’ successful.
Bennett procured a copy of Viscount Amberley’s
“Analysis of Religious Belief” and announced that
he should reprint it, a promise he fulfilled. There
was much controversy over the work, especially
among the Russell and Amberley families in Eng-
land. The son of Amberley, Bertrand Russell, is
a distinguished mathematician and radical.
The Rev. G. H. Humphrey, author of an attempt
at constructive criticism entitled “Hell and Damna-
tion,” challenged the editor of The Truth Seeker
to debate Christianity and Infidelity with him. The
debate ran through many numbers of the paper and
was printed in a book of more than 500 pages.
Humphrey was a rare Fundamentalist, or would
be so reckoned today, but he and Bennett became
excellent friends. In the debate the minister
stressed the immorality of Infidels, and Bennett
replied with page after page of clerical offenders,
concerning whom Humphrey took high grounds,
declaring that their damnation was just; and then
he made fresh attacks on Infidels. The Truth
Seeker then ran a department of “Notes and Clip-
188 FIFTY YEARS OF FREETHOUGHT
pings” on the front page, and here were gathered
current instances of clerical delinquencies. Not
many years later there was a report that the Rev.
Mr. Humphrey had been found away from home, I
believe with his wife’s niece, and fragments of the
seventh commandment in evidence. It looked like
a point for Bennett, but he declined to publish the
facts which I had handed in as a piece of copy.
Bennett read the story and put it in the waste-
basket. “George,” he said, “I think the tempta-
tion was too great !” I asked: “Why, have you seen
the young woman?” He said: “No, but I have seen
Humphrey’s wife.” Bennett had great charity to-
ward human weaknesses when he knew the cir
cumstances.
The postal regulations in 1876 put no restric-
tion on the amount of advertisements and paid
reading notices a paper might carry at the rate of
a cent per pound; and Bennett availed himself
freely of these liberal provisions by placing com-
mendatory notices of his publications, with prices
attached, on every page of The Truth Seeker. All
continued articles, and he had one or more of his
own productions running most of the time, were
made into tracts, pamphlets, or books. Production
was cheap. The price of stereotype plates was un-
der 20 cents a page ; composition, 30 cents, as against
a dollar in each case today. As a consequence he
could price his tracts and pamphlets at the rate of
four pages for one cent. The sale of cheap litera-.
ture by mail was facilitated by shinplasters, paper
currency in fractional parts of a dollar. The
hours of labor were 7 to 6.
FIFTY YEARS OF FREETHOUGHT 189 .
The interesting returns of the 1876 Hayes-Til-
den presidential election were printed in The Truth
Seeker’s news column Nov. 11. As they were there
given, Tilden had 197 electoral votes ; Hayes but
158, and 6 were doubtful. A recount reversed the
result; but such turmoil ensued that Victoria Wood-
hull, appearing upon the platform of Chickering
hall, two weeks later, with a Bible in her hand,
drew from the sacred volume the prediction that
before New Year’s the country would be involved in
hopeless anarchy, revolution, and the most san-
guinary war the world had ever seen. Not an-
other President should ever be inaugurated under
the dome of the Capitol at Washington, she said,
but monarchy would be our next form of govern-
ment, and Grant the dictator. The text which Mrs.
Woodhull read from the Bible appeared to support
that view.
Liberal papers making their first appearance in
1876 were : Evolution, Asa K. Butts, 34 Dey street;
John Syphers’ Agitator; The Radical Review, Bos-
ton, Benjamin R. Tucker; Freethought Journal,
Toronto, Ont.; The Age of Reason, New York,
Seth Wilbur Payne.
Among liberal writers and new contributors to
The Truth Seeker were: A. L. Rawson, George
Francis Train, E. C. Walker, S. H. Preston, Horace
Traubel, Maria M. deFord, W. F. Jamieson, Susan
H. Wixon, C. Fannie Allyn, James Parton, Benj.
R. Tucker. Of these, Mr. Walker and Mr. Tucker
are living at the date of this entry in 1928.
Of the surviving workers in the liberal field as
far back as the Centennial year is Felix Adler,
. 190 FIFTY YEARS OF FREETHOUGHT
head of the Ethical Culture Society ; while the man
who reported his lectures for The Truth Seeker
still has, I hope, “the cheerful habit of living.”
This is D. W. Craig, last of San Diego, Cal., who
has wielded a fearless typewriter up to now. But
he had no machine then. His handwriting, how-
ever, a discriminating compositor would prefer to
either typewriting or reprint. He used the system
of shorthand taught by Mrs. Eliza Boardman
Burnz, teacher in Cooper Institute, the lady who
later prevailed upon Bennett to introduce the lim-
ited spelling reform of dropping the final e from
have, give, and live.
2-IT HAS COME AT LAST.
On November 1, 1875, Bennett had begun his
“Open Letter to Jesus Christ.” On January 15,
1876, he published an article which The Scientific
American had declined, by the Hon. A. B. Bradford
of Pennsylvania, a former clergyman, on “How Do
Marsupials Pr-opagate Their Kind ?” He made
these pieces into tracts and sold them. In the num-
ber of the paper for November, 17, 1877, he an-
nounced in the heading of an article, “IT HAS COME
AT LAST,” and wrote:
“One week ago was announced in these columns
the arrest in Boston, by Anthony Comstock, of E.
H. Heywood of Princeton, Mass. I was not then
aware that the time of my own arrest was so near
at hand, but at that very moment a warrant had
been issued against me, and was only awaiting the
pleasure of Mr. Comstock to serve it.
FIFTY YEARS OF FREETHOUGHT 191
“On Monday last, a little after the hour of
twelve, while busily engaged in my ofice preparing
matter for this issue of the paper, that noted cham-
pion of Christianity, with a deputy United States
marshal at his elbow, visited me with the informa-
tion that he had a warrant for my arrest. I in-
quired upon what authority and upon what charge.
He replied by the authority of the United States
and upon the charge of sending obscene and blas-
phemous matter through the mails. In reply to
my enquiry what the objectionable matter was he
exhibited two tracts, one entitled ‘An Open Letter
to Jesus Christ,’ and the other, ‘How Do Marsupials
Propagate Their Kind 7’ He then demanded the
amount of those tracts that were on hand, which
were delivered to him. He showed a package of
tracts, etc., which had been put up at this office
and sent by mail to S. Bender, Squan Village, N.
J., and a registered letter receipt for the money
accompanying an order for The Truth Seekers,
tracts, etc., which was signed in this office. I asked
him whether the party to whom the tracts were ad-
dressed was a real party, and he had opened his
package, or a bogus party, and the letter ordering
the tracts a mere decoy letter, such as he had used
on other occasions. He acknowledged that it was
the latter-that he had written the order in an as-
sumed name.”
Mr. Bennett passively accompanied his captors
to the room of U. S. Commissioner Shields in the
Postoffice building and furnished bail in the sum
of $1,500. He did not name his surety, but of
1% FIFTY YEARS OF FREETHOUGHT
course it was Dr. E. B. Foote. He then, in The
Truth Seeker, expressed his indignation that a man
“hard upon sixty years of age, and who for nearly
a half century have been a supporter of our gov-
ernment, am now arranged by it [he meant ar-
raigned] as an offender against it for sending inde-
cent and blasphemous matter through the mails.”
Diligent in business, the Doctor closes the article
by saying: “It is hoped that in the emergency that
soon must come, those who know themselves to be
indebted to The Truth Seeker will be prompt to
pay, and that those who feel like subscribing for
the paper to help it through its trouble will be ready
to do so. . . . Those who send for books and pam-
phlets will also help push the cause along and ren-
der The Truth Seeker more able to weather the ap-
proaching storm. May it not be expected that every
liberal in the country will do his duty ?”
The firm of Henderson & Brown, proprietors of
Science Hall and doing a coal and real estate busi-
ness therein, started a defense fund with a pledge
of $25 before the next number of The Truth Seeker
went to press.
Bennett’s temperature rose rapidly during the
following week, and he had in the next number a
white-hot article on the miserable Comstock’s
hideous offenses. The article was seven columns
in length, and addressed to the proposition, “Ameri-
can Liberty: Is It a Sham?’ He found much to be
said in support of the proposition that it is. In
prospect, following the successful prosecution of
The Truth Seeker, he saw the writings of Darwin,
FIFTY YEARS OF FREETHOUGHT 193
Spencer, Huxley, Tyndall, Proctor, Haeckel,
Draper, Fiske, and others summarily squelched.
Meanwhile Comstock was prosecuting Ezra H.
Heywood in Massachusetts for selling “Cupid’s
Yokes” and Trail’s “Sexual Physiology.”
The attack on freedom of speech in 1877 created
quite a furor, and increased the circulation of The
Truth Seeker, while letters of sympathy poured in
and a defense fund grew apace. There have been
so many such attacks on the freedom of the press
in the half century which has since elapsed that the
people have grown weary of protesting and little
excitement is caused by them now. Occasionally
we see statistics of the number of persons doing
time for talking too much or saying the wrong
thing, but we take only the mildest interest in the
figures. In 1877 such outrages in the name of the
people aroused indignation.
3-A FEW PARTICULARS.
To mention a few of the Events of 1877: Part
of the Paine farm at New Rochelle was sold at
auction ; a split took place in the New York Liberal
Club in May and the “radical” element decided to
meet thereafter in Science Hall ; it was reported
from Revere, Mass., that Lemuel K. Washburn, a
Unitarian heretic, was making things lively in his
parish ; in Bell county, Texas, a party of Ku Klux
lured a Freethinking physician, Dr. J. A. Russell,
from his house and binding him to a tree, gave him
one hundred lashes. Dr. Russell had given “In-
fidel” lectures. The whipping party left. a placard
194 FIFTY YEARS OF FREETHOUGHT
threatening to burn out or hang any Infidel lecturer
who should appear in that neighborhood. A fea-
ture of The Truth Seeker was the Ingersoll-
Observer controversy, later published under the
title of “Paine Vindicated.” The New York Free-
thinkers’ Association was organized, with Dr. T. L.
Brown of Binghamton as president and H. L.
Green as corresponding secretary. The Rev. 0. B.
Frothingham, modernist or liberal clergyman, gave
weekly discourses in Masonic Temple. The First
Annual Congress of the National Liberal League
was held at Rochester, N. Y., October 26. Henry
Ward Beecher delivered his famous sermon, De-
cember 14, repudiating the doctrine of hell.
Walt Whitman made the principal address at the
Paine celebration in Philadelphia. Horace Traubel
recited the poem he had written for the occasion.
The Society of Humanity held meetings in Science
Hall, addressed by Thaddeus B. Wakeman, Hugh
Byron Brown and Albert L. Rawson.
A few weeks before the arrest of Bennett by
Comstock he had begun a discussion with a man
who signed his name Cyrus Romulus R. Teed, of
Moravia, N. Y., on the proposition that “Jesus is
not only Divine, but the Lord God, Creator of
Heaven and Earth.” That also was published in
a book, “The Bennett-Teed Discussion” ( 1878).
Teed was more interesting as a character than as a
writer. He was another of those hollow-globe the-
orists, only instead of holding with Brewster that
the hollow inside of the globe could be reached by
sailing through a hole at the north pole, he taught
FIFTY YEARS OF FREETHOUGHT 195
that we were actually living there, that is, on the
inner surface of a sphere. A few years after the
debate with Bennett he moved to New York and
appeared to be domiciled with some women he had
converted to his views. He came occasionally to
the flat where my mother and I were keeping
house, and perhaps with a view to gaining my ad-
hesion, set forth his pretensions. He had been
understood to be a celibate like Paul, but he also
claimed the Pauline liberty: “Have we not power
to lead about a sister ?” That he should allow
women to feed him he argued from Luke viii, 2, 3,
where certain women are named who accompanied
Jesus and “ministered to him of their substance.”
What Jesus would accept Teed would not disdain.
And the small matter of his relations with these
females he settled by identifying himself as the
man named in the first verse of the forty-fifth
chapter of Isaiah: “Thus saith the Lord to his
anointed, to Cyrus, whose right hand I have holden,
to subdue nations before him ; and I will loose the
loins of kings, to open before him the two-leaved
gates ; and the gates shall not be shut.” ,Giving the
words a close anatomical interpretation, he found
there his warrant for conjugal association with
women. He founded a colony in Florida and for a
long time published a magazine advocating his sys-
tem of geology and of religion. When he died his
followers looked for his resurrection on the third
day. At the period when I was seeing him frequently
the telephone had but recently come into use. He
said that he knew how sight as well as sound could
196 FIFTY YEARS OF FREETHOUGHT
be transmitted, thus realizing television, but should
leave that for others to work out, since he had a
more important mission.
‘&MENTIONED IN PASSING.
Our household, that followed the New York cus-
tom and got wheels under it regularly once a year,
had moved in May, 1876, from Fourth avenue to
apartments in East Eleventh street near Second
avenue, a quiet and restful quarter of the city. While
we lived there ghouls stole the body of A. T.
Stewart from the churchyard of St. Mark’s-in-the-
Bouwerie, just around the corner. I am told that
the name of A. T. Stewart means nothing to this
generation. It must have been a household word in
mine, for before I l,eft Surry I had heard of Stew-
art’s great white building occupying a block above
Tenth street between Fourth avenue and Broadway.
Stewart was the pioneer department-store organi-
zer. His grave was robbed for ransom.
Of my own advancement there is nought to
record beyond an attempt to read what books there
were in the world, and a short-lived ambition to
learn music and be a pianist-this and what came
of it. Ev.ents I could not control led me to discon-
tinue practice after a few unfruitful lessons. But
then there was left my teacher, a girl of eighteen,
answering to the name of Doris, who is not so sum-
marily to be dismissed. She had been a music stu-
dent under Gottschalk, who at his public concerts
brought her out as a star pupil. Her hands, beauti-
fully formed and remarkably developed as to the
FIFTY YEARS OF FREETHOUGHT 197
hitting power of their digits on a keyboard, had
been mod.eled by the sculptor J. Q. A. Ward. She
at this time gave pupils piano lessons in the morn-
ing, and in the afternoon posed for a class of art
girls in Brooklyn. To ask such a being as that to
spend her evenings drumming scales diatonic and
chromatic into the head and hands of a boy who
had no talent, and who would rather be reading or
romping with her, seemed to me, to a growing de-
gree, irrational, although there was half a dollar in
it for her. The nearness, herself occupying a chair
beside the stool I sat on, had danger in it, which I
felt and suspected she did. One evening when the
struggle between me and the instrument was more
than usual disharmonious, I detected a quaver in
her voice and tears in her eyes ; and when I
dropped my hands and swung about toward her, she
manifested relief. Her face, I thought, expressed
more than I had seen in it before, and her smile
now was illuminative. We spoke to each other on
new terms, with different words and accents. Per-
former and instrument also underwent a parallel
change, for Love, as it were, took up the Harp of
Life, and smote on all its chords with might. The
result was the music of the player’s old sweet song,
the only one he knows. The roles of teacher and
pupil then became one with my suspended study of
the Harmony of the Gospels. So thoughtless, un-
stable and impulsive is youth. This young woman
had been cherishing some depressive memories of
a recent misadventure that would have caused a
less spirited girl to hesitate between suicide and a
198 FIFTY YEARS OF FREETHOUGHT
fast life; she having, a short time before I knew
her, felt obliged to rid herself of a lover who had
brought her to New York. The man, twice her
age, married and endowed with agreeable qualities
that would content any woman who might be the
exclusive beneficiary of them, turned out to be a
rover in love as in business-for he was a traveling
man; and when there came to her the clearest evi-
dence of his perfidy, she dismissed him with finality.
The tale that had won her sympathy, and so her
consent to accompany him, was the old one, though
doubtless new to her, and to the average woman
once. Its theme is an uncongenial wife who won’t
divorce him. It transpired that this bird lived with
his wife, who was a good sport. The one genuine
thing about the man was his evident infatuation
with Doris, but he had resorted to lying, which is
a great aid in matters of the affections. In a cer-
tain behalf the novelists write with truth to life.
They become authentic on the theme that the daugh- .r
ter who leaves home for the good times promised
in the great city is reluctant to return thither when
disillusionment comes. That was the case with
Doris. Hence she took a room in the Eleventh
street house; asked her father to ship there the
piano she had left behind her, and with a strong
resolve began “on her own.” She had admirers,
whom my watchfulness discouraged. I was so
ludicrously exclusive I wouldn’t even eat the candy
they sent her. The parents were divorced and her
mother, domiciled in nearby rooms, cooperated
with her in music teaching, and chaperoned her at
FIFTY YEARS OF FREETHOUGHT 199
the art class. This mother, a Spiritualist and not
bigoted, found no fault now with the domestic sit-
uation of her daughter; rather she thought it ideal,
and was friendly toward myself. As when women
start a fashion they go farther than men, who do
not have to be told by the pope where to stop leav-
ing off clothes; so when th.ey are liberal they are
more liberal than men also. I heard of a young
\
woman in New York, living in bliss with the man of
her heart; but being convinced that the exclusive-
ness of monogamy was contrary to the law of God,
she sacrificed her happiness to go with one she
merely respected, thus following her convictions.
I never knew a man so conscientious as that.
Women know more perhaps, or maybe less. I will
not dogmatize on that point. I have met no other
person who took Spiritualism so seriously as Doris’s
mother did. Where a devout Christian would see
the hand of providence, she acknowledged the help
of the immortals. I was no convinced believer, and
~
neither was Doris. Nevertheless the mother gave
the angels credit for bringing us “en rapport,” as it
were. A reader of The Truth Seeker and an ad-
mirer of Bennett, it was more than she had ever
hoped that her daughter should find love and refuge
and happiness in The Truth Seeker family. She
I was a lovely spirituelle being. Doris imparted to
me, in such a manner as one would affect in saying
that some things are unaccountable: “Mama liked
you before I did and thinks you are smart. She
says she wishes she had as bright a son-her way
of telling me I am not so bright as you are.” The
light-hearted creature, I regret to say, saw in other
I
200 FIFTY YEARS OF FREETHOUGHT
young men certain qualities, such as style, speed,
and spending-money, that to an ext,ent compensated
for inability to quote Spencer‘s definition of evolu-
tion, to argue abstractly, or to spell hard words off-
hand, in which last accomplishment she acknowl-
edged herself to be weak. By Doris Spiritualism
was at times def.ended ; at other times humorously
viewed. She must have been in the latter mood
when in the front room one evening our Spiritual-
ist contingent had grouped themselves about the
table, fingers and thumbs making contact, waiting
for manifestations. Some of the sitters believed
they were developing mediumistic powers. Doris
wrote on a filmy piece of paper, just off a caramel,
the words : “You are on the right track ; meet every
night.” Standing on, a chair I slipped the message
into the seance-room by way of the transom, at the
right moment for a draft of air to carry it to the
center of the table. We heard next day that Brother
David Hoyle, a firm believer in spirit intercourse,
pronounced it a genuine communication. Doris
had expected her playful act would be understood
and merely smiled at by the indulgent sitters, and
never dared to enlighten Mr. Hoyle.
After some months of such felicity for Doris
and me as that which is predicated of companionate
marriage, Doris’s father, left alone, urgently invited
her to come home. The mother preferred to take
the daughter west with her, to the regions of Utah.
For expenses she needed my help, and Mr. Bennett,
asking no questions, lent me seventy-five dollars.
He had no bank account; he carried his money in
a long pocketbook, which, when 1 made the touch,
FIFTY YEARS OF FREETHOUGHT 201
he drew forth from an interior pocket, and then
counted out the bills without comment. The di-
vulging of this youthful experience is mitigated, I
hope, because it brings out a characteristic of Dr.
Bennett’s that otherwise would not appear. He
could do a favor without preaching a sermon on
the imprudences that put people where they want
favors. Mrs. Bennett, like him in being helpful,
was as motherly as though she had learned th,e art
by raising a family of sons instead of being child-
less all her life.
When Doris went West, I roped her trunk, which
was uncertain as to hinges and lock. It was like
winding heartstrings about it and pulling them tight.
Years ago I was admonished by a thoughtful
friend that such mementoes of his youthful affairs
as a man has retained ought to be destroyed for the
sak,e of those they might possibly annoy if preserved
to pass beyond his care. I thought the counsel
good, and so, going
often to a small box in
which certain letters
and pictures and verses
had been kept for mem-
ory’s sake, I at each
visit drew something out
for a last look or read-
ing, and then ditched it
for good. This braid of
hair with its message I once carried to the fire aud
made the right motion for consigning it to the
flame, but my hand refused to relax when it shouid
202 FIFTY YEARS OF FREETHOUGHT
have done so, and came back with the words, “Re-
member me.” Some day another hand than my own
will grope in the pockets of clothes I am not wear-
ing, nor am to wear again, and will bring forth a
bunch of keys. One thin key will unlock the
drawer in a safe that holds the original of this pic-
ture-this braid of brown hair, bright and glossy
after all the years, stitched to a fragment of paper;
the girlish writing almost unfaded. The hand that
draws it out then may cast the relic where it will.
I was now nineteen, nearing twenty, and through
with women.
S-FRIENDS.
When I say that in 1877 the family occupied a
flat at 308 Third avenue, about Twenty-fourth
street, I expect the old New Yorker to interject:
“Near the Bull’s Head Hotel, where the circus peo-
ple used to bivouac.” That is so, but for old New
York, as I saw it, I refer the reader to James L.
Ford’s book, “Forty-Odd Years in the Literary
Shop (1921), which covers the same decades as
my own observations. Third avenue has decayed
in the last half-century as a consequence of the
elevated trains running close to second-story win-
dows. Nearby No. 308, in the cigar store of Sam
Schendel, I made the acquaintance of a boy of my
own age from Tunkhannock, Pa., one Henry H.
Sherman, who was a Munson stenographer of re-
markable skill. We were chums from that time
until his death more than forty years later. He
FIFTY YEARS OF FREETHOUGHT 203
lived in ‘Gramercy square, near neighbor to Sam-
uel J. Tilden, for whom he occasionally did short-
hand work. He had luck in picking up positions.
For a time he was secretary to a police commls-
sioner of the name of McLean. In that place he
was in receipt of tickets, which he shared with me,
to all shows that required police attendance. I
saw enough prize-fights then to sate my interest
in’ the game, and have not cared to see one since.
Perhaps the last public employment or office held
by Sherman was undersheriff when Tamsen had
I charge of Ludlow Street Jail. Few will remember
Sheriff Tamsen’s notice to the police that “der
I chail is oud,” when his prisoners got away from
him, or the public reaction when a young lady
stenographer resigned her situation because Sher-
man swore at her. The German influence pre-
vailed so strongly in the jail during the Tamsen
administration that The Sun spelled the under-
sherWs name Schurmann. After I had learned
shorthand Sherman gave me remunerative work .r
transcribing his notes. The typewriting of records
was not then required. Typewriters did not at
i once displace script. They came into use in 1873
and their Golden Jubilee was celebrated the same
year as The Truth Seeker’s. Sherman, who pro-
fessed the Episcopalian faith, worshiped at St.
George’s in Rutherford Place, under Rainsford.
He never pressed too closely the language of
scripture. His term for the unknown, for first
causes and final results, was a “Jigger.” Life be-
gan with a Jigger, he said. The soul? Oh, tha’
was a kind of a jigger. Gods, angels, spirits, all
204 FIFTY YEARS OF FREETHOUGHT
undefinable things, were jiggers, equivalent to the
sailor’s gilguy and gadget. I have found the ‘word
a handy one and use it every week when marking
copy for the printer. He died about 1920.
It is impossible, as I may already have shown in
these papers, for a writer to stick to his chronology.
From the date of my first meeting with Sherman,
I have just spanned forty-odd years to mention his
death. And while in the second decade of the nine-
teen hundreds for the moment, I will set down an in-
cident of the century’s ‘teens. Four men whom I
had met under divers circumstances had shown, in
one way or another, that they regarded me as some-
thing more than a speaking acquaintance. Their
attitude was rather that of cordial friendship. I
conceived the idea of making them friends of one
another. They were Abel and Merriweather of
Montclair, and Sherman and Coburn of New York.
Abel was New York agent for the Titusville Iron
Works ; Merriweather handled the foreign trade
of the Lucas Paint Company and was an Anglican
by way of his wife ; Coburn was an engineer who
specialized in dams and is said to have planned
more of them than anyone else. To the boys of
the Massachusetts Institute of Technology, in my
son’s time, he was known as “Pa” Coburn. Sher-
man was now a lawyer. I got these four good men
together at a luncheon one day somewhere in the
vicinity of Fraunce’s Tavern. They seemed to be
well met. It was worth something to me to hear
them explain to one another how they happened
to be friends with this harmless fellow “Mac.” My
presence embarrassed them not at all, nor re-
FIFTY YEARS OF FREETHOUGHT 205
strained them in their drolleries of which I was
the theme. Each found a different excuse for being’
found in my company, and then, momentarily seri-
ous, told why they had left their ofices on a busy
day to meet men who were friends of Mac. With
roasting and toasting they did me up brown. On
the whole it was so good to be there that Mr. Abel
proposed future gatherings, and as the oldest man
present he would invite the others to be his guests. .
So swiftly the years have gone that it seems only
the other day, yet not one of my four guests sur-
vives. James Russell Lowell observed that the pen-
alty for prolonging life’s journey is that a man
shall find every milestone marking the grave of a
friend.
CHAPTER XI.
~-GUESTS AT 308 THIRD AVENUE.
MONG the persons who left an imprint on
A my memory by rallying round at this Third
avenue flat was Joaquin Miller, Poet of the
Sierras, not long home from his London “triumphs.”
While Miller bloomed modestly as a poet, he wore
clothes not designed to escape attention. He was
“loud” in this respect, I thought, and inclined to
pose. His big slouch hat and long hair were never
worn for comfort. He kept the hat on after enter-
ing a room in order that those present might admire
the whole outfit, including his boots. I could have
told him that men didn’t wear their trousers stuck
into the legs of calfskin boots where I came from.
Calfskins as there worn were for dress occasions, ”
and fashion required that the pants fall to the in-
step. His velveteen vest was crossed from pocket
to pocket by a gold cable that might be a piece of
chain-harness gilded over. “Mr. Miller is a gifted
poet,” said our nattiest dresser, Mr. Cooley, “but
not the gentleman. A gentleman does not wear
rings on the fingers of both hands.” Miller pro-
fessed to be a good deal of a puritan as regards
women, who, he demanded, should before all things
be modest. Mulford’s wife told of his meeting a
206
FIFTY YEARS OF FREETHOUGHT 207
woman author in London one evening, who shat-
tered his illusions. This woman said to Joaquin:
“Mr. Miller, do you know what line of poetry you
bring to my mind ?” He thought she meant one of
his own creations, and blandly asked: “Which line
is it?” And she gave him the bold eye as she
quoted : “Make me a child again just for tonight!”
Miller glared and left her. The lady was spoofing
Mr. Miller.
There was John Swinton, the journalist, then on
The Sun, probably-a casual caller; and there was
a French lady, Mademoiselle Minnie Leconte, an ac-
quaintance of the family or group, who appeared to
be his protegee. Nobody commented on that, and
I will not. But Minnie, flush with press theater-
tickets that Mr. Swinton gave her, fixed upon me
as her escort. Thus with her under my wing I
went to see the elder Sothern who was great, and
plays to which my means would not admit me ; and
it is probably by the same favor that I saw Janau-
schek and Modjeska, who, I have to admit, did not
entertain me. About 1889 I attended a play where
the younger Sothern took the part of an auctioneer,
which was a thriller. Just the other day, as it seems,
though it was five years ago, I saw this actor, not
on the stage, and he was an older man than was
his father when Minnie Leconte went with me on
John Swinton’s tickets to his performance in a play
making fun of George the Count Johannes. This
time the younger Sothern was attending the funeral
of Mrs. Eva A. Ingersoll (Feb. 4, 1923).
Ned (Edward Fitch) Underhill, a boyish man of
fifty, a stenographer of the old school, once a pupil
208 FIFTY YEARS OF FREETHOUGHT
of T. C. Leland, held an important position in the
Surrogate’s court. While I rarely saw him at pub-
lic meetings, he foregathered with the Freethinkers
socially. He had been through the tire a dozen
years earlier when the police raided a club of social
radicals in session in a hall on Broadway and he got
taken along with Albert Brisbane, the father of
Arthur, and other persons in attendance. He de-
fended the club in the newspapers, admitting he
had been present, not in his capacity as Tribune re-
porter (which was then his employment), but as a
guest. The reformers didn’t take it lying down so
much then as they are inclined to do now. It is
only a few years ago that at the behest of a Catholic
archbishop in New York the police broke up a
birth-control meeting in the Town Hall, and got by
with less hard knocks than those got who sixty
years earlier raided this social group on Broadway.
Underhill offered his parlors in a house on a
downtown street for meetings of the Fourth New
York Liberal League, and furthermore showed up
very well as an entertainer himself, for he was a
piano player, an expert whistler, and an excellent
story teller. He had a, red-haired and rather young
wife named Evelyn, of whom I saw little, and
heard more or less not to her discredit for benevo-
lence. They held advanced ideas on social freedom.
ON PREJUDICE.
When I was talking with young Doctor Ned
Foote one evening, he asked me if I really did not
think that religion kept girls straight-such was
FIFTY YEARS OF FREETHOUGHT 209
the word he employed-who without belief in it
would go wrong. Now take Catholic girls, he ar-
gued, and so on. I said: “I don’t know anything
about the facts, do you?” He replied: “No, not the
facts, but it is the common idea, and I doubt if
I have ever heard it disputed, that Catholic girls
put a high value on chastity.” We were sitting just
r inside the door at the Liberal Club, waiting for the
audience to come and for the proceedings to open.
Doctor Ned, two years my senior, was a medical
student at Bellevue. There was more of the con-
versation, and I may come back to the subject of
it. Ned was brought up in the Unitarian church,
since that was his father’s religious connection, and
came into Liberalism because he found there his
allies in the battle with Anthony Comstock. Now,
in New England, whence I lately had come, Catholic
girls bore another reputation than that he gave
them. They were in fact supposed to be on the
stroll ; and a “History” compiled by Dr. W. W.
Sanger quotes statistics of a confirmatory nature.
Of course there is or was a reason. The kind of
people coming most numerously to this country at
any given time will, while adjusting themselves
economically and socially, furnish the largest addi-
tions to the outcast population; and that was the
period of Irish Catholic immigration. Later it was
?
German, then Jewish, producing a change in the
i’ class of statistics gathered by Dr. Sanger. But this
phenomenon of adjustment, while it might explain
,I the Catholic girls in New England, had no bearing
on Dr. Foote’s proposition, which concerned those
1, who had arrived.
E
210 FIFTY YEARS OF Fl2EETHOUGHT
However, old fellows have told me that street
girls wore the usual Catholic beads, and that their
rooms, like Catholic homes, contained religious ob-
jects and pictures.
At the time of this conversation with Doctor Ned
I had known only one Catholic girl, and thereby
hangs a tale appertaining to the year 1877, which
the foregoing talk may excuse me for taking off
the hook. Written some time ago, it has the appear-
ance of interrupting the general narrative. Its
opening is above the level of my style.
THE WIND AND THE CURTAIN.
Whoso searcheth the files of the Daily Graphic
for the year 1877 shall at one place find, mayhap,
words of praise bestowed upon a Swiss girl of
eighteen years, member of a traveling musical en-
semble which included her elder sister and that sis-
ter’s husband, who by misdirection when her “peo-
ple” moved on to fill their next engagement, got
left in New York with nothing but a handbag for
luggage and only carfare in her Porte-monnaie. This
girl, it will be learned, talented. refined and accom-
plished as she was, went direct to an intelligence
office and, being aware that the situation of a ser-
vant promised immediate board and lodging, pru-
dently registered as a domestic, and then sat down to
wait for an employer. Prentice Mulford put the
piece in The ,Graphic, both to commend the girl’s
quick wit and good sense, and to question whether
there were many American girls who would have
FIFTY YEARS OF FREETHOUGHT 211
acted so promptly and wisely in a foreign city. An-
ticipating the younger reader’s objection, at the
mention of The Graphic, that Bernarr Macfadden
had not at that date set up his tabloid newspaper, 1
will assure him there was a Graphic nevertheless-
a pioneer illustrated daily ; and to speak of it is to
evoke the name of the Positivist David G. Croly,
its distinguished editor, with that of his wife Jennie
June, and of Dr. WilIiam Augustus Croffut, the
member of his staff who ‘composed the puns and
paragraphs and verses that other papers copied.
Freethinkers twenty years later read Dr. Croffut
as a contributor to The Truth Seeker and heard
him as a lecturer. Mulford did a daily column of
news and comment and some reporting and dramatic
criticism for The Graphic, and Arthur B. Frost
(died 1928) was an illustrator on the same paper.
My mother, in quest of a maid, found the afore-
said girl at the intelligence office and brought her
home. If all girls ought to know cooking and
housekeeping, then this was exactly the engagement
the otherwise well-trained Hilda needed. And yet,
although the difference between her prepared
dishes and mother’s was certainly remarkable, the
inferior nature of hers could be overlooked in view
of the graceful way she put them on the table. Stage
training teaches one to move inside a limited space
without bumping into persons or objects. I had not
yet taken the first glance at the new maid, or be-
come aware of her presence, when her baby-sized
hand, with its cocked little-finger, placed food be-
fore me, and I raised my eyes far enough to find
out to whom the comely member belonged. I
212 FIFTY YEARS OF FREETHOUGHT
surveyed a slender figure, a head of unruly blond
hair perversely waved, and a face that would sink
a thousand kicks. No one sympathetic w?th beauty
in distress could have the unkindness to suggest
that her potatoes, adamant against the insertion of
a fork, needed to be boiled longer than tea. I gave
her a cheerful grin ; she smiled back and blushed.
Hilda was still a new-comer when one evening as
I sat reading in my room I heard unaccustomed
notes issuing softly from the piano, which usually
was mute. The sound soon drew me out of my se-
clusion, since the words of the book I was reading
did not go to music, and opened the way for con-
versation with Hilda, who was doing the playing.
Her first inquiry concerned the dinner that night,
whether it had been well prepared. She let me
know that criticism of the cooking was plainly
heard by her in the kitchen and made her unhappy.
That matter having been discussed, and when she
had asked what tunes I liked and had played others
which she held I ought to prefer, even singing a lit-
tle, at my suggestion, in her small voice, the young
lady related to me, as she had previously to Mul-
ford, the events that had led to her trying house-
work. Hilda spoke precise English, with an accent
that sweetened it. She understood the continental
languages, learned in traveling over Europe since
childhood. Her housework done, Hilda’s evenings
now were open ; I was always at home (economizing
that season to pay back a loan with which Dr. Ben-
nett had accommodated me in a pinch), and the
movements of the rest of the household left us to
FIFTY YEARS OF FREETHOUGHT 213
keep each other company. She kind-heartedly of-
fered to teach me if I wished to study any of the
varieties of speech that she happened to know. Or
if I didn’t play the piano already, she would show
me how easy it was to acquire the art. On account
of previous attempts at the piano, and the failure
that had followed, I was dead as a pupil for that
instrument, and instinctively cut it out. The ob-
servant girl had decided I was reading too much in
my room. “A change,” she said in her individual
Englis.h, “would do you so good.” I ought to have
‘seen a warning in the teaching proposition, but her
lullabies had sung caution to sleep. She recom-
mended French as a language one should know if
one would be erudite, and I agreed on that tongue
for study because I possessed a copy of Andrews
and Batchelor’s French Instructor: D. Appleton
& Co., 1859. I have the same book by me now,
with my name as she wrote it on a card pinned to
a fly-leaf.
Here was a perfectly artless girl. All her life
she, like myself, had known nothing but work ; and
on hearing of the amount of study and practice and
discipline she had been obliged to undergo, in famil-
iarizing herself with the instruments she played,
from the slide trombone to musical tumblers, I
picked for myself, as preferable because easier, the
labor that comes to a boy raised on a New England
farm. We had only this one lesson ,book. My
erroneous pronunciation of the French words made
it needful that we should scan the book in unison,
and this propinquity, since it excused our sitting on
214 FIFTY YEARS OF FREETHOUGHT
a couch together, or she on the arm of my chair, ac-
celerated a familiarity with each other far surpass-
ing mine with the French language. No success I
achieved went without its reward from her, or the
reward might be offered in advance as a stimulant,
or as an encouragement midway.
We did not touch upon the subject of religion.
I assumed she was an indifferent. That was an
error. As an early riser, I left my room one Sun-
day morning at dawn to go for a newspaper and to
enjoy the air while it was cool and fresh. Writers
have described the streets of New York as pleasant
and enjoyable at that time of day, and I know they
tell the truth. When I came back on this particular
morning I met Hilda coming out at her door,
dressed for the street. I thought perhaps she had
decided to walk with me, and would have greeted
her joyously and appropriately, but she eluded me
and ran down the stairs. Then I remembered she
had a small book in her hand. She must be a
Catholic and on her way to early mass !’
At this discovery a cloud lowered out of the sky
between Hilda and me. She did not see it, but
for me it was always there. No doubt there is a
rule against a Catholic’s doing anything secular be-
fore mass. I have observed that the ingesting of
food prior to receiving their savior is forbidden to
those of that faith; but for a girl after many an
evening’s good-night to evade a morning’s good-
morning in order first to go and see her priest-
well, I was no poacher. If he had the prior claim,
let him hold it.
FIFTY YEARS OF FREETHOUGHT 215
The French lessons went on, but the cloud did
not lift. Without combating Hilda’s Catholicism,
i which I so resented that I should surely have hurt
t‘
her feelings if I had once begun, I made inquiry
as to the restrictions preceding the taking of com-
munion, and thus learned enough so I might infer
why I had been dodged that Sunday morning.
Came the day when Hilda’s sister got into touch
with her, and it did not appear to be one of unre-
strained delight for Hilda. Inevitably came also
her last night with us, and with me the parting was
no calamity. I thought of a woman as possessed al-
ready, who had given herself to the church, and
didn’t believe she ought to have two communions.
She slept in the living room on the couch where we
had sat to con the French Instructor, and where I
had received so many encouragements to persevere
and so many innocent rewards of merit. My room
adjoined, being connected as to atmosphere and
audition by a window which, when opened for the
circulation of air, admitted of good-nights being
said after both had retired. Anybody who has
lived in those old-time flats, with dark bedrooms and
a “well,” knows the arrangement. To this room I
retreated, promising good-byes in the morning.
Lights were out. A voice said: “Good-night,” and
mine answered. In a few moments the voice re-
peated : “Well, good-night.” I resolutely responded :
“Oh; yes ; good-night. Bong repose.” Silence for
a short space, and then the voice was heard again.
“Are you asleep yet?” Trying to speak the words
drowsily: “Just dropping off; good-night,” I re-
plied, my resolution weakening. The voice: “What
216 FIFTY YEARS OF FREETHOUGHT
shall you dream of tonight-I mean who ?” I made
the polite reply. “I am so glad,” said the girl, whose
simplicity was her strong point, “for I shall dream
of you too.” Then sleep, but not undisturbed. Into
the dream of her that I had promised there came
the sound of sobbing. And then I dreamed that the
deep and filmy lace curtain on my window-it must
have been that-blown and twisted by the draft-
the same draft which appeared to have blown open
my door-had become detached from its supporting
rod and had fallen upon my neck ; and as if rain
had accompanied the wind, the warm drops of a
summer shoiver fell also upon one’s face. Let the
Catholic press shout “Prejudice !” but the fabric
was in good time returned unrumpled to its place
and the door closed. The cloud was too thick.
Dr. Ned Foote had said to me doubtingly, as
we sat there inside the Liberal Club door, that he
feared Liberalism would not have the hold upon
“our girls,” meaning Freethinker girls, to confine
them, like the influence of the church, to the paths
of prudence. “See, for instance,” he argued, “how
strong the Catholic girls are for being married by a
priest.” I saw, but what of it? A wedding is a
ceremony premeditated and deliberately enacted ;
and it is not with premeditation or deliberation,
but under the strongest of impulses, that the paths
of prudence are temporarily abandoned ; and there
is no reason to believe that prospective marriage by
a priest has any more strength, if as much, to over-
come that impulse when it arises, than has sound
secular common sense, or Rationalism. That which
Dr. .Ned Foote accepted as the virtues unerringly
FIFTY YEARS OF FREETHOUGHT 217
illustrated by girls of the Catholic communion was
in fact merely the moral teaching of the Catholic
church and the hope, frequently disappointed, of
Catholic parents. The church points to its pro-
fessionally continent women, the religious sisters,
as a triumph of chastity. These women when
abroad are too conspicuously clothed to permit of
association with males, and their dormitories are
“caverns measureless to man.” They represent the
so-called chastity of the ecclesiastical institution,
and of their lay sisters-to the latter’s full content,
approval, and resignation. In my association as a
workman for a decade with Catholic young men, I
could not gather that to them the fact of a girl’s be-
ing a Catholic rendered her the less liable morally
to err. These men also believed in having the mar-
riage ceremony celebrated by a priest. Did this
prevent their anticipating it? Not observably so.
Such is the moral-that religion holds its votaries to
artificial forms, but leaves them on an exact equality
with unbelievers, or maybe with less restraint, in
the presence of intense emotions.
Following Hilda’s departure letters came and
went between us for more than a year. She would
218 FIFTY YEARS OF FREETHOUGHT
have me keep up my French lessons, and, to in-
sure this, every time she wrote, she gave me para-
graphs to do and answer in that language. The
sentiments expressed in them came not from her
head, blond and wise, and level.
Now, I asked myself, why was this? Why this
sustained intercourse by mail, in the present case,
when in more serious instances there was no epistol-
ary correspondence to follow? Some one will have
to explain it. Usually when I can’t point a moral
I am ready to quit; but here there is none. The
truth of Swinburne abounds: “Touch hands and
part with laughter; touch lips and part with tears.”
I handed the problem to a man of years and dis-
cretion, who reads my story because he happens
to be from New England also, and since his young
manhood a city resident. He professes to see
through it, and so I will quote him:
“A man asks questions,” he says, “that his own
experience would answer if he reposed confidence
in it. Maybe fifteen years ago, when my mind hap-
pened to wander back to the old home town, I
thought of a woman who as a girl wrote me often
when I had just gone to the city. She was still un-
married, a New England old maid going on sixty
years, and while the mood was on I wrote to her.
From her answer I could tell that my letter had
created quite a tumult in her bosom. She said:
‘I suppose you have not thought of me for an age
before-you have had so many friends. But there
has been none or few to put you out of my memory,
and so there you have remained. Do you remem-
ber when you drove a team by our house day after
FIFTY YEARS OF FREETHOUGHT 219
day? I saw you every time-and heard you. You
were singing-what seemed to be your favorite
hymn-‘There is a land of pure delight.’ I thought
t that a land of pure delight would be any land, even
our little town, if only those who were loved would
understand, and if those who loved each other could
live together always. I could write you often, but
mustn’t; for you live in that land, I hope.’ There
was nothing between me and that girl but a day’s
ride together, a hand-clasp at parting, and then the
inane boy and girl correspondence by letter for a
little while-no more than that for the material of
a lifelong reniembrance.
“And then there is another, where on her part it
is more like ‘you have forgotten my kisses and I
have forgotten your name.’ Says her letter: ‘You
should understand why I and the others [the catty
emphasis is hers and does me great injustice] are
resigned not to meet you again, or to write. We
cannot revive the old thrill, we cannot meet on the
old terms, we cannot sing the old song we sang so
long ago; and never could after the parting.’ So a
man need only go back to his nonage to find the an-
swer not plain to his matured wisdom. You will
find that among the women you left in New Hamp-
shire the one who knew you youngest will take the
most interest in your story.
“ ‘Touch hands and part with laughter; touch
lips and part with pain.’ That is how it is if you
just touch lips. You have told of a young woman
in Surry who kissed her lover good-by when he
enlisted for the Civil War, and because he didn’t
come back she went into a decline. There is pain
220 FIFTY YEARS OF FREETHOUGHT
anyhow, but it doesn’t last so long when the worst
that can be has been done. Very few war widows
went into a decline.”
Aversion for the other communion that claimed
Hilda’s first Sunday morning allegiance was in me
a conscience with promptings stronger than those
of instinct. “From the heretic girl of my soul should
I fly?” asks Moore. Not necessarily, for that is dif-
ferent. As I have said, I went about among Catho-
lic girls. A young fellow who was a foreman, a
dues paying member of the typographical union,
and carrying a card in the Socialistic Labor party,
and besides this a contributor of signed pieces to
the labor press, would have no difficulty in meeting
them at their entertainments and dances or getting
invitations to their homes. Those were days, I guess,
when fewer girls than now were looking for a
career, and fewer claimed a pay envelope with more
money in it than the young men of their class were
earning per week. The known fact that I did not
“belong” created no religious prejudice against me
in the minds of these girls, or at least none was
shown in their attitude.
Regarding Freethinking girls, Dr. Ned Foote’s
apprehensions were totally mfounded. When a
young man’s life is laborious his circle of girl ac-
quaintances, such as he will know the lives of for
the next generation and after, is small. I can count
all of mine on my fingers; but for what it may be
worth to morality without religion, and to banish the
misgivings of those who hoId with Dr. Foote, I
will say that I never knew one of them who after-
FIFTY YEARS OF FREETHOUGHT 221
wards was “lost.” One and all, “our” girls, my
contemporaries, have matured into superior women.
Whom did I marry but one of them ?
But the better morals of Catholics is a myth. If
I were not trying to write these memoirs without
recourse to slang, I should say it is bunk. Latin
countries never made the claim and it has been
abandoned in Ireland since statistics superseded
Moore’s poetry.
When Hilda went away I was twenty, going on
twenty-one, and was through with women.
&-MY BROTHER TAKES UP THE PEN
E. M. Macdonald had in 1877 written articles in
reply to the Rev. *G. H. Humphrey’s slanderous ac-
cusations against Infidels, and for his pains had
been called by that controvertist a callow stripling
who probably knew not the difference between Cal-
vinism and Galvanism. In 1878 E. M. began to use
his pen quite freely in a discussion of the Labor
problem, which he identified with the population
question, telling the workingman that his way out
was to cease burdening himself with children. He
also promuigated the dogma that “the causes of the
present state of society are found in Tobacco, Rum,
and Religion,” he being at the time an abstainer
from those vices. While living in Keene, N. H.,
my brother had acquired the smoking habit and also
had experimented with “stone-fences” and other
alcoholic mixtures and distillations that were dis-
pensed by a local “publican.” Now Bennett had
222 FIFTY YEARS OF FREETHOUGHT
bribed him to forswear both Tobacco and Rum, and
he was hence in a position to give advice. Inci-
dentally in his articles he seems either to have
rapped or to have ignored the doctrine of certain
propagandists called Land Reformers, a small group
held together by the teachings of George H. Evans
that met occasionally in Henry Beeny’s fruit and
candy store at Fourth avenue and Twenty-fifth
street. Mr. Beeny, William Rowe, and J. K. In-
galls therefore labored with him in letters to The
Truth Seeker. They had detected a slighting refer-
ence to themselves in his words, “while others will
gravely assert that only by dividing this earth, in-
cluding the sea, into ten-acre cabbage-patches, can
man be rendered happy.” Doubtless that is a trav-
esty of Land Reform, the advocacy of which is now
forgotten. E. M. next came forward with “A Plea
for the Unborn,” an undisguised word for birth
control. “Will our workingmen,” he demands, “go
on raising slaves for the capitalists, criminals for
our jails, competitors for the scanty subsistence
forced from the grudging earth?” He found cause
for commending the efforts of the Oneida Com-
munity, where “they allowed no children to be con-
ceived till they were prepared to support and edu-
cate them.”
In Putney, Vermont, on my way to New York
in the fall of 1875 I was in the neighborhood of the
house which the Oneida Community had occupied
from 1837 to 1847. I knew of the association only
by its name, which indicated a communistic society.
But in New York, where some interest in the ex-
periment survived, I learned that the community
FIFTY YEARS OF FREETHOUGHT 223
had been founded on the Bible and that its members
were “Perfectionists,” who had achieved “union
with God” and were immune to sin. They were
taught that the second coming of Christ took place
in the year 70. The founder, John Humphries
Noyes, may have entertained suspicions that to his
followers he bore something like the relation of
Christ to the apostles, or to the early church. The
social scheme of these Perfectionists was called
pantagamy-pan for all and agamy for marriage.
That is, all male and female members were held to
be married to each other. The leaders frowned
upon that exclusiveness which embraces only one
man and one woman. They had at Oneida, N. Y.,
since 1847, a farm of 650 acres, with 300 members;
and in order not to overpopulate the land the men
were expected to practice “male continence.” And
lest the young men and women might be imprudent,
the elders of the community attended to the in-
struction of the young females, while women be-
yond child-bearing age educated the youth of the
other sex. Thus was birth regulated, the father
and mother‘ acting only with the consent of the
community. Dr. Lambert, a member of the Liberal
Club, speaking from its platform one evening, ac-
cused the leading men of not allowing the women
to choose the fathers of their children, and hinted
that Noyes, patriarch of the community, was father
of a disproportionate number of damsels’ firstborn.
Dr. Lambert said that if he were a praying man he
should pray that every woman in the Oneida com-
munity might be “blessed out of it.”
Could I locate at this moment a report 1 once
224 FIFTY YEARS OF FREETHOUGHT
made of a few minutes’ address by the excellent
Mrs. Cynthia Leonard at the Liberal Club, I could
present a view of these conditions the opposite of
commendatory. Mrs. Leonard, then past fifty, in-
clined to sex asceticism. She failed to uphold, as
I should do, the right of youth to be served by
youth, but she denounced in the most scathing man-
ner the commandeering of women past the child-
bearing age to endow young men with experience.
The implication of Mrs. Leonard’s remarks that
this would be uniformly unpleasant for the mature
women, is accepted without comment. As for
Noyes, I hardly see what claim he can have for the
respect of mankind above that of Purnell, head of
the Michigan House of David, except that the
Oneida experiment was more of a highbrow affair.
The Bible doctrine he prevailed upon his followers
to profess had nothing to recommend it above that
of Teed and Dowie and Mrs. Eddy and Ben Pur-
nell. It would indicate as low a critical faculty in
the Perfectionists as in these other groups, only
that we may surmise many professed Perfectionism
for the sake of the promiscuous Solomonic sexual
privileges it conferred. We might expect such a
scheme to fail for want of women going into it and
from the number of young people going out; as in
fact it did in 1881-its end being hastened by perse-
cution. The Oneida Community still exists, but not
as an experiment in Perfectionism, Pantagamy and
male continence.
The right of birth-control---or of the same thing
under its earlier and less acceptable name, “preven-
tion of conception”-is so rational a proposition
FIFTY YEARS OF FREETHOUGHT 225
that its denial generally arises from some ulterior
purpose or anterior cause, usualiy religious. How-
ever, if I have ever been found among its advo-
cates as a social measure it was incidental to my
resentment that legislators of the Comstock caliber
should have the prerogative of dictating to the peo-
ple at large what they may know. And this in-
cludes censorship of books-dictating what they
may learn by reading. My contention has been
that knowledge should be free and people left to
make what use of it they choose. Birth-control
might be taught in public schools and in Sunday
schools along with the seventh commandment, and
even then there would still be enough of those acci-
dents that happen in the best regulated families,
added to cases of parentage aforethought, to keep
up the population of the country.
J-BIRTH CONTROL. COLGATE STYLE.
Mr. Samuel Colgate, was president of the Com-
stock Society at the time it was conducting prose-
cutions of men and women for imparting birth-
control information. Colgate & Co., the well-known
soap manufacturers, were in 1878 agents for “an
article called Vaseline,” prepared by the Cheese-
borough Manufacturing Company, which was ex-
tensively advertised in a pamphlet setting forth its
merits and uses. A number of persons procured
from Colgate & Co. copies of this pamphlet and,
fortified therewith, The Truth.Seeker quoted from
page 7 the words of Henry A. DuBois, M.D., as
f QllOWS;
226 FIFTY YEARS OF FREETHOUGHT
“There is one use for this ointment that I have not fully
worked out. Physicians are frequently applied to to pro-
duce abortion. Recently on the same day two women
came to me; the reason assigned in the one case was that
the husband was syphilitic; in the other, that pregnancy
brought on violent attacks of spasmodic asthma. Of course
I explained that the child had rights as well as the mother,
but it was all I could do to prevent one of these cases from
going to a professed abortionist. In some cases of this
kind prevention is better than cure, and I am inclined to
think, from some experiments, that Vaseline, charged with
four or five grains of [a certain] acid, will destroy,” etc.
(The circular gave the name of the acid and em-
ployed language not adapted to a non-medical pub-
lication.)
Now, here was the prohibited information, or
what appeared to be such, coming right from the
head of the society at a moment when the society
was prosecuting a case against one F. W. Baxter
for communicating similar knowledge to the public.
And that is not the worst, for if our pure drugs
’ law had then been in existence Colgate could have
been prosecuted for fraud, srnce the advertisement
quoted, written to recommend the Vaseline that Mr.
Colgate sold, is a fake. Vaseline and the said acid,
commingled, have not the virtues ascribed to them
by the advertiser of the unguent. This truth, after
a lapse of time necessary for the fact to be ascer-
tained, was announced one evening at the Liberal
Club by E. W. Chamberlain, who warned all and
sundry to beware of relying upon the promises for
which President Colgate of the Vice Society stood
sponsor. That being the case, the publication was
innocent, except so far as it was calculated to de-
FIFTY YEARS OF FREETHOUGHT 227
ceive. I will add a statement from Dr. Foote’s
Health Monthly, quoted in The Truth Seeker of
June 8, 1878:
“It seems that a complaint was made against Mr. Sam-
uel Colgate, president df the Society for the Suppression
of Vice, for sending through the U. S. mails a pamphlet
in regard to Vaseline wherein it was spoken of favorably
as a preaentive when combined with a certam other drug.
It is stated, however, that Mr. Colgate pleaded ignorance
of the contents of the pamphlet, and the complaint was
dismissed.”
While D. M. Bennett, arrested by Comstock for
selling his Open Letter and the Marsupial tract,
awaited trial, he opened subscriptions for a defense
fund and circulated a petition for the repeal of the
federal law under which the Roundsman of the
Lord operated. The petitions came back to the
office with 50,000 signatures attached. All hands
on The Truth Seeker worked at pasting them to-
gether, and they were wound about a reel con-
structed for that purpose. The length of the peti-
tions thus made into one was estimated at “one
thousand yards.” Meanwhile petitions were sent
direct to congressmen with twenty thousand addi-
tional signatures.
d-ONE CASE DISMISSED, ANOTHER STARTED
Bennett had hoped that Ingersoll would appear
for his defense, when the case came up, but tradi-
tion has it that Ingersoll did even better-that he
went to Washington and influenced the authorities
to have the case dismissed, January. 5, 1878, by
U. S. Commissioner John A. Shields. The peti-
228 FIFTY YEARS OF FREETHOUGHT
tion came before the House Committee on the Re-
vision of the Laws in May, and on June 1 The
Tribune and other newspapers announced that the
committee had reported favorably a bill to repeal
Mr. Comstock’s law on the grQund that it was un-
constitutional and that “in many instances it has
been executed in a tyrannical and unjust manner.”
Unfortunately, the announcement proved to be un-
true, or the committee reversed its action, for the
law was allowed to stand unrepealed and unmodi-
fied. So the agitation went on, T. B. Wakeman
preparing voluminous briefs to show that the post-
office had no such power as that which it conrerred
upon Comstock.
In August Bennett was again arrested, this time
for handling a pamphlet called “Cupid’s Yokes: or
The Binding Forces of Conjugal Life,” by E. H.
Heywood. Miss Josephine Tilton, sister-in-law of
Heywood, and W. S. Bell, lecturer, were taken at
the same time. These arrests took place while Ben-
nett and Bell and Miss Tilton were attending a
Freethought convention at Watkins, N. Y. Says
Bennett in The Truth Seeker of August 31:
“Miss Tilton had some of the books on the ground for
sale, but no other person had any. We have a variety of
the books of our publication for sale, but not a copy of
‘Cupid’s Yokes’ was upon our table. Miss ‘Tilton had a
contiguous table, upon which she offered for sale several
of Mr. Heywood’s pamphlets, photographs, etc. Among
the pamphlets was the tabooed ‘Cupid’s Yokes.’ We are
not sure that we sold a copy of it, but if we did it was
to aid Miss Tilton when away or unable to attend to her
customers. We put not a cent of the money for ‘Cupid’s
Yokes’ in our pocket, nor did we have a cent profit from
the sale of them.”
230 FIFTY YEARS OF FREETHOUGHT
sorted to a house kept by a Madam DeForrest and
made arrangements for Comstock to hire three girls
for $14.50 to parade naked before him so that he
might arrest them for indecent exposure. Chap-
man gained the confidence of the “madam” by re-
tiring with one of her girls-an act the morality of
which Bennett severely condemned. This suit did
not come to trial so far as I can discover.
When the Watkins case came up in December
the three defendants appeared before the court of
Oyer and Terminer at that place, Judge Martin of
Elmira presiding. Says Bennett of these proceed-
ings : “It seems Judge Martin did not think our
indictments belonged to be tried in his court, and
they ought to go back to the Court of Sessions,
which is to sit in February next.” Olne George
Mosher, who had thought to turn an honest penny
by selling “Cupid’s Yokes,” was arraigned with the
others. All were required to furnish new bail. A
worthy man of 83 years, Samuel G. Crawford by
name, a resident of the town of Havana, offered
himself, and being an honored and respected citi-
zen, was accepted. I find no record of the case
coming to trial.
5--BENNETT’S THIRD ARREST.
Meanwhile Bennett had defied the forces of Com-
stockery, and had been arrested again.
“Just as this paper is going to press, Tuesday, 4 P. M.,
December 10, 18778,the editor has been arrested on a
byrich warrant from the U. S. Circuit Court at the instance
of Anthony Comstock, on the charge of sending a copy of
‘Cupid’s Yokes’ through the mails. Bail was demanded in
FIFTY YEARS OF FREETHOUGHT 231
$Z,CXlO. E. B. Foote, Sr., M. D., was accepted. The case
may come to trial in one or two months. There may be
more of these prosecutions than will prove interesting.”
Bennett saw that this one was made interesting
for Anthony Comstock. The year closed, so far as
Comstock cases were concerned, with the pardon
of Ezra H. Heywood of Massachusetts, who had
been sentenced to a two years’ stretch for selling
“Cupid’s Yokes” and Trall’s “Sexual Physiology.”
The year 1878 had been signalized by the most
animated sort of discussion over the Comstock pas-
tal laws, with The Truth Seeker and its constituents
battling for the repeal of the laws, and Francis
Ellingwood Abbot, president of the National Lib-
eral League and editor of the Boston Index, oppos-
ing the making of any fight. The ground which
the conservative Mr. Abbot had taken for the Nine
Demands and for separation of church and state
was his limit. The state might be separated from
the church but not from Comstockery. He was
against God in the Constitution, but, as Leland
said, “for the devil in the post-office.” The 70,000
who had signed the petition for repeal were to him
misguided persons, the victims of deception, or they
were Freelovers and obscenists. There was really
no occasion for Abbot to get into the fight, for no
organized attempt had been made to involve the .
National Liberal League until he began the form-
ing of auxiliary Leagues with a view to reelecting
himself as president and casting out the anti-Corn-
stock faction. Had he kept to the business of the
League and allowed liberty of thought and action
among members as regards the postal laws, he might
232 FIFTY YEARS OF FREETHOUGHT
have remained at its head. But his course so an-
gered the anti-Comstock members, who happened
to be in the majority, that at the Annual Congress
in Wieting’s Opera House, Syracuse, N. Y., Octo-
ber 26, the delegates, of whom there were 127 vot-
ing, elected in his place the Hon. Elizur Wright of
Boston by a vote of 76 to 51. And then, instead
of accepting the result and changing his tactics, Mr.
Abbot took his minority with him to the Syracuse
House across the street and organized a New Na-
tional Liberal League. This he announced as a
“victory” and asked the auxiliary Leagues to re-
joice with him. Nearly all of the auxiliaries, how-
ever, remained with the Old National League. Mr.
Abbot’s “strategy” defeated its author and split the
League.
In The Truth Seeker of December 9, 1878, The-
ron C. Leland said: “Never was a defeat so clearly
due to the defeated hero himself,” and these words
were followed by the statement: “Had Mr. Abbot
issued a straightforward Call, as he did last year,
with no exhibition of nervousness about delegates,
let the local Leagues represent themselves as they
found it most convenient, let their delegates present
themselves with the usual credentials at the Con-
vention as they did last year at Rochester, and had
hurled no flings at anybody, there would have been
no special effort made by the repeal party to secure
a majority of the delegates. The delegates would
have met under no special urgency, no hot blood
would have been coursing through their veins, not
nearly so many delegates would have assembled, and
FIFTY YEARS OF FREEl-HOUGHT 233
Mr. Abbot would have had an easy and a real in-
stead of a fictitious ‘victory’.”
Mr. Abbot did not destroy the League he had
done so much to create, but he materially weakened
it by withdrawing from it himself and the able men
who went out with him. As a consequenceof alien-
ating the majority of the members, his paper, The
Index, declined toward suspension and of his New
National Liberal League there are no reported con-
ferences. I was a delegate to the Syracuse Con-
gress ; and while admiring Mr. Abbot for his ability
was obliged to vote with the 76 because they were
The Truth Seeker people.
~-MORE HISTORY OF 1878.
Ingersoll drew vast audiences. in New York in
1878. The meetings he addressed at Chickering
Hall were crowded. One of his lectures which I
attended was on Thomas Paine. That was not long
after his controversy with The New York Observer.
Everybody was keen to hear what he would have
to say about Paine’s detractors, so that when he de-
clared : “I am going to bring these maligners of
the dead to the bar of public conscience and prove
them to be common liars,” there ensued the best
demonstration I ever saw at a public meeting. The
audience did not seem to be angry; it was delighted,
The listeners did not hiss the men who had libeled
Paine ; they cheered his vindicator. They all
wanted Ingersoll to see them and know they were
there and that they approved his sentiments ; so
they got upon their feet; they stood in the seats to
234 FIFTY YEARS OF FREETHOUGHT
get more altitude, and then swung their hats or ele-
vated them on canes or umbrellas.
The name of Samuel P. Putnam, who was after-
ward to become such a force in Liberal work, was
seen in The Truth Seeker of April 20, for the first
time, attached to a piece of free religious poetry
quoted from the Boston Index.
The news came early in the year that since the
will of Stephen ‘Girard excluded ministers of the
gospel from the college he founded, the trustees
would build a chapel on the grounds.
The publication of Ella E. Gibson’s “Godly Wo-
men of the Bible” began August 1878, producing
a book that has been kept in print ever since. John
Peck started his forty years as a contributor. An
almost if not quite unknown, or at least forgotten,
Freethought writer had a desk in the office-Thomas
Cairn Edwards of Vineland, N. J.-a finished
scholar (Edinburgh) who collaborated with Ben-
nett in the production of his books. My own name
as a recruit’was first printed in a notice of the or-
ganization of the Fourth New York Liberal League,
Daniel Edward Ryan president, that elected me
treasurer. Thomas Edison was then unknown as a
heretic, yet a paragraph in The Truth Seeker con-
tained this intimation : “If Thomas A. Edison is
not deceiving himself, we are on the eve of surpris-
ing experiences”-nothing less than having lights
brought into our houses by means of a wire ! Power,
too, enough to run a sewing-machine ! It has since
transpired that Mr. Edison was not a victim of self-
delusion.
FIFTY YEARS OF FREETHOUGHT
Nom.-“Your story this week is dull,” writes a corre-
spondent, referring to June 16. He wants more stories like
the one of June 9. In that respect he differs from all other
correspondents, for, besides his, my little venture in social
pioneering hasn’t got a hand since it was printed. In
manuscript I showed it to a literary young woman, who
pronounced it “an idol.” I have learned to go behind girls’
spelling, and I know she meant an idyl. A similar romance,
submitted to a maturer woman, mother of a family of girls,
was read with feeling and ordered to be printed on pain
of losing a lifetime subscriber. On the third one I sought
a professional opinion, and the verdict was “artistry.”
Now, to everything else I have written there has been
response. Even my mention of an adventure with an
up-and-down saw has brought two letters from Brother
A. L. Bean of Maine, who knows sawmills from rag-
wheel to cupola. If anyone missed my girl stories from
The Truth Seeker, he has now read them all in the fore-
going pages.
In the last or near last story of Surry, N. H., a picture
was introduced: a grave and a weeping willow, and a boy.
It hung in the room where I slept, and I remarked that “I
hated that damned boy heartily.” When I went to school
in Surry one of the scholars was a mite of a girl who
would have been described in the language of the day,
which favored regnlar verbs, as “about as big as a pint
I of cider half drinked up.” Having survived the sixty
years that have since passed, the girl is now a woman; she
writes me that she lives in that house where I was home-
sick; has found the picture (for there couldn’t be two
such things in the world), and that while the tombstone
and the weeping willow remain, there is not a damned boy
in sight. Therefore I either got this picture mixed with
another, or else I killed the boy and put him under the
stone. Or my mind may have projected “Rollo” into the
scene. My description fits Rollo, if anybody remembers
him.-The Truth Seeker, June 30, 1928.
i
236 FIFTY YEARS OF FREETHOUGHT
WHO WAS WHO IN 1878.
A list of s,peakers and attendants, actual and an-
nounced, at the Watkins, N. Y., Freethinkers’
convention held in August, 1878, shows Who was
Who in the Liberal ranks fifty years ago:
Hon. Geo. W. Julian, Indiana.
James Parton, Massachusetts.
Hon. Frederick Douglas, Washington, D. C.
Dr. J. M. Peebles, New Jersey.
Elder F. W. Evans, Mt. Lebanon, N. Y.
Parker Pillsbury, Concord, N. H.
Hon. Elizur Wright, Boston.
Prof. J. E. Oliver, Ithaca, N. Y.
Hon. Judge E. P. Hurlbut, Albany, N. Y.
Horace Seaver, editor of The Investigator.
J. P. Mendum, publisher of The Investigator.
D. M. Bennett, editor of The Truth Seeker.
Col. John C. Bundy, editor of The Religio-Philosophical
Journal.
G. L. Henderson, editor of The Positive Thinker.
Asa K: Butts, editor Evolution.
M. J. R. Hargrave, editor of The Freethought Journal.
G. A. Loomis, editor of The Shaker.
Benj. R. Tucker, editor of The Word.
Dr. J. R. Monroe, editor of The Seymour Times.
C. D. B. Mills, Syracuse.
Mrs. Matilda Joselyn Gage, corresponding secretary of
the National Woman Suffrage Association.
Mrs. Clara Neyman, New York City.
Giles B. Stebbins, Detroit, Mich.
Charles Ellis, Boston.
William S. Bell, New Bedford, Mass.
Rev. A. B. Bradford, Pennsylvania.
Thaddeus B. Wakeman, New York City.
Dr. T, L. Brown, Binghamton, N. Y.
FIFTY YEARS OF FREETIIOUGIIT 237
Rev. J. H. Horton, Auburn, N. Y.
Prof. J. H. W. Toohey, Chelsea, Mass.
Prof. A. L. Rawson, New York City.
Rev. William Ellery, Copeland, Neb.
T. C. Leland, New York City.
Ella E. Gibson, Barre, Mass.
Dr. J. L. York, California.
Mrs. Lucy A. Colman, Syracuse.
Mrs. P. R. Lawrence, Quincy, Mass.
Mrs. Grace L. Parkhurst, Elkland, Pa.
Hudson Tuttle, Berlin Heights, Ohio.
Rev. 0. B. Frothingham, New York.
Mrs. Elizabeth Cady Stanton, New Jersey.
The Hutchinson Family, singers.
And the names of Liberal lecturers not included
in the list were:
Charles Orchardson, New York.
Ingersoll Lockwood, New York.
B. F. Underwood, Thorndike, Mass.
Prof. William Denton, Wellesley, Mass.
W. F. Jamieson, Albion, Mich.
E. C. Walker, Florence, Iowa.
C. Fannie Allyn, Stoneham, Mass.
Moses Hull, Boston.
Laura Kendrick, Boston.
Mrs. Augusta Cooper Bristol, Vineland, N. J.
J. W. Stillman, New York.
Dr. A. J. Clark, Indianapolis.
D. W. Hull, Michigan.
C. L. James, Wisconsin.
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The Bank of Wisdom publish all works of human
interest, we scorn no ideas of serious thought. Ideas and
beliefs some may think “dangerous” and would want to
hide, we seek to reproduce and distribute for the
consideration and intellectual development of every
human mind. When peace and understanding is
established throughout the world it might be said that
humanity has achieved an acceptable degree of
civilization, but until that longed for time we must never
cease to search for greater truth and a higher morality for
humanity.
The wealth of thought hidden in obscure books of
past ages makes festinating reading, and as much of this
original thought was suppressed by the sheer power of
the established systems of the time, these ideas may well
be those needed for the future progress. One thing is
certain, the belief systems we have are not the ones we
need.
Emmett F. Fields
Bank of Wisdom
Bank of wisdom
P.O. Box 926
Louisville, KY 40201
U.S.A.
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The Bank of Wisdom is dedicated to collecting,
preserving and distributing scholarly Historic works and
Classic Freethought of enduring value. We hope to again
make the United States of America the Free Marketplace
of Ideals that the American Founding Fathers intended it
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P.O. Box 926
Louisville, KY 40201
U.S.A.
PART II
MANHOOD’S MORNING
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If every American does his or her best for America
and for Humanity we shall become, and remain, the
Grandest of Nations – admired by all and feared by none,
our strength being our Wisdom and kindness.
Knowledge knows no race, sex, boundary or
nationality; what mankind knows has been gathered from
every field plowed by the thoughts of man. There is no
reason to envy a learned person or a scholarly institution,
learning is available to all who seek it in earnest, and it is
to be had cheaply enough for all.
To study and plow deeper the rut one is in does not
lead to an elevation of intelligence, quite the contrary!
To read widely, savor the thoughts, and blind beliefs, of
others will make it impossible to return again to that
narrowness that did dominate the view of the
uninformed.
To prove a thing wrong that had been believed will
elevate the mind more than a new fact learned.
Emmett F. Fields
Bank of Wisdom
Bank of wisdom
P.O. Box 926
Louisville, KY 40201
U.S.A.
CHAPTER XII.
1 ~---GOING TO JAIL FOR A PRINCIPLE.
T HE events of 1879 tested the loyalty of
many persons professing Liberalism. The
year began with the trial in prospect that
was to put D. M. Bennett in jail for thirteen
months and subject him to a fine of $300 for mail-
ing the pamphlet “Cupid’s Yokes.” All this trou-
ble, as I have told, began at the 1878 Watkins con-
vention of Freethinkers, when Josephine Tihon
for a moment Ieft her book stand, which was “con-
tiguous” to Bennett’s, and when in her absence he
waited on an individual who called for a copy of
that pamphlet. Of course the right to sell so in-
nocuous a piece of writing deserved to be main-
tained, even at some cost; but as for myself I
never viewed the production as worth quite the fif-
teen cents that was its list price. I read “Cupid’s
Yokes” as most persons would, because it had been
pronounced indecent, licentious, and lewd; and
thereby began an experience to which there has
been no exception, i.e., that one who procures and
reads any book or print having no other distinc-
tion than that of being obscene will be disappointed,
as he deserves to be. The last book to catch me
that way was “Women in Love,” by D. H. Law-
rence. Justice Ford of New York, in 1923, or
243
244 FIFTY YEARS OF FREETHOUGHT [ 1879
earlier, discovered that his daughter, unmarried,
had gained access to this book of Lawrence’s at a
library; and on the strength of that fact Justice
Ford went to the New York legislature with his
Clean Books bill. But “Women in Love” is the
soporific kind of literature that appropriately has
been called “chloroform in print,” being so dull
that no one of my temperament, craving action,
could read it with sustained interest.
The first number of The Truth Seeker for 1879
announced President Hayes’s pardon of E. H. Hey-
wood, who had been jailed for writing and selling
the pamphlet, and that Bennett’s prosecution in
the United States Court stood “in suspense.” The
case was set for March 18. Bennett then said that
he expected nothing but conviction from the presid-
ing judge, the Hon. C. L. Benedict, in whose court
Comstock had never lost. The suspense was brief.
Bennett headed his next editorial “Our Trial and
Conviction” (Truth Seeker, March 29)) and the
article began with the words: “It is over. We
have been tried, and twelve men have pronounced
us guilty. We are now a convict, and if the rul-
ings and instructions of Judge Benedict cannot be
set aside, a prison awaits us.”
The rulings and instructions were not set aside.
On the 15th of May they were upheld by Judges
Blatchford, Benedict, and Choate, and on June 5
Judge Benedict pronounced the sentence: “You
have been indicted by a grand jury, tried by a jury,
and found guilty of violating a statute of your land.
The Court has heard the arguments of your coun-
sel and given the case serious thought, The sen-
18791 FIFTY YEARS OF FREETHOUGHT 245
I
tence of the court is that you be confined, at hard
labor, for a period of thirteen months, and to pay
a fine of $300; the sentence to be executed in the
Albany penitentiary.”
There was malice in that thirteen months. A
year’s sentence might have been served in the com-
fortable county jail in Ludlow street. ’
/
Bennett came to court that day prepared with
an article entitled : “What I Have to Say Why
Sentence Should Not Be Passed Upon Me,” in
which he ventured to express the mild hope that
the laws of the country might sometimes be admin-
istered by a better judge than the one that had tried
him. He had with him these contemplated re-
marks in the form of galley proofs, having reduced
them to print, .and asked twice for the privilege
of reading them ; but “waving him imperiously
aside,” Benedict pronounced his doom, and a mar-
shal took him to Ludlow Street Jail.
The Hon. Abram Wakeman, brother of Thad-
deus B. Wakeman, who managed the outside cam- .
\ paign against the Comstock laws and their con-
stitutionality, had conducted the defense. Abram
I was great as a man and a lawyer; his presence and
his eloquence made Judge Benedict on his bench
look like a child in a high-chair taking a scolding
and occasionally saying “I won’t.” Mr. Wakeman
endeavored to show that the indicted pamphlet
contained no plain language that could not be par-
alleled in many other books. He tried to intro-
duce expert testimony that “Cupid’s Yokes” must
be separated from the class of books recognized as
obscene. He was stopped by Benedict’s “I we=‘1
246 FIFTY YEARS OF FREETHOUGHT [ 1879
let you.” The prosecuting attorney, Fiero, was one
of those vain fellows whom for their incorrigible
conceit and impudence you feel the desire to kick.
Present and ready to testify to the literary charac-
ter of “Cupid’s Yokes,” was 0. B. Frothingham,
iecturer for the large group of cultivated persons
who met weekly in Masonic Temple to hear his
scholarly discourses. He came pretty near to be-
ing the flower and the ripe fruit of his generation.
Confronting such a man, Fiero seemed a small bad
boy, insolent and precociously vicious. And this
same Fiero, objecting to the introduction of com-
petent testimony, told the twelve dolts sitting as a
jury that they were to form their own opinion of
the book, or take it from the court, regardless of
the views of “Frothingham or any other ham.”
(Here the impulse to kick Fiero would have been
too powerful for control had he not been out of
reach.)
During the next lull in the proceedings the prose-
cutor approached Mr. Frothingham and said: “I
\ hope you will accept an apology from me if, as I
am warned, I have used your name in an insulting
manner.” Mr. Frothingham, without appearing to
see him, replied that this was unnecessary ; for,
said he, “neither your insult nor your apology
reaches me.”
The prosecution had marked in the pamphlet
the passages held to violate the law. Fiero de-
clared they were too impure for the record; but
Abram Wakeman read every one of them in a good
clear voice, so that the jury and the audience could
hear them ; they all went into the transcript of his
18791 FIFTY YEARS OP FREETHOUGHT 247
speech and were included in the report of the trial
that Bennett made into a book, besides which all
of the readers of The Truth Seeker saw them in
the current number of the paper.
The secular press almost unanimously condemned
the conduct of the trial, the conviction, and the
sentence that followed. Indignation meetings were
held in various parts of the country, while a peti-
tion for Bennett’s pardon addressed to the Presi-
dent (Hayes) bore above two hundred thousand
signatures. The protest that went up has no mod-
ern parallel except that which was aroused by the
execution of Francisco Ferrer in 1909, or by the
Sacco-Vanzetti matter of 1927.
Z-FROM JAIL TO PENITENTIARY
At the Ludlow street jail Bennett at first was
immured in a dungeon which from his description
of it must have surpassed all his expectations as
to noisomeness; but before the time for him to
sleep in it arrived the turnkey summoned him to
the jailer’s office, where the sheriff’s son let him
know that by paying $15 a week for board and
lodging, he might have better accommodations for
himself and the privilege of entertaining his friends
up to 10 o’clock at night. The prisoner closed at
once with the offer. The cell to which he was
now assigned had a comfortable bed, nicely white-
washed walls, and room for the reception of half
a dozen visitors.
All the office hands, including the printers, sur-
prised the doorkeeper by going in a group to visit
248 FIFTY YEARS OF FREETHOUGHT [ 1879
their employer in prison. Bennett paid a tribute
to the loyalty of these faithful employees, calling
them by name. “It is saddening,” he wrote, “to
part with the excellent and faithful corps of as-
sistants and compositors employed on The Truth
Seeker. Few papers have had a more faithful, in-
telligent, and honorable staff of assistants. We
have toiled together for years in perfect harmony
and cordiality. They entertain a high regard for
me, and I assuredly do for them. Let me men-
tion their names, that you may at least know that
much about them: E. M. Macdonald, foreman ;
H. J. Thorhas, proof-reader and compositor; T. R.
Stevens, G. H. Weeks, G. E. Macdonald, T. Grat-
tan, J. Phair, and C. A. Wendeborn, compositors.”
The loyalty of employee to employer is a phenom-
enon rarer now than then. The change has been
brought about through organization of the ,em-
ployees exclusively in their own interests. In the
smaller offices, of which this was an example, the
man and the “boss” were much of a family. The
oldest of the compositors in the list, T. R. Stevens,
lives to count his great-grandchildren. Tom Grat-
tan was first to die, being a consumptive. Thomas
has been dead for many years. Phair was killed
in a street railway accident in Canada, and Weeks
and Wendeborn have not been heard of for de-
cades. As we are talking of a time fifty years
back, they more than likely have laid aside stick
and rule for good.
On Bennett’s removal to the Albany penitentiary,
pursuant to an order of District Attorney Fiero
dated June 17, E. M. Macdonald took the editor’s
18791 FIFTY YEARS OF FREETHOUGHT 249
desk. G. E. Macdonald then became foreman,
yielding his compositor’s frame to Ed. Hurd, who
stayed with the family for a considerable time.
Few years have since passed without a call from
Mr. Hurd, who quit composition for proof-reading
and found employment on the daily papers. He
died May 30, 1928, in Colorado, at the Printers’
Home, in his 80th year.
Bennett in the penitentiary was for the first thirty
days incommunicado to his friends in New York,
but a friend was nearby in the person of G. A.
Lomas, edito,r of The Shaker Manifesto. Although
Mr. and Mrs. Bennett had left the Shaker com-
munity more than thirty years befomrethat time, all
the members continued to express the sincerest
friendship for him; and their editor, it seems,
found a way of getting past the penitentiary guards.
Elder Lomas reported to the outside world that
“the old hero was in a most undaunted mood” and
likely to remain so. “But it was terrible to my
feelings,” says the Shaker elder, “when he said,
with deepest emotion : ‘You know, Albert, I have
not been used to being treated and spoken to like
a dog.’ ”
While in the Ludlow street hostelry the Doctor’s
time was all his own, and having writing materials
at hand his output was profuse enough to fill a
half dozen pages of the paper every week. The
writing appeared as letters from “Behind the Bars.”
At Albany, they allowed him at first a monthly let-
ter covering an area described as a “half-sheet.”
On this he wrote so closely with a sharpened pen-
cil that at a little distance the half-sheet appeared
230 FIFTY YEARS OF FREETHOUGHT [ 1879
to be almost a solid black, and it assayed more than
three thousand words. With practice he in the
course of a few months raised this number of words
to 3,250, which occupied more than a page of the
paper in solid and by no means fat long primer.
Before the end of the year the keepers of the
penitentiary relieved their distinguished prisoner of
the duty of making shoes, to which they had first
detailed him, and, perhaps because he knew drugs,
placed him in the hospital, where the restrictions
as to writing were removed. He now could receive
papers and books and write unceasingly. Before
he came out he had nearly finished, with exterior
aid, a two-volume work entitled “The Gods and
Religions of Ancient and Modern Times.”
%-WHAT THE CAT BROUGHT IN.
In the fall a new complication arose. His ene-
mies made public the intelligence that some two
years previously Dr. Bennett had been “vamped”
or seriously blandished, and that, while fearlessly
acting out the maxim, “Do right and fear no man,”
he had neglected its no less important amendment:
“Don’t write, and fear no woman.”
On page 265 of Volume V (1878) of The Truth
Seeker, there is a brief article from the editor’s
pen, dealing in a strikingly sympathetic way with
the unfortunate Bishop McCoskry of Michigan,
who at the age of 70 had written a number of let-
ters to a girl. Bennett comments:
“It is a dangerous business for a doting old man to
write soft and silly letters to any lady, for he knows not, ’
18791 FIFTY YEARS OF FREETHOUGHT 2.51
though they are designed for the eyes of but a single per-
son, how many may be invited to peruse them. Witness
the grief of the old bishop for this cause. He was obliged
to resign the honorable position he held, with the promise
to spend the remainder of his life in Europe, in exile and
retired disgrace. Poor Beecher had lots of trouble about
the letters he wrote. The Newell divorce case, now pro-
gressing in our courts, is bringing to light another batch
of ridiculous love-letters, written by another old man.
They may serve to amuse for an hour a giddy public,
but it would have been far better to consign them to the
flames. Were we to give advice to men of age, it would
be: WRITE NO LOVE-LETTERS.
That was the voice and warning of experience,
for even then he was feeling disquietude over cer-
tain letters written by himself. A year later those
missives were serving to amuse a giddy public,
and for more than an hour too, for Bennett never
undertook a series of writings that could be read
in an hour. In his agitation for the repeal of the
Comstock laws he had raised up two sets of oppo-
nents who agreed in nothing else but the sacredness
of these laws. Those opponents of his were the
Christian cohorts on the one hand, and the so-
called Free Religious and conservative Spiritualist
people on the other. The orthodox had backed
Comstock all the time. Now the Boston contingent
who read The Index and took the side of Francis
E. Abbot in the debate, and the constituents of the
Chicago Religio-Philosophical Journal (Spiritual-
ist), Col. John C. Bundy, editor, espoused Com-
stock’s cause against Bennett, and for downright
meanness and conscienceless lying far surpassed
252 FIFTY YEARS OF FREETHOUGHT [ 1879
their ecclesiastical allies. The woman addressed
in the tell-tale letters first tried to blackmail Ben-
nett, who wouldn’t give her a cent, and then sold
the letters to Bundy, who made them public through
his paper. A fellow I have heretofore mentioned,
Seth Wilbur Payne, who started a paper called
The Age of Reason at 141 Eighth street, is sup-
posed to have stolen The Truth Seeker’s mailing
list and conveyed it to the enemy. So Bennett’s
readers received copies of Bundy’s paper contain-
ing the letters, to which Bundy had given the worst
interpretation possible, and added a score of lies.
In an article of thirteen columns’ length Bennett
from his prison aci(nowledged the authorship of
the letters and supplied the circumstances under
which they were written. Why he wrote them,
he said, must forever remain a mystery, since it
was a conundrum to him. He believed himself to
have been afflicted with a kind of moral delirium.
Well, he was not going to try to lie out of it. What-
ever may have impelled him to write them, the
letters certainly were from his hand. Then, plead-
ing the right of every man to be a fool once in his
life, and saying he feared he had too fully availed
himself of that privilege, he gave all the details,
setting forth that in an evil hour, somebody, doing
the cat act, brought in this female. Describing
the occasion, he wrote: “One evening, while [I
was1 writing in my office, an old friend and ac-
quaintance of forty years’ standing entered with
this person.” The person was Miss Hannah Jo-
sephine McNellis-“unmarried,” thirty-five years
of age, Irish by birth, raised in the Catholic church,
18791 FIFTY YEARS OF FREETHOUGHT 253
educated in a Catholic school, but now become, as
she stated, a Spiritualist, a Liberal, and a “me-
dium.” Personally Josie was to be inventoried as
“petite, lively, chatty, and agreeable.” DeRobigne
Mortimer Bennett fell for Hannah Josephine Mc-
Nellis. The person desired employment, and he
invented for her the situation of canvasser for ad-
vertisements. At that she had no success. She
next accepted the proposition to work in the office,
“to assist at correspondence, proof-reading, copy-
holding, and making some selections of anecdotes,
etc., for the paper.” She failed again, totally ; and
as no more pretexts for employing her occurred
to him, he advised Miss McNellis “that she had
better discontinue,” which she did. But in depart-
ing, this person left the miasma with him, he states,
and the infection worked. Then was it that he
wrote the letters as his part of the correspondence
which ensued. Bennett for some time had been
assigning causes for the acts of others, but he now
provided himself with a problem in behavior which
he could not solve. “How I could ever write so
much,” says he, “and keep it up so long and for so
,unworthy an object, is a mystery even to myself.”
Why he discontinued the correspondence is more
easily explained than its inception. People who
knew the woman brought him proof of her deceit-
ful nature. They gave him the name and residence
of a man she had lived and traveled with, and the
testimony of attendants when “she was brought
to premature childbirth.” The latter misfortune
was worsened to his mind from the circumstance
that before he discovered the cause of her illness
254 FIFTY YEARS OF FREETHOUGHT [ 1879
he had been solicited for a donation “to procure
medicines, etc.,” and “handed out seven dollars.”
It irked Mr. Bennett to say aught against a wo-
man-“the male sex very naturally feel a com-
mendable degree of magnanimity toward the oppo-
site sex.” But, he demands, “what am I to do ?
My reputation is grossly and dastardly attacked.”
He had been accused by the loathsome Bundy of
pursuing, persecuting, oppressing, and trying to
starve out a virgin; of importuning her to sacri-
fice her virtue on the altar of his lust, when there
was no such person as a virgin concerned, and the
letters and circumstances admitted of no such in-
terpretation. Mrs. Bennett published a “card” in
the paper, saying that she had known of the wo-
man’s influence over her husband and had been
grieved by it; that he had long since told her of the
letters. “But it is all past,” she wrote ; “the most
amicable feeling exists between us; and I am sorry
that other persons should make it their business
to arouse and spread a scandalous matter that was
all settled and overlooked.” The ghouls were in-
different to the feelings of Mrs. Bennett, who suf-
fered much more from this publicity than she had
from the affair when it occurred.
~-STEADFAST FRIENDS.
If the publishers of the Bennett letters thought
themselves repaid, then it was an instance of vir-
tue, or meanness-often the same thing-being its
own reward. Bennett lost no credit. Those who
18791 FIFTY YEARS OF FREETHOUGHT 255
had been his friends remained so still. When de-
tractors asserted that the higher type of Liberal-
ism had quit him and that only “the coarsest and
lowest species” remained, Bennett promptly named
as among the steadfast, whose absence he had not
noted : Colonel Ingersoll, who had worked for
weeks to procure him a pardon; James Parton, the
distinguished historian and biographer of Voltaire ;
Thaddeus B. Wakeman, whose interest in The
Truth Seeker’s welfare remained undiminished ;
Theron C. Leland, who wielded the sharpest pen
then or since at the service of Liberalism ; Mr.
Briggs of California, who, always generous, had
increased his donations ; Courtlandt Palmer, of the
very heart of swelldom, who was writing a letter
nearly every week with a generous inclosure ; and
Mr. A. Van Deusen, one of the “aristocrats,” who
“drops in every now and then and leaves from $5
to $25.” And as it was with the leaders, so with
the rank and file ; there was no defection. My
own verdict in the case is that Bennett was a poor
judge of women. He ought to have sheered off
when he learned the McNellis woman’s pedigree-
Irish, Catholic by education and training, and pre-
tending to be a “medium.” The Irish-Catholic fe-
male is not passionate but intriguing. An honest
man trusted the McNellis woman and she betrayed
him. Except for her treachery we might congrat-
ulate Bennett on the experiencing of so pleasur-
able a commotion of the senses at sixty.
In 1874 a large stuffed shirt known as Joseph
Cook was set up for a Monday lecturer in Boston.
256 FIFTY YEARS OF FREETHOUGHT [ 1879
Cook had a considerable vogue on account of his
pretense that he was harmonizing religion and
science. In 1879 he chose to “throw in” with An-
thony Comstock against D. M. Bennett and all
other Freethinkers. He delivered a special lecture
on the subject, to which Bennett replied under the
plain heading of “Joseph Cook, the Liar,” and
when Cook came to New York to address the an-
nual meeting of the Comstock Society in the hall
of the Young Men’s Christian Association, the boys
from The Truth Seeker office distributed the ar-
ticle, at the entrance, to persons going in and to
passersby. Hundreds of copies had been handed
out before the distribution could be stopped. Writ-
ing an account of this occasion was my first at-
tempt at reporting. I learn from the effort that
when Mr. Cook entered the hall he looked to me
“like a cross between a pugilist and a cattle-drover,”
.and that as seen on the platform making a speech
he was “shock-headed, bull-necked, sledge-fisted,
with a foot like an earthquake.‘! He had certainly
a big right foot, as I now recall, and he “stomped”
on the platform to impress his points. Hence the
simile of an earthquake.
S. P. Putnam had now come out of the church
and announced himself as a lecturer not only on
Liberal topics but also on “Free Marriage,” “Mar-
riage and the Social Evil,” and “Times and Genius
of Shakespeare.”
Two Liberal papers were born but to die: The
Pacific Coast Free Thinker, San Francisco, Byron
Adonis, editor, and The Infidel Monthly, Albany,
18791 FIFTY YEARS OF FREETHOUGHT 257
N. Y., A. H. McClure & Co. John Brown Smith
went to jail in Northampton, Mass., for refusing
'O pay a poll tax of $2. He stuck it out for eleven
months, when a friend paid the tax and liberated
him. This was the year of the memorable “Pocas-
set tragedy,” when a man named Freeman, in Po-
casset, Mass., killed his child in obedience to a
“command of God,” even as Abraham led his son
to the sacrifice.
In this year of 1879 S. P. Putnam published his
attempt at a serial narrative called “Gottlieb: His
Life”; Mr. Wakeman wrote long and convincing
articles on the iniquity of the Comstock postal laws;
a numerously signed petition for the taxation of
church property was presented to the New York
legislature, sponsored by Senator G. E. Williams ;
an attempt made to break up the Oneida Commu-
nity as “a form of organized harlotry” was de-
nounced by Mr. Bennett editorially and by E. C.
Walker in the correspondence columns. In these
days appeared occasionally Mary E. Tillotson of
Vineland, N. J;, in skirts almost as short as 1928
fashions demand. But Mrs. Tillotson obviously
wore pants. Crowds followed her on the street.
Comstock bullied the American News Company into
refusing to distribute The Truth Seeker.
5-I MAKE FORENSIC AND POETIC ENDEAVORS.
The Fourth New York Liberal League held reg-
ular bi-weekly meetings. This is the organization
that met at Ned Underhill’s house and at the home
of its president, Daniel Edward Ryan, or wherever
258 FIFTY YEARS OF FREETHOUGHT [ 1879
hospitality was offered and space available. One
member after another prepared and delivered a
talk or read a paper, listening to all which gradu-
ally produced in my mind the conviction that I
could do that. I therefore gave notice to the sec-
retary, who was my brother, that I should like to
step into the next vacancy and offer a few appro-
priate and well-chosen remarks. He and the other
officers consented, b&t he warned me I must not
expect him to stay. I withstood the pleasantries
of the boys in the printing-office while awaiting
my opportunity, and in the meantime conceived of
a paper under the title of “New England and the
People Up There.” My chance came on March 9,
(1879). For the occasion the League, instead of
looking for a parlor to meet in, rented a small hall,
which was filled, the audience including, besides
Dr. Bennett, the noted lecturer B. F. Underwood
and the learned philosopher Stephen Pearl An-
drews, as well as most of mother’s roomers. I
marked with surprise the presence of Miss Ettie
DePuy, a magnificent young woman who might
have had a career as an actress in tragic parts if
she had not soon married and taken up domestic
life. Owing to my natural reserve I had not at-
tempted to make her acquaintance.
Mr. Bennett reported the occasion in his next
editorial article, March 15. He wrote (this was
three months before his imprisonment) :
“On Sunday night Mr. Underwood attended the bi-
weekly meeting of the Fourth New York Liberal League,
in Science Hall building. A paper was read by Mr.
18791 FIFTY YEARS OF FREETHOUGHT 259
George E. Macdonald-his first effort in that direction
-entitled ‘New England and the People Up There.’ It
was full of sparkling humor all the way through, and
brought out repeated laughter and applause from the
audience. We hope ere long to lay this lecture before
our readers. Hearty compliments were pzud to the lec-
turer on this his first effort, and several predicted a bright
future for him in the humorous field. Among the com-
plimentary speakers were S. P. Andrews and Mr. Under-
wood. They agreed that he would yet be appreciated by
audiences much larger than on this occasion.”
I regret not to have fulfilled these predictions.
However, Ettie DePuy captured me and made me
walk with her to her door, alternately praising the
matter of my discourse and hinting how I might
improve my speaking voice. Miss DePuy offered
to give me a few lessons in Delsarte oratory, but I
had had two girl teachers. I was twenty-one and
was through with women. Bennett printed the lec-
ture in the paper and then published it as a pam-
phlet. I feel no impulse to read it now. Sixteen
years passed before I “lectured” again, when my
audience had increased to eight hundred, all cheer-
ful ; and that was the last.
May was the fatal month when I wrote my first
“poetry,” some stanzas inspired by the imprison-
ment of Bennett and the grief of his wife. George
Francis Train, who was contributing to The Truth
Seeker then, quoted three of them:
“Our statute books are stained by laws
That make our honest thought a crime;
That couple Freethought’s aim sublime
With moral filth’s corrupting cause.
260 FIFTY YEARS OF FREETHOUGHT 11879
The hand of persecution smites
Our noblest leaders, men of brain,
Who work for universal gain
And wage the war of human rights.
Then let the lamp of truth be trimmeu;
Let growing strength allay our fears-
The light that beams from coming years
Illume the eyes by teardrops dimmed.”
WHENCE THE IMPULSE TO WRITE?
I have often wondered how the writing game
chanced to appeal to our family. Mother made
the first venture; then my brother, and in the time
I am now speaking of I felt the urge to take a few
chances. We had no literary or more than liter-
ate antecedents ; and not one of our kin, who were
numerous, ever developed the writing faculty, or
were equal to more than the composition of a de-
cent letter hoping this finds you the same. How-
ever, a relative, nearby in space and time, but re-
moved in kinship, won no inconsiderable reputation.
That was Henry Harland, whose mother and my
mother had the same grandparents, and were cous-
ins, yet most sisterly in their intercourse. The
Harlands lived at 35 Beekman Place, in a house
that backed on the East River and commanded a
view of Blackwell’s (now Welfare) Island. The
scene of Harry’s novel “AS It Was Written,” put
forth under the pseudonym of Sidney Luska, was
laid in Beekman Place; and one summer when the
family was abroad, mother and I lived in the house.
Edmund Clarence Stedman tutored Harry. Next
18791 FIFTY YEARS OF FREETHOUGHT 261
to putting him in a printing-office his parents did
the best thing for their son. Having read his “Car-
dinal’s Snuff-Box” I should have called it a perfect
piece of work if at one place he had not pictured a
cow licking a man’s hand “with her soft white pad
of a tongue.” A cow’s tongue is no pad ; it is ex-
ceedingly muscular; about as smooth as a rasp, and
two or three licks bestowed on a man’s hand would
take the hide off. But the longer I live the more I
am forced to observe the ignorance of persons not
brought up on a farm. I have just found a high-
school graduate who has never seen a yoke of
cattle and doesn’t know oxen from cows ; who has
not seen a stone wall, a pile of cord-wood, nor a
woodsaw and sawhorse. A few years since a
painting deemed worthy of honorable mention by
incompetent judges placed the driver of a yoke of
cattle on the off side. Ben Ames Williams pro-
fessed to depict farm and barnyard life in New
England (in The Saturday Evening Post) with-
out being aware that the uprights which hold the
necks of kine at their manger are stanchions, and
so called them something else. The same writer
speaks also of barrel staves, released by their de-
caying hoops, falling into “shooks” again ; which
would be like a piece of disintegrating statuary re-
suming the form and dimensions of the marble
block it was chiseled from. Then a Collier’s ar-
tist painted a tapped sugar maple with a fire bucket’
hung by its bail over the sap spile. And he had a
girl tasting the sap with a spoon, evidently suppos-
ing that the tree ran hot syrup which could not be
drunk from a dipper. I look in the current At-
262 ’ FIFTY YEARS OF FREETHOUGHT [ 1879
lantic Monthly (March, 1928) and find Llewelyn
Powys writing : “And as I gazed upon this frail
human being, so purely winnowed by the harsh
flails of life,” and so on. Winnowed by flails!
Fanned by baseball bats! Such exhibitions of ig-
norance broadcast in publications like The Satur-
day Evening Post, Collier’s, and The Atlantic
Monthly are a cause of deep distress to the edu-
cated.
The home of his ancestors having been No’r-
with, Connecticut, Harry Harland, though born
abroad, regarded that town as his birthplace. He
went further and traced his descent to the cele-
brated Pilgrims, John Alden and Priscilla Mullens.
I have not examined the genealogy to see if I am
implicated by it. The ancestors of the Hussey
family, to which his maternal grandfather and
mine belonged, were seventeenth-century pioneers,
not pilgrims.
NOTE.-The absorption just now of the Peter Eckler Pub-
lishing Company by The Truth Seeker makes it impos-
sible for me to resist telling now an incident, and its re-
lation to this deal, that happened the year that William
Green or William Green’s Sons, printers, turned out the
first copies of the revised New Testament done in America.
One of the compositors in The Truth Seeker office men-
tioned by D. M. Bennett in his letter from Ludlow Street
jail quoted last week, had taken a job at Green’s as proof-
reader. On the day the New Testament was up he could
not work and asked me to “sub.” for him, which I did.
Now the foreman at Green’s was Robert Drummond, a man
of such efficiency that employees and the craft spoke of
him as the “slave driver.” When I entered his presence
that morning Mr. Drummond was spreading the gospel by
18791 FIFTY YEARS OF FREETHOUGHT 263
cutting up copies of it into takes for the men. His greet-
ing to me was gruff; it assigned me to another place first,
and then to a red-headed assistant foreman. Well, Mr.
Drummond-ages later-bought the Peter Eckler Publish-
ing business from the heirs of Peter and Peter’s son
Caryl, and managed it until November 1, 1927, when, just
before his 79th birthday, he was killed in a street accident
in Brooklyn. He liked the book trade, but printing was
his profession, and a few years before his death he got
to be almost a daily visitor at The Truth Seeker office,
where he enjoyed sitting on a high stool and discoursing
about old times and the newest refinements of the great
art. He had forgotten the morning when in Green’s big
printing-office he officiated like a mate on a steamboat and
referred the green hand to the place aforesaid. His son
and son-in-law are the parties of the first part in the
transfer of the publishing company to this address.-The
Truth Seeker, July 14, 1928.
CHAPTER XIII.
1-A FREE PEOPLE IN A FREE LAND.
W
HEN the Hon. Elizur Wright of Boston,
president of the Liberal League, issued
his call for the annual congress of 1879, he
appointed also a national party convention “to give
the Liberals of the United States an opportunity for
consulting as to the propriety of taking political
action.” The invitation to this convention, evidently
written by Colonel Ingersoll, was published Sep-
tember 6, 1879 ; it bore the heading, “A Free People
in a Free Land,” and to it were affixed the signa-
tures of Robert G. Ingersoll, James Parton, T. B.
Wakeman, E. H. Neyman, Parker Pillsbury, J. P.
Mendum, Horace Seaver, and B. F. Underwood.
The regular League Congress met on Saturday,
September 13, in Greenwood Hall, Mechanics’ In-
stitute, Cincinnati. The political Convention as-
sembled on Sunday at the Grand Opera House,
which was filled. Having completed the unfinished
League business of the previous day by electing all
of the old officers, the Convention proceeded to
organize. The report of what was done occupied
thirty-four columns of The Truth Seeker of Sep-
tember 20 and 27 and October 5. Gen. B. A. Mor-
ton of New Haven, Conn., presided, and Colonel
Ingersoll spoke frequently, saying, for a last word:
264
I 18791 FIFTY YEARS OF FREETHOUGHT
“I think this convention has behaved splendidly.
265
Let us give three cheers for the party.”
No candidates were nominated, members being
advised to interrogate candidates of the political
parties and vote for such as accepted the principles
of the Liberal League. The new party’s “menace”
appeared in the persons of Charles Sotheran and
other members of the Socialist Labor Party, who
demanded recognition of the “economic” question.
The Cincinnati papers falsely reported that these
Socialists had captured the convention. Colonel
Ingersoll, however, handled the bumptious ones
adroitly. They had been more welcome had they
been less obstreperous, since “One Who Was
There,” writing in The Truth Seeker, said that
“whatever prejudice there might have been in the
convention against Socialists, as such, arose not
from their principles but from their violent manner
of announcing them, as also from their action in
urging upon the Convention the adoption of meas-
ures and principles which, by their own confession
on the floor of the Convention, the rules of their
own organization forbade them to support.”
As tried by the president of the League on Gen.
Benj. F. Butler and the Hon. John D. Long, nom-
inees for governor of Massachusetts, the experi-
ment of interrogating candidates on their church-
state attitude produced negligible results. Mr. Long
declined to give a categorical answer, but asked
Mr. Wright to call on him. Butler replied that he
must refer the inquirer to his record.
A proposal from any hopeful member of the Lib-
eral party to endorse candidates of either of the
266 FIFTY YEARS OF FREETHOUGHT [ 1879
old parties was sure to be met with heartfelt pro-
test from some other member who could think of
such a proceeding only with pain. There were re-
ports that Ingersoll had renounced his allegiance to
the Republican party. This was of course false.
Ingersoll for various reasons was dissatisfied with
Hayes, and held him in low esteem, as was shown
when a newspaper man asked him if he thought
there might be bloodshed over the late disputed elec-
tion, and Ingersoll answered, “Who would fire a gun
.for Hayes ?”
Z-STATE LIBERAL GATHERINGS.
One of the ablest and best-known Freethought
writers and speakers of the last quarter of the nine-
teenth century reported, in The Truth Seeker of
October 4, a Liberal Encampment, composed of
Materialists and Spiritualists, that had closed a
week’s meeting at Bismarck Grove, Kansas, Sep-
tember 11. The reporter’s name, evidently a new
one to compositors and proof-readers, was printed
J. E. “Kernsburg.”
Mr. Remsburg, author of the report, named as
the moving spirit of the Encampment Gov. Charles
Robinson, Kansas’ first governor, while among visi-
tors from abroad were the Hon. George W. Julian,
who had been the Antislavery candidate for vice-
president of the United States in 1852; and George
W. Brown of Rockford, Ill., formerly editor of the
famous Herald of Freedom, the first Antislavery
paper published in Kansas, which was destroyed by
a proslavery mob in 1853.
18791 FIFTY YEARS OF FREETHOUGHT 267
Scores of the Antislavery agitators, when their
cause had been won, joined the Liberal ranks. They
were represented by such leaders as the two named
by Mr. Remsburg (Julian and Brown) and by
Elizur Wright, Parker Pillsbury, A. B. Bradford,
Lucy Colman, Amy Post, and Lucretia Mott, and
by hundreds of the rank and file who joined the
Liberal League and subscribed for The Truth
Seeker. The Abolitionists were in the main relig-
ious heretics, the single prominent exception being
the outlaw John Brown of Osawatomie, who was
a fanatical Presbyterian.
In the columns of The Truth Seeker thus far
scanned I have not found the name of the veteran
Agnostic, student of Spencer and exponent of Evo-
lution, David Eccles, but on March 22, R. G. Eccles
asks The Truth Seeker to publish his challenge to
Charles Sotheran, a Socialist secretary, to debate
economic principles. As R. G. Eccles writes as of
New Castle, Pa., I do not completely indentify him .
with Dr. R. G. Eccles of Brooklyn ; still his remark
to Sotheran, “If your object was to obtain truth
rather than to play the bully and obtain a bluff,”
etc., is after the forthright Ecclesonian manner,
and I doubt not that this was truly the brother of
David.
The organized Freethinkers of the State of New
York held their convention in September at Chautau-
qua. George Jacob Holyoake of England was pres-
ent and participated in the exercises. Page 66 of
Mr. Holyoake’s pamphlet “Among the Americans”
(1881) is devoted to a not complimentary notice of
268 FIFTY YEARS OF FREETHOUGHT [ 1879
the gathering. Mr. H. L. Green writing to The
Truth Seeker said of Mr. Holyoake:
“SO soon as I noticed in the investigator that George
Jacob Holyoake was coming to this country I wrote a
letter to New York for him, when he arrived, inviting him
to attend the Freeihinkers’ Convention, and I rejoiced when
I received his card accepting the invitation. His pres-
ence was a great addition to the Chautauqua entertain-
ment. He has a great head and a greater heart. Everyone
who came in contact with him fell in love with him; and
after he had remained with us a number of days, and
spoken so often and so well, it gave us all sad feelings
to bid him farewell. The Liberal friends who met Mr.
Holyoake at Chautauqua will always remember the time
spent with him as the most pleasant period of their lives.”
The “greater heart” that Mr. Green found in Mr.
Holyoake did not save him from saying of the gath-
ering : “I was surprised to find the Liberal con-
vention I attended ar great ‘pow wow,’ with no def-
inite plan o.f procedure such as would be observed
in England.” That was unkind after the words of
Mr. Green, who was the organizer of the Free-
thinkers’ Association and of the convention and
invited him there.
A debating Fundamentalist of the time, the Rev.
Clark Braden, supposed to be a Campbellite, dogged
Freethought lectures and defied them to meet him.
He was a vituperative polecat, and Christians who
engaged him to meet Underwood or Jamieson did
not repeat the order. B. F. Underwood unveiled
this honorless and characterless individual in The
Truth Seeker of August 2, 1879.
John Hat-t of Doylestown, Pa., proposed to
finance a pamphlet made up of the worst passages of
18791 FIFTY YEARS OF FREETHOUGHT 269
the Bible to test the sincerity of the anti-decency
crusaders. When Mr. Hart died in 1927 he had
taken The Truth Seeker almost half a century.
There were no dull moments in 1879: the organi-
zation of a new auxiliary League was reported al-
most weekly. Conventions were held in many states,
with indignation meetings here and there called to
protest against the imprisonment of Bennett, or
to censure President Hayes for not granting the
pardon petitioned for by two hundred thousand
citizens. All the “reformers,” and there were many
varieties of them, joined forces with the Freethink-
ers. The Spiritualists were an exceedingly strong
division of the army, for as yet they had not ex-
perienced religion and turned ecclesiastics.
The last number of The Truth Seeker for the
year 1879 makes a quotation from “Man,” showing
that a Liberal publication of that name then ex-
isted, the publisher of this small sheet being Asa K.
Butts. Later, “Man” was edited by Theron C. Le-
land and Thaddeus B. Wakeman, and became the
official organ of the League. The year closed with
Bennett in the Albany penitentiary serving his thir-
teen months’ sentence.
Reports said that Hayes declined to exercise
clemency on the ground that his act would show
disrespect for the court. Rumor said Hayes was
willing, but Comstock plowed with his heifer and
the Methodist Mrs. Hayes forbade her Rutherford
to shorten the imprisonment of the Infidel.
Benjamin R. Tucker, John S. Verity, John
Storer Cobb, and other Boston plumb-liners spent
time and energy without stint in behalf of liberty.
18791 FIFTY YEARS OF FRRETHOUGHT 271
it is no secret that he has at length consented and
placed the material for his Life in competent hands.
The picture was taken in his insurgent youth, at
least fifty years ago. He lives in France, and with
him is Pearl Johnson, the mother of his now grown
daughter Oriole. Pearl is another of our Free-
thinking girls who just naturally expanded into the
superior womanhood.
%-DOMESTIC AND LOCAL
When the family took its flight from the Third
avenue place near the Bull’s Head Hotel in the
spring of 1878, it lit on Fourth avenue at the north-
east corner of Twenty-fifth street, occupying
rooms over and under Mrs. Stringer’s drugstore,
for we had two floors and the basement. Roomers
were more numerous than ever before, and the
dining-table longer. Mother’s paying guests fol-
lowed her. The additions were not all so interest-
ing as the old ones. However, we had with us the
newspaper man who did the column of Sunbeams
in The Sun, whose name comes to my mind as New-
bould ; and a redheaded party known as Jim Ander-
son, who had gained notoriety down South as an
active member of the Louisiana Returning Board
which so altered the election results in 1876 as to
elect Hayes-the President who, said Charles Fran-
cis Adams, wore upon his brow the brand of fraud
first triumphant in American history. The news-
paper man often contributed interestingly to the
table talk ; but Mr. Anderson appeared not to be
exactly in his element. He was an adventure-
272 FIFTY YEARS OF FREETHOUGHT [ 1879
some person, more executive than conversational.
I was sorry to hear of his demise. It took place in
the West, perhaps in Nevada, where he engaged in
an altercation with a mounted desperado, and drew
a pistol on his adversary. The latter, as I heard
the encounter told by a man from Carson City,
slipped off his horse on the further side, and point-
ing his gun across the saddle, “pumped” Mr. An-
derson full of lead.
A character not to be overlooked was Dr. Charles
DeMedici (pronounced demmy-deechy ) , a country-
man of Hamlet and a peripatetic philoso’pher who
taught languages without being able, in my opinion,
to enunciate or articulate any of them distinctly.
He confessed to being oblivious to the difference in
sound between whale, wale, vale, and ,fail. Per-
chance his native Danske requires no such discrim-
ination. One might acquire from him a short lesson
in French by lending him a dollar overnight, for he
acknowledged the favor with a “merci, mosur.”
Years after I had last glimpsed Dr. DeMedici, an
advertisement canvasser named Albert Leubuscher
told me of an encounter with him. Leubuscher in a
street car perused a pamphlet entitled “The Art of
Conversation,” when a voice beside him boomed:
“Wrong ! It should be the art of conversing.” That
was DeMedici, and he was right of course. Leu-
buscher then and there made his acquaintance and,
much impressed with his merits, soon wrote a mem-
oir on him. Albert Leubuscher died many years ago.
His sister, Amalia, a lovely girl who attended our
socials in Lafayette place, is the widow of the late
Bradford DuBois. His brother Fred Leubuscher
18791 FIFTY YEARS OF FREETHOUGHT 273
flourishes at the practice of law, and in 1927 was
retained by the man whose wife shot Wallace Pro-
basco. Dr. DeMedici turned chemist and invented
L certain cosmetics called Lelia Pith and Oxzyn Balm.
He showed genius in gathering the last three letters
of the alphabet into a short word.
The main room on the first floor of the Fourth
t
avenue residence was capacious enough to be a
meeting-place for the Fourth New York Liberal
League and for other gatherings. There being a
piano present and some of the guests being gifted
and willing to oblige, these occasions had a tendency
, to become social. Why we always moved the first
of May I never understood. As it was as regular a
phenomenon as anything occurring in the astro-
nomical world, I never thought to inquire. From
this house we moved in due season to one in East
\
Seventeenth street, owned by Mrs. Roberts, around
the corner from Stuyvesant Park, and almost op-
posite a church. No more paying guests. Mother ~
sold her boarding works to one of them at the
Fourth avenue house. And listen to a tale of woe.
To accommodate mother I had drawn thirty dollars
I
of my savings account to deposit with the gas com-
pany on three gas meters, one on each floor. Too
late I remembered this and went to recover. The
I new landlady had let her gas bills run till they ate
up the deposit. I then drew the balance from the
bank and closed the account. What was the use of
!
I saving? Forty years afterward the same bank ask-
ing me to have my signature verified, I told the
/j cashier to look in his books for 187s and he would
II.
I
274 FIFTY YEARS OF FREETHOUGHT [ 1879
find it, which he did. I presume that none of the
men who were in the bank when I had my acco,unt
and left my signature there was living when I re-
ferred the present cashier to it; a substance as per-
ishable as paper lasts so much better than the stuff
the average human is made of.
The Truth Seeker of June 7, 1879, recorded the
death of the Hon. Ebon Clark Ingersoll, who had
served six terms in Congress from Illinois. Then
first appeared that immortal tribute of his brother,
which was Ingersoll’s most heartfelt utterance.
“And love taught grief to fall like music from his tongue.”
“LIBERATION OF DR. BENNETT.
As the topic most widely and warmly debated in
1880, as in the year previous, was the imprison-
ment of Bennett, which incidentally provided many
a pulpit with its theme, I shall go to the end of the
matter and then return to pick up the happenings
passed by.
When Bennett in his cell learned that the Presi- .
dent had deferred to his wife in the matter af the
pardon, he wrote that he hoped after this no friend
of his would ask Hayes .for either justice or clem-
ency, since a sense of justice was the quality the
Executive lacked, and Bennett would rather stay in
prison than accept clemency from that kind of a
man. In his letter from Albany, Feb. 8, I remark
this reflection : “Jesus once wrote in the sand. I
wrote several times on paper. His was the easier
rubbed out.” He was thinking of his letters to the
18791 FIFTY YEARS OF FREETHOUGHT 275
woman who sold him out, and wishing, no doubt,
that they had been written in water.
In The Truth Seeker of May 8 Bennett broke
the news, under “Home Again,” that he had been’
liberated from his unjust imprisonment. A month
earlier committees had been organized in New York
to give him a proper reception, There were two of
these committees, one representing the Liberal pub-
lic, the other the Fourth New York Liberal League.
The former was headed by Daniel Edward Ryan
and included Ingersoll Lockwood, T. C. Leland, and
the Drs. Foote, senior and junior. For the big
demonstration the trustees of Cooper Union refused
the use of that auditorium and the committee took
Chickering Hall, a much finer place, though not so
capacious. While members of the general commit-
tee went to Albany to escort Bennett home officially,
the first reception he had in the city was private
and unofficial. Let the guest of honor, Bennett him-
self, describe it :
“All the attach& of The Truth Seeker office were in
waiting. The office was illuminated, speecheswere made,
songs sung, toasts given, etc. California wine in reason-
able quantity was placed upon the large imposing-stone
in the composing room, and I found a wineglassful did me
no harm, it being the first drop of wine or beverage of
any kind I had tasted for nearly a year.”
Dr. E. B. Foote, Jr., who that evening was at-
tending a meeting of the general reception com-
mittee in Science Hall, participated in this greeting
by the attaches. He did part of the organizing,
particularly the forming of the ‘attach& in a line,
with Bennett in the midst, and marching all hands in
276 FIFTY YEARS OF FREETHOUGHT [ 1879
lockstep formation around the imposing-stone, while
leading that popular charity, “The Isle of Blackwell.”
He took none of the wine but made most of the
noise. Bennett, for his indulgence in “a wineglass-
ful,” was appropriately rebuked by several of his
abstemious readers, who warned him solemnly
against acquiring the habit or encouraging it in
others. There has always been ,found a considerable
fringe of ascetics in the Freethought ranks-foes
of rum, tobacco, corsets, sex, meat, and white bread.
The good old Quaker lady, Elmina Drake Slenker,
having adopted what was called “Alphaism,” wrote
unceasingly against “sexual intemperance,” which
meant that men and women ought to let each other
alone unless they viewed with alarm the depopula-
tion of the earth and highly resolved to rescue hu-
manity from extinction. Mrs. Celia Whitehead ex-
posed the horrors of woman’s dress. D. W. Groh
never allowed anyone to smoke a pipe with a clear
conscience. T. B. Wakeman advocated Prohibition,
and there were health-food people aplenty. For years
I have brought my luncheon to the office, the sand-
wiches being invariably constructed of mahogany-
colored bread. I long ago stopped eating white
bread lest J. E. Ismay, making a call, should sur-
prise me in the act, or for fear George B. Wheeler
would hear of it. Their slogan is: “The whiter the
bread the sooner you’re dead.”
The Bennett reception in Chickering Hall, coming
off on the evening of Sunday, May 2, was an over-
whelming success, only that the place was too small
for the crowd. “Long before the hour of eight ar-
rived,” says the report (Truth Seeker, May 8, 1879),
18701 FIFTY YEARS OF FREETHOUGHT 277
I “the seats were filled, hundreds were standing up,
and large numbers were unable to obtain admit-
/ tance.” My friend Henry H. Sherman, whom I
have mentioned, reported the speeches stenographi-
cally. The Hon. Elizur Wright presided and made
the opening address. The speeches and letters filled
more than seven pages of the paper. Many of The
Truth Seeker poets, including Samuel P. Putnam,
exhaled themselves in verse. Outside the hall the
allies of Anthony Comstock circulated a pamphlet
prejudicial to the reputation of the guest of the eve-
ning. It was ineffectual.
a In the midst of the report of the meeting is this
paragraph :
“The quintet next sang the following original song of
welcome by Mrs. Jennie Butler Brown of New Haven,
Conn.; music by Edwin A. Booth of New York.”
This chap Booth, employed in the office as wrap-
ping and mailing clerk, had musical gifts and talent.
He invented a number of tunes, the words to one
of which I aided him in writing, and it was pub-
lished by Pond or Hitchcock. It dealt with “a
little faded flower.” By the time I had perverted
the words the way he insisted upon, nobody would
have known them for the song I composed. Booth
generously proposed my name on the published
work as co-author-a distinction which I resent-
fully declined. So the performance was printed
“Words and music by Edwin A. Booth.” One eve-
ning when I went with him to see the light opera
“Iolanthe,” at the Standard ( ?), Verona Jarbeau
sang this song for an encore. Booth listened in
/ the most exalted state, and was not himself again
FIFTY YEARS OF FREETHOUGHT [lm
for some days. The song under some such title as
“The Flower That She Gave Me” may be found in
the old catalogue of the music publishers of that
date. Booth went on the road as salesman for an
Ohio firm of stove manufacturers, and SO disap-
peared from these records.
Bennett enjoyed other receptions. The National
Defense Association gave him one; but after all I
think he prized most his “Welcome and Installation”
by his own Fourth New York Liberal League. I
must quote the opening paragraph of his story
about it :
“Though one of the grandest and most enthusiastic re-
ceptions ever bestowed upon mortal man was given to
D. M. Bennett upon his emerging from prison+n which
occasion Chickering Hall could not contain more than half
the people who turned out to do !tim honor-it has been
supplemented by another which, if less magnificent in
point of numbers, was certainly as enjoyable to all who
attended it. The Fourth New York Liberal League de-
cided, some four weeks ago, to give a private reception
to the returned convict, whom, during his imprisonment,
they had elected as their president, and to duly instal!
him in the office. At a meeting of the League held Aprrl
18th it was voted to give the private reception to Mr. Ben-
nett on the evening of Saturday, May 8th, and Mr. Henry
J. Thomas, Dr. Charles Andrews, and George E. Mac-
donald were appointed a committee to perfect the arrange-
ments for the meeting. On the evening of the 18th it came
off at the capacious and magnificent parlors of Mrs. E. L.
Femandez, No. 201 Second avenue. The greater part
of the members of the Fourth NeT York Liberal League
were present. with many invited xzests. About seventy-
five persons x.re present, and -5 common consent they
uassed one cf the most pleasant evenings of their lives.”
ITruth Seeker, May 15, 980.)
t
1880-J FIFTY YEARS OF FREETHOUGHT 279
Vice- president Henry A. Stone read the address
. of welcome, at its close inviting Bennett to take the
chair as president of the League. The latter com-
plied, his voice trembling noticeably as he responded
to the greeting. After that the affair became liter-
ary, musical, social, and convivial, there being
served, as Bennett notes, “a fine article of light
mountain wine of California.” The reception was
held, as above said, in the parlors of Mrs. E. L.
Fernandez. Mrs. Fernandez, who was associated
with the theatrical profession as a teacher, or ad-
viser, needed only the call and the opportunity to
place her parlors at the disposal of this auxiliary
League for its meetings. The members carried
good times with them; the occupants of her house,
in the way of dancing and other entertainment,
added to the joviality. She had at this time a small
daughter, three or four years old, named Bijou, who
was friendly withal.
S-WHAT LIBERALS DID AND TALKED ABOUT.
The English Comtean, Mr. F. J. Gould, will be
interested to learn from these presents that there
is a day named for Mrs. Fernandez in the Posi-
tivist Calendar. It is the 12th of April, on which
day in 1880 her elegant and hospitable residence
was open to a brilliant company representing “the
press, the lyceum, the studio, and the stage,” which
was met there to present “a beautiful crayon like-
ness of Stephen Pearl Andrews to that gentleman in
behalf of his many admirers.” The artists were
Miss L. E. Gardinier, Mr. Pickett, and Mrs. Varni.
280 FIFTY YEARS OF FREETHOUGHT [lW
I surmise that the reporter of the event was Mr.
Courtlandt Palmer, and that the naming of the day
was the inspiration of that other Positivist, T. B. ’
Wakeman, who made the presentation speech. The
report ends with the words: “It was eminently en-
joyable to be there, and all who shared these de-
lightful hours will long treasure the dedication of
Fernandez Day in the radiance of Andrews’ glory.”
I was not present, yet I have hanging in my house
the picture of heroic size, presented to Mr. An-
drews that day. The magnificent head and poise
of Andrews was an unsurpassed model for some-
thing Jovian in the way of portraits.
A European committee called a Congress of the
Universal Federation of Freethinkers to assemble
in Brussels in August, 1880, and invited the Na-
tional Liberal League to send delegates. President
Wright replied that as the Liberal League was not
an organization of Freethinkers as such, but a union
of persons of all shades of thought and creed to
effect an entire separation of church and state, send-
ing a delegate to a purely Freethought congress
would lead to misapprehensions as to its purposes.
Mr. E. C. Walker, Liberal organizer for Iowa, dif-
fered emphatically with Mr. Wright, and not fear-
ing the identification of the League with a Con-
gress of Freethinkers, held that the League should
be represented by delegates. At present, I believe,
the views of Mr. Walker are much in harmony with
the more conservative ideas expressed by Mr.
Wright in lS80.
Mr. Walker in Iowa, Mr. H. L. Green in New
York,.and Mr. F. F. Follet in Illinois were the most
1880] FIFTY YEARS OF FREETHOUGHT 281
industrious organizers of Leagues in the country.
D. M. Bennett and A. L. Rawson, secretary of
the National Liberal League, set sail August 4 for
Liverpool, thence to Brussels to attend the Universal
Congress, dated for the last of the month. The
letters Bennett wrote while absent were made into
a book called “An Infidel Abroad.” He reached
home on November 9 to discover that he had “sent
in letters more profusely than room has been found
for them,” and it was New Year’s by the time the
last of them appeared.
Bennett’s fellow-delegate, Rawson, was an artist
of some reputation, having illustrated a de luxe
edition of the Bible, besides making the pictures for
Beecher’s “Life of Christ.”
Little or nothing was heard during the year 1880
of the National Liberal Party organized in Cincin-
nati in 1879. Politics had proved a divisive issue.
The fourth Congress of the National Liberal League
assembled in Hershey Hall, Chicago, September 17-
19, and reelected Elizur Wright president with T. C.
Leland for secretary. Editor H. L. Barter of the
LeClaire, Iowa, Pilot had just been arrested by a
Comstock agent named McAffee and lodged in jail
on a frivolous charge. The outrage acted as an
irritant on the Liberal public, and the majority of
I Freethinkers said in their hearts that the Comstock
laws should be repealed and censorship of the mails
discontinued. That was their temper when they
gathered in the Congress at Chicago. Ingersoll, who
was opposed to the League’s committing itself to
that policy, found himself in a hostile atmosphere,
for the first time among Freethinkers.
282 FIFTY YEARS OF FREETHOUGHT [l=o
Secretary Rawson reported that of the two hun-
dred and nine auxiliary Leagues eighty-two were
represented by delegates. He had received twenty-
five proxies, while fifty had asked him to appoint
proxies for them. T. B. Wakeman of the Commit-
tee on Resolutions reported, with other recommen-
dations : ‘%‘e therefore urge the repeal of the pres-
enf United States postal laws known as the Com-
stock laws.”
Colonel Ingersoll opposed the resolution, asked
the privilege of offering a substitute, and closed his
participation in the discussion with the words: “If
that resolution is passed, all I have to say is that,
while I shall be for liberty everywhere, I cannot
act with this organization, and I will not.” Never-
theless the resolution for repeal went through “al-
most unanimously,” and he withdrew his name as
first vice-president from the list of officers.
In his speech Ingersoll said: “This obscene law
business is a stumbling-block. Had it not been for
this, instead of a few people voting here-less than _
one hundred-we should have had a congress num-
bered by thousands. Had it not been for this busi-
ness, the Liberal League of the United States would
tonight hold in its hand the political destiny of the
United States. Instead of that we have thrown
away our power upon a question in which we are
not interested. Instead of that we have wasted our
resources and our brains for the repeal of a law that
we don’t want repealed. If we want anything, we
simply want a modification.”
So the League was divided again, as it had been
two years before, II, L, Green, who resigned along
18801 FIFTY YEARS OF FREETHOUGHT 283
with Ingersoll, tried ineffectually to organize an-
other. The report of the proceedings was printed
in, The Truth Seeker of September 25 and October
2, 1880.
Recalling today the odium suffered by the organi-
zation on account of its action on the Comstock
laws, and even by Ingersoll although he opposed the
motion to repeal, I conclude that it was an impolitic
course for the organization to pursue. Yet there
were thousands who believed that the work of
Anthony Comstock, with the approval and patron-
age of nearly all the churches, was indeed the most
dangerous ,form of union of church and state. Had
the religious public shown any inclination to treat
the League fairly, or to understand it, or to cease
lying perpetually about its objects, the stand of the
League would have been recognized as a very
courageous way of meeting a moral issue. But in
the circumstances the organization took a big risk,
and in view of the consequences I am inclined to
think it would have been better to take Ingersoll’s
advice.
&AU REVOIR TO ANTHONY COMSTOCK
During Bennett’s imprisonment, members of a
“James Parton Club,” headed by Parton himself,
sent a letter and a contribution every month. Court-
landt Palmer stood by Bennett through thick and
thin. Colonel Ingersoll wrote to Mrs. Bennett:
“When you write your husband tell him for me that
I have never joined in the cry against him and
never will.” Ingersoll imputed no base motives to
284 FIFTY YEARS OF FREETHOUGHT t1m
those who differed with him. He said: “I do not,
I have not, I never shall, accuse or suspect a soli-
tary member of the Liberal League of the United
States of being in favor of doing any act under
heaven that he is not thoroughly convinced is right.”
There are few men with the nobility to take that
position in a controversy, and Francis Ellingwood
Abbot, Benjamin F. Underwood, and members of
the Free Religious fraternity generally were not
among them. These were frightened and hunted
cover when their Liberal associate, Bennett, was
accused. Had one of them, or any Liberal, been
attacked on moral grounds, Bennett would have re-
plied with an attack. He would have brought for-
ward the names of five hundred ministers of the
gospel who had done worse. They did not under-
stand as well as he how to repel such assaults, which
are inspired by the meanest reactions that take place
in the visceral cavity of man.
Two newspaper editors in New York stood by
the Liberal cause-Porter C. Bliss of The Herald
and Louis F. Post of the Daily Truth.
As for Anthony Comstock, I would not speak
with extreme harshness of any man, therefore 1
shall not say of him all the ill that I think. “De
mortuis nil nisi bunkurn.” In his latter days he
said in self-praise that he had sent enough men to
jail to fill a long train of passenger cars. If among
those hundreds of convicts there was one whose
shortcomings could be so described that I should
conceive of him as being a less desirable person than
Anthony Comstock, I beg his pardon; I am doing
that passenger an injustice. Within my ken, no
1880] FIFTY YEARS OF FREETHOUGHT 285
person has breathed the vital air who as a sneak
and hypocrite touched the low level of this repel-
lent blackguard-Anthony Comstock. As a gen-
eralization, he summed up all the vile particulars
discoverable by close scrutiny of humanity per-
verted, degraded or perverse. A man whose proud-
est boast might be that by tearing up a railway track
he had sent a large number of passengers to a hos-
pital for terms averaging thirteen months, and sim-
ultaneously caused scores to be subjected to such
agony that they blew out their own brains-such
a man might be more of a hero and less the mis-
creant, in my judgment, than Anthony Comstock.
And when you come to analyze the motives of his
backers, aiders, and abettors, they are no higher
than the impulses of their tool, in all respects exe-
crable. Conscious of baseness in themselves, they
hoped the world might mistake it for virtue if they
decried the manifestation of their own traits in
somebody else. When legislators pass laws of the
Comstock variety they know themselves to be hypo-
crites and trucklers. Judges who permitted Corn-
stock to obtain convictions in their courts were bru-
tal and stupid. The offense penalized is wholly
imaginary, the injury purely hypothetical. It is im-
possible to prove in any case I ever heard of that
anybody has been harmed-impossible to show that
the activities of Anthony Com.stock throughout a
career marked by the deceit and treachery of the
sneak and the malice of the religious fanatic, and
causing more misery than an epidemic of hemor-
rhoids, have ever worked final benefit to any man,
woman, or child. Such is the charitable view I am
286 FIFTY YEARS OF FREETHOUGHT [1880
able to take of a man the sight or thought of whom
always aroused in me the impulse to give him a
mighty swat on the jaw.
In 1928, while cogitating on the incidents of the
past which I am now setting down, I received from
Annecy, Haute Savoie, France, a letter written by
one of The Truth Seeker compositors of 1878-9.
This was that bird Henry Hoyt Moore, already
mentioned as having later become a religious editor.
In his letter, Moore indulges in the following rem-
iniscence :
“Nearby where Sunset Cox’s statue now stands
unless it has been removed since I came to Europe,
was a moving-van stand. I recall this particularly
because it was from this stand that a husky young
furniture smasher was brought into the composing-
room on one occasion. The camps had become in-
terested in the manly art and had bought a set of
boxing gloves to use on one another ‘after hours.’
It was suggested that we should bring in one of
these outside demons, accustomed to scrapping and
perhaps to the more plebeian art of rough-and-
tumble fighting, to show us the methods of a real
fighter. He came, put on the gloves-and you wal-
loped him all over the place.”
I quote this to preface the statement that had
Anthony Comstock occupied the place of that be-
wildered piano-mover, a fond ambition of my life
would have been attained then and there. He
would have received the afore-mentioned swat.
In the year 1913 I one evening heard a testy old
man making a fuss in the middle of a group of
passengers at the gate of the ferryboat I was on,
188q FIFTY YEARS OF FREETHOUGHT 287
and when I looked closer-it was Anthony Com-
stock. I wanted to merge with the crowd in which
he was using his elbows and let what might happen;
but when I got nearer I saw a gray and pallid and
flabby and short-winded old party who tottered on
his legs-no game for anybody but the undertaker
at an early date. He died that year.
MR. DARROW OF HARVARD, ILL.
Notices of liberal lectures here and there brought
out the names of Keresy Graves, author of “Six-
teen Crucified Saviors”; George Chainey, a young
clergyman of Evansville, Ind., who had renounced
the Christian pulpit; John S. Verity, a sturdy de-
fender of liberty; Dr. Sarah B. Chase, whose spe-
cialty was physiology; Mrs. H. S. Lake, who ad-
dressed either Freethinkers or Spiritualists; J. E.
Remsburg, who appears to have made his first In-
fidel speech at Bismarck, Kan.; Van Buren Dens-
low, a journalist of Chicago, later of New York,
author of (‘Modern Thinkers” (preface by Inger-
soll) ; Juliet Severance, Augusta Cooper Bristol,
Mrs Mattie P. Krekel, Mrs. 0. K. Smith, Mrs.
A. H. Colby, 0. A. Phelps, John R. Kelso, A. H.
Burnham, L. S. Burdick, R. S. McCormick-many
of them Spiritualists who doubled in Freethought.
A few names appear once and are not seen again.
Clarence Darrow, who signed himself C. S. Darrow,
wrote from Harvard, Ill., Feb. 19,1880, to commend
the Freethought lectures which a young man of the
name of Eli C. Ohmart had been delivering in north-
ern Illigois and southern Wisconsin, Mr. Darrow
288 FIFTY YEARS OF FREETHOUGHT [1880
saw in Ohmart not an equal but a rival of Ingersoll.
Except that Mr. Darrow, who is just a week m)
junior, had a father who was the village Infidel,
while mine lay “in cold obstruction” by the rivulet
of Bull Run, his boyhood was the same as what I
have described as my own; and as Ohio, or the
Western Reserve, was settled by Yankees, there
would be nothing to differentiate its people from
New Englanders. In February, 1928, he was quoted
by the New York World as thus describing his
youthful surroundings :
“I was born and lived for twenty years in a small coun-
try town. Generally, conditions of life have changed a good
deal since that time. My family were poor and so were all
the other families in the place. There was a blacksmith’s
shop, a wagon shop, a harness shop, a furniture shop, and
practically everything that was used was made in the town.
Nobody had a monopoly of either riches or poverty. Every
one had enough to eat and all the clothes they could wear,
which were not many, although the wardrobe was more
extensive than at present, especially with the girls. I never
heard of anyone dying of starvation or coming anywhere
near it. The community was truly democratic.
“There were a few people who had what they now call a
servant but what they then called a hired girl, and some
had a hired man. These went to all the swell parties with-
out evening clothes and they were in no way boycotted by
the people who employed them and they had as good a time
as the rest. Often a hired girl married her employer’s son
and the hired man married the employer’s daughter and
began creating the foundation of an American aristocracy.
“There was one railroad within ten miles of the place and
I remember having a great thrill taking a long trip of twenty
miles on the train, much more of a thrill than to travel half
way round the globe today. There were churches in the
town, of course, and there were people who didn’t belong
1880] FIFTY YEARS OF FREETHOUGHT 289
to the church, of which my family were a conspicuous ex-
ample, my father being the village Infidel, which afforded
him considerable occupation and enjoyment in a place in
which there were few real pleasures. I don’t remember
that the neighbors ever refused to associatewith him. They
thought him queer but hardly dangerous,and at least didn’t
carry any dislike of him to his children.”
The town of Darrow’s birth and boyhood was
Kinsman, Ohio. When writing him for information
as to how far Eli Ohmart had got by now, I asked
him for a picture of himself taken by the Kinsman
photographer, and he replied that he had not pre-
served one ; and as to Ohmart he had nothing fur-
ther to report. Time’s reversals are ironical. Mr.
Ohmart did not write to The Truth Seeker to say
that he had just met in Yarvard, Illinois, a young
Freethinker named Darrow who was destined to
make his mark in the world. Darrow wrote that of
him; and he didn’t and Darrow did.
At the beginning of 1880 Bennett bought out
Charles P. Somerby, who had conducted a Liberal
publishing business and bookstore at 139 Eighth
street. Spelling reform in The Truth Seeker was
so extended as to drop ue from such words as dia-
logue ; the final e from definite, etc. ; te from quar-
tette, and nze from programme. These most excel-
lent spellings, adopted at the same time by The Home
Journal, would still be the rule in The Truth Seek-
er office but for our giving up the composing-room
and sending the work out to be done on the ma-
chines by operators who cannot be expected to fol-
low the style until it becomes universal.
On October 30, 1880, Ingersoll was one of the or-
290 FIFTY YEARS OF FREETHOUGHT [1880
ators at the exciting political meeting in the Acad-
emy of Music, Brooklyn, where the great audience
lost control of its emotions on his being introduced
by Henry Ward Beecher, who presided. As the
New York Herald said the next day: It was indeed
a strange scene, and the principal actors in it seemed
not less than the most wildly excited man there to
appreciate its peculiar import and significance.
Standing at the front of the stage, underneath a
canopy of flags, at either side of great baskets of
flowers, the great preacher and the great Agnostic
clasped each other’s hands, and stood thus for sev-
eral minutes, while the excited thousands cheered
themselves hoarse and applauded wildly. As Mr.
Beecher began to speak, however, the applause that
broke out was deafening. In substance Mr. Beecher
spoke as follows: “I . . . now introduce to you a
man who-and I say it not flatteringly-is the most
brilliant speaker of the English tongue of all men
on this globe. But as under the brilliancy of the
blaze of light we find the living coals of fire, under
the lambent flow of his wit and magnificent antithesis
we find the glorious flame of genius and honest
thought. Ladies and gentlemen, Mr. Ingersoll.”
Said the Herald reporter: “The enthusiasm knew no
bounds, and the great building trembled and vibrated
with the storm of applause.”
Apart from some humorous verses appropriate to
the occasion but of no permanent worth, with re-
ports of meetings and unsigned notes here and there,
I kept out of print and attended to getting the paper
to the press. The foreman (myself) gave out the
1880] FIFTY YEARS OF FREETHOUGHT 231
copy to the compositors after he had revised it;
made up forms of the paper and books, and either
held copy or read proofs. He was also expected to
set the type for advertisements and title pages.
Those were good times. He worked ten hours per
day, got $15 a week, and saved money. The re-
sponsibilities and troubles of the world rested lightly
upon young shoulders, and he rejoiced in his own
works.
CHAPTER XIV.
1-D. M. BENNETT, JERUSALEM
N his trip abroad, Bennett developed the
0 wanderlust, and when, soon after his re-
turn, a friend suggested a journey around
the world and an account of it, he accepted with
no show of reluctance. His letters in ten weeks
from Europe, printed as “An Infidel Abroad,” had
made a tome of 860 pages, but undeterred by the
fact that they were asked to pay a dollar-fifty for
this, and, in addition, to subscribe five dollars each
for the globe-encircling journey, his readers fell in
with the plan by hundreds. On the 7th of May,
1881, he reached the decision that he would go, the
date of sailing to be determined by the tide of sub-
scriptions. The next two months yielded seven hun-
dred subscribers to the enterprise. His faithful
Fourth New York Liberal League tendered him a
farewell reception in the parlors of Daniel Edward
Ryan, 231 West Thirty-seventh street, on the 24th
of July, when there were speeches, songs, and rec-
itations. He gave two pages of the paper to a de-
scription of the affair, concluding: “Many of those
present expressed their determination to visit the
steamer Ethiopia, of the Anchor line, which sails
at 8 o’clock Saturday morning, the 30th, at the foot
of Dey street, and see Mr. Bennett off.” Forty
were there to see him join Cook’s Tourists. He
292
18811 FIFTY YEARS OF FREETIIOUGHT 293
wrote a Parting Word for the paper, giving his first
foreign address as London, England, and the sec-
ond as Jerusalem, Palestine. He resigned the edi-
torial chair and the power of attorney to E. M.
Macdonald.
The Ethiopia was an eleven-day boat. Bennett
had time before making land to write a nine-column
letter, and in addition to resume the series of arti-
cles begun three years before on “What I Don’t Be-
lieve.” Convinced of the infinitude of space, Ben-
nett never quite understood why it should be limited
by the chaces that inclosed the forms of the paper. I
heard my brother try to make this clear to him by
pointing to the foot of the last column and expound-
ing the incompressibility of type.
It soon became evident that he had possessed him-
self of all the guidebooks accessible to tourists and
was drawing upon them freely for ancient and mod-
ern history. He attended the International Free-
thought Congress held in the Hall of Science, Lon-
don, with Charles Bradlaugh as chairman. He can
have omitted few details of the proceedings, since
his report, occupying parts of three numbers of The
Truth Seeker (October 29, and November 5 and 12,
1881) filled sixteen columns, and meanwhile he was
contributing two columns per week of “What I
i Don’t Believe.” When the paper had been printed
the type was lifted, made into book pages and stere-
otyped.
Meanwhile Liberal speakers at home were busy
East and West. George Chainey, the brilliant young
minister who had left the church and turned state’s
294 FIFTY YEARS OF FREETHOUGHT [18sl
evidence, lectured to large audiences in the West,
and then came to Boston, establishing a lectureship
in Paine Hall and publishing his paper called The
Infidel Pulpit.
Samuel P. Putnam was burgeoning forth. He
had experienced adversity since stepping down from
the pulpit. The year 1881 is too early for a bio-
graphical sketch of Putnam, but since he was the
coming man in Liberalism, I will say here that he
was born in Chichester, New Hampshire, in 1838.
the son of a Congregational minister; entered Dart-
mouth College in 1859 ; enlisted in the Union army,
1861; in 1863 competed for a captaincy and won it;
experienced religion and resigned in 1864 ; later
attributed his conversion to an attack of camp fever;
took three years in a theological seminary, Chicago ;
married in 1867 ; served two churches as orthodox
preacher; joined the Unitarians ; wife divorced him
in 1885 because of “religious and temperamental
differences” ; joined the Free Religionists and con-
tributed verse to the Boston Index and Unitarian
papers ; from necessity took another Unitarian pulpit
and built a church, but found himself unable to
preach the religion required; entered the Liberal
ranks just in time to share in Bennett’s fight against
comstockery ; gained a precarious livelihood by lec-
turing, bookkeeping, and writing wrappers; in July,
1880, was appointed on probation to a clerkship in
the New York Custom House; confirmed January
1, 1881; promoted on merit April 1, 1882. One of his
college mates tells me that Putnam took the “big
slate” at college in mathematics, and I certainly
should suppose that he would, for no man I ever
1881] FIFTY YEARS OF FREETHOUGHT 295
saw, except some lightning calculator, was so quick
at figures as Sam. He habitually added two columns
at once; or’ three when in a hurry. He was short,
redfaced and chubby, and spry as a cat.
With his living provided for by his salary at the
Custom House, Putnam now lectured, contributed
articles to The Truth
i Seeker, and further gave
play to the exuberance
of his poetic fancy. I
prepared a long bio-
graphical sketch of Put-
nam for $he memorial
volume published with
the report of the Secu-
lar Union Congress for
1896, and also for the
Dartmouth Class Book
of 1862. (Horace Stu-
art Cummins, Washing-
ton, D. C., 1909.)
In 1881, at 43, he still looked like a boy, and I
might say he never really grew up. In spirit and
manner and outlook he remained the boy all his
life.
In certain quarters the year 1881 produced some
trepidation as being the year when the famous
Mother Shipton prophecy matured.
All of this prophecy, except the last two lines,
The end of the world shall come
In eighteen hundred and eighty-one.”
having been written after the event, is fairly true.
296 FIFTY YEARS OF FREETHOUGHT [lE%l
The author was one Charles Hindley of Brighton,
England, who published the lines in 1862, represent-
ing them to be a reprint of an old version of fif-
teenth century prophecies. So stated Ella E. Gib-
son in The Truth Seeker of January 22, 1881.
Frauds are killed ofi with the greatest difficulty.
They are championed with a zeal that rarely comes
to the defense of truth. The credulous prefer to
believe that the Mother Shipton prophecy was all
written in the fifteenth century except the closing
lines. The book of Deuteronomy is a parallel in-
stance. The last chapter of Deuteronomy describes
the funeral of Moses: and they say Moses wrote
all the book but that.
In a spring number of The Truth Seeker I ob-
serve an apology for “imperfect bookkeeping.” It
says: “If we have had dishonest or careless help in
our office, we have them no longer.” Bennett in
the Albany penitentiary made the acquaintance of
several whose tales of injustice and injured inno-
cence he accepted as they were told to him. One
was a young fellow we will call Albert Smith. When
Albert’s term expired Dr. Bennett employed him in
the office and gave him access to unopened mail and
to postage stamps. Bennett’s confidence in the hon-
esty of the man was imbecile. E. M. Macdonald
had him watched. He was glad to get off with only
an exposure of his thefts. Anybody could impose
on Bennett once.
At this period William Henry Burr, formerly a
congressional reporter and pioneer shorthand writer,
made the discovery, as he thought, that Paine was
/ 18811 FIYTY YEARS OF FREETHOUGHT 297
I
the author of the Junius Letters and of the Declara-
tion of Independence. In an article of January 22,
1881, he flouts Ingersoll and Van Buren Denslow,
who were unconvinced of Paine’s identity with Ju-
nius. The controversy caused me to devote a num-
ber of evenings to a close examination of the Junius
Letters laid beside the writings of Paine. I saw no
correspondence of style whatever. The Declaration
is reminiscent of Paine’s writings prior to its date.
One may agree that whoever wrote the Declaration
of Independence, Paine was its author, yet I could
not feel that he had contributed any of its para-
graphs to that composite work.
A man destined to cause the Freethinkers much
embarrassment ran, at Lamar, Missouri, a paper
named The Liberal. He was G. H. Walser, who
founded the town of Liberal, in that state, to be the
home, exclusively, of Freethinkers. Incidents in
the after fate of Liberal as a town must be men-
tioned in this record as they occur. In the begin-
ning of 1881, Walser and his wife deeded Bennett
“all lot No. three (3), in block No. seven (7) in
Liberal.” The Doctor printed the debenture and re-
turned thanks.
%-PERSONS AND PROBLEMS.
All the economic reformers brought their doc-
trine to the Liberal Club, perhaps the only open fo-
rum in the city. Henry George, author of “Progress
and Poverty,” made a speech there on the 14th of
January, the club having met to hear a lecture by
Henry Appleton on Ireland. That was the first
298 FIFTY YEARS OF FREETHOUGHT [Ml
time I saw Henry George. His book, published two
years earlier by the Appletons, New York, was then
in its fourth edition, and coming out in London,
Paris and St. Petersburg. Mr. ‘George’s head looked
large for his body ; he wore a presentable red beard,
and spoke English with a pronunciation acquired
abroad-perhaps of his mates on British sailing ves-
sels. His book was reviewed in The Truth Seeker,
April 16, by the lawyer and author, Edward W.
Searing, who married the deaf and voiceless Laura
Catherine Redden (“Howard Glyndon”), poet and
newspaper correspondent.
This year a fund was raised-in The Truth Seek-
er of course-for the renovation of the Paine monu-
ment at New Rochelle, the Fourth New York Lib-
eral League leading the enterprise. Exercises took
place at the repaired monument on Memorial Day
(reported in The Truth Seeker of June 4, 1881),
the month before Bennett’s departure. When most
of the speeches had been made, the Doctor proposed
a vote of thanks to the donors of the restoration
fund, calling for “three sonorous ayes.” He got
them, and then, when the party had visited the old
Paine house, he informs us, ‘(we wended our way to
the station, all feeling that we had enjoyed a very
pleasant day, and that we would like to see returns
of the same on every succeeding year.”
A piece of ancient history worth picking up is
Dr. Thomas P. Slicer’s renunciation of evangelical
orthodoxy. Dr. Slicer, pastor of a Brooklyn church,
announced himself unable longer to preach the ac-
cepted faith. His name appeared many years after-
wards on the list of speakers at Paine celebrations.
18811 FIFTY YEARS OF FREETHOUGHT 299
Ingersoll delivered his lecture, “What Must We
Do to Be Saved?’ in Wilmington, Delaware, about
the beginning of the year. At the opening of the
February term of the New Castle county court,
Chief Justice Comegys, haranguing the grand jury
on the subject of blasphemy, implied that Ingersoll
ought to be indicted for blasphemy. Any officer, he
said, might arrest Ingersoll without warrant if he
again entered the state. The alarm of Comegys,
with the accents in which he communicated it to the
jury, brought upon the state of Delaware almost as
keen ridicule, if not as much, as Tennessee endured
forty-five years later because of the Scopes anti-
evolution trial. Ingersoll closed an interview pub-
lished in the Brooklyn Eagle by saying: “For two
or three days I have been thinking what joy there
must have been in heaven when Jehovah heard that
Delaware was on his side, and remarked to the
angels in the language of the late Adjt.-Gen.
Thomas: ‘The eyes of all Delaware are upon you.“’
In March T. B. Wakeman went before a legisla-
tive committee at Albany, N. Y., “in opposition to
a bill to largely increase the criminal jurisdiction
and powers of the Society for the Suppression of
Vice.” Under the heading: “Liberty and Purity ;
How to Secure Both Safely, Effectively, and Im-
partially,” the address ran through five numbers of
The Truth Seeker. Incidentally it exposed, by
producing the affidavits of numerous honest citizens,
the lies told by Anthony Comstock in his book en-
titled “Frauds Exposed.”
300 FIFTY YEARS OF FREETHOUGHT [1881
&---THE INSPIRED ASSASSIN OF GARFIJXLD.
The two days of leisure and recreation promised
workers by the Fourth of July falling on Monday
in 1881, were turned tc days of anxiety because
the religious fanatic, Charles J. Guiteau, chose Sat-
urday, the second, for the assassination of Presi-
dent James A. Garfield. The President was in the
waiting room of the Potomac Depot at Washington
when Guiteau approached him from behind with a
heavy revolver and fired two shots, one entering
Garfield’s arm and the other his body. The Presi-
dent lingered for eighty days and died at Elberon,
N. J., September 19. Meanwhile t.he churches
prayed intensively. It was an orgy, a regular prayer
drive. The splurge continued for two months,
when the powers of the ministers were augmented
by the state governors appointing September 8 for
a day of prayer with a gesture of fasting added-
all but one; Governor Roberts of Texas pleaded
that his was a civil, not an ecclesiastical office, and
he would attempt no control over the religious acts
of the citizens of his state. The prayer promoters
condemned him to perdition, but went on and per-
fected their organization. On the 8th of Septem-
ber they mobilized more praying people than had
ever got together before on one day. The prayers
placed end to end would have reached anywhere in
or out of the universe except, as the event proved,
the throne to which they were addressed.
Put on his trial in November, ‘Guiteau offered the
defense that God had chosen him as an instrument
to carry out the inscrutable purpose of the divine
18811 FIFTY YEARS OF FREETHOUGHT 301
will. It was God’s act, he said, and God would
see him through. Writing to George Jacob Holy-
oake of England, Ingersoll said: “It was fortunate
for me that the assassin was a good Christian, that
he had delivered lectures answering me, that he
was connected with the Young Men’s Christian As-
sociation, and that he had spent most of his life
reading the sacred scriptures.”
Religious demonstrations were confined to, Gui-
teau and the churches. Garfield made none, invited
none. The Sun said, when the grave had closed
over the body of the President: “During the long
and trying illness which his chief physicians have
recently declared was incurable from the outset,
there is no record that he was ever visited by a
minister of the gospel, that religious services were
performed, or that his sufferings were soothed by
religious consolations in any form.”
In August the Ingersoll-Black discussion occu-
pied the pages of The North American Review, on
account of which the Appletons gave notice that
they would no longer publish that magazine. The
North American Review came out thereafter under
its own imprint, and with its editorial policy un-
changed.
The Rev. H. W. Thomas of Chicago, Methodist,
was featured as the heretic of the year. Charge,’
with heterodoxy and threatened with expulsion, he
resigned and formed a People’s Church, where his
audience and his salary were doubled.
The ranks of Liberal lecturers were recruited by
the appearance of John R. Kelso of Modesto, Cal.,
302 FIFTY YEARS OF FREETHOUGHT [1881
formerly a rousing revival preacher, and after-
wards author of some excellent Freethought books.
His arguments were as clear as mathematical de-
monstrations.
The Dominion of Canada woke up and barred the
works of Voltaire and Paine’s “Age of Reason”
from its provinces. Canada for most of the time in
recent history has had the meanest government on
earth.
Moses Harman began the publication of the Kan-
sas Liberal at Valley Falls, Kan.
A note in The Truth Seeker of December 24
states : “Sheriff Pat Garrett, the slayer of Billy the
Kid, is a Freethinker and patron of The Truth
Seeker. Billy the Kid was a Christian.”
The monthly Iconoclast was started by W. H.
Lamaster at Noblesville, Ind. ; Remsburg entered
the lecture field October 8, 1881; Judge Waite’s
History of the Christian Religion to A. D. 200”
was reviewed October 8.
On the evening of Friday, September 23, I
was early in a seat at the Liberal Club when notice
had been given that Mrs. A. C. Macdonald would
attempt a “Universological Explanation of the
World and Man,” and would answer the obj.ections
of Mr. T. B. Wakeman to the proposition that “the
laws of thinking and the laws of creative energy in
the universe are one.” I listened closely and took
notes, so that when mother reached home with the
party of women who had accompanied her, I was
prepared to tell her what I thought of her lecture.
But she did not ask that. She asked, “How did I
look?’
/
18811 FIFTY YEARS OF FREETHOUGHT 303
The annual congress of the National Liberal
League, held in Hershey’s Hall, Chicago, Septem-
ber 30 to October 3, was pronounced “a most en-
thusiastic, harmonious, and successful meeting.”
Secretary Leland reported 175 active auxiliary
Leagues, and 55 others that were no more inactive
than many branches of the Christian church. This
congress resolved that the resolution that had been
passed at a previous congress and had led to the
withdrawal of some members, embodied the opinion
of only the majority who voted for it and was not
a test of membership in the League. Owing to the
inability of the Hon. Elizur Wright to serve long-
er, the congress elected T. B. Wakeman president.
Other officers were T. C. Leland, secretary; Court-
landt Palmer, treasurer; George Lynn of Lock-
port, Ill., chairman of the Executive Committee, and
Mrs. S. H. Lake, Elgin, Ill., chairman of the Fi-
nance Committee.
4-I JOIN THE NONPAREILS.
A reading notice in a December number invites
the public to attend the annual ball of the Non-
pareil Rowing Club at Tammany Hall on the eve-
ning of the 16th. As the name of this club would
warrant one in inferring, its members were in large
measure connected with the printing craft. The
invitation alluded to, having given the date and
place, went on to say that “those who like to dance
can find no better society to do it in than these
gentlemen, who erstwhile arrange the alphabetical
metal, and anon urge the propulsive oar through
304 FIFTY YEARS OF FREETHOUGHT [18sl
the pellucid waters of the Harlem.” I must have
been at my best when I wrote that. The club was
not exclusive ; it admitted policemen. Nobody ever
tried to explain why printers and policemen should
flock together, but there they were.
Joining the Nonpareils for the sake of the exer-
cise and to acquire the art of rowing with a sweep,
I soon was a member of a scrub crew propelling
a four-oared gig up and down the Harlem and
looking for races with other crews of our class.
Such rowing IS ‘enjoyed because it is a personal ac-
complishment. When one catches the water with
the blade of a sweep, and feels the boat jump as
he puts his back to it, he may get a thrill not to be
had by stepping on the gas.
For several blocks above the Harlem Bridge at
139th street both sides of the river were lined with
boathouses. The Nonpareils had theirs on the west
side some two blocks away. If I may I will speak
of my first appearance in the clubhouse after elec-
tion to membership. My new rowing suit, a bright
blue with pure white stripes about the terminals,
drew undesired attention from old members whose
suits, under water and sun, had turned all of one
color, and that one only faintly suggestive of the
original hue. As I advanced from my locker in the
rear toward the front of the boathouse I found my-
self walking self-consciously between two lines of
attentive spectators. Someone observed that the
new member would now wet the new suit by going
overboard, and that Mr. Halloran would assist. I
went to the float with Mr. Halloran, but did not
go overboard. Mr. Halloran went. Another name
18811 FIFTY YEARS OF FREETHOUGHT 305
was called and a two-hundred-pound policeman
came forward. I never resist an officer. He dis-
charged his duty and I was duly ducked. But there
was some defect in his strategy, for he went also
into the rolling river, and when I let go of him and
swam out, regaining the float easily, the tide had
got him and he disappeared downstream. When he
came back by land twenty minutes later, he reported
that he had made a landing near the bridge. The
initiation being over, I received the greetings of
the president of the club, known as Charlie Gatta.
CHAPTER XV.
~-THE RELIGIONS ON TRIAL.
T HE religious pathology of Guiteau was the
subject of many communications to The
Truth Seeker in the first half of the year
1882. The bloody assassin persevered, and ever
grew more insistent, in his protestations that he
was but the instrument of divinity in “removing”
President Garfield. The identity of Guiteau’s con-
tention with that held for the patriarch Abraham
was plain, and I am glad to find an article in The
Truth Seeker of January 7 by that logical thinker
Stephen Pearl Andrews, which puts the matter in
a clear light and in the right words. Said Andrews:
“It strikes me forcibly that it is really not so
much Guiteau who is on trial as the Christian
church, and religion itself as it has been and is
understood and taught in most countries. Espe-
cially is it Judaism, Mohammedanism, and Christi-
anity, the three great religions of the occident,
which are on trial ; and to convict and hang Guiteau
will go a long way toward rendering a verdict
against the fundamental doctrine of these three
great religions-the one doctrine in which they all
agree, and by which they are affiliated as of the
same descent. That doctrine is, faith in the direct
inspiration of individual minds by the deity, which
inspiration may and does in some supreme instances
306
18821 FIFTY YEARS OF FREETHOUGHT 307
lift the individual so inspired out of himself, cancel
his responsibility, and make him the mere agent
of the higher power; and further, that the grandest
and sublimest test of the overpowering presence of
such inspiration is its requisition upon the indi-
vidual to some act so abhorrent to his natural af-
fections and reason that nothing but such a divine
pressure upon him from without himself could have
induced him to, and have sustained him in, the act.
Such was the act of Abraham in his proposed sacri-
fice of his son Isaac at the supposed and assumed
command of God ; and it was that supreme act of
faith in what came to him as an inspiration, and of
i obedience to the command so communicated, sub-
jectively, or through the operation of his own mind,
that constituted and constitutes Abraham ‘the father
of the Faithful,’ and, as such, the historic head of
, the three great religions above mentioned. All of
them date back to Abraham for their origin, and to
this one act of Abraham as the sign and seal of the
divine sanction of their own faith-the very reason
of their own existence.
“What Abraham did, or proposed to do,” con-
i tinues Mr. Andrews, “Guiteau has done. The cases
are as nearly identical as can well be imagined.
Abraham was the Guiteau of his day; Guiteau is
the Abraham of our day. Guiteau and Abraham
P are virtually one . . . ‘Guiteau is logically and pre-
cisely right in affirming that there are two and only
two questions rightly before the court: (1) Was
he under a divine pressure, an overpowering influ-
ence, compelling him to do an act from which per-
I /
308 FIFTY YEARS OF FREETHOUGHT [MS2
sonally he would have recoiled, both in his senti-
ments and in his reason ? and (2), Does the presence
of a divine inspiration, thus lifting a man out of him-
self, constitute such a variety of insanity as also
to lift him above all responsibility to human laws?”
That was the line of Guiteau’s defense. It is
sound if the religions are sound. Naturally, how-
ever, The Truth Seeker denied the validity of any
such plea, while admitting to its columns argument
in Guiteau’s behalf. A man named Wisner, of
Fordham, made out a strong case, theologically, for
the defense. “That it was God’s will Garfield
should die,” he wrote, “is already proven. Had the
bullet missed, would it not have been providen-
tial ? As it hit, was it not equally providential?
All Christians agree that if ,God had willed it other-
wise it would have been otherwise. Could he not
have palsied Guiteau’s arm had he so pleased?
When Guiteau raised his weapon in his name,
would he not have stopped him as he did Abraham
of old, had it been his will ?”
This letter, of a column’s length, which The
Truth Seeker published in full, Guiteau incorpo-
rated into his statement to the press, accepting its
appearance as “providential.” His own sister, con-
vinced of her brother’s divine mission, wrote him:
“You certainly deserve the commendation of all
people who profess to be Christians, for your un-
wavering trust in God’s power when you shot the
President, as I sincerely believe you had. There
can be no condemnation on ‘God’s part toward you,
and no condemnation in your heart toward your-
18821 FIFTY YEARS OF FREETHOUGHT 309
self .” In a special prayer, prepared by the assas-
sin for use on the gallows, Guiteau implicated his
deity, saying, “Thou knowest thou didst inspire
I Garfield’s removal.” He also composed a hymn
with the closing line, “Glory hallelujah! I am with
the Lord.”
Socrates died like a philosopher, but Guiteau
I died like a saint.
Every generation, doubtless, produces its pulpit
clowns. History sets them down as “eccentric
preachers.” Such was the Rev. T. Dewitt Tal-
mage. Talmage at the height of his career as pul-
I pit clown delivered his sermons in the Tabernacle
church, Brooklyn, Presbyterian, and they were syn-
dicated ; that is to say, he prepared weekly a quan-
tity of matter to appear in the newspapers as the
I sermon of “last Sunday.” A series of his sermons
in 1882 were on Ingersoll. That accounts for In-
gersoll’s “Talmagian Catechism” and “Interviews
on Talmage” (see the fifth volume of the Dresden
edition of his works). Talmage owes it to Inger-
soll that his name is mentioned a quarter of a cen-
i tury after his death (in 1902). The next genera-
tion may ask the meaning of the words Talmage
and Talmagian-whether they possibly are variants
of Talmud and Talmudic.
2-INGERSOLL’S MEMORIAL DAY ADDRESS
The Grand Army of the Republic invited Inger-
soll to deliver the Memorial Day address at the
Academy of Music, May 30, which deeply stirred
310 FIFTY YEARS OF FREETHOUGHT [1882
the souls of a number of nervous Christians. They
demanded to know whether there was no Chris-
tian soldier who could have been asked to speak.
The editor of The Sun, which printed numerous
protests, saw in the event the doom of Christian-
ity. Said he: “The fact that a professed Infidel, a
man who denounces the scriptures and pours scorn
and insult upon the Christian religion, could be
brought forward as the chief orator on such an
occasion as the services of Decoration Day in this
city, appears to us something of far greater import
than any of our correspondents have taken it for
. . . It means, in our judgment, that there has been
a general decline in religion. . . . If this process
continues for fifty years the Christians will form
a very small minority of the people of this country.
But perhaps some new manifestation of religious
life may arise to arrest the spread of Infidelity.”
Besides this prediction that Christianity would be
wiped out, there were warnings that Ingersoll’s ap-
pearance would produce a riot; yet the day came
and Ingersoll with it; and “there was not a dis-
senting voice amidst the thunders of applause that
greeted him as he stepped to the reading-desk.”
One beholding the audience called it a “throng
rather than a crowd.” The speech delivered that
day by Colonel Ingersoll was the one which, thirty
years later, Christianity’s most popular exponent,
the Rev. W. A. Sunday, gave as his own at a Me-
morial Day observance in a Pennsylvania town.
The indignation felt by the religious people of
the country that a man who denounced the scrip-
1882] FIFTY YEARS OF FREETHOUGHT 311
tures and poured scorn and insult upon the Chris-
tian religion should be publicly heard was shared
and voiced by Mr. Frank James, who, at the time
i he so expressed himself, was an inmate of a jail
in Jackson county, Missouri, where he awaited trial
for several murders and numerous highway rob-
I, beries. Said that bandit, as reported in the K&r-
sas City Journal: “Ingersoll is a blasphemer, who
goes abroad denouncing the Bible, the most sacred
of all books. He ridicules its teachings and the
savior, and yet amid all this he has hearers to the
number of two thousand, while a man for using an
indecent word while drunk will be confined for
thirty days. My God ! How can such a state of
!
affairs be? The Lord is my helper. I care not
what men shall say against me. Ingersoll is do-
ing unspeakable injury to this nation. He is sow-
ing the seeds of iniquity in the minds of our
youth.” This Frank James and his brother Jesse
being the most notorious criminals of their day,
his pious deliverance carries its own sarcastic com-
mentary.
Among the contemners of Ingersoll who threw
in with Talmage, Joseph Cook, Guiteau, and Frank
James, was the hereinbefore mentioned skunk and
scalawag, Clark Braden, who propagated falsehood
by pamphlet. Braden circulated the printed state-
ment that Ingersoll was financially irresponsible and
his note unbankable in Peoria. In reply, Mr. Kirk-
patrick of Arrowsmith, Ill., published in The Truth
Seeker an open Ietter to the Iibeler, saying: “Mr.
Clark Braden-Sir : In your pamphlet you say
312, FIFTY YEARS OF FREETHOUGHT [ 1882
that Colonel Ingersoll’s note is unbankable in Peo-
ria, Ill. Now let me say that if you will go to the
trouble of finding one of those unbankable notes,
Mr. A. T. Ives of this place (formerly of Bloom-
ington) will gladly trade a bill for house rent he
holds against you for an interest in one of those
unbankable notes of R. G. Ingersoll’s”
The season’s pulpit heretic was the Rev. George
C. Miln, once a Congregational preacher in Brook-
lyn, and then of a Chicago Unitarian church, where
he delivered a sermon renouncing belief in God
and a future life. He stepped down and out with
the full consent of his congregation. Miln at this
time, the beginning of 1882, was a man of middle
age and personally pleasing. As he appeared to
me when he spoke before Felix Adler’s Society
for Ethical Culture, he more resembled an actor
than a clergyman. I thought he intentionally
strove after that effect. Soon we read: “The ex-
Rev. George C. Miln has now definitely announced
his intention of taking the stage this fall. He will
appear as Shakespeare’s Hamlet, of whose charac-
ter he has an original conception.” When the time
came he appeared in several Shakespearean roles.
His Hamlet was praised.
In The Truth Seeker a debate about prohibi-
tion got a start from the declaration of Mr. E. C.
Walker that “prohibition involves a principle which,
if carried to its logical conclusion, would stop every
Liberal press in the country, and close the lips of
every Freethinker.” Mr. Walker quite convinc-
ingly defended this position. A Freethinker hav-
ing doubts could hardly do better than to turn to
I
18821 FIFTY YEARS OF FREETHOUGHT 313
,
Mr. Walker’s clear demonstrations of the charac-
ter of prohibitory laws. The logic of prohibition,
carried to a conclusion in New Jersey that year,
!
I brought about the arrest of W. H. Rosentranch of
Newark for the crime of blasphemy, April 14, and
in Massachusetts an attempted suppression of Walt
Whitman’s “Leaves of Grass.”
I There lived a man in France during a past ten-
tury who thought th.e world would be happier when
the last king had been strangled with the entrails
of the last priest. Should an accident like that
happen to the last amateur custodian of public
morals and the last censor, we might go to hell with
i less friction.
William H. Herndon, for twenty-two years the
I law partner and intimate associate of Abraham Lin-
coln, and his biographer, appealed to The Truth
Seeker (Nov. 25) to publish, with “a good little
editorial,” his refutation of the lies of pulpit and
press that defamed him for speaking the truth
about the religious belief of Lincoln. In a “card of
I correction” Mr. Herndon wrote :
“I wish to say a few words to the public and
j private ear. About the year 1870 I wrote a letter
to F. E. Abbot, then of Ohio, touching Mr. Lin-
I coin’s religion. In that letter I stated that Mr. Lin-
coln was an Infidel, sometimes bordering on Athe-
I ism, and I now repeat the same. In the year 1873
the Right Rev. James A. Reed, pastor and liar of
this city (Springfield, Ill.), gave a lecture on Mr.
Lincoln’s religion in which he tried to answer some
things which I never asserted, except as to Lin-
coin’s Infidelity, which I did assert, and now and
I
I
314 FIFTY YEARS OF FREETHOUGHT [l&32
here affirm. Mr. Lincoln was an Infidel of the
radical type ; he never mentioned the name of Jesus,
except to scorn and detest the idea of a miraculous
conception.”
The Rev. Reed, wham Herndon names, endeav-
ored to lay the foundation for a Herndon mythol-
ogy-a reverse of the myth that Lincoln was a de-
vout Christian and praying man-which should rep-
resent Herndon as a drunkard, a liar, a blasphemer,
and a pauper, wholly unworthy of credence. If the
Rev. Reed only knew it, he was libeling a man
whose faith was much nearer his own than was
Lincoln’s.
S-THE LEAGUE STARTS A NEW ERA
The sixth Annual Congress of the National Lib-
eral League-convening in the hall of the Young
Men’s Temperance Union (formerly a church),
St. Louis, Mo.-opened on Friday, September 29,
and continued until Sunday, October 1, with morn-
ing, afternoon, and evening meetings. lIts pro-
ceedings were reported in The Truth Seeker of
October 14 (1882). The officers elected for the
ensuing year were: President, T. B. Wakeman,
New York; secretary, T. C. Leland, New York ;
treasurer, Courtlandt Palmer, New York. E. A.
Stevens of Chicago and Mrs. H. S. Lake of Cali-
fornia were elected chairmen, respectively, of the
Executive and Finance Committees. That, I be-
lieve, was the first recognition of Stevens, who in
coming years loomed large in the affairs of the
national organization.
I
/
18821 FIFTY YEARS OF FREETHOUGHT 315
The discussions of the congress were diverted
from the subject of church and state separation
by the introduction of proposals to take sides with
the industrial cause m its various forms. But or-
ganized labor was not there to take the side of the
Liberal League. The following paragraph in the
report is significant :
“Another member arose and pointed to the vacant seats
as a reminder to those present of the interest exhibited in
their discussions and plans by the labor organizations and
other societies the cooperation of which they expected to
secure.”
The situation warranted the inference that the
various industrial organizations took then, as they
continue to take, only the coldest sort of interest
in the secular cause.
The congress of k879 had tried without suc-
cess to establish a National Liberty Party. The
members had then listened to a very urgent mem-
ber of the Socialist Labor party. That individual
(Charles Sotheran), as Mr. T. B. Wakeman now
asked the Congress to notice, had since accepted a
position on a Tammany newspaper, was sending
his children to a convent school, and “had spent
much of his spare time in abusing his former com-
rades and Liberal movements and societies.” Again,
said Mr. Wakeman, in order to placate the respect-
able Liberals who deprecated the League’s war
on comstockery, and at the same time to please
the Socialist element, the Congress of ‘79 had
elected .as chairman of its -National Committee
(Gen. B. A. Morton) a reformed capitalist who
316 FIFTY YEARS OF FREETHOUGHT [1882
was at the same time an ardent admirer of the
League’s first president, Francis Ellingwood Ab-
bot, the champion of purity. And shortly after-
wards, when the National Committee look.ed for
its chairman to lead the new party, he was dis-
covered to be under indictment for forgery and
bigamy, with some half dozen wives on hand to
illustrate his aversion to the principles of that so-
cial freedom which was advocated by certain mem-
bers of the League whom he despised. (I never
heard before 1879 or since 1882 of Gen. B. A.
Morton, chairman of the National Committee of
the Liberal Party.)
Mr. Wakeman at this sixth congress expressed
disappointment that Colonel Ingersoll had appar-
ently withdrawn from the National Liberal Party
of 1879, at the launching of which he had pro-
posed three rousing cheers.
Viewing the character, hinted at above by Mr.
Wakeman, of some of the persons who made them-
selves prominent in that 1879 party, I never sup-
posed that Ingersoll’s want of enthusiasm required
any further explanation than his inability to work
in harmony with them.
Mr. Wakeman still held that the labor organ-
izations could be brought into the League, since
“only those who have broken with imagined au-
tocracy above the skies can lead effectively the
break from the real autocracies and monopolies on
the earth.” They have never come in.
An old and experienced Freethinker, Thomas
Curtis of St. Louis, a charter member of the
18821 FIFTY YEARS OF FREETHOUGHT 317
League, opposed a Liberal political party as being
impractical; it would be obliged to move fifty mil-
lions of people, which was like the old story of the
tail trying to wag the dog. “The trouble will be,”
Mr. Curtis said, “that these very labor and reform
organizations you may try to combine in order to
wag your dog are largely composed of your relig-
ious opponents. The thousands o’f Catholics in
them will obey not you but their priests, and so
with the Protestants and even semi-Liberals. Un-
til these men are liberated from their old religious
bonds they cannot cooperate with themselves nor
with you.”
At the request of Mr. Wakeman, the Congress
committed itself to the use of the new “Era of
Man” in place of Anno Domini. This era Mr.
Wakeman reckoned from the martyrdom of ‘Gior-
dano Bruno in the year 1600 of the common chro-
nology, and the League paper, Man, was so dated
thereafter (282 instead of 1882). The reform cal-
endar did not survive its founder.
~-THE WORSTING 0~ THE REV. JOSEPH COOK.
Bennett’s letters of travel at the beginning of
1882 were from the Near East; and it was a short
one that did not make four Truth Seeker pages.
His articles on “What I Don’t Believe” w,ere mean-
while continued. His old enemy, the Rev. Jo,seph
Cook of Boston, overtook him in Bombay. The
Bombay Gazette had proposed a debate between
Cook and Col. H. S. Olcott, the Theosophist. At
318 FIFTY YEARS OF FREETHOUGHT [1882
the annual dinner of the Theosophical Society, Ben-
nett being present, the colonel mentioned the Ga-
zette’s suggestion, and saying he had no time for
a debate, invited Mr. Bennett to be his substitute.
Bennett agreed, and then and there said a few
preliminary words regarding the Boston Monday
lecturer, following them with a challenge to Cook.
The latter ignored the challenge, but took Bennett
as his text wh.en he spoke publicly again. The
Christian minister made the mistake of acting up-
pish or arrogant toward the natives, with whom, on
the contrary, Bennett immediately got upon the most
friendly terms. Cook, irascible and quarrelsome
by nature, could put up with no opposition. Some
sort of an issue arising between him and his native
audience at Poonah, as reported in The Theosophist,
“Mr. Cook wrathfully advised them to pray to their
‘false gods.’ Then he quarreled with two of the
Christian missionaries present, and insulted the
chairman, a respectable European ‘gemtleman of
Poonah ; the remarkable lecture coming to a close,
to the great delight of the heathen audience, amidst
a ‘general Christian row,’ as the heathen editor of
a local paper expressed it.”
Cook having returned Bennett’s written challenge
unopened, Colonel Ollcott and Dayanana Sarawati, a
learned Parsee, each sent him a den, which he re-
fused to take up because he would not appear on
the same platform with Bennett. So it was neces-
sary to answer Cook in his absence, and Bennett
had a walk-over. A crowded audience heard him
flay “the falsifier, the defamer, the maligner, the
18821 FIFTY YEARS OF FREETHOUGHT 319
slanderer, who with falsehood and malice in his
heart wilfully attempts to injure and destroy the
reputation of a fellow-being.” I am quoting Mr.
Bennett’s language. After dealing with Cook, Ben-
nett dealt with his religion, pointing out its errors
and receiving “abundant applause.”
Cook, coming well advertised to Bombay, charged
upon the heathen like a warhorse. Bennett had
no advance agent, but he got the decision. He went
away with a testimonial, while to Cook the Native
Public Voice addressed a farewell thanking him for
coming, but hoping he was under no delusion that
his “flimsy, unargumentative, and merely rhetorical
lectures have produced any impression whatever on
their minds with respect to the truth of Christian-
ity.”
o*n the boat he took from Japan to Sydney, the
Reverend Joseph fell off the upper deck and landed
so hard on a lower one that the ship’s surgeon had
to repair his ribs.
S--HOME AT LAST.
Bennett, the earth’s circle completed, as far as’
might be by sea, touched land at San Francisco
on May 30 (1882). He was two months crossing
the continent to New York on account of the many
receptions held for him on the way. His Fourth
New York Liberal League awaited him with an-
other reception, which was held at Martinelli’s, in
Fifth Avenue. The feature of this occasion, to
me, was the presence of Horace Seaver and J. P.
Mendum of the Boston Investigator, for I had been
320 FIFTY YEARS OF FREETHOUGHT [ 1882
detailed to meet them at the Grand Central and
lead them to the banquet. Mr. Seaver was a stout
old gentleman, with a considerable mustach ; Men-
dum slightly built with a not luxuriant brown
beard turning gray. When I came upon them
they were standing together like children lost in
the crowd, timidly regarding their surroundings in
the big station. They were of the age I have now
reached myself, when a man is not so sure of
himself as he is at twenty-five. I conducted them
to Martinelli’s and placed them in seats of honor
at the speakers’ table.
When Bennett was in Ceylon, and had addressed
at a place he calls Panadure, an audience of two
thousand, he relates : “Two persons came to the
stand and chanted to me several stanzas in Pali,
composed for the occasion by the two young priests
in the pansala (Panchala ?).” (Truth Seeker, July
8, 1882.) The eighth stanza ran thus:
“May Mr. Bennett, who is like unto the Sun which de-
stroys the dew of superstition,
Is like a victorious general in engagements of controversy,
Who Sollows the teachings of Lord Buddha, which com-
fort the world,
And who well bears the pearl necklace of renown,
Shine long.”
At the reception we were giving him in New
York, T. B. Wakeman read some of these stanzas
vgy acceptably to the diners. The ceremonies
lasted nearly six hours. Samuel P. Putnam was
the poet of the evening.
The two thousand persons who attended the New
York State Freethinkers’ Convention at Watkins,
18821 FIFTY YEARS OF FREETHOUGHT 321
feted Bennett again, and he must have found it
hard, after all this, to get back to work at the desk.
In fact, he was already planning for a tour of the
United States with a stereopticon and slides pur-
THE TRUTH SEEKER OFFICE IN CLINTON PL.
chased abroad. But first he must oversee the re-
moval of the office from the rooms in Science
Hall, which had long ago’ become too crowded
through his inveterate publishing of books. He
found new and larger quarters at 21 Clinton place
and moved in. The number of the paper for Octo-
ber 14 first bore that address.
A little while later the mind of Bennett seemed
to undergo a reversal as to the policy of bucking
the Comstock laws; for when on October 27 Ezra
H. Heywood of Princeton, Mass., was arrested
by Anthony and held in default of $1,000 bail,
for circulating selections from the poems of Walt
Whitman, Bennett wrote (Nov. 4) : “We must
322 FIFTY YEARS OF FREETHOUGHT [ 1882
confess that we have wondered why Mr. Hey-
wood should decide, under the circumstances, to
mail such matter. He seemed to us not a man
with a coarse, animal nature, but naturally as free
from such tendency as one man in a thousand. We
must say, however, that he chose to make himself
most conspicuous by mailing Walt Whitman’s most
objectionable poem, and by publishing some things
which we most certainly would not publish. We
could not see what good was to be gained by it,
what principle of Liberalism is involved, or how
the best interest of any class of the community can
thereby be served. There is no reason why any-
one should unnecessarily thrust his hand into the
lion’s mouth.”
Bennett did not in this article descend to the
impeachment of Heywood’s character; in fact, he
gave him a clean bill of moral health, so far as he
could judge ; but otherwise he paltered very much
as his timid friends had done not long before when
his own hand was in the mouth of the lion, saying:
“We are all in favor of free mails, the same as
free thought, a free press, and free speech, but
we are not in favor of sending indecent matter by
mail, or any other way.”
These remarks at once impressed me as invidious
and while I pondered them, a printer who prided
himself on the classical allusions at his command,
said with a sigh: “Achilles had his vulnerable spot.
and so has the Doctor. I’m afraid it is his vanity;
he is in the limelight, and isn’t encouraging any
rivals in martyrdom.” The uncompromising Ben-
jamin R. Tucker, thep publishing Liberty, replied
I 18821 FIFTY YEARS OF FREETHOUGHT 323
to the article with heat and vigor. Writing of Hey-
wood’s arrest, he said: “In this connection we must
express our indignation at the cowardly conduct
of D. M. Bennett, editor of The Truth Seeker,
who prates about Mr. Heywood’s taste and methods.
We do not approve of Mr. Heywood’s taste and
methods, but neither did we of Bennett’s when we
did our little best a few years ago to save him from
Comstock’s clutches.”
&-THE LAST HOME.
Others expressed their astonishment at the
change in Bennett’s point of view. I lay that
change to his last sickness, which attacked him
while we were moving the office in October. We
were still at 141 Eighth street when he began to
hiccup, and the affection was never checked. It
became a habit. I heard him say to Dr. Foote and
his son (this was at 141) : “If you boys don’t do
something to stop this hiccuping, I am gone.” He
was enough of a physician to know what to ex-
pect. The trouble was shaking him apart when he
worked, or spoke, or ate. Criticism of his utter-
ances then would be leveled at a dying man. About
the last of November he left a piece of unfinished
copy on his desk and went home. To get the con-
clusion o’f what he was writing I carried the last
sheet to his rooms, where he dictated a paragraph
to me. It is in The Truth Seeker for December
9, the shortest installment of anything he ever
wrote to be continued. The same number of the
paper announced his death, December 6, 1882.
.
324 FIFTY YEARS OF FREETHOUGHT [ 1882
We buried Dr. Bennett on the Sunday follow-
ing his death, from the place where the Liberal
Club met, German Masonic Temple in East Fif-
teenth street, Mr. Wakeman being the eulogist.
Over his grave in Sylvan avenue, Greenwood Cem-
etery, stands a monument bearing his name and
extracts from his writings, and the legend, “Erect-
ed by One Thousand Friends.”
For a Bennett Memorial I composed an ode of
many stanzas, closing with the apostrophe:
“Where o’er thy precious dust this shaft we raise
To bear the record of a hero gone,
‘Neath changeless stars, through ever-changing days,
First in our heart of heart, sleep on, sleep on.”
He sleeps on. And could he be awakened alone
by the footfall above his grave of someone who
remembers him, his slumbers have been undisturbed
for many years. Until I went West-that is, for
five years following his death-my brother and I
were accustomed, once in a summer, to visit Green-
wood Cemetery and delay our walk for a few mo-
ments at the place where he lies. I have not been
there since the summer of 1887.
The inscription on the face of the monument underneath
“Erected by One Thousand Friends” and the medalion
reads : “D. M. Bennett, the Founder of The Truth
Seeker; the Defender of Liberty, and its Martyr; the
‘Editor Tireless and Fearless; the Enemy of Superstition,
as of Ignorance, its Mother; the Teacher of Multitudes;
the Friend faithful and kind; the Man honest and true,
Rests Here. Though dead he still speaks to us and asks
that we continue the work he left unfinished. When the
Innocent is convicted, the Court is condemned.”
326 FIFTY YEARS OF FREETHOUGHT [1882
Many young Freethinkers have expressed them-
selves as desirous of knowing what kind of a man
was Bennett who founded The Truth Seeker. In
my attempt to answer the question I have described
him as I knew him. I hope the picture presented
. and received is fairly accurate, which none can be
when a man is overpraised. It would be useless
for me to conceal any of his faults. He told them
all or showed them all himself. Anything added
thereto, to his discredit, may be dismissed as false.
He owed the popularity he achieved partly to cir-
cumstance, and more to his simple and honest na-
ture, his industrious hand, his capable head, and
his courageous heart. His success was all earned
and genuine, for he had none of the tricks, either
of speech or pen, that deceive the unwary, nor re-
sorted to the “skilled digressions” which app,Ql to
the passions or stir the emotions of the unthinking.
He was a likeable man, and it did not embarrass
him to be praised. His journalism was of the sort
called personal. The Truth Seeker was Bennett,
and in advertising himself he advertised the paper.
Y-FOR THE RECORD.
I am writing of a year (1882) in which occurred
many events that have their place in the annals of
Freethought. John William Draper, author of
“The History of the Conflict Between Religion and
Science,” died January 14 ; Bradlaugh was elected
to Parliament for the third time ; Charles Darwin
died and was entombed in Westminster Abbey.
Satirizing the burial and memorial of unbelievers
18821 FIFTY YEARS OF FREETHOUGHT 327
in this sacred edifice, Thomas Hardy, speaking for
the dean, said in 1924:
“ ‘T’will next be expected
That I get erected
To Shelley a tablet
In some niche or gablet.
Then-what makes my skin burn,
Yes, forkhead to chin burn-
That I ensconce Swinburne !”
The dean got his revenge on Hardy for this jibe
by laying the author’s ashes away in the Poets’
Corner, in 1928.
Charles Watts of England and Charles Bright of
Australia came to the United States to lecture.
Herbert Spencer spent a few weeks here in the
fall, and was dined at Delmonico’s by the evolu- ’
tionists. The attendants at the dinner included
John Fiske, Editor Youmans of The Popular Sci-
ence Monthly, Carl Schurz, the Hon. Wm. M.
Evarts, Thaddeus B. Wakeman, Courtlandt Palmer,
and Henry Ward Beecher. Carl Schurz said of
Spencer: “We greet him as a hero of thought who
has devoted his life to the sublime task of vindicat-
ing the right of science as against the intolerant
authority of traditional belief.” Beecher was a
professed evolutionist from that date.
Otto Wettstein, designer of the Freethought
badgepin, began writing for The Truth Seeker, as
did also C. L. James, author of a History of the
French Revolution. LaRoy Sunderland, formerly
a hypnotic evangelist, wrote articles unveiling the
philosophy of revival hysteria. Bennett made the
experiment of reducing the subscription price sf
328 FIFTY YEARS OF FREETHOUGHT [1882
The Truth Seeker to $2.50, but got no more sub-
scribers thereby, and the next year it was put back
at $3. The surviving Liberal exchanges of The
Truth Seeker and Boston Investigator were: New
York Man, Boston This World, Milwaukee Liberal
Age, Indianapolis Iconoclast, Missouri Liberal, Val-
ley Falls (Kan.) Liberal, the Pepin Gazette, Texas
Agnostic, San Francisco Jewish Times, and Dr.
Foote’s Health Monthly, New York.
In the pages of this ninth (1882) volume of
The Truth Seeker I come upon occasional co’ntri-
butions from my own pen in prose and verse. Vis-
itors to the ofice began asking where G. E. M.
could be seen, and were brought into the printing
office, for purposes of congratulation. The elder
Dr. Foote was the second person to encourage me
to write more and oftener; the first one being Ben-
nett. Bennett imprudently had said as early as 1879
that The Truth Seeker would print whatever 1 might
choose to write.
As a neophyte, I was an exceedingly enthusi-
astic Freethinker, justifying Ingersoll’s similitude of
the bumblebee-“biggest when first hatched.” How-
ever, nobody, I trust, will accuse me of shrinking
up any since. The following sonnet, the form and
terms of which were lifted from Shakespeare, I
wrote in praise of Universal Mental Liberty. it
is a fair transcript of my mental state at that period.
“Could half the joy a mind enfranchised brings
Be told in numbers that to it belong,
The world would say, ‘A poet ‘tis that sings
Whose wayward fqncy bath betrayed his song.’
18821 FIFTY YEARS OF FREETHOUGHT 329
Too early still the day, too late the dawn,
For all mankind yet to behold the light
That shines on those who know of coming morn,
And greet its glow from Freedom’s lofty height.
But time may come-when dust of ours shall lie
Mute as our papers, yellowed with their age-
When those who now would plainest truths deny
The present poet will esteem a sage.
His worth shall live upon the lips of fame,
And grateful praises consecrate his name.”
As an exponent of Freethought I have had oc-
casion to repel * the insinuation that Freethinkers
are without ardor, that emancipation from supersti-
tion as they deem it, is not with them an occasion
for rejoicing. I put that sonnet in evidence to show
what the wider outlook did to me, who am not
emotionally effervescent, and never was.
Embalmed in the files of The Truth Seeker there
are probably hundreds of testimonies to the “spir;
itual” uplift of Freethought. A convincing one came
from a woman in Texas many years ago, who
“thanked God,” as she phrased her gratitude, for
the day when her husband went to hear Ingersoll,
some two years prior to the time of her writing,
and became a Freethinker. She said that while a
church member he had been the tyrant of his house-
hold, and had even beaten her. He came home
from Ingersoll’s lecture a different man, and had
since been the kindest of husbands. She had not
herself wholly given up the old faith, but she was
ordering more of Ingersoll’s pamphlets for him, and
e&pected to enjoy them herself.
330 - FIFTY YEARS OF FREETHOUGHT [1882 *
A perplexing phenomenon is the occasional rever-
sion of an apparently convinced Rationalist to some
form of mysticism. 0. B. Frothingham, for years
a Rationalist lecturer, whose discourses made up
the bulk of a Truth Seeker book entitled “The
Radical Pulpit,” turned in his last days to a form
of theism. B. F. Underwood, whose lectures in the
’70s made a lifelong Materialist of me, thought he
was taking a step forward when he embraced Spir-
itualism. Louis F. Post died a confirmed Sweden-
borgian, they say. G. H. Walser, founder of the
town of Liberal, Missouri, after being fooled by a
medium who later was exposed as a fraud, relapsed
into an orthodox fundamentalist. George Chainey,
who, as a Materialist, called Theosophy “mental rub-
bish” and said he hoped Bennett would write no
more about it, went to a Spiritualist camp-meeting,
found there the “mother of his soul,” proceeded
from Spiritualism to Theosophy, and has been a
mystic of one sort or another ever since. I have
known men, once supposed Freethinkers, to lean
toward Christian Science, even Bahaism. And I
have ceased to wonder thereat, not because I can
explain their action, but because I have seen so
many of them they are no longer’ novelties-not
even an individualist turning authoritarian. Dbubt-
less their state of reaction may be called a spiritual
second childhood, matching that of the body and
mind. Like children, the aged must play safe. I
once stood upon a bridge over a swollen river
watching two or three families of Indians hauling
ashore the drift and wreckage that came down with
18821 FIFTY YEARS OF FREETHOUGHT 331
the flood. While the vigorous bucks worked their
canoes in the current of the midstream, the old men
and young boys paddled about close inshore. The
old men in their prime had breasted the current,
and after a few years the boys would be doing a
man’s part also, but now the old and the young
were in the same boat-the youth not yet competent
for the battle, the aged owning defeat.
CHAPTER XVI.
1-I BECONE THE ASSISTANT EDITOR.
P ROGRESS in these writings
hindered by my preoccupation
for 1883 is
with the
contents of the volume of The Truth Seeker
for that year. As an employee I had been taken
off stone-work in the printing-office, and to my
duties as foreman and proof-reader there had been
‘added the role of assistant to the editor, E. M.
Macdonald, much of whose time was taken up with
the business affairs of the paper. Mrs. Bennett,
as owner, took care of the receipts and expendi-
tures, but my brother understood the trade; and
while from some source she had brought in a
“business adviser,” she found after a little experi-
ence that Eugene was her reliance. This “adviser”
and her relatives, I suspect, would have displaced
both of us if that had been practicable. As it was
not, they made her fairly suspicious of us; and
soon she endeavored to take the management frcm
Eugene by organizing the Truth Seeker Company.
The members of the Company, whom, with herself,
she called “executors,” were Daniel E. Ryan, T.
B. Wakeman, her brother Loren J. Wicks, Eugene
M. Macdonald, and John V. Wingate. In an-
nouncing the formation of the company she said
that her brother and Mr. Wingate would relieve
332
334 FIFTY YEARS OF FREETHQUGHT El883
back to the editor’s room to inquire who the hell
Wingate was. The business adviser made a confi-
dant of one of the compositors to keep him in-
formed of all that was said in the rear, and re-
ceiving what could be measured as an earful, re-
warded the printer with a job in the front office,
at time work, and little to do. Mrs. Bennett lost
confidence in Eugene-the influence of her rela-
tives and adviser, I suppose. To place events in
the right connection I will say here that she died
in my brother’s house, to which she had come in
her last years, and gave him what they had left her
of the estate.
To resume. I was assistant editor, and, to me,
being assistant editor meant more than the leisurely
preparation of a measured amount of matter per
week, and handing it to the chief for revision and
bestowal on the men who were to put it in type. My
brother wrote his editorials, and with letters and
articles for publication passed them to me. He
could go fishing then, if he wanted to and had the
time, which on account of examining contributions,
answering letters and receiving visitors he usually
did not. It was my pastime to take the writers’
mistakes out of the MSS. by revising them, to
supply the headings, and otherwise to prepare them
for the printer. When they were insufficient for
the available space, I must select the “fillers.” I
then took the printers’ mistakes out of the proofs
and overlooked the make-up. The editor might
keep regular hours ; the assistant was expected to
stay for the last revise, and, when the forms were
locked up, to test them and see if they would lift.
l&U] FIFTY YEARS OF FREETHOUGHT 335
All the manuscripts for books as well as for the
paper went through the assistant’s hands for read-
ing. To be a competent assistant editor the person
in that position should have persuaded himself
that he could do the work a little better than the old _
man, and should be watchful that none of the lat-
ter’s errors get past him and go through.
The work was not burdensome. There was still
time to indulge the itch for writing, which led to
the production of editorial articles. ‘The New
York Times then had on its staff William Living-
ston Alden, who originated the famous “sixth
column” feature, a humorous editorial. To bring
The Truth Seeker to a level with the best journal-
ism, I began making that kind of a contribution to
the last column, when available, of the ninth page.
The pieces are in the first few numbers of the
tenth volume of The Truth Seeker, and are worth
a chuckle today. But the space was not always
available, for my brother’s articles and selections
often filled the pages, so that, dropping the column
editorial, I devoted myself to writing editorial
paragraphs of either light or serious import. I re-
flect with something of sadness on the fact that at
the time in question I could turn off about twice
the amount of work in a given length of time that
I am now capable of doing. Then the thought
went ahead of the pen. Now it does not keep up
with the typewriter-and I am a slow typist. In
these days of the sere and yellow, as the weeks go
by, I am inclined to breathe a sigh of relief when
the pagination of the editorial manuscript 1 am
making lets me know that enough has been pre-
t
336 FIFTY YEARS OF FREETHOUGHT [1883
pared for the next number of the paper. At that
age (in 1883) I should have done this Fifty-Years
narrative on spare time during the day, in the office.
Now the preparation of it is home work-three
. hours in the evening, six Saturday afternoon, and
twelve or fifteen on Sunday. About twenty-four
hours are required to turn through a year’s file of
The Truth Seeker and to make notes, and the re-
mainder of the week is not too much for elaborat-
ing them. With forty-five volumes yet to do, a
year’s travel lies between me and the colophon.
And work on the volume in hand is prolonged by
my dallying over the pieces that I wrote myself, to
which I have not turned before for more than four
decades. One feels a curiosity to see how he
thought and wrote in his salad days.
Besides editorial paragraphs, there was verse, of
cyhich none I ever produced satisfied me. I found a
market for some of it, but not a line contains the
germ of immortality. My first commercial venture
in “poetry” went to a trade paper, The Sewing
Machine Journal, and produced ten dollars. It
was embalmed in a “popular” publication called
“Gems of Poetry and Prose.” I have no inclina-
tion to disturb the remains.
That season I took up the study of phonography,
or shorthand, with D. L. Scott-Browne (pioneer of
the Haldeman- Julius form of matrimonial hyphena-
tion), who charged me a dollar an hour for lessons
and seemed surprised when I taxed him fifty cents
an hour for making up the forms of his magazine
at night. I contributed certain verses to his publi-
cation for which I received no thanks from the
18831 FIFTY YEARS OF FREETHOUGHT 337.
young lady in whose behalf I invoked the muse.
One scrap of my rhyme-a parody-in The Truth
Seeker, Mr. Scott-Browne pounced upon to use
as a test for his advanced pupils. Entitled “How
to Be a Preacher,” it ran:
“If you want a receipt for a popular minister,
Skilled in expounding the doctrine of sects,
Arrange a collection of expletives sinister,
Mingled with fragments of various texts;
Take the last wailing of Christ in his agony,
Latin and Hebrew, original Greel-
Eloi, Eloi, lama sabachthani-
Howl it and chatter it, mumble and shriek;
Of Moses and Joshua study astronomy,
Copy the morals of David and Lot,
Practice each day in Ezekiel’s gastronomy,
Drink with old Noah, the bibulous sot;
Gather some scraps of New England theology,
Weak metaphysics, and Cook’s eschatology ;
Fill your discourses with all that’s fanatical,
Rattle them off in a manner theatrical;
Doubt every fact and believe every mystery,
Meet modern learning with biblical history,
Praise all the actions of pious rascality,
Damn every heretic as a finality.
These qualities constitute, blended in unity,
The joy of the modern religious community.”
A Boston lawyer named James W. Stillman sur-
prised me one day by coming unannounced to the
door of the room where I was at work and then
reciting the lines in a thunderous voice. It embar-
rassed me, of course ; but still and all, that was bet-
ter than being in ignorance as to whether anyone
ever noticed the verses or not.
338 FIFTY YEARS OF FREETHOUGHT [ 1883
2THE MAN WITH THE BADGEPIN
With my shorthand notebook and several care-
fully pointed lead pencils in my pocket, and nothing
to do with them but a little occasional transcribing
for my friend Sherman, the stenographer by pro-
fession, I bethought me to go and get some practice
for speed at the Liberal Club, which met in East
Fifteenth street every Friday night. It was my
fortune first to hit the club with this purpose in
view on a night when a controversy was going on
between Mr. T. B. Wakeman and another legal
gentleman named Shook, a professed Christian;
Mr. Wakeman being the speaker according to the
program, and Mr. Shook there to controvert him.
I am not going to quote the report I turned in at the
office to be published with the foreword: “Reported
for The Truth Seeker by a Young Man Whose
Veracity we have hitherto had no Occasion to
Doubt.”
In my notebook were the speeches of the even-
ing nearly verbatim. Transcribed, they would
have filled many columns, and, for the purpose of
a descriptive report of the meeting, were wholly
useless. However, I had written some asides in
“English,” and from these made up the printed
account. When Mr. Wakeman saw it a week later
he pronounced it unsatisfactory. Young Dr. Foote,
who was present at the meeting, said it was better
than the speeches. With some further encourage-
ment I repeated the performance, and the report of
the Liberal Club became a feature of the paper, im-
18831 FIFTY YEARS OF FREETHOUGHT 339
proving, I hope, from week to week. Shorthand
being an obstruction to descriptive reports, I dis-
continued its use in doing the story of the Club.
This was the beginning of my career as the Man
with the Badgepin.
i S-MEMORABLE LIBERAL CLUB MEETINGS.
Three meetings of the Club in 1883 were in a
way historical. The speakers severally were Albert
Brisbane, Dr. Dio Lewis, and Samuel P. Putnam.
Mr. Brisbane spoke on “Modern Scientific Specu-
lations-Their Superficialities.” His lecture was a
review of philosophies ancient and modern, none
of which satisfied him. He examined and rejected
Comte, Hegel, Spencer, Darwin. They had settled
nothing, he said. As near as I can say, Mr. Bris-
bane, being a Fourierite, rejected observation and
experiment as methods of ascertaining the ultimate
truth, and relied upon thought or excogitation. The
problems of the universe were to be solved by
I thinking-by discovering “the designs and laws of
cosmic wisdom.” Mr. Brisbane was one of the
notable men of his generation. In discussing his
speech Stephen Pearl Andrews referred to the
French philosopher, Charles Fourier (1772-1837),
I as the greatest genius the world had ever produced.
Occasionally the reader finds in the writings of
~ Arthur Brisbane, son of Albert, the same unquali-
tied praise of Fourier. But Mr. Andrews dissented
from the dictum of Mr. Brisbane, speaker of the
evening, that the law of cosmic wisdom remained
d
340 FIFTY YEARS OF FREETHOUGHT [ 1883
yet to be discovered. “As a matter of fact,” said
Mr. Andrews, “I have discovered it and am now
teaching it to a small class.”
Did all these philosophers labor in vain? It
would appear so, for who now quotes Fourier to
prove a point? What did Hegel demonstrate ?
Who works out a problem now by applying the
thoughts of Kant? What is of most human inter-
est today in the career of Albert Brisbane-the
advocacy of Fourierism which he conducted, or
the fact, to be verified by reading the files of New
York newspapers for 1855, that on an evening
when he was meeting with a society of social radi-
cals at 555 Broadway the police raided the place
and arrested him with the rest of those present?
Seeing how soon philosophers are forgotten,
Omar Khayyam was not irrelevant when he said
that the revelations of the learned are no more
than “stories” which they wake up and tell before
going to sleep for all time.
Beholding Dr. Dio Lewis in the flesh was like
witnessing an incarnation. He had been one of the
myths of my childhood. His name I had known for
twenty years, for he was head of the school for
nurses attended by mother just after the war; but
here he was in proper person, speaking from the
platform of the Liberal Club on the announced
subject of “The Function of Civil Law in Human
Government.” He declared that all rights belonged
to the individual, none whatever being vested in
that vague abstraction called society. We must
learn, he said, to distinguish between crime, which
may properly be dealt with by force, and vice,
)
I
I 18831 FIFTY YEARS OF FREETHOUGHT 341
I which we should seek to eradicate by persuasion.
A crime must have the element of malice prepense
; and of injury toward another person. VICE IS AN
INJURY WE DO OURSELVES IN A MISTAKEN PURSUIT
OF HAPPINESS. The law cannot properly deal with
! vice, because vice is not a crime, and law has only
i to do with crime. Rum-selling and rum-drinking
are vices, but the sale of liquor should no more be
interfered with by law than the sale of pota.toes.
Gluttony is a vice fully equal, in the extent of harm
it does, to intemperance in the use of alcoholic
liquors, yet no one believes gluttony should be
punished by law. We have all more or less vices,
and if vices were to be punished with imprison-
j ment the whole world would be in jail, and the last
man would have to put his hand out through a hole
j in the door and lock himself in. Thus spoke Dr.
( Dio Lewis at considerable length. He was a health
reformer, a dietitian, heartily opposed to the use
of rum and tobacco; and as for selling either, he
said he would prefer to be a horsethief. His dif-
ferentiation between vice and crime suited me
then and does now.
1,
When Samuel P. Putnam spoke in the fall, Ben-
jamin R. Tucker had just translated and published
Bakounine’s “God and the State.” Putnam took
I the book for his theme and was full of his sub-
ject. At the outset he announced himself to be
an Anarchist-of course of the school later known
as Philosophical-a godless, churchless, stateless
Anarchist. Society, he said, very much in the
vein of Dio Lewis, did not exist. It was a myth.
The church and state were relics of a barbaric
I
342 FIFTY YEARS OF FREETHOUGHT [1883
past, born of ignorance and fear and brute force.
Give us freedom of thought. Yet freedom of
thought is born to blush unseen unless we have
freedom of speech, and freedom of speech is
nipped in the bud if it be not supplemented with
freedom of action. The church would control our
thoughts and the state our acts, Away with both.
The Anarchist will brook no authority except that
which is accepted in freedom. Enforced equality
of men is a humbug. Liberty first: equality if you
can achieve it as an outcome of that liberty. Lib-
erty is the means, not the end. The state is un-
trustworthy and cruel. It has been guilty of every
enormity. It is a giant monopolist. It uses brute
force in order to compete with private enterprise.
Even the postoffice has to protect itself by law
from individual competition. The state has made
fishing or attending a theater on Sunday a crime.
It is a tyrant and usurper.
Those were some of the points maintained by
Mr. Putnam ; and I have never been a more vio-
lent dissenter from such views than from those of
Dio Lewis. The ideal condition of man would be
stateless and churchless, realizable when each shall
have become orderly enough to respect the liberty
of all. For some years I even advocated these prin-
ciples myself and would now rejoice could it be
seen that any progress had been made toward their
general adoption. But “progress” has gone in the
opposite direction. Before the people can get
fairly set in opposition to one bad law, the legisla-
tive bodies divert our attention from it by enacting
a worse one.
18831 FIFTY YEARS OF FREETHOUGHT 343
Fifty years ago a voice might hopefully be raised
in behalf of libertarian ideas, but no more. The
time when those ideas might have had a China-
man’s chance has gone by. We have reached a
point, with respect to the conflict between liberty
and authority, where a man found himself on the
L morning after he had bet on the Dempsey-Tunney
prize fight at Chicago. The man I speak of was a
I passenger on the train which takes me to New
York. He acknowledged he had placed his money
on Dempsey and lost; but, he said: “I still think
Jack Dempsey can lick Gene Tooney.” And a
train hand who had been listening turned away
saying : “Aw, it is too late to think.” So it is too
late to think that liberty can beat force. Liberty,
in whose eyes shines always “that high light where-
by the world is saved”-Liberty is licked.
4-A PAPAL EMISSARY AND ADVENTURER
A package of bad medicine shipped from Rome
entered our ports under the label of “Mgr.” Capel.
The monsignor, a French Jesuit, was on a mission
i
from the pope to work amongst Protestants and
make as many converts as he could. The Protes-
tants gave him a hearing, and the better-fixed en-
tertained him in their homes and invited their
4 friends to meet him. Episcopalians afflicted with
the Catholic itch were especially cordial. He gave
in Chickering Hall a lecture on divorce, making
the point that when a divorced man marries a sec-
ond time the woman he takes is a concubine. The
good and polite Episcopalians applauded the monsig-
I
344 FIFTY YEARS OF FREETHOUGHT [1883
nor. In addition to indulging in this sort of black-
guardism, Cape1 ventured to sound out the country
on the question of state support for Catholic paro-
chial schools. Catholic statisticians in 1883 laid claim
to only 8,000,OOO adherents of the church in place
of the 20$00,000 they are talking about now, and
the parochial school was in its infancy. Speak-
ing in Chicago, Mgr. Cape1 condemned the public
school and the school laws that compelled the at-
tendance of Catholic children. He then gave his
American hearers due notice that there was going
to be a fight. The American public school, he said,
was no place for Catholics and they were going
to leave it. He proceeded : “Suppose that the
church sends out an authoritative command to the
Catholics to start schools in every parish and sup-
port them, and send all Catholic children to them.
It can be done in the utterance of a word, SHARP
AS THE CLICK OF A TRIGGER." Had Herr Johann
Most, a contemporary bumptious anarchist, talked
about “the click of a trigger” a policeman would
have pulled him down and put him in jail. But
this emissary of the pope was permitted to pro-
ceed. Said he: “That command will be obeyed.
New schools will spring up everywhere. What
will be the result of that? A FIGHT! Do you
suppose some millions of people are going to pay
taxes twice over-once for their own schools, and
again for Protestant schools from which they get
no benefit? If it isn’t a downright fight, it will be
at least a WARLIKE CONDITION-a million or two
Of Voting, bc-paying Ci&!nS HOSTILE TO THE GOV-
ERNMENT." He promised that Americans should
18831 FIFTY YEARS OF FREETHOUGHT 345
see Catholic parents pressing the muzzles of their
guns against the breasts of the state tax-collectors.
, The threat contained in this incendiary language
t of the pope’s emissary went unheeded. The propo-
sal to relieve Catholics of the burden of support-
ing their religious schools met with no public re-
sponse. Thirty years later (in 1915) Mr. Alfred
1 E. Smith, then a delegate to the New York state
constitutional convention, moved to strike out the
clause prohibiting state support of sectarian
schools ; but Smith’s motion never got a second.
Thus Cape1 exposed the hostility of Catholics to
the government without gaining anything thereby.
Notice, however, that the Catholics are not mak-
ing their demands and threats so loudly and de-
fiantly as in 1883.
In his mission as proselyter, Cape-l’s best catch
1 was the widow Hamersly, an Episcopalian lady of
New York whose husband had left her four mil-
l lions. Her bishop, Dr. Horatio Potter, had been
expecting that his church would come in for a
large share of the Hamersly money. The widow
disappointed him. The French Jesuit had been
i there, and the Catholic church got it; which showed
the error of the Episcopalian fashionables in lion-
izing Cape].
I Again, in the furtherance of his mission Cape1
appealed to the government at Washington in the
name of 8,CKQOOO American Catholics to arrest
/ the Italian government in the act of taxing propa-
ganda property in Rome. That failed despite its
approval by a big Catholic mass meeting which he
arranged.
1
346 FIFTY YEARS OF FREETHOUGHT [1883
The late John R. Slattery, a former Catholic
clergyman and a contributor to The Truth Seeker
at the time of his death in 1926, related to me that
Capel, while in New York, declared himself to a
Catholic married woman and proposed an intrigue.
Being repulsed, he professed to be mystified, say-
ing he did not understand New York Catholic la-
dies. Mr. Slattery remarked that the woman told
him of the incident in order that she might dis-
close the name of another New York Catholic
woman with whom Cape1 came to an understand-
ing. That Cape1 was a woman-hunter appears
not only from testimony but from what happened
to him in California, where the pursuer seems to
have been pursued. Anyhow a woman there took
him into camp and he never got back to Rome with
a report to his holiness the pope. So far as I know
or care he lived with this woman on a ranch in
California until 1911, when he died. So all is
well that ends well.
Cape1 is dismissed for the present with the fol-
lowing excerpt from the News of the Week in
The Truth Seeker November 4, 1911:
“Monsignor T. J. Capel, the Catholic preacher, died in
Sacramento, Cal., Oct. 23, at the age of 75. Cape1 was
the Catesby of Disraeli’s satirization in ‘Lothair’ because
of his success as a social lion in the English society of his
day. He appeared in New York nearly thirty years ago,
and in his lectures talked about putting muskets to the
breasts of representatives of the government who came
to collect the school tax from Catholics who were support-
ing parochial schools. He argued at the same time in
favor of putting irreligious persons to death as homicides
1883] FIFTY YEARS OF FREETHOUGHT 347
because they ‘murdered the soul.’ He was a high liver
and hard drinker, and had the reputation of being ‘the
devil after women.’ He went west from here, and it was
reported that he had annexed a wife and a farm in Cali-
fornia. He drank heavily in New York, appeared in an
intoxicated condition at a dinner of police captains at
Delmonico’s, picked up a woman afterwards, and disgraced
himself generally. He beat everybody who would lend
him money. His priestly function was at length taken
from him by Cardinal McCloskey.”
S-FOR THE RECORD OF 1883
W. H. Herndon of Illinois contributed to The
Truth Seeker, February 24 and March 10, articles
on the religious belief of his friend and law,part-
ner, Abraham Lincoln.
The Catholics pushed their “freedom of wor-
ship” bill in the New York legislature. It pro-
vided that the wardens of state prisons should be ’
compelled to give clergymen access to prisoners.
The drive ended years later with the appointment
of Catholic prison chaplains salaried by the state.
Peter Cooper, the philanthropist, died in April.
When testimony was taken as to Mr. Cooper’s
views, they were found to be substantially those
of Thomas Paine.
A strange figure called the Dude made its ap-
pearance in the early part of the year. The New
York Tribune, after describing the genus, said
that “he gets his religion from Colonel Ingersoll.”
The Tribune had taken Courtlandt Palmer for a
pattern. Mr. Palmer to some extent dressed the
part.
348 FIFTY YEARS OF FREETHOUGHT [1883
George Chainey discontinued publication of his
paper, This World, which was consolidated with the
Radical Review, edited by E. A. Stevens and
George Schumm.
The death of Dr. George M. Beard, Materialist
and one of New York’s most eminent men of
science, gave opportunity to Joseph Cook to put in
circulation a story that the doctor had come to
Jesus on his deathbed. The religious newspapers
caught by the Rev. Cook’s falsehood later repu-
diated it and expressed regret. Yet it is still go-
ing.
Religion was injected into the political campaign
in Ohio by the nomination of Judge George H.
Hoadley for governor. Mr. Hoadley being a Free-
thinker, the Cleveland Leader declared the nom-
ination to be “the deepest and most outrageous in-
sult ever offered to the God-fearing people of the
State.” Judge Hoadley was elected.
H. L. Green began the publication of a Free-
thought Directory, the forerunner of his Free-
thinkers’ Magazine that continued through many
volumes.
The International Federation of Freethought
Societies held its fourth Annual Congress at Am-
sterdam, August 31 to September 2. Charles
Bradlaugh and Dr. Ludwig Buchner, author of
“Force and Matter,” were among those present.
Kersey Graves, author of “The World’s Six-
teen Crucified Saviors” and the “Bible of Bibles,”
died September 4 at his home in Richmond, Ind.,
at the age of 70 years.
The Liberal League Congress for 1883 was held
18831 FIFTY YEARS OF FREETHOUGHT 349
at Milwaukee, Wisconsin, September 21-23, in
Freiegemeinde Hall. Largely attended by Ger-
mans, it could adopt a resolution declaring: “No
so-called temperance (prohibition) law shall be
passed.” The resolution caused animated discus-
sion. T. B. Wakeman, T. C. Leland, and Court-
landt Pahuer were reelected president, secretary,
and treasurer respectively, and E. A. Stevens chair-
man of the Executive Committee.
On October 13 Mrs. Bennett announced that
she had disposed of her pecuniary interest in The
Truth Seeker and its business to The Truth Seeker
THE MANAGER AND THE EDITOR.
Company. Charles P. Somerby became business
manager, E. M. Macdonald continuing as editor.
The company paid Mrs. Bennett $10,000 for the
property, Ephraim E. Hitchcock furnishing the
money and being the actual owner. Mr. Hitchcock
350 FIFTY YEARS OF FREETHOUGHT [18X43
was wealthy and supposed to be conservative. The
public was surprised at his death in the ’90s to learn
that he was proprietor of an Infidel paper. Mr.
Hitchcock made the company a present of the $lO,-
000.
The famous Nineteenth Century Club, Court-
landt Palmer president, came into notice the early
part of the year 1883. The meetings were held in
.
Mr. Palmer’s parlors. Carrying Freethought mto
swelldom, as it were, it was the means of causing
some plain people to put on swallowtails who had
never worn them before. It admitted the common-
ality to the presence of the exclusive. Here Inger-
soll in 1888 debated with the Hon. Frederic R.
Coudert and former Governor Stewart L. Wood-
ford “The Limitations of Toleration.”
In London, George William Foote, editor of the
Freethinker, underwent prosecution and conviction
on a charge of blasphemy and served a year in jail.
A religious commission was appointed to examine
the works of Mill, Darwin, Huxley and others,
with a view to bringing blasphemy prosecutions
against their publishers.
The Seymour Times, Indiana, took the name of
The Ironclad Age and was published as a Free-
thought paper until merged with The Truth Seeker
a decade afterwards.
William Denton, author, geologist, man of
science, and Freethinker, died while conducting ex-
plorations in New Guinea, August 26. “His death,”
said The Truth Seeker, December 22, “was a sacri-
fice to science.”
1883] FIFTY YEARS OF FREETHOUGHT 351
The Children’s Corner of The Truth Seeker,
edited by Susan Helen Wixon, began Nov. 10.
The department was continued long after her
death, which occurred in 1912.
On December 8 The Truth Seeker announced
that the Bennett monument “now stands in Green-
wood cemetery.” On the 23d, it being the 65th an-
niversary of Mr. Bennett’s birth, the Fourth New
York Liberal League, rechristened the Bennett
Auxiliary, celebrated the day with a meeting in the
hall of the Liberal Club.
C&tAPTER XVII.
~-KEEPING HOUSE IN THIRD AVENUE.
V
IEWING Third avenue, a fkw blocks above
the Bible House, in 19.28, the spectator might
guess that the thoroughfare had seen bet-
ter days, but he would have no idea what a “homey”
aspect those precincts wore forty-five years ago.
While the same houses are there now as then, most
of them, they are not in good repair. The class
of tenantry has changed, and not for the better.
It was a good neighborhood when mother and I
kept house at No. 78 in the ‘8Os, and those may
have been among the most restful and contented
years of that active woman’s life, since she had
no responsibilities but myself, who paid the rent
and the household expenses, while she was free to
answer calls from her old patients, who never for-
got her when ill, or to visit her relatives near and
far. She seldom stayed long with her relatives ;
they were so surprised at her views, which it was
against her nature to conceal, that they lived under
some strain while she remained with them, espe-
cially those in the South. She had a pension of
$12 a month. It is surprising today to know how
far that amount would go toward the upkeep of a
woman who was independent of the dressmakers.
And, always remindful of me, or else of the other
352
18841 ’ FIFTY YEARS OF FREETHOUGHT 353
party concerned, she never left me without a house-
keeper. On one of her most extended vacations
she installed a Miss’Dalrymple, a girl employed on
part time at demonstrating an invention of young
Dr. Foote’s called the polyopticon, of which one
might see the advertisement, with occasional men-
tion, in The Truth Seeker. The device reflected
pictures on a screen. The doctor introduced it at
entertainments given by the Liberal Club. Miss
Dalrymple showed. it at fairs. I never saw her be-
fore or since the month or more she cared for my
rooms, prepared my meals, and read to me evenings
for shorthand practice. I faintly recall May Sin-
clair, who came for a short time and then passed
out of my ken. And after her Mrs. Mina Egli, a
Swiss woman who had enjoyed a varied experience
among reformers ; had been with the Kaweah col-
ony, an enterprise of Burnett G. Haskell of Cali-
fornia; had in that state joined an Adamic or
Edenic society wishful to restore the innocence of
primitive man and woman witL respect to clothes;
had ranched in Dakota. Her remarks were gen-
erally cast in German, and she set me the task of
translating Heine’s verse. I also, at her sugges-
tion, began to turn a German version of David
Copperfield back into English. By looking at the
book I observe that I turned the hard words into
shorthand in the margin, and now I can’t read
that. Mrs. Egli cooked my steak by frying it in a
tin pieplate on top of the stove. Otherwise this
very bright lady is but a vague recollection. Came
later Mrs, Britton, an actress, who was‘ a Graham-
354 FIFTY YEARS OF FREETHOUGHT * [lW
ite, with prejudices against bakers’ bread. To con-
vert me she once made a batch of Graham biscuits.
Not being a good judge of quantity, she mixed
dough enough to make half a peck of them, and
baked it all. When fresh from the oven the Gra-
ham biscuits were assimilable; when cold they had
the resistance of the packing that is put on a horse’s
foot under the shoe to protect the frog. To utilize
them I set a plateful by the window to shy at cats
frequenting the roof of the Charities and Correc-
tions building just below. From this I was com-
pelled to desist when the janitor came up through
the hatch, and having examined the tin where I
had made a hit, looked accusingly in my direction.
Mrs. Britton removed my ammunition. Not see-
ing the biscuits again on the table, I asked for
them ; but Mrs. Britton said she had given them to
the man who brought the kindling-wood. He had
thanked her, too, saying he could feed them to his
horse. He never came back, and I suspected, with-
out imparting my suspicions to the lady, that the
horse had not got the better of the biscuits.
2-A DISTURBING CHURCH
On Twelfth street there was and now is St. Ann’s
church, one of the miracle-joints where they hold
novenas and expose, for the healing of the faith-
ful, an alleged bone of St. Ann. That church had
the worst bell I ever heard. The body of the
the church extended deep into the backyard space,
and the noise of the bell came in at my windows
with such an irritating effect that I was obliged to
I@++1 FIFTY YEARS OF FREETHOUGHT 355
emit a rhymed objurgation and send it to St. Ann’s
pastor. Called “The Protest of a Disturbed Citi-
zen, ” it was thus conceived:
“By heat oppressed, and disinclined to roam,
I spend the Sabbath in my humble home.
Borne to my windows, looking toward the west,
Come anthems rising to the winged and blest,
And organ’s peal that quivers on the air,
The drone of human voices blending there;
The shriek of tenor, orotund of bass,
Soprano screaming in Jehovah’s face,
And wail of preacher supplicating grace.
A church looms skyward, mocking Babel’s height;
Through windows stained pours in the varied light;
An uncouth tower, offensive to the eye,
Gives shelter to a bell whose agony
Finds voice in rasping and sepulchral sound
That grates the nerves of all the dwellers round.
0 pile of brick and monumental stone,
Thou’rt reared of martyrs, from their blood and bone ;
For every brick a sacred life they gave,
And for each stone some hero found a grave.
The window-panes that tint the sunlight’s flood
Have caught their hue from sacrificial blood;
The chime, the chant, and mammoth organ’s tone,
Seem echoes from a dying martyr’s groan.
Nuisance thou art to deity or man,
Thou church of God Almighty and Saint Ann.”
i&-HEALTH EXERCISES AND A VACATION
While I was taking one of my infrequent vaca-
tions in New Hampshire, a demure young school-
marm whom I had for company in my rides about
the country said to me that she supposed I took
356 FIFTY YEARS OF FREETHOUGHT WJ
advantage of the opportunites which city life af-
fords for being naughty. And when I answered
with dignity touched with indignation that I did
nothing of the kind, she replied: “Well, if I lived
there you bet I would.” But in the days now be-
ing recalled I was potipharically speaking a Joseph,
though taking little credit therefor, since I never
had to slip out of my coat to get away. My mem-
bership in the Nonpareil Rowing Club had lapsed
before 1884. The literary game was more to me
than sport on the Harlem, if not so stimulating to
health. I came to New York weighing 160 pounds.
In the spring of ‘84 I weighed 145; had a pain in
my chest, and a cough tinted pink. My maternal
guardian, taking the situation under advisement,
recommended that I should go out more evenings,
that I should get a wife, or stop sitting up so late
at night to read; meantime swinging Indian clubs
would straighten the shoulders. She practiced lay-
ing poultices on my chest at night, arguing that
adjacent irritation would be good for the lungs.
The Indian club notion seemed best to me. On
the block below us the well-known Coroner Brady
had set up his son-in-law in the hardware business.
As a pair of clubs were part of his window display
I went there to buy them. The coroner, who hap-
pened to be present, tried to sell me a zinc wash-
board, bringing out a specimen, casting it to the
floor, and then jumping on it with both feet to show
how substantial it was and how unlikely that a
woman would rub a hole in it by bearing on it too
hard. His enthusiasm came near making a pur-
chaser of me. I escaped when he said he would
I
18841 FIFTY YEARS OF FREETHOUGHT 357
lay it aside till I came again ; and then he followed
me to the door and said in confidence that he was
just trying to show his son-in-law how to sell goods.
Our living room afforded space for the swing-
ing of clubs if mother would retire for the nonce
into the kitchen. From that vantage point she
watched me through the window between the two
rooms. I can still see the flash of her spectacles
out of the gloom beyond. To these recuperative
measures I added a long vacation in the farthest
reaches of the state of Maine-away off in the
Aroostook (native pronunciation Aroostick, with
the accent on roes). There lived the uncle who
more than twenty years before had wanted to take
me with him, and also the aunt who as the big girl
Amanda Dunn had dragged me to school in SuW
van for the first time, at the age of 3. North from
their house lay fifty miles of woods, and then the
Canadian border. Twenty miles west arose Mt.
Katahdin. We were on the east branch of the
Mattawamkeag.
The first stage of the trip to Maine was made
aboard the old steamboat Franconia, then plying
between New York and Portland. We had aboard
a dogmatic old Scotsman from Brooklyn named
Matthews. He carried a Bible -for light summer
reading and confined himself closely to’ the Psalms.
For a joke, I inquired whether he were consulting
the Book of Jonah. He shook his head, but a few
minutes later asked sternly: “Am I to understand
that your question was meant to be personal and
suggestive?” Before we were out of the East
River our boat went into collision with the Sound
358 FIFTY YEARS OF FREETHOUGHT [ 1884
steamer Rhode Island, so that the Franconia made
the rest of the voyage with a battered nose. Ar-
rived at Portland, this old Scot, feeling sure
that his family had read of the accident and might
want to know whether he had escaped with his life,
made haste to mail home a postal card. A few
minutes later he mailed another. I asked him why
the second one, and he explained that on the first
card he had forgotten to tell his wife he was alive.
While his conversation was very dry, his actions
provided me with amusement. The car we rode
in out of Portland had double windows. Mr. Mat-
thews, wishful to throw away a half glass of water,
raised the inside sash and let fly ; and he was be-
wildered when the water came back and took the
starch out of his shirt. Nearing his station, and
aiming to brush up a little, he produced a whisk
broom, removed his coat, and tried to hang the gar-
ment on the top of the open door of the car. He
stood on his toes ; he even hopped into the air, in
his endeavor to make the coat stay there for him
TV brush it. The top of the door was oval. He
gave the door many reproving glances as he re-
turned to his seat. Somewhere along the journey
the hat went ‘round in behalf of a boy who had
lost a leg. Mr. Matthews saw it coming and opened
his Bible. Just before the hat got to his part of
the car he closed the book and his eyes and indulged
in silent prayer which lasted until after the collec-
tion. I had supposed that kind of a Scotch Pres-
byterian to be a mythical figure.
At Oakfield Plantation, where I stayed a month,
there had lately been a Baptist revival and no con-
18841 FIFTY YEARS OF FREETHOUGHT 359
verts, as a swearing man told me on oath. This
blasphemer had attended one evening and put in a
request for prayers, which somehow the parson
missed, so it went unheeded. The next day a
neighbor inquired whether he should renew the
request. He replied : “No, b’God, I shan’t. Last
night I was in a state of grace if any one ever was,
and if the elder’d buckled down to it and prayed
for me like a man, by Jesus Christ, he’d ‘a’ got
me; but b’damned if he can get me today.”
The farm of one hundred and seventy-five acres,
mostly woods, where I took this vacation, had at
the time a market value of perhaps five hundred
dollars. In a few years the railroad came into the
neighborhood ; potatoes were “discovered,” and the
farm about 1920 sold for ten thousand. Living on
farm, garden, and dairy products, with mutton
when someone killed a sheep, or “beef” when an
overcurious deer came too close and got shot by
chance, I gained weight and forgot about my health.
I have seldom thought of it since.
The following piece of poetry, which excites ten-
der recollections, should have been inserted before
unless the morality of it ought to exclude it alto-
gether. Since such works belong not to a man’s
years of discretion, this will be assigned to youthful
days regardless of the date it was committed:
To A LADY WHO Wou~n NOT PFXMIT HERSELF TO
RESPOND TO THE POET’S PASSION, LEST IT
MIGHT WOVE FLEETING.
“Gather ye Rosebuds while ye may;
Old Time. is still a-flying,
And this same Flower that smiles today
Tomorrow will be dying.”
360 FIFTY YEARS OF FREETHOUGHT [1884
Since Love is Joy, how short so’er its stay,
Why seek a fleeting passio’n to subdue?
The longest life we reckon but our &y,
We spurn not roses though their hours be few. ,,,
AI1 things are transient-happiness or grief
Hath morn, hath eve declining from its noon;
And things most sweet are fleetest; mark how brief
The moment’s ecstasy of love’s deep swoon.
The passing passion sleeps; it never dies.
The stars that are Her eyes, her gentle breath,
Dwell ever in the dream-world of the skies.
“Dear as remembered kisses after death.”
When Cupid knocks, throw open wide the door,
Zest Love, affronted, should return no more.
~-AFFAIRS OF THE LIBElAL LEAGUE
Messrs. Wakeman and Leland gave notice that
they should not be candidates for reelection as
president and secretary of the National Liberal
League. The Truth Seeker nominated Samuel P.
Putnam. It was also proposed that the League
drop divisive issues, like prohibition, and confine
itself to the Nine Demands of Liberalism. The
proposition was hotly debated. More than the usual
friction could be noticed between Spiritualists
and Materialists. Some of the “hard-headed” ones
seemed to exert themselves to make impossible the
cooperation heretofore practiced by the two divi-
sions of Liberalism. The Truth Seeker took no
editorial part in that debate. The Spiritualists
were loyal and practica1 SecuIarists. After a man-
ner, it seemed to me, they contributed to the cause
a feminine element of rare value. The women who
at a Spiritualist gathering were liable to go into a
18841 FIFTY YEARS OF FREETHOUGHT 361
trance and deliver an inspirational address knew
how to leave out the spirits when speaking before
the Liberal Leagues. The Truth Seeker carried a
full column of meeting notices, about half of which
were Spiritualist. Announcements of deaths were
equally impartial. It was deemed no unusual thing
to see a death notice begin “passed to spirit life.”
Twenty-five per cent. of the readers of The Truth
Seeker were Spiritualists, and ninety per cent. of
the Spiritualists of the country were with Bennett
in his fight for free press and mails.
Other nominations for next president of the Na-
tional Liberal League included George Chainey, by
Putnam, with the endorsement of the Boston In-
vestigator. No one hastened to demand that the
nomination be withdrawn when the news appeared
that Chainey had been converted to Spiritualism.
The eighth congress of the League met, September
8 and 9, 1884, “on the grounds of the Cassadaga
Lake (N. Y.) Free Association, to which it had
been invited by the officers of the Association.”
That is to say, the hosts of the Congress were Spiri-
tualists, and Cassadaga Lake was the Spiritualist
camp-meeting ground. George Chainey had gone
early, attended the camp-meeting, and to the sur-
prise of the Liberal world experienced conversion
to Spiritualism. Proceeding to a confession, he
declared that “the horizon of his mind had previ-
ously been bounded by the limits of this mundane
life; now his mental vision pierced beyond the
grave, and in the abyss of eternity he saw gleaming
the star of immortal life.” His speech at the
Congress demanded a reply, and a reply, he got
362 FIFTY YEARS OF FREETHOUGHT [1@34
from T. B. Wakeman and Charles Watts. These
speakers expressed as they would not otherwise
have done their unflattering view of Spiritualism
in general.
And all this on the grounds the Spiritualists had
invited the Freethinkers to occupy.
I suspect that the other-world people thereupon
walked out on the Congress, which then went into
executive session. The Committee on Platform
reported a short program inoffensive to’ Prohibi-
tionists or “modificationists” of the Comstock law.
The Congress proposed to change the name of the
organization to the AMERICAN SECULAR UNION,
elected Ingersoll president, Putnam secretary,
Charles Wat.ts first vice-president, and Courtlandt
Palmer treasurer. It raised $1,200 on the spot and
voted to put Putnam and Watts into the field at
salaries of $1,500 each. (T.S., Sept. 20, 1884.)
Liberals who would read the story of an inter-
esting year in the history of Freethought will con-
sult the files of The Truth Seeker for 1884. Agi-
tation for statehood in Utah stimulated a drive
against the Mormons, who were the Bolsheviki of
the period, and there was as much opposition to
admitting Utah into the Union of States as ever
there was to the recognition of the Soviet republic
in the League of Nations. But while the Bolshe-
viki are said to be atheistic, the Mormons were
orthodox to the point of Fundamentalism. A
clergyman named Gallagher, who spoke at the Lib-
eral Club, proposed very drastic measures for their
control if not extirpation, Sanity talked back at
the excited preacher in the eloquence of Stephen
1884] FIFTY YEARS OF FREETHOUGHT 363
Pearl Andrews. Mr. Andrews protested we could
hardly spare Mormonism, which was an object-les-
; son on the rise and growth of religions. In re-
porting the meeting I must have resorted to my
shorthand notebook, for the Pantarch’s speech is
given in full in my report of the discussion. Of
f the Mormon church Mr. Andrews said:
“It shows us precisely here and now the whole
method and process by which a religion founded in
faith in the supernatural takes its rise in the sub-
jective illumination of a single individual. Now
Mormonism has given us during the last half-cen-
tury, right here, in modern time, the opportunity
to witness the precise way of this immense phe-
nomenon. One hundred years ago nobody knew
or could know what we now know of the engen-
dering, gestation, and ultimate evolution of a great
religious movement. Mormonism has contributed
to us that knowledge.”
It followed that Buddhism, Christianism, and
Mohammedanism could be accounted for in the way
which the rise of Mormonism illustrated to all. It
was better to observe Mormonism and learn from
it, said the wise Mr. Andrews, than to destroy it.
1
The editor of The Truth Seeker came out
strongly against the Mormon church as being, like
other branches of the Christian church, a menace
1
to the republic. He charged that the crimes of the
Saints were due to their religion, and cited facts
to prove it. Had Mr. Andrews lived another quar-
ter century he would have seen the phenomena at-
tending the rise of a religious integration repeated
in Christian Science.
364 FIFTY YEARS OF FREETHOUGHT [ 1884
S-FOR THE RECORD 0~ 1884
Conventions were held in several states and lec-
turers were busy. Ingersoll spoke sixty times in
three months. New organizations sprang up,
among them a pioneer Freethought Club in To’ron-
to, Canada. Helen Gardener made her first ap-
pearance as a public lecturer at Chickering Hall in
January, Colonel Ingersoll presiding. The press
hailed her as “Ingersoll in soprano.”
We issued a fine large Truth Seeker Annual at
the beginning of 1884, containing a review of the
previous year and some contributed articles. It
was a Freethinker’s (Almanac, with a calendar.
Five thousand copies were sold. In this annual T.
C. Leland reported that some two hundred and
twenty-five Liberal Leagues had been organized.
New York State Superintendent of Public In-
struction Ruggles had rendered a decision order-
’ ing the discontinuance of Bible reading in public
schools. The editor of The Truth Seeker men-
tions the fact that the predecessors of Mr. Ruggles
-John A. Dix in 1838 and John C. Spencer the
year following-had issued similar orders. “We
presume;” the editor observes, “that as little at-
tention will be paid to Mr. Ruggles’s decision as
was paid to his two predecessors’ orders.” This
proved to be the fact.
Charles B. Reynolds, ex-Rev., who had made a
good impression at the Salamanca Convention of
Freethinkers in 1883, now took the field as a lec-
turer. George Chainey gave a Sunday evening
course in New York. Remsburg visited the East
18841 FIFTY YEARS OF FREETHOUGHT 365
and spoke at the Liberal Club. Henry Ward
Beecher, having abandoned in succession the doc-
trines of hell, the fall of man, the atonement, and
the trinity, now added to his heresies the rejection
of the resurrection story. The Rev. Dr. R. Heber
Newton, Episcopalian, was rebuked by Bishop Ho-
ratio Potter for destructive criticism of the Bible,
and forbidden to allow Henry George to speak in
his church. Oscar Straus of New York read a
paper eulogistic of Thomas Paine before the Brook-
lyn Historical Society. Mr. Straus was heard again
on the same subject before The Thomas Paine
National Historical Association in 1921.
Wendell Phillips, the great antislavery agitator
(b. 181 l), died in February, 1884, and was eulo-
gized as a distinguished Liberal. In February, G.
W. Foote of the London Freethinker was liberated
after a year’s imprisonment for blasphemy. In,
March the Bennett Monument had been completed
and an extended description published*.
* The monument stands at the junction of Sylvan Ave-
nue and Osier path, Greenwood Cemetery, some ten min-
utes’ walk from the main entrance. “It is distinguishable
from the other monuments in the vicinity by its massive
proportions and severe plainness.” Its total height is
thirteen feet, six inches; the cost, some $1,500, made up of
contributions by “one thousand friends.” Dedicatory ser-
vices were held at 220 East Fifteenth street, June 13, 1884.
The Truth Seeker of June 28 reported brief addresses
given and the fine oration by T. B. Wakeman. The same
number of the paper printed a beautiful full-page picture
of the monument, the work of the Moss Engraving Com-
pany, which by a coincidence is now making the pictures
which appear in these reminiscences.
366 FIFTY YEARS OF FREETHOUGHT 11%
It diverts me now to observe that the compan-
ionate form of marriage is quite old in principle.
In April, 1884, at Dover, N. H., a man and a woman
appeared before a clergyman and asked him to
marry them for six months. The groom explained
that a previous marriage that he contracted for
life had ended in divorce and he didn’t purpose to
take any more risks. The lady, confident it would
be renewed, was willing to enter into the limited *
contract. The minister withheld his approval, as
did a justice of the peace. As another instance,
there had been a companionate marriage in 1877
between Mrs. H. S. Lake, a Liberal lecturer, and
Prof. W. F. Peck, the parties agreeing to continue
it “so long as mutual affection shall exist.” The
Massachusetts Supreme Court five years later,
when Mrs. Lake asked for a separation, decided
that such a contract required no divorce proceed-
ings to terminate it.
Before Paul Carus ever was known as Dr., or
had married a fortune and begun the publication
of the monthly Open Court to expound “the relig-
ion of Science,” that intelligent and learned Ger-
man spoke before the Manhattan Liberal Club on
“Education and Liberty,” or, as he gave us the
more comprehensive title, “Wohlstand, Freiheit
und Bildung.” He observed that the English lan-
guage contained no equivalents of these terms. Dr.
Carus lived and died loyal to the Kaiser, and dur-
ing the World War his Freiheit was gravely men-
aced by the Espionage Act.
An editorial article in The Truth Seeker of July
26 began: “At her home in St. Cloud, N? J., on
@++I FIl?‘l’Y YEARS OF FREETHOUGHT 367
Sunday, July 13, after suffering for several years
with consumption, Jennie Macdonald, wife of E.
M. Macdonald, passed to her rest.” Jennie had
been a singer. “She sang,,, the article reads, “at
Chickering Hall when thousands gathered to wel-
come home the founder of The Truth Seeker; at
Watkins, when the Freethinkers went there to their
annual meeting; at all our League meetings here ;
and at home she filled her house with music like
the warbling of a bird.” That was so. No babies
ever had sung to them sweeter lullabies than hers.
She lost one baby by death when it was a year or
two old. That led her to ponder the question,
whether it would live again. And Mr. Bennett,
who had been but a short time dead, would he not,
she inquired, find. her little babe and care for it
there as she knew he would in this life if it had
no other friend ? How could a man answer that
question from a dying woman ? I said to Jennie
that one of two things was undoubtedly true-
either that her baby was with the Doctor over yon-
der, or it had passed beyond the reach of harm or
need of care.
Jennie was a Southern girl who came to New
York as a concert singer. Her singing voice,
which might have made her a reputation had it been
trained, took the grades without effort. She could
sustain B flat with a smile. The features of many
singers wear a look of agony while holding that
note.
Among the 1884 obituaries was that of John P.
Jewett (b. 1816), the original publisher of “Uncle
Tom’s Cabin”-a Freethinker, a cordial friend of
368 FlFTY YEARS OF FREETHOUGHT [1884
D. M. Bennett, and a caller at the office when in
town. He was a native of Maine, and a resident
of Orange, N. J., at the time of his death.
Philip G. Peabody advocated in The Truth Seek-
er the adoption of cremation in place of earth
burial.
The Freethought Association of Canada, which
in December held a largely-attended convention in
Toronto, affiliated with the National Liberal
League. Mr. William Algie of Alton erected a
Freethought hall, contemporaneously dedicated to
the cause. The speakers at the dedication were Mr.
Algie, William McDonnell, author of “Exeter
Hall,” Charles Watts, and Samuel P. Putnam.
The Nineteenth Century published the historic
debate on religion between Herbert Spencer, Ag-
nostic, and Frederic Harrison, Positivist. When
The Truth Seeker had reprinted the discussion,
Stephen Pearl \Andrews intervened to reconcile
the antagonists. The Pantarch was given to the
use of unusual words. This essay on Spencer and
Harrison, being so marked, drew the following let-
ter from “A Spencerian Positivist” (William Hen-
ry Burr) of Washington, D. C.
“A SLANDER NAILED.”
“To the Editor of The Truth Seeker: In his communi-
cation last week Mr. Stephen Pearl Andrews characterizes
Auguste Comte as a ‘comprehensive agglomerative concep-
tualist,’ and intimates that Mr. FIerbert Spencer is no bet-
ter. The charge furnishes ground for an actionable cause
against the publishers. So far as is known, the character
of Mr. Spencer’s mother is above reproach. Let the poli-
ticians have a monopoly of slander.”
1884] FIFTY YEARS OF FREETHOUGHT 369
The Andrewsian phrase “comprehensive ag-
glomerative conceptualist” is seldom paralleled.
However, one may cite a near approach to it by
the Hon. John M. Robertson, who, quoting Pope
on Bacon, “the wisest, brightest, meanest of man-
kind,” remarked on “the monstrous parallogism of
the collocation.”
The League organ, Man, suspended in the fall
of 1884, and The Truth Seeker took over its assets
with the exception of its boom for Ben Butler, who
was running for President with the sanction and
encouragement of Mr. Wakeman. Just before the
election, James G. Blaine, the Republican candi-
date, was Burcharded. I quote my report of’ the
incident :
“Blaine received the benefit of the clergy at the Fifth
Avenue Hotel last week, being waited upon by a committee
of about two hundred Protestant ministers. T1.e chairman,
the Rev. Dr. Burchard, assured Mr. Blaiae that they were
loyal to him’, and had no sympathy with the opposite party,
which had always been the party of RUM, ROMANISM,
and REBELLION. Mr. Blaine thanked the reverend
gentlemen for this sympathy, and challenged the world
to point out an act of his own or of the party he represent-
ed that could not receive the sanction of the clergy, the
church, and the Almighty.” (T.S., Nov. 8.)
l The political referees decided that Burchard had
Leaten Blaine. Owing to disillusionment regarding
the merits of his party’s candidate, Colonel Inger-
sol1 took no share in the campaign. In the course
of a lecture in Chicago he put the question: “What
minister has ever done as much for the world as
Darwin ?” and when a voice sang out “Burchard!”
he joined in the laugh that followed.
370 FIFTY YEARS OF FREETHOUGHT [1884
The ministers were for Blaine, and he lost. They
were against Grover Cleveland, who won. They
opposed Cleveland on moral grounds, assuming as
true the campaign story which they aided in cir-
culating, fixing upon him the guilt of bastardy.
The Truth Seeker said: “These clerical gentle-
men flooded the country with obscene literature,
slandered ‘candidates without stint, and while os-
tensibly working for morality, did more to corrupt
the public mind than all the literature Comstock
has,been able to suppress.” The New York World
put it felicitously. thus: “Slander was backed by
sanctity ; defamation and regeneration walked
hand, in hand; lying and praying mingled. The
‘family purity’ dodge was practiced by those [the
clergy]
I>, who have, unfortunately, contributed their
full share to family impurity.” In the end Cleve-
land’s one effective clerical helper was Henry Ward
Beecher. Mr. Beecher had at first refused to en-
d&-se him, on the grounds alleged, but came around
to his support with the powerful argument that if
every man in New York who had broken the sev-
enth commandment once, twice, or even thrice,
should vote for Mr. Cleveland, he would carry the
state by two hundred thousand majority.
Reproduced in Electronic Form 2002
Bank of Wisdom, LLC
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CHAPTER XVIII.
~-GIORDANO BRUNO’S PHILOSOPHY.
T
HE year 1885 starts with the item that Dr.
Woodrow has been removed from the faculty
of the Presbyterian Theological seminary at
Columbia, South Carolina, for teaching that the
Bible can be reconciled with the theory of evolution.
Dr. Woodrow was a mistaken prophet, for the
reconciliation has become more hopeless with the
years; but he had the spirit to retort on the trustees
of the seminary that they might take their places
with the Wesleyans who only a century before had
declared that anybody disbelieving in witchcraft
denied the truth of the Bible.
This year began the raising of a fund to erect at
Rome a statue to Giordano Bruno, the Italian phi-
losopher, father of pantheism, who had been burnt
at the stake as a heretic in 1600. The first subscriber
to the fund was George N. Hill of Boston, who
shared with T. B. Wakeman the glory of proposing
a new calendar, to wit, the Era of Man, begin-
ning with the death of Bruno.
This martyr to Freethought, Giordano Bruno, was
born at Nola, Italy, in 1548. His name was Filippo.
The name of Giordano was adopted when he became
a Dominican monk. He had a theory of his own
371
372 FIFTY YEARS OF FREETHOUGHT [1885
about the infinite, and once made the dangerous re-
mark that a priest could be in more profitable busi-
ness than contemplating the seven joys of the Virgin
Mary. He also hinted that the theory of transub-
stantiation was to a certain degree absurd. Only
his youth preserved him from the inquisitors. Fi-
nally, on account of his outspoken heresy, Italy
waxed too tropical for him, and he turned wanderer,
supporting himself at one time by teaching, at an-
other time as a proof-reader. He taught grammar to
the young and astronomy to the men. At Milan he
became the intimate friend of Philip Sydney, whom
he afterward saw in England. At Geneva he met
with no better reception from the Protestants than
he had found with Catholics at Rome. He there-
fore journeyed to France, to Lyons and thence to
Toulouse. At this latter place he had the audacity
to remark that the earth revolved continuously and
persistently upon its axis. The Aristotelians tackled
him upon this subject and he was obliged to flee.
From one place to another he went, either led by his
desires or forced by the enmity of the church, until
in 1593 he was placed in the dungeons of the In-
quisition. Seven years later, being condemned to
die for heresy, it was ordered that he should be
put to death without the shedding of blood, which
meant the stake. He informed his judges that they
inflicted the sentence with more fear than he re-
ceived it. A crucifix was held up before him as he
stood bound to the stake, Feb. 17, 1600 ; he told
them to take it away. He was burned to ashes and
his dust scattered to the winds.
18851 FIFTY YEARS OF FREETHOUGHT 373
I take this little sketch of Bruno from my report
of a lecture before the Manhattan Liberal Club,
October 30, 1885, by the Scotch-American philos-
opher, Thomas Davidson (l&10-1900), who was
himself a good deal of a Bruno and expounded a
philosophy as baffling as Bruno’s own. And judge
by this what a heretic he was: “Giordano Bruno,
said the lecturer, was a greater savior and nobler
martyr than Christ. The crucified Galilean did not
suffer a tithe of the torture endured by Eruno, and
with his latest breath he inquired why God had for-
saken him. Bruno died composed; having a God
within, he knew that God would not forsake him
unless he forsook himself. Incidentally the lecturer
remarked that the church claimed to be the repre-
sentative of the theological God, and the worst thing
to be said about the church was that it represented
him very faithfully.”
Professor Davidson’s interpretation of the phi-
losophy of Eruno may be regarded as authoritative
(or should I say “authentic” ?) . Knowing that the
more I said about it the greater number of errors I
should fall into, I merely observed in my report that
it “consisted of being, process, and result”; that
different philosophers had taken up separately the
.three postulates of Bruno, and had founded a system
on each of them. For instance, Hegel’s philosophy
was that of pure being ; Leibnitz’s of process, and
Spinoza’s of result. Twenty years later I composed
an extended biography of Eruno for “A Short His-
tory of the Inquisition.”
It was as reporter of the proceedings of the Lib-
eral Club that, as heretofore stated, I came to be
374 FIFTY YEARS OF FREETHOIJGHT [1885
called the Man with the Badgepin. Mr. Otto Wett-
stein, the Liberal jeweler of Rochelle, Illinois, had
just designed and introduced that emblem, which
I have worn ever since.
%-WERE NOT THESE FEMINISTS?
Rereading the reports of this famous Club’s af-
,fairs, one realizes how little there is which is new
to reformers of advanced age. Woman speakers in
rational dress appeared on its platform, and the gar-
ments of 1928 were advocated. Mrs. King, who
spoke at the first meeting of the new year on
“Rational Dress Realized,” would have been in style
today had she omitted her “pants,” which descended
a few inches below her short skirt. But Mrs. King
foresaw the day when the skirt would disappear and
only the trousers be retained. Mrs. Leonard made
a better guess by saying the short skirt would come
but the trousers would be dispensed with. “There
was no reason,” Mrs. Leonard implied, “why the
great works of nature should be concealed.” The
ladies refused to consider the objections of men.
Mrs. King would reassure the men by suggesting
that if they feared to be shocked they might put on
“blinkers.” That was forty years before the girls
of Somerset, Pennsylvania, issued their declaration :
“We can show our shoulders;
We can show our knees,
We are freeborn Americans,
And can show what we please.”
1885] FIFTY YEARS OF FREETHOUGHT 375
All the eccentric personages of any note came to
see us at The Truth Seeker office. Have I men-
tioned Mary Tillotson, who risked arrest by wear-
ing bloomers on the street? She never missed us
when in the city, and was an occasional contributor.
A less conspicuous person was Mrs. Vosburgh, a
woman who, like Joanna Southcott, manifested
the virgin-mother complex. Presumably disap-
pointed in her hope, Mrs. Vosburgh soon retired
from view. Dr. Mary Walker was much better
known and had a longer career. She frankly wore
clothes in the similitude of male garments, topped
with a high silk hat. If I am not mistaken she suf-
fered arrest, but vindicated herself by arguing that
the clothes she wore were not a disguise. Moreover,
she declared she would “wear trousers or nothing,”
so that on the whole it was deemed advisable to let
the doctor have her way.
j--THE TRUTH SEEKER’S HEATHEN.
We had a compositor unique among New York
printers-an educated Hindoo named Amrita La1
Roy, a non-graduate of Edinburgh University.
Amrita was a good compositor and moreover spoke
and wrote English with. precision. In religion he
was pagan. In one of my sixth-column editorials I
brought him to the attention of the Baptist Foreign
Missionary Society, which was boasting, in a report
on results, that it had made more converts among
the heathen than all other denominations by their
united efforts. To convert a heathen to Episcopa-
376 FIFTY YEARS OF FREETHOUGHT [188S
lianism, so the Baptist Society urged, cost on an
average, as statistics showed, not less than $592.03 ;
to Congregationalism, $248.14 ; Presbyterianism,
$224.91; Methodism, $117.91; Campbellism, $72.88;
but Baptists were bringing them into the fold at
$37.05 per convert.
Casting doubt on its being worth even that sum
to a heathen to be turned into a Baptist, this is the
proposition I caused The Truth Seeker to put before
the missionaries :
“To tell it just as it is, we do not believe that a heathen
can be converted to Christianity for $37.05, and to afford
them an opportunity of testing the matter, we will make
the Baptists an offer. We have in this office, bowing down
to the wood of his case and the stone of the imposing slab,
a full-blooded royal Bengal Heathen. He is of high caste,
ranks next to the Brahmans for style, and bears credentials
to that .effect. He is without religion, neither drinking in-
toxicants nor smoking or chewing tobacco. He does noi
swear by heaven above nor by the earth below. Jehovah
and Jesus Christ rank in his mind along with the mythical
Giascutis and the apocalyptic Boojum Snark. There is
but one obstacle to his becoming a Christian, and that is
the fact that he is well educated, and has probably in his
comparatively brief existence forgoteen more than the
ordinary minister ever learns: We say this without mean-
ing to impeach the retentiveness of his memory. He is con-
versant with Greek and Latin, and with Sanskrit, Begalee,
and Telegoo, besides writing English of the purest kind.
In disposition he has the mildness peculiar to his race, and
buckles down to reprint or the Spencerian copy of Mr.
Charles Watts with equal humility. Taken all in all, he
is a rare heathen. We could scarcely conceive of a more
desirable subject for the proselytirg zeal of a missionary.
“What we propose ‘is to throw open the door of our com-
posing-room and give the Baptist missionaries a chance
18851 FIFTY YEARS OF FREETHOUGHT 377
at this heathen. If he has a soul that is likely to be d-d,
we would by all means prefer that it should be ‘saved.
It is a sad sight to see a pagan of his mental caliber going
down the dark valley unprepared and neglecting the means
of grace.
“The financial arrangements for the test are immaterial,
perhaps, but it is well to have everything done decently
and in order. Let the Baptists deposit $37.05 with some
responsible person ; we will do the same. The heathen
may be allowed $3 per day for his time; the missionary
50 cents. Heathen and money to bc found any day at 33
Clinton Place. If by the time the sum of $37.05 has been
exhausted the heathen shall have knocked under and con
sented to be baptized, the Baptists take the money. ‘If.
on the other hand, he still remains the heathen that he
is, we take the cash.
“We urge our brethren of the Baptist denomination to
come forward and prove their claim to converting heathen
at $37.05 per head. Our heathen, so to speak, is white
unto the harvest, to say nothing of the other composi-
tors who might casually experience a change of heart.
Here is a soul for ministers to save, and we presume, in
the words of the immortal Webster Flannagan, that 1s
what they are here for.”
Amrita La1 Roy remained a heathen. He wrote
a number of excellent articles ,for The Truth Seeker,
and for John Swinton’s paper, and s,old one to The
North American Review.
I have before mentioned John Swinton and the
paper bearing his name. The Truth Seeker had
numerous occasions to chasten Mr. Swinton for
suppression of the fact that many of the men whom
he honored with his notice were Freethinkers. That
designation did not appear at all in Mr. Swinton’s
paper. One would sooner expect to see it today in
the New York Nation, And still, when subscrib-
378 FIFTY YEARS OF FREETHOUGHT [1885
ers were coming in slowly, Mr. Swinton’s friend,
Madame Henri Delescluze, took the platform at the
Liberal Club and canvassed the audience for re-
cruits. She got twenty of them, and in acknowledg-
ing the favor said she “would make the labor unions
blush for their lukewarmness when she recounted
to them the generosity of the Freethinkers.” It has
always been the weakness of Freethought societies,
or perchance it is to their praise, that they invari-
ably have #beenhospitable to outsiders who had no
,further interest in them than to secure their help.
Freethinkers in those days as in these were often
accused, falsely, of being as narrow-minded as the
orthodox. Mr. Swinton was asked in The Truth
Seeker to make the test as to who were his friends
by requesting the use of a New York pulpit in which
to plead for support of his paper. As for open-
mindedness, as between the Liberal Club and the
labor unions, that might have been ascertained by
applying for a chance at one of their meetings to
canvass for a Freethought paper.
The evening just referred to was the one at which
John E. Remsburg gave his lecture on “Sabbath
Breaking,” and Madame Delescluze had the grace
to object to all he said and to defend Sabbath ob-
servance ! Mr. Swinton was the lecturer at the next
meeting of the Club.
~--PRIEST LAMBERT'S BOOK.
A Catholic priest named L. A. Lambert of Water-
loo, N. Y., wrote a book called “Notes on Ingersoll”
which was so cordially received by the Christian
1885] FIFTY YEARS OF FREETHOUGHT 379
world as the finishing blow ,for the blasphemer that
its author became boastful. Freethinkers had paid
small attention to the performance; but when Lam-
bert’s organ, The Catholic Union and Times, edited
by a priest named Cronin, made the statement that
their silence was due to their inability to answer the
Waterloo priest, The Truth Seeker challenged him
to debate the matter with Charles Watts. Lambert
declined on the ground that an oral discussion gave
too much room for blasphemous declamation on the
part of the Infidel. However, if Mr. Watts would
publish his side of the debate in The Truth Seeker,
then Dr. Lambert would reply through the same
medium. The editor at once accepted, with the
proviso that the articles by both Mr. Watts and the
priest should be published simultaneously in The
Truth Seeker and in The Catholic Union and Times.
To this perfectly fair offer no response came from
the boasting editor and priest. It met with the
same joyless reception that a similar one would get
today from a Fundamentalist journal asked to print
one of the Truth Seeker’s Fundamentalist-Atheist
debates.
The mendacity of the Lambert book would sur-
prise and abash any common liar who could un-
derstand it. A religious person recommended it to
my notice and I secured a copy which I carefully
read, and having done so wrote my opinion of Lam-
bert. It ran: “On questions of fact he is mali-
ciously and I think knowingly dishonest. As to
scriptural quotations, he forces into them meanings
which the authors could not have designed to con-
vey, and denies to them the interpretations which
380 FIFTY YEARS OF FREETHOUGHT [1885
anyone can see the writers intended should be made.
Having by these methods formulated replies to
Colonel Ingersoll’s statements, he crowns mendacity
with audacity and challenges his opponent to answer
him. In nearly every case where opportunity is
afforded for a direct issue, Lambert has saved his
cause only by direct or indirect falsification of the
authorities which he quotes. I say nearly every
case. I mean every case which access to the records
has permitted me to examine. I believe that his
statements are not to be relied upon in any instance.
He who runs may read his arguments and detect
their fallacy without pausing to give them a second
reading. In proportion to its size, Lambert’s ‘Notes
on Ingersoll’ probably contains more sophistry, more
captious criticism, more misstatement of fact, and,
in a w’ord, more slush, than any other volume print-
ed during the present century. It will no more bear
replying to than a sieve will hold water.”
That was my opinion when I read the book in
1885, and I presume it is right. I place much con-
fidence in first impressions.
S-THE DYNAMITERS.
The disturbers later more frequently called an-
archists, or propagandists by deed, were in the early
’80s known as dynamiters. There was O’Donovan
Rossa, an Irishman, who reaped profitable publicity
as a dynamiter until a woman with the attractive
name of Lucille Yseulte Dudley came by and missed
several shots at him with a pistol. A Washington
newspaper headed its account: “Woman Empties
1885] FIFTY YEARS OF FREETHOUGHT 381
Four Chambers at Irish Agitator.” Mr. Rossa seems
soon to have subsided: the woman, after an amus-
ing trial, was acquitted as irresponsible.
A dynamiter who made himself known to Liberals
by joining their societies and appearing at congresses
was William J. Gorsuch. Gorsuch attended the Mil-
waukee Congress of the League as a Freethinker
with Socialist and anti-prohibitionist leanings. In
‘85 he came out as a dynamiter and was the English
speaker at a New York meeting of Herr Johann
Most and his ,followers in commemoration of one
Reinsdorf, whom the German government had put
to death for attempting to remove a crowned head.
My brother and I were present at this meeting and
were entertained with beer by Herr Most. There
was much blood-curdling oratory in advocacy of
destroying by “blind, brutal, barbaric force,” within
the week next ensuing, all the existing governments
of the world. The dynamiters were known as Inter-
nationals. Reporting a call by Gorsuch at The Truth
Seeker office, the editor wrote:
“In religion, Mr. Gorsuch told us, the Internationals are
about half Atheists and half Christians. But the Atheists
among them never attend Freethought meetings, read no
Freethought papers or books, of course take no interest
in constructive Liberal work, and remain Atheists for the
same reason the French peasant did- ‘If there were a
God, he would give us bread, wouldn’t he?’ Not getting
bread, the peasant was an Atheist.”
A later note reads: “There was a meeting of
dynamiters at Paris the other day called the Council
of Eleven. Three American delegates were pres-
ent. During their deliberations one of the American
382 FIFTY YEARS OF FREETHOUGHT [ 1885
delegates wanted to ‘embrace the occasion’ to say
that they (the dynamiters) were not Atheists.”
Gorsuch achieved arrest at Newburg, near Cleve-
land, Ohio, in July, for advising strikers to put dy-
namite on the street car tracks and blow the cars
to pieces. He appears not to have been prosecuted,
for in August he spoke at a workingmen’s meeting,
when he exhorted his hearers to “arm themselves
with rifles, visit the warehouses, and take whatever
they wished, shooting down all who opposed them.”
He had spoken before the Manhattan Liberal Club
advocating these sentiments without creating a rip-
ple. The old Club was not a place where a speaker
could talk utter nonsense and not have the defects
of the presentation made clear to him. Dr. R. G.
Eccles, a Brooklyn member, qualified as a specialist
in the treatment of certain forms of delusion. The
Liberal League of Chicago appeared to be less fortu-
nate in the handling of its menaces, and a not good-
natured discussion was had over the policy of ex-
cluding them. “Dynamiters” were the heralds and
prophets of the Haymarket tragedy that was on its
way. Had Gorsuch been in Chicago at the time
of the bombing of the police he undoubtedly would
have suffered with the four who were hanged. But
the nerve of Gorsuch failed him. He abandoned his
radicalism,, struck his colors, and got a kind of re-
ligion, and the last time I saw him, say in 1920, he
told me he was writing a book to “expose” Inger-
soll.
An apostasy took place among the Freelovers that
went unnoticed in The Truth Seeker because the
18851 FIFTY YEARS OF FREETHOUGHT 383
male party to it was pious. About 1875, one Leo
Miller, then of New York, free, white, and married,
entered into illegal conjugal relations with Martha
or Mattie Strickland, spinster. They suffered a cer-
tain martyrdom for their principles, being jailed,
and were canonized by the social radicals. Then in
1885, Miller, under conviction of sin, dissolved the
union and published a letter in The Sun confessing
marriage to be a divine institution established by
our heavenly father.
S-THE DEPARTING VETERANS.
The leaders of Liberalism were lessened in num-
ber during 1885 by the death of Porter C. Bliss,
,J. S. Verity, Theron C. Leland, LaRoy Sunderland,
T. W. Doane, and Elizur Wright. This was the
year also of the death of General Grant and Victor
Hugo.
The death of Mr. Bliss took place in February.
He was a journalist, explorer, archeologist, his-
torian, and Freethinker. His Liberal editorial work
on the New York Herald has been mentioned. In
philosophy, he was a Positivist. Mr. Verity died
in Lynn, Mass., February 10, at the age of 62.
Horace Seaver conducted his funeral in Paine Hall,
which was draped in mourning. Verity was an
able, useful, and much respected member of the
Boston Liberal Club, and a good writer. T. W.
Doane, who died in Boston, August 8, at the age of
34, was the scholarly author of “Bible Myths and
Their Parallels in Other Religions,”
384 FIFTY YEARS OF FREETHOUGHT [MS
Theron C. Leland died June 3 of this year at the
age of 64, The rudiments of knowledge came to
this farm boy without effort on his part and his
first consciousness of himself included being able
to read. At eighteen, he entered the Wesleyan
Seminary at Lima, N. Y., being graduated with
highest honors. But the virus didn’t “take,” and
we find him soon afterward an ardent convert to
Fourierism in which he became expert as he did in
everything he undertook. So much so that he
developed into an expounder of this social phi-
losophy and it was while lecturing upon it that he
came to know A. F, Boyle, the partner of Stephen
Pearl Andrews in the teaching of phonography, or
shorthand. Leland speedily gained first rank in
the winged art. He in turn taught phonography
to men who themselves became experts. Among
those whose speeches he reported were Daniel Web-
ster, Rufus Choate, and Wilham Lloyd Garrison.
18851 FIFTY YEARS OF FREETHOUGHT 385
The year 1851 was marked by the arrival of Kos-
suth, the great Hungarian statesman-refugee, whose
statue was in 1928 unveiled in New York. Leland
attended his receptions, taking notes for the New
York Tribune and Courier and Enquirer. A list
of his engagements as stenographer shows that
he stood almost above and beyond the heads of
his profession. The frequent mention of Leland in
these pages indicates how active he was in the
Liberal movement. With Wakeman he conducted
the League organ, “Man,” devoting all his day-
time to that and the secretaryship, and supporting
himself by teaching evening schools of shorthand.
His wife was Mary A. Leland, a woman of no
small literary capacity, and a natural poet, whose
gift has descended to her daughter, Grace D., best
known to Truth Seeker readers for her “Ingersoll
Birthday Book,” and as the life-partner of the
editor for more than a f.ew years of a national
Freethought weekly published hereabouts. Leland
was a wonderfully bright and witty man, of buoyant
spirits and a sense of humor that constantly bubbled
over. A birdman, gay, active, and swift. But deep
and serious withal, a valiant fighter and a rock in
time of trouble.
Elizur Wrright, who several years held the office
of president of the National Liberal League, and
had come to be called the Nestor of Liberalism, died
in Boston, Dec. 21, 1885.
Mr. Wright was born in South Canaan, Conn., on Feb.
12, 1804. He was graduated at Yale Collee in 1826, and
for two years was a teacher in Groton, Mass. From 1829
to 1833 he was professor of mathematics and natural phi-
losophy in Western Reserve College. Hudson, Ohio. In
386 FIFTY YEAIRS GF FREETI-IOUGHT [ 1885
1833 hc came to New York, and was for five years secrc-
tary of the American Antislavery Society, editing, in l&%34-
5, a paper called Human Rights, and in 1834-8 the Quar-
terly Antislavery Magazine. He went to Boston in 1835,
becoming editor of the Massachusetts Abolitionist. In
1846 he established the Chronotype, which he conducted
until it was merged in the Commonwealth in 1850, of which
he was also for a time the editor. From 1858 to 1866 he
was insurance commissioner of Massachusetts, and was
ther’eafter connected with insurance interests. Mr. Wright
published, in 1841, a translation in verse of La Fontaine
Fables, a work entitled “-2 Curiosity of Law” in 1566, and
many pamphlets and reports. The part taken by Mr.
Wright in the antislavery contest was conspicuously heroic
and the black race of America owes to but few men more
than to him. After the abrogation of slavery, Mr. Wright
devoted himself largely to the discussion of Freethought.
In the latter part of 1884, following the defection
of Chainey and the controversy it engendered, the
Spiritualist papers and some of their contributors
announced that the hour had struck for the sepa-
ration of Spiritualism from Liberalism. In June,
1885, the Banner of Light declared:
“It is time Spiritualism obtained a full and absolute
divorce from what is miscalled Liberalism, says the
Spiritual Offering-and we have about come to the same
conclusion. Spiritualists offered them the right hand of
fellowship in opposing bigotry and superstition, but they
have of late ignored it by traducing our mediums in public,
in private, and in the columns of their newspapers, and
calling us all delusionists ! This is a quality of Liberalism
we do not understand. No wonder The Offering wants the
two divorced.”
The editor of The Truth Seeker, commenting
upon this, saw no reason for the separation. “Lib-
eralism,” he argued, “is not particularly Material-
istic any more than it is Slpiritualistic.” Moreover,
18851 FIFTY YEARS OF FREETIIOUCIIT 38i
he thought that the space in the Liberal papers given
to the discussion of Spiritualism had been about
equally divided between those in favor of it and
those opposed. However, there was a difference.
The Spiritualists were less dogmatic than certain
of the hardboiled Materialists like Otto Wettstein,
T. Winter, and Dr. Titus L. Brown, who could not
view the other-worlders as anything but a deluded
lot of victims of their own credulity and the trick-
ery of their mediums. The first of these writers
always signed “T. Winter, Materialist,” as though
a man might be under suspicion of being something
else unless he labeled himself, and the matter of
his communications was uniformly offensive TV
such Spiritualists as might be readers of The Truth
Seeker, and these were not few in number.
~-FOR THE RECORD OF 1885
Someone proposed to the ex-Rev. C. B. Reynolds,
who had become an effective Freethought lecturer,
that he should travel with a tent as a Liberal evangel-
ist. He seized upon the idea, and through The Truth
Seeker raised the needed funds. William Smith of
Geneva, N. Y., paid for the tent with a contribu-
tion of $300.
In Mr. R. B. Butland of Toronto the Freethinkers
found an excellent reporter of their activities. They
held a well-attended convention in Albert Hall,
Toronto, in December, 1884, at which eleven local SO-
cieties were represented (T. S., Jan. 19) ; Mr. J. Ick
Evans was elected president, Mr. Butland secretary,
and the name changed from the Freethought As-
sociation to the Canadian Secular Union.
388 FIFTY YEARS OF FREETHOUGHT [1885
The Museums of Art and Natural History in New
York-the former in Central Park, the latter just
outside of it on the west-had been closed on Sun-
day. The park commissioners passed a resolution to
open them. Then ensued a fight, the obstructionists
being the soap man Colgate, who was a trustee;
Morris K. Jesup, and the Rev. Dr. John Hall. In ()
cooperation with Samuel P. Putnam, secretary of
the National Liberal League, The Truth Seeker
printed and circulated a petition supporting the com-
missioners and asking for the Sunday opening.
The long contest that following brought public at-
tention to the question and in the end the closers
were defeated. That was one case where Liberal-
ism won. How many Sunday visitors to the mu-
seum know to whom they are indebted for the
opening of the doors ?
The suggestion of a reader that the Society of
the Religion of Humanity hold regular meetings
and install T. B. Wakeman as “pastor” met with ap-
proval by the editor, who added: “Let us have a
temple without a priest ; religion without theology;
morality without dogma; a social organization that
meets the emotional and artistic wants of the people
without degrading their mental faculties by a blind
faith.” The idea was to some extent realized the
following year.
A paragraph. in the same number announces the
removal of “Mr. Replogle and his wife” from the
editorship of the Missouri Liberal, the paper estab-
lished at Liberal, MO., by G. H. Walser, founder
of the town. “The Liberal,” says the paragraph,
“opens war on the Freelovers, announcing that it
18851 FIFTY YEARS OF FREETHOUGHT 389
has in preparation a series of articles against them.”
This course divided the town of Liberal against it-
self with injurious results.
Besides Ingersoll, the active Liberal lecturers
regularly reporting to The Truth Seeker in ‘85 were
S. P. Putnam, C. B. Reynolds, Charles Watts, Helen
H. Gardener, E. C. Walker, W. S. Bell, W. F.
Jamieson, J. L. York, Mattie P. Krekel, and J. E.
Remsburg. In the three years since he left the
school room as teacher for the field as lecturer,
Remsburg had traveled nearly fifty thousand miles
and had delivered from one to twenty lectures in
one hundred and fifty cities and towns.
A well attended convention of New York State
Freethinkers at Albany was reported in The Truth
Seeker of September 19 ; the Canadian convention
at Toronto in the October 3 number. A new weekly
called The Rationalist appeared in Auckland, N. 2.
The report of the proceedings of the New York
Liberal Club on the occasion of the inauguration
of T. B. Wakeman, as president gave the following
brief history of the club: This organization was
started by seven persons, including Mr. Wakeman,
who met in a little hall in Third avenue, Sept. 14,
1869. Henry Edger was one of the prime movers.
T. D. Gardener was the first secretary, and J. D.
Bell the first president. The second president was
Horace Greeley, who presided at several meetings
and presided at a dinner while candidate for Presi-
dent of the United States. The next president,
W. L. Ormsby, gave place to James Parton. Mr.
Wakeman’s election as Parton’s successor took place
in the spring of 1885.
390 FIFTY YEARS OF FREETHOUGHT [ 1885
Judge Hoadley, running for Governor of Ohio,
engaged in a debate with his opponent, Foraker, who
attacked the judge’s well-known views on the separa-
tion of church and state and the exclusion of God
from the Constitution. Foraker won the election.
At the annual congress held in Cleveland, Ohio,
October 9-11, the National Liberal League adopted
the name of the American Secular Union, as pro-
posed the year before and elected as officers Robert
G. Ingersoll, president, and Samuel P. Putnam,
secretary. A woman suffrage plank met with opposi-
tion from but one member. Ingersoll closed the
meetings with a lecture. The Truth Seeker, October
17-24, reported it as the largest congress in the his-
tory of the League.
Y-ENTERTAINED BY INGERSOLL-AN INTERVIEW.
In August I took part in an event which I recog-
nized as the greatest thing that had ever happened.
I interviewed Ingersoll for The Truth Seeker. With
his family he was at Long Beach, New York, and
included me in an invitation to S. P. Putnam to
visit him at his hotel. They were supposed to talk.
about the affairs of the national organization, Inger-
soll being president and Putnam secretary. The
members of the family were assembled on the hotel
veranda when we arrived. One of the young ladies,
sitting by her father, arose and offered me the post,
which I hesitated to accept until the Colonel drew
the chair a little nearer to him and beckoned me to
take it. Mrs. Ingersoll made the same provision
for Putnam, and the girls, Maude and Eva, beauti-
fied the group. The Colonel asked me questions
18851 FIFTY YEARS OF FREETHOUGHT 391
that seemed to be only such as I was prepared to
answer readily. Mrs. Ingersoll gave a horny turn
to the conversation by asking her husband if he had
put on his heavy underclothes, according to her
advice. When Ingersoll got an answer to a question
he expanded upon it, as though he were just con-
tinuing the other’s line of thought. His conver-
sation was as well organized as his lectures, and
he spoke as entertainingly to one as to a thousand
-which is to say his thought was as clear, his words
as well chosen, and his sentences as perfectly
formed. I showed him a newspaper clipping of
which he was the subject and inquired whether he
would confirm or add to its statements, so that I
might reprint it. When he had read the piece he
slipped it into his vest-pocket, and said: “Let’s
have something original. Write out a few questions
and I will answer them.” And so in this manner I
got an interview with Ingersoll that filled six col-
umns-his first contribution to The Truth Seeker.
On the way home in the train Putnam expressed
his admiration for the Colonel and Mrs. Ingersoll,
and then fell to praising the daughters. I responded
by mentioning one of them, with whom I had
spoken, as certainly a lovely girl, and he declared
the other one glorious.
Here is ancient history. November 7 The Truth
Seeker announced: “The Rev. Mangasar M.
Mangasarian, who has been pastor of the Spring
Garden Presbyterian church in Philadelphia for
three years, has publicly renounced the doctrines of
Presbyterianism and tendered .his resignation to his
congregation. In his sermon he said: ‘I have
392 FIFTY YEARS OF FREETHOUGHT [1885
ceased to be a Calvinist. If Calvin, Wesley, and
Edwards had the right to make articles of faith and
differ with good and holy men who went before
them, have I not the same right to make articles of
faith and differ with Calvin, Wesley, and Edwards?
I have outgrown the creed of Calvin. I shall have
no creed save the words of Christ’.” Mr. Manga-
sarian, progressively skeptical, soon surrendered
the words of Christ as his creed. He does not now,
in fact, believe that the Christ of Christianity is
anything but a myth.
CHAPTER XIX.
~-THE MIXED ECONOMIC SITUATION.
T HE Truth Seeker Company issued another
Annual at the opening of the year 1886 and
the paper began to be illustrated every week
with Heston’s cartoons, to which were added pic-
tures by an artist named John, and with others
taken from the comically pictorial French Bible.
One of Heston’s pictures entitled “A Contribution
to the Irish Question,” showing Uncle Sam putting
money in the hat of Pat while Bridget handed the
gifts out of the window to a priest, caused a fellow
named Blissert (a sort of agitator) to promise he
would see that the labor unions put the boycott on
The Truth Seeker. (See T. S., Mar. 20, 1886.)
Events justified the picture, for while a league of
Irishmen in America were soliciting funds for their
friends on the other side, the Vatican was sending
a deputation to Ireland to beg funds for the erection
of a church in Rome.
Agitation for the opening of the Museums in
Central Park was continued by Putnam, as secretary
of the Secular Union. In opposition the churches
organized the New York Sabbath Committee, at
a meeting of which, reported by myself, there ap-
peared as a speaker the famous Congressman
Breckinridge of Kentucky. Mr. Breckinridge will
393
394 FIFTY YEARS OF FREETHOUGHT [ 1886
“get his” at the proper place in this record. A bill
passed the Assembly appropriating $20,000 an-
nually for the cost of Sunday opening of the
museums.
Oppression of the Mormons under the Edmunds
act began to take the form of persecution. Edmunds
proposed that the President be empowered to ap-
point trustees to take charge of Mormon church
property. John Swinton’s paper asked, “How
about trustees for other churches?” The Edmunds
act provided that if any male person in a territory
(this was years before the admission of Utah as a
state), over which the United States had exclusive
jurisdiction “hereafter cohabits with more than one
woman, he shall be deemed guilty of a misde-
meanor.” The penalty was a fine of $300 and six
months’ imprisonment. The Truth Seeker said:
“Supposing this law was enforced in the District
of Columbia ?”
A new contributor to the paper appeared with the
signature of Si Slokum. He was one of those r
prolific writers who could turn out a good story
every week for boys’ papers of the Ned Buntline
make and had a great number of readers. This year
saw, probably, the first of the contributions of L. K.
Washburn, who had begun a lectureship in Boston
under the auspices of The Investigator.
‘Our Hindu printer, Amrita La1 Roy, left us to
return to his native land. We gave him an evening
of festivities called a “Chapel Send-off.” A num-
ber of well-known labor leaders were present, in-
cluding a Russian named Leo Hartman but known
as Somoff, for whose return a large reward had
18861 FIFTY YEARS OF FREETHOUGHT 395
been offered by the czar. Everybody made a speech
and signed a testimonial. The account of the occa-
sion closes thus: “Beyond anything that was ex-
pressed in words, the loss of Mr. Roy is felt in The
Truth Seeker office; for, somehow or other, the
little chap, in spite of his dusky face, had worked
himself into the regard of all who associated with
him.” The Russian known as Somoff told the as-
semblage that his stay in America had banished
Nihilism from his mind and he was now prepared
to be a good and conservative citizen of the com-
munity. But Roy, on the other hand, had been
changed from a mild Hindu to a revolutionist and
he was returning to India to stir up the natives.
In December, 1887, the New York Sun reported
that “the talented, learned, and gentle young Hin-
doo, Amrita La1 Roy . . . recently started a paper
in the English language in Calcutta called Hope.”
His book, “Three Years Among the Americans,”
appeared in 1889. Said Amrita in this book: “I
spent my most peaceful days in New York as a
printer at The Truth Seeker office. At this date I
cannot help comparing the conduct of these so-
called ‘Infidels’ with that of the pious Christians of
New York to whom I had applied for a situation
on my arrival in America, very much to the preju-
dice of the latter. Nor can I refrain from acknowl-
edging with gratitude that by few persons in New
York were the peculiar circumstances in which I
was placed so considerately recognized, or so much
facility for making my way given to me, as by the
Infidels of The Truth Seeker office.” (T. S., March
30, 1889.)
396 FIFTY YEARS OF FREETHOUGHT [1886
The obstreperous dynamiters, now called anar-
chists, were making a good deal of trouble in the
ranks of industry, especially in Chicago and Mil-
waukee. Discussion of the propaganda was quite
continuous in The Truth Seeker, the editor hold-
ing that while their ideas were wild, their right to
express them could not be denied, and he there-
fore denounced as an outrage the arrest of Herr
Johann Most, who was advocating the policy of
violent resistance to authority. The Chicago Lib-
eral League had been obliged in self-defense to ex-
clude them from its platform (T. S., ‘86, p. 359)
and from membership, but in spite of these meas-
ures, the League was fired from Dearborn Hall,
where its meetings had been held. In May oc-
curred the riot at a labor meeting that has since
been known as the Haymarket tragedy. A bomb
was projected into a crowd and five policemen
kilied. It is the tradition that the police were the
aggressors, the disturbers of an orderly meeting,
and that they had no call to be there. The Truth
Seeker said : “A mass meeting from which no riot
promised to spring was in progress when the police
charged upon the assemblage. In what followed
the rioters were in the wrong. Even in war no
nation would use such horribly murderous weapons
as dynamite bombs.” The editor did not live to
observe what missiles were used in the World War,
1914-1918. In the News of the Week a paragraph
said that “August Spies and Sam Fielden, the men
who made so much trouble in the Chicago Liberal
League, are in jail and liable to be tried for mur-
der. Nothing is heard of Gorsuch in these troub-
18861 FIFTY YEARS OF FREETHOUGHT 397
lous times.” E. A. Stevens, president of the Lib-
eral League, wrote that but for the fortunate ejec-
tion of the trouble-makers, the League meetings
would doubtless have been prohibited and its of-
ficers arrested. Who threw the bomb was never
known, but on August 19 a jury returned a verdict
of murder against August Spies, Michael Schwab.
Samuel Fielden, Albert R. Parsons, Adolph Fischer,
George Engel, and Louis Lingg. In passing sen-
tence Judge Gary said: “The conviction has not
gone upon the ground that they did have actual
participation in the act which caused the death of .
Deegan” [one of the policemen killed].
Somebody not known did throw the bomb. Spies,
Parsons, Fischer, and Engel were ultimately hanged.
Lingg committed suicide or was killed, while in
jail. The police professed to know that he was
the actual bomb-thrower. Fielden and a man named
Neebe were sentenced to prison terms, and later
pardoned by Governor Altgeld.
Early in the season Henry George began his can-
vass for nomination and election as mayor of New
York on a Labor ticket. In April the following
occurred, as I find on page 263 of The Truth
Seeker :
SUPERSTITION IN THE LABOR MOVEMENT.
I followed the crowd into Irving Hall one night last week
when the workingmen had their mass meeting in favor of
the eight-hour system. The hall is one of the largest in the
city, and it was full. It looked to me as if this ought to he
a great day fo,r the movement, and maybe it was, but I
don’t think so. A certain Mr. QGnn had been chosen
chairman of the meetmg, and when I entered he was con-
tending for the abolition of ooverty on the ground that
398 FIFTY YEARS OF FREETHOUGHT [1886
“God Almighty never intended for men to be poor,” which
was rather a novel proposition to lay before a multitude
of intelligent people. The position of God on the labor
question is not of the slightest importance, but it may be
suggested that he would scarcely have given the assurance
that the poor we would always have with us if he had
intended wealth to be universal. There is nothing quite
so tiresome as listening to those dogmatic persons who
attribute their own conceits to God and deliver them as
revelations of the divine will.
Mr. George was received with overwhelming applause,
and was listened to with the closest and most respectful
attention. It soon transpired from the direction of his
remarks that he favored an act of the legislature which
should make it a misdemeanor for an employee to work
more than eight hours out of the twenty-four. Leaving in
the background the fact that we already have in this state
a similar law, to which no one pays the slightest attention,
Mr. George went on to develop his argument in support of
such a statute. And what grounds do you think he based
it upon? He placed it plumb beside the Sunday laws,
whose beneficence he defended with all the strength of his
lungs. To the Christian sabbath, he held, which had its
sanction and authority “among the thunders of Sinai,”
from the Creator himself, the world owed all the progress
which it had achieved. Except for the Sunday laws, he
argued, mankind would still be in the degraded state indus-
trially, whatever that may have been, in which it was
situated before the Sunday was established. Such was Mr.
George’s main argument in favor of an eight-hour law, and
it is due to the intelligence of the audience to say that it
was not received with marked enthusiasm. The remainder
of the address was good in a general sense, but it had slight
reference to the eight-hour movement.
Mr. George is one of those who hold the superstition
that the religious and labor questions are one; that the
ministers are the workingman’s best friends, and that
the Salvation Army fanaticism is of vast industrial signifi-
cance.-G. E. M.
18861 FIFTY YEARS OF FREETHOUGHT 399
Mr. George delivered a lecture on Moses as a
great statesman, political economist and law-giver,
and defended Sunday laws. There should be no
campaigning on Sunday, he said, except to discover
the will of God. And yet he was generally sup-
ported by Liberals. Shortly after his nomination
the editor of The Truth Seeker addressed to him a
letter inclosing the Nine Demands of Liberalism,
and inquired whether he thought his prospects of
election would bear the strain that would be thrown
upon them by his endorsement of these principles.
Mr. George was shrewd enough as a politician to
ignore the letter. The editor waited three weeks
for an answer and then said: “The treatment
which our letter has received at the hands of Mr.
George is unworthy of a man asking the votes of
the people because he is a Reformer.” Mr. George’s
rivals for the office of mayor were Abram S. Hew-
itt, Democrat, described by the editor as “the fussy
gentleman who refused to rent Cooper Union for
the reception of D. M. Bennett when he came out
of the Albany bastile” ; and Theodore Roosevelt,
Republican. Mr. Hewitt was elected with 90,009
votes. George had 68,000, and Roosevelt 60,000.
Colonel Ingersoll, analyzing the result, said: “Sev-
eral objections have been urged, not to what Mr.
George has done, but to what Mr. George has
thought; and he is the only candidate up to this
time against whom a charge of this character could
be made.”
‘I’he Rev. Edward McGlynn of S’t. Stephen’s
church had been a popular orator at <George’s meet-
ings, and publicly announced his conversion to the
400 FIFTY YEARS OF FREETHOUGHT [ 1886
Single Tax. The pope, assuming to be more of a
political economist than Moses or George, sup-
pressed McGlynn. This seemed inconsistent, for
George contended that God owned the land, and
the pope as God’s representative on earth would
be in a position to make terms for its occupancy.
&-LIBERAL AND SOCIAL QUESTIONS.
A quite notable occasion was the meeting for
discussion, at Courtlandt Palmer’s Nineteenth Cen-
tury Club, between Prof. John Fiske and Chauncey
M. Depew. Fiske defended a kind of deism, or
near-pantheism, based on the proposition that God
is “an infinite and eternal power which is mani-
fested in every pulsation of the universe.” Mr.
Depew presented Fundamentalism in the manner
of the, best after-dinner speaker of the period. Mr.
Palmer had brought there T. B. Wakeman to show
the gentlemen where they got off, as it were, at.
The eminence of the debaters, with the distinction
of the audience present, left Mr. Wakeman power-
less. He did not like to tell Professor Fiske and
Mr. Depew that from his point of view they were
Sunday-school scholars in the infant class. He
must have longed to meet them at the Liberal Club
where critics were not too reverential. He con-
tented himself with presenting the superior claims
of Positivism and the Religion of Humanity.
During this year the difficulty of maintaining
freedom of opinion in a small community became
apparent in the experience which the town of Lib-
eral, Missouri, was going through. The father of
18861 FIFTY YEARS OF FREETHOUGHT 401
the town, G. H. Walser, had been converted to
Spiritualism by a tricky “medium” named Bouton,
and had displaced Henry Replogle, a Materialist,
as editor of his paper, The Liberal. Mr. Replogle
began to print a paper of his own called Equity,
devoted to the principles of libertarianism. Mr.
Walser objected to Equity, first, because he did not
think th,e town needed two papers ; second, because
Equity was labor reform, while he was a capitalist.
Add to this the fact that Replogle advocated social
freedom, and Walser had a case with which he
could go before the community. He had employed
a lecturer named C. W. Stewart, who, addressing
a Sunday night meeting in the Opera House, pro-
posed that the persons holding objectionable views
about sex and marriage should be led to the out-
skirts of the town and invited to keep going. Mr.
Walser indorsed the speech and called for a rising
vote of approval. This brought to their feet as
many as did not wish to be understood as approv-
ing of free love. Of the contrary minded, four
persons arose, including Mr. Replogle. Two days
later a mob attacked Replogle’s house, heaving
/ rocks, firing guns, and sticking a dagger in his front ’
I
door. The demonstration divided the town. Mr.
Chaapel, Spiritualist but Liberal, ‘resigned from the
editorship of Mr. Walser’s paper. The disputants
brought their deplorable quarrel to The Truth
Seeker, July 17 and July 31. Then came the ex-
* posure of the medium Bouton, who had converted
Walser and been indorsed under oath by Stewart
and others, with a diagram of the premises and test
conditions. (T. S., June 27, 1886.) But the ex;
402 FIFTY YEARS OF FREETHOUGHT [ 1886
posure, occasioned by a fire in the medium’s house
which brought to light the devices of Bouton, was
so complete that Walser himself wrote to The
Truth Seeker about it, and Bouton acknowledged
his deceit. That was another blow to the town of
Liberal. A still harder one was delivered by the
local railroad company which, itself being in the
coal mining business, refused to transport Walser’s
coal except at discriminatory rates, and Liberal, be-
ing a coal town, suffered accordingly. Its indus-
try was crippled. Freethinkers were compelled to
sell their property and look elsewhere for employ-
ment; and as no one else would buy, they sold to
Christians.
Mr. Walser’s belief in spirits survived the ex-
posure as fraudulent of the phenomena upon which
it was established. Instead of returning to Ration-
alism he appears to have become more credulous and
more fanatical. I am unable here to tell what be-
came of Mr. Walser, except that within the past
few years I have seen a pamphlet containing relig-
ious poetry of his composition that showed he was
out of touch with Freethought and was as religious
as a hymnbook.
Mr. Edwin C. Walker, divorced from his wife,
and receiving the hand of Lillian Harman, bestowed
upon him by her father, Moses Harman, suffered
arrest along with Miss Harman, because they “did
then and there unlawfully and feloniously live to-
gether as man and wife, without being or having
been married together, contrary to the statute in
such case made and provided, and against the
peace and dignity of the State of Kansas.” This
18861 FIFTY YEARS OF FREETHOUGHT 403
took place at Valley Falls, September 20. Lillian
was soon liberated. On trial in October, both
were found guilty and sentenced-he to two and
/
one-half months’ and she to one and one-half
months’ imprisonment. Mr. Walker determined to
. appeal his case on the ground that the marriage
18
was valid. We read in The Truth Seeker, Novem-
ber 5:
“One of the incidents of this affair is the de-
sertion .of Mr. Walker by his old friend Tucker.
Hitherto Mr. Walker and Mr. Tucker have been
mutual admirers of each other. Mr. Tucker now
parts from Mr. Walker, sadly but .firmly. Why ?
Because, in claiming that his marriage is valid, Mr.
Walker submits to the state, and in so doing makes
dependants of himself and Mrs. Walker, and Mr.
Tucker will never contribute money for the vin-
dication of the right of men and women to enslave
themselves.” This union of Mr. Walker and Miss
Harman, entered into without ostentation, adver-
tising or publicity, became the subject of a long
and interesting discussion. Because the parties to
it were associated in the publication of the paper
Lucifer, Dr. Juliet Severance named it the Lucifer ’
match.
“Dr. Edward Aveling, Socialist and Free-
thinker,” says The Truth Seeker of September 18,
1886, “arrived last week from London.” But that
was the sort of arrival that, like a rise in tempera-
ture, announces itself. Dr. Aveling and his lady,
who was Eleanor, daughter of Karl Marx, blew into
The Truth Seeker office one day, or should I say
blossomed? They made quite an appearance ; he,
404 FIFTY YEARS OF FREETHOUGHT [ 1886
the perfect stage Englishman as done by our best
comedians, with his “bowler” hat and a bit of a
cane which he carried by the middle, and clothes
of a pattern like a yard-square cross-word puzzle;
and she in a gown conceived in the height of the
Dolly Varden mode, bearing figures of bright roses
nearer the size of a cabbage than anything that a
rosebush could produce or support. Passers-by who
saw this attractive couple enter the office waited
for them to emerge, as when Dr. Mary Walker
in her male attire or Mary Tillotson in pantalets
would caI1. As they were engaged to speak for the
Socialists, I wondered how the proletariat would
receive persons in such gorgeous raiment. With
Dr. and Mrs. Aveling came Herr Wilhelm Lieb-
knecht, member of the German parliament. The
Karl Liebknecht who was assassinated in the Spar-
tacide uprising in 1919 was his eldest son. Mr.
Aveling, on his return to England, wrote a book on
how America struck him. It was deprecatory of
our customs, habits, manners, and institutions. He
spoke of the difficulty he experienced, in local option
towns, in obtaining champagne, and stated that
when strolling in Fifth avenue he met with more
“stares” than he had encountered since he climbed
the monument (for he had visited Washington).
S-STEPHEN PEARL ANDREW%
After having been for some weeks reported ab-
sent from Liberal meetings, on account of illness,
Stephen Pearl Andrews died on May 21 (1886).
18861 FIFTY YEARS OF FREETHOUGHT 405
The Truth Seeker said:
“New York does not ap.-
preciate it, only a few
know it, but the city has
lost one of her greatest
men. If Mr. Andrews
had been a politician ,
representing greatn e s s
achieved through ways
dark and devious, or if /
he had posed as a phi-
lanthropist w h o ha d
squeezed the life-blood
out of what people he
could reach, and had
then given them a statue on some street corner, or
a few pictures for the museum in the park, New
York would be dressed in mourning. But the city
has few tears for reformers and it was left for
t’:e heretics to do honor to his memory. The
funeral was held at the Liberal Club rooms on Sun-
day afternoon, the 23d. T. B. Wakeman pronounced
the oration, and the brotherhood and sisterhood
of born radicals filled the hall to more than over-
flowing. After Mr. Wakeman had concluded, the
Rev. G. W. Sampson, president of Rutgers Col-
lege, spoke of his friendship for the dead man.”
Friends had long been aware of the close sympathy
between Dr. Sampson and Mr. Andrews, and were
not surprised when the clergyman appeared; but
the scandalized Dr. Buckley of the Christian Ad-
vocate sternly inquired: “Can this be true?”
306 FIFTY YEARS OF FREETHOUGHT [ 1886
When Stephen Pearl Andrews passed away, he
had just rounded out seventy-four years of an ac-
tive and intense life. No field of thought was
alien to him. Dictionaries, of biography still carry,
in connection with his name, the legend “eccentric
philosopher.” Eccentric he was, if by that appella-
tion is meant refusal to let others do his thinking
for him, or to order his actions. Perhaps the ad-
jective “eccentric” will do as well as any for a man
who liked to go where trouble was and help
straighten it out. Thus we find him an active Abo-
litionist, and this in the southland where he stood
an excellent chance of being suddenly and com-
pletely abolished himself, and he not yet thirty. He
went to England in 1843 to enlist the aid of the
British Antislavery Society that he might raise suf-
ficient funds to pay for the slaves of Texas and
thus make that “republic” .a free state. While in
England he learned phonography, becoming the
founder in America of shorthand reporting sub-
stantially as we have it today. Mr. Andrews was a
man of vast learning, a forceful speaker, and had
a remarkable command of the philosophy of lan-
guage, through which he achieved intimate knowl-
edge of thirty-two tongues, speaking several flu-
ently, Sanskrit, Hebrew, Greek, Latin, and Chinese
among them. He came later to study the thinkers
of all schools and was convinced that he had found
the principles underlying them.
Stephen Pearl Andrews did more than other
teacher to broaden my education. The writings
of D. M. Bennett made me an unbeliever in the
Bible. Ingersoll gave me Freethought touched with
18861 FIFTY YEARS OF FREETHOUGHT 407
emotion and adorned with beauty. From reading
and hearing B. F. Underwood I became a Ma-
terialist. Dr. W. A. Croffut saved me from em-
bracing certain economic fallacies; Herbert Spen-
cer led me into individualism ; and Mr. Andrews
liberalized my mind so that I could look on all sorts
of conflicting views without any great amount of
astonishment or exasperation. He had charity for
all manifestations of belief, whether material or
spiritual, yet for anyone who designed by force of
law to impose religious belief or social conduct on
another he had a club, intellectually speaking. I
am thinking of him on the platform of the Liberal
Club. He was a tall man with a large frame and
a head to match. His command of language was
extraordinary, and when he employed it in denun-
ciation he made the best choice of words. One
thought that thunder was rattling and crackling
overhead. He was very strong on social freedom,
so emphatic in fact that it was years before I could
listen to him without wishing he wouldn’t say it.
The spying of neighbors on men and women’s rela-
tions moved him to profanity. “That,” he once
said publicly, “is none of their damned business.”
I shuddered to hear him. That was long ago. In
1928 Arthur Davison Ficke, in an article “featured”
by The Outlook, which once was the Rev. Dr. Ly-
man Abbott’s paper and had President Theodore
Roosevelt for a contributing editor, writes of that
“absolutely individual problem, marriage,” and
says : “To discuss marriage in public is an essen-
tially foolish undertaking. But the necessity of do-
ing so has been forced upon the individual, every-
438 FIFTY YEARS OF FREETHOUGHT [1886
where in the world, by the prying and bullying
power of the neighbors. The thing which we call
‘society’ is only the neighbors. The sooner we slap
the neighbors noses, the better for them and for
Us.” (Italics extra.)
That is substantially what Mr. Andrews held.
As for his philosophy of Universology, I thought
his language unnecessarily obscure, and said so.
When he replied that only babies needed to have
their food mummed for them by some old granny,
I dropped that objection ; still when one meets with
such a phrase as “convolute, evolutive, spiroserial
progression direct and inverse,” he finds the thought
requires clarifying. But Universology had more
contacts with the common mind than Einstein’s
theory of relativity, which the inventor said would
not be understood by more than twelve living per-
sons. Some previous study is necessary to the ex-
planation of many problems. For illustration, a
professor of mathematics remarks that he would
not attempt to describe the cosine to a person who
has no geometry. However, I once wrote for The
Truth Seeker a digest of a lecture on Universol-
ogy. Mr. Andrews made a trip to the office to tefl
me it was correct and to enlist me if he might as
his interpreter, but I made excuses. I felt incom-
petent for the undertaking. Today I might be un-
able to interpret the piece that I wrote myself.
After a lapse of time a student asked the philoso-
pher Hegel to unfold the meaning of something
he had said. He replied that when he wrote it
there were but two who knew what it meant-him-
self and God; “and I have forgotten,” said Hegel.
18861 FIFTY YEARS OF FREETHOUGHT 409
~-RANDOM OBSERVATIONS.
No fission so nearly complete had occurred forty
years ago between the Freethought and economic
advocacies as has since taken place. Radicalism
has gone in the opposite direction, into regions
where Freethought cuts no figure, and where some
sort of religion prevails. We have only to com-
pare the defense of the Chicago anarchists with
that made in the Sacco-Vanzetti affair of 1927.
The accused in Chicago never were suspected of
being hold-up men. Fielden, a former Methodist
exhorter, owned a team and carted stone. Par-
sons was a printer ; Spies, an editor; Schwab an
assistant editor, and so on. They could not be
connected physically with the bomb-throwing. No
one “identified” them as witnesses professed to
identify Sacco and Vanzetti. The Intellectuals in
those days gathered no great defense fund. The
Socialists and the labor interests raised money
enough to retain General Butler. I suppose The
Truth Seeker, for the reason that there was no
evidence whatever to connect the accused with the
crime, devoted as much space, editorial and other,
to the defense, as any paper then published.
The prosecution was regarded as solely an assault
on free speech. The “highbrow” magazines were
silent or hostile, according to my recollection; but
this class of magazines in 1927 and later opened
their columns to the Sacco-Vanzetti partisans. I
think the Chicago anarchists had the better case.
I never doubted their innocence of the actual crime,
which the court itself admitted.
410 FIFTY YEARS OF FREETHOUGHT [1886
To be friendly I carried a Socialist card and
bought stamps to stick on it to show my dues were
paid; and attended the Socialist and labor meet-
ings and festivities. Seeing his name in The Truth
Seeker in 1886 reminds me that at a big meeting
in Cooper Union I heard a distinguished foreigner
named Shevitch, who had with him on the stage
the woman over whom Ferdinand Lassalle fought
his fatal duel. She was a beautiful woman, a
stately German blonde. I acquired a prejudice
against Shevitch. The Leader, a Socialist daily
started during the political canvass of that year,
held a protracted fair in the Lange & Little Build-
ing, 20 Astor Place, to buy itself a press. She-
vitch, a big, handsome, imposing, and even pomp-
ous-person, attended, and the Socialist girls went
weak in the knees when he came near them or
deigned to notice them. He picked as a favorite
one very pretty German girl, and buying wine in-
duced her to drink glass for glass with him till
she got fuddled, and then he took her away. I
heard no criticism of him for this, but formed my
own opinion. He did not bring with him to the
fair the Lassalle relict, who, I heard, was a titled
or aristocratic woman. The Pressmen’s Union
voted not to attend the Lc:ader Fair for the rea-
son that the press the paper intended to buy was a
self-feeder and would throw a hand out of work.
The year 1886 was an uneasy one for persons
who are troubled by the Friday superstition. It
came in on a Friday, went out on a Friday, and
the day occurred fifty-three times. Four months
18861 FIFTY YEARS OF FREETHOUGHT 411
had five Fridays each ; the moon changed five times
on a Friday, and Friday was the longest and the
shortest day.
The New York State Freethinkers held their
annual convention, September 2-12, at White Sul-
phur Springs. E. M. Macdonald as treasurer re-
ported that the association had profited from a
lecture by Colonel Ingersoll to the extent of $736.50.
The president of the association was Thaddeus B.
Wakeman ; the secretary, Mrs. F. C. Reynolds.
There were items in the paper now and then
concerning the defalcation and death of Archbishop
Purcell of Cincinnati. This ecclesiastic had swin-
dled the people of his diocese out of about $4,000,-
000, and his assignee, named Mannix, turned on+
to be no better. It happened that George Hoadley,
the Freethinking ex-Governor of Ohio, had gone
upon the bond of Mannix, and was mulcted for
$62,000. The church itself, though also on the
bond of Purcell, never settled with its dupes.
The Secularists of Canada, holding their annual
convention in Science Hall, Toronto, September
10-12, reelected William Algie president and J. A.
Risser secretary. Mr. R. B. Butland, a former
secretary and long-time correspondent of The Truth
Seeker, died during the year, bequeathing the sum
of $7,000 to the Toronto General Hospital.
John Peck, the Learned Blacksmith of Naples,
N. Y., became a prolific and very popular con-
tributor to The Truth Seeker, and continued so for
twenty-five years.
John H. Noyes, founder of the Oneida Corn.
munity, died April 13, at 74. William Rowe, the
412 FIFTY YEARS OF FREETHOUGHT [ 1886
old Land Reformer, died June 24, aged 68. Burn-
ham Wardwell, Prison Reformer, died October 3,
after having been supported by the charity of Free-
thinkers for some y-ears. The Boston Index ex-
pired December 30.
A leaf in a scrapbook, the making of which con-
tributed for a time to the diversion of my better
element (Mrs. M.), preserves a piece of my rhym-
ing dated 1886.
THE OLD MAN'SCHOICE.
here are three thiogs of
beauty I have seen7
Three things beside
which other beauties pale.
“The second is a field of
Grown tal1 and bright,
and golden in the sun.
A fair young woman ia
the other one,
Which ends the trio of my
That with the full-rigged
vessel was begun.”
With-four-score winters battered, bent and gray,
So spoke this man passed far beyond life’s prime,
Yet answered, with a wealth of perve sublime,
Unto my query: 1‘ Which is fairest, pray ?”
“My son, give me th6 woman every time.”
G. E. M.
The theme of the verse was furnished by an old
fellow named Maxwell, met on a vacation in the
18861 FIFTY YEARS OF FREETHOUGHT 413
Aroostook, who asked if I knew what were the
three handsomest things in the world. As I had
not at that time segregated all the lovely objects
to be seen, I replied that I could not name them
offhand. “Well,” he said, “I can. They are a ripe
field of wheat, a full-rigged ship in a breeze, and
a woman who is a wife ; and the last one is the
prettiest.” I sold the poem to Puck for about half
my vacation carfare.
The Freethinkers of Petaluma, Cal., established
a Free Secular Library in the store of Philip Cowen,
who acted as librarian. The largest contributor
was William Pepper, the friend and patron of Lu-
ther Burbank, and probably the man who made an
“Infidel” of the plant wizard. Mr. Pepper was a
nurseryman and left large bequests to charity.
The 1886 Congress of the American Secular
Union was held November 11-14, in Chickering
Hall, New York. Among those attending were
Robert G. Ingersoll, John E. Remsburg, Horace
Seaver, William Algie (Canada), Samuel P. Put-
nam, Charles Watts, T. B. Wakeman, James Par-
ton, Parker Pillsbury, Robert C. Adams, Helen Gar-
dener, L. K. Washburn, J. P. Mendum, and Court-
landt Palmer. There are no survivors of this
group, and among the delegates I find the name of
but one now known to be living, Miss Kate Booth
of the Boonton, N. J., Secular Union. Kate is
now Mrs. George Gillen of Nutley, N. J. It was
at this congress that Ingersoll gave his lecture en-
titled “A Lay Sermon” to an applauding house.
Ingersoll had been president of the- Union for
two terms, and declined a third in favor of Court-
414 FIFTY YEARS OF FREETHOUGHT [1@6
landt Palmer. Mr. Putnam continued as secretary.
I conclude from an entry by the directors that
Colonel Ingersoll paid the local expenses of the
Congress.
In July the earnest Christians of Boonton, New
Jersey, contributed to the history of religious per-
secution by wrecking the tent in which C. B. Rey-
nolds held his meetings, and then causing his ar-
rest on a charge of Blasphemy. Reynolds was held
under a bond of $400 to await the action of the
Morris county Grand Jury. Mr. Edwin Warman
offered bail. Ingersoll agreed to undertake the de-
fense. On the 19th of the following October an
indictment for blasphemy was placed by the Grand
Jury in the hands of the district attorney. Mr.
Reynolds renewed his bail and awaited the action
of the court.
In March the Committee of Ways and Means
of the New York Assembly gave a hearing on a
bill to abolish the exemption of church property.
Samuel B. Duryea appeared, representing the Con- =
stitution Club. T. B. Wakeman represented the
American Secular Union, and Gilbert R. Hawes the
Liberal Christians. The editor of The Truth
Seeker, who was present, received the impression
that “the real sentiment of the Assembly is in favor
of this bill, but legislators have such a fear of the
religious element that we cannot expect it to pass.”
It did not pass.
CHAPTER XX.
l---GOOD WORKERS AND WORKS OF 1887.
DOZEN or more Freethought lecturers were
A in the field and were heard during the sea-
son of ‘87 in nearly every northern and
western state. In April The Truth Seeker gives
these laborers in the vineyard the following men-
tion :
Judging from the number of papers containing favorable
reports of their lectures, the Freethought missionaries in
the field are not only winning fame for themselves, but
are having a good effect upon the population :hc:y visit.
Mr. Charles B. Reynolds is called “able and eloqusut,” and
his manner of presenting his themes “dramatic alld pic-
turesque.” Mr. Samuel P. Putnam is described as “of pleas-
ing address and a finished orator.” His style, we are
told, “is cultured and refined,” and his action “graceful and
expressive.” Mr. John E. Remsburg sustains his rcputa-
tion for presenting “masses of facts in a scholarly and
eloquent way,” and Mr. W. F. Jamieson is set down as
“eloquent and solid.” Mr. W. S. Bell pleases the timid
ones of the fold, because his “scholarly periods do not
offend.” Dr. J. L. York is very generally called the
“Ingersoll of the West,” and Mr. Charles Watts is re-
ported from Canada as “holding his audience in rapt at-
tention.” He has challenged all the ministers of Toronto
or of any other city throughout the Dominion, to debate
with him, but so far without finding a victim. Capt. Rob-
ert C. Adams of Montreal is doing yeoman service in
lecturing to the intelligent of his city and in writing
letters to the Montreal journals. One of his recent
letters upon the Sabbath question-which is up for dis-
cussion there-is the best, for a short review, that we
415
416 FIFTY YEARS OF FREETHOUGHT [1887
have seen. Mr. J. D. Shaw, of the Independent pulpit,
has taken the field in Texas, and the papers say he gives
excellent satisfaction, being a “logical, forcible, and pleas-
ant speaker.” His oratory is “chaste and refined, and he
wins many warm admirers. It is pleasant also to learn
that he obtains many subscribers to his Independent Pulpit
wherever he lectures. Of the other speakers we hear less;
but Dr. Juliet Severance was a power in the recent Labor
Convention at Cincinnati; E. C. Walker is fighting the
best he can from behind the iniquitous bars of a Kansas
county jail; J. H. Burnham occasionally emerges from his
retirement at Saginaw City, Mich., and electrifies an au-
dience; Col. John R. Kelso keeps the church stirred up
around Longmont, Col.; Mrs. M. A. Freeman of Chicago
speaks for all who wish, and her auditors, we are told, are
more than pleased. Helen Gardener is at prescn: living
here in New York, but when she does go out the reporters
hasten to throw themselves at her feet. Mrs Lucy N.
Colman is warned by age not to tax her strength upon
the rostrum, but her reminiscences are enjoyed by a larger
audtencc than any grand opera house would hold. She
has had her share of aged eggs and crowns of glorv for her
magnificent work for liberty, and now lives qu’etly in
Syracuse. L. K. Washburn is going West, and when he
gets where Liberal lectures are appreciated, we shall ex-
pect to see in the papers of all the towns he visits, ap-
preciative reports of his ornate, epigrammatic, and beauti-
fully-rounded sentences, delivered in a musically ringing
voice. For Mr. Washburn is second to but one as an
orator, and piles up his facts in rivalry of Remsburg. We
wish we had space to reproduce all the good things the
press say of our missionaries, but they must accept the will
for the performance, for there is a limit to the columns of
even so large a journal as ‘The Truth Seeker.
The Society of Humanity had acquired the three-
story and basement building at 28 Lafayette street,
through a donation or bequest of $10,000 by a Mr.
Habel, and on the parlor floor meetings and so-
18871 FIFTY YEARS OF FREETHOUGHT 417
ciables that might almost be called receptions were
held. Birthdays of Paine and Jefferson were cele-
brated, their services and principles expounded, and
then there were musical and literary offerings, fol-
lowed by dancing. They were quite brilliant func-
tions. I discover that I repo’rted these affairs for
The Truth Seeker, with lists of those present. Cas-
ually it is observed that “Henry George, Jr., and
his pretty sister made many friends.” Among the
elders but one survivor can be named, Mr. Ed.
Wood, who still makes his yearly visit to the office
of The Truth Seeker, which he has bound and
mailed for nearly half a century. It is the only
paper among those he was handling when he took
it, that is still alive. It is his mascot. When the
Society suspended its formal meetings for the sea-
son, the younger set rallied and kept the dances
going. Mothers seemed pleased to bring their bud-
ding daughters, whom for form’s sake they watched
from the side lines, besides having, I hope, a good
time themselves. The rooms were free. There
was no necessity for advertising to fill them com-
pletely, and no undesirable intrusions resulted.
They were joyful occasions.
Henry Ward Beecher grew more rationalistic in
his utterances. One of his sermons must have been
annoying to Catholics, who address the mother of
Jesus a hundred or a thousand times to once for
his Father in heaven. Beecher said:
“The mother and brothers of Christ did not be-
lieve him to be what he declared himself to be,
and surely his mother should have known. Be-
tween this Mary,” Beecher went on, “celebrated in
418 FIFTY YEARS OF FREETHOUGHT [1887
the Magnificat for two thousand years, and the
real Mary, there is a wide difference. That she
had the slightest spiritual perception or insight
there is no proof, and she and her other sons
thought Jesus was ‘cracked.’ When he was good
and great they said that he was crazy, and begged
him not to tramp around and exhibit himself to
the common multitude. They wanted him to stay
at home and be a good citizen.” One could see
that Mr. Beecher had set aside as negligible the
story of the angel’s appearance to Mary with the
news that she was the mother of God. A daily
newspaper observed that he handled the holiest
mystery of Christianity “with the carelessness of
contempt.” If Beecher’s treatment of the incarna-
tion was not blasphemy on the virgin, it was vergin’
on the blasphemous, said a humorist. “Beecher
should not be condemned for speaking the truth,”
said The Truth Seeker. But while the public was
puzzling itself to reconcile Beecher’s preaching with
orthodox theology, he took sick and died March 7,
1887, in the 74th year of his age. The Congrega-
tional ministers of Chicago charitably refused to
send a message of condolence to his widow. In
the Beecher memorial volume shortly compiled
thereafter, the only tribute that has lived is Inger-
SOII’S.
Z-THE ANARCHISTS, HENRY GEORGE, THE CHURCH.
The discussion over the question whether or not
the Chicago Anarchists ought to be hanged con-
tinued through 1887. Henry George, who was con-
1887] FIFTY YEARS OF FREETHOUGHT 419
ducting The Standard, denounced all the proceed-
ings that had been taken against the accused men,
and declared their defenders to be the party of law
and order. The police had acted without provoca-
tion, the jury was chosen in a manner shamelessly
illegal, and it would be charitable to suspect the
judge of incompetency. The Truth Seeker main-
tained vigorously that the men had been convicted
for their opinions and not for the commission of
crime. On the result of the appeal the editor said:
“The police by perjury connected the defendants
with some wretch who threw a bomb, the lower
court by partiality secured their conviction, and the
higher court by sophistry sustains the verdict.”
And later. “The Chicago tragedy is over. Oscar
Neebe is serving his fifteen years’ sentence in Joliet
penitentiary ; Samuel Fielden and Michael Schwab
have been sentenced by the governor (Oglesby) to
life imprisonment instead of death; Louis Lingg is
dead by his own hand; August Spies, Albert R.
Parsons, Adolph Fischer, and George Engel were
hanged on Friday (Nov. 11, 1887)) as commanded
by law.” The Haymarket bombing had occurred
May 4, 1886. I wrote some verses on the hanging,
one couplet of which fixes in the memory the names
of the men who were hanged, and corrects the
common mispronunciation of one by rhyming it:
“Four corpses swing in the mxning breeze:
Engel and Parsons, Fischer and Spies.”
Throughout the year the heretic priest, Rev. Ed-
ward McGlynn, pastor of St. Stephen’s Catholic
church and land reformer of the Henry George
420 FIFTY YEARS OF FREETHOUGHT [l&37
school, was the center of a religious, economic, and
political disturbance. McGlynn was a better secu-
larist than George. The editor of The Truth Seeker
laid the Nine Demands before George and he
dodged them, but Father McGlynn had come out
for similar principles in 1870, and in 1887 added:
“I am glad to know that what was said so long
ago is in substance and spirit and largely in phrase-
ology the same as the Nine Demands of the Amer-
ican Secular Union. I can cordially and unreserv-
edly subscribe to those demands, and I should be
glad to see them granted by appropriate changes
in our constitutions, state and federal.” His de-
fiance of his ecclesiastical superior, Archbishop Cor-
rigan, was expressed in a current conundrum:
“Why is the Rev. Dr. McGlynn like a stray goose?”
The answer was that he didn’t follow the propa-
ganda. In association with Henry George he or-
ganized the Anti-Poverty Society, which elected
him president, Mr. George being the leading mem-
ber. John Swinton alluded to the combination hu-
morously as “the bald-headed prophet and the pot-
bellied priest.” At the first meeting, which filled
Chickering Hall, Henry George said: “This so-
ciety does not propose to ask what beliefs its mem-
bers hold. If Archbishop Corrigan wishes to join,
good and welcome; if Colonel Ingersoll wishes to
join, good and welcome.” The archbishop’s name
was received with hisses and Colonel Ingersoll’s
with “prolonged and tremendous cheers.” Hugh
0. Pentecost, then a reverend, addressed the society
a few weeks later. Pentecost, besides preaching
anti-poverty doctrine, made a plea for the Chicago
18871 FIFTY YEARS OF FREETHOUGHT 421
Anarchists. When he added that he was “no
longer in sympathy with the church as an organiza-
tion or with evangelical Christianity,” his congre-
gation in Newark permitted him to resign. Dr. Mc-
Glynn was ordered to Rome, but publicly refused
to go. The Christian Advocate said: “A few
years ago Dr. McGlynn would have been under-
going torture at the hands of the Inquisition, and
if he refused to recant, the fagots for an auto-da-f6
would soon be collected. As Rome is infallible,
and never changes, the only reason it does not do
this now is because it cannot.” Dr. McGlynn re-
marked : “In the good old days of Galileo they
could take a layman to Rome in chains for what
they think I am guilty of.” Continuing obdurate,
he was formally excommunicated.
The followers of Henry George charged that
the Catholic church, through its tool, Terence V.
Powderly, had enlisted the Knights of Labor to
destroy the George land movement. This proved
to be the fact. There was a conflict between the
George party and the Socialists as to which should
send delegates to the convention of the United La-
bor party at Syracuse, for the nomination of a
state ticket. George also contended with the So-
cialists for control of The Leader newspaper. The
Socialists prevailed in both instances. Mr. George
started The Argus as a campaign paper. Both
The Argus and The Leader suspended before the
end of the year, and so did John Swinton’s paper,
which in the squabble between the church and
George took the side of the church and the Knights
of Labor. George atoned for his disrespect for
422 FIFTY YEARS OF FREETHOUGHT 11887
the Catholic machine by emphasizing his own part-
nership with God. His proposed reforms, he said,
were “God’s will,” he was carrying out “God’s in-
tentions” according to what “God designed.” He
phrased his theory thus: “I have never stated that
the land belongs to all men. Rather I believe it
belongs to God and that all men are his children to
tenant this world for a little while. This is a new
crusade,” said George. “AS in the old crusades the
cry was ‘God wills it !’ so in this crusade the cry is,
‘God wills it !’ ” The will of God counted little, as
George’s party got few votes. The Truth Seeker
noted there were two Infidels on his municipal
ticket, that of the Union Labor Party-Louis F.
Post, candidate for district attorney, and Fred Leu-
buscher, nominated for the General Sessions judge-
ship. Thaddeus B. Wakeman, who the year be-
fore had been a George man, was now with the
Socialists. The Truth Seeker gave space to the
issues of the campaign because of the amount of
religious controversy the participation of Dr. Mc-
Glynn brought into it.
&-BLASPHEMY AND OTHER PROSECUTIONS.
The case of C. B. Reynolds, arrested the previous
year for blasphemy, came before the court of Mor-
ristown, N. J., on May 19, with Ingersoll for the de-
fense. It lasted two days. Judge Francis Childs,
presiding, cautioned the jury not to violate the law
by acquitting the defendant. The obedient jury,
after an hour’s deliberation, brought in a verdict of
guilty. The judge imposed a fine of $25, with costs,
which, duly juggled, made the whole penalty $75.
1887] FIFTY YEARS OF FREETHOUGHT 423
lngersoll drew his check for the amount, and the
prisoner was free. His address to the jury is con-
tained in the Dresden edition of his works.
The Rev. Hugh 0. Pentecost, who was becoming
extremely radical, wrote to the New York World:
“I think some one ought to express the disgust and
shame which many Christians must feel at the pro-
ceedings. How silly and stupid it is to fine a man
for expressing his honest opinions, in whatever bad
taste, so long as he infringes on no one else’s equal
rights in doing so. Will men never learn anything
from history? It seems incredible that a statute
against blasphemy can be operative in this or any
state. This silly and wicked statute has succeeded
in giving a thousand times the circulation to Mr.
Reynolds’s pamphlet that it otherwise would have
had. I am a Christian minister, but in my opinion
if God and the Christian religion cannot take care
of themselves without a resort to courts of human
law, both are in a bad way. Truth can take care of
itself. If we have the truth we need not fear blas-
phemers. If Reynolds has the truth, judges and
jurors will not suppress it. That cause is a very
weak one which will not bear discussion. I venture
the opinion that there are many Christians in New
Jersey who are ashamed of the Reynolds trial and
conviction, as I certainly am.”
Pentecost was right. When Ingersoll had fin-
rshed his address to the jury, professing Christians
to a considerable number, and some of the clergy
of Morristown, presented themselves before him to
register the protest that they had had no hand in the
prosecution and did not believe in it.
18X7] FIFTY YEARS QF FREETHOUGHT 425
The matter complained of was an article headed,
“An Awful Letter.” The editor of’ The Truth
Seeker described it as “a coarsely written and ex-
clamatory denunciation of the abuse of marital
rights.” Following this arrest Edwin and Lillian
paid their fines under protest and came out of pris-
on to help fight the battle of the two arrested Har-
mans. Mr. Walker wrote to The Truth Seeker:
“The accursed church-state monster has separated
us, has murdered our happiness, but it has not made
us love and respect it, and it cannot. We are
pledged by our sufferings and our devotion to
liberty and justice to do all that we can through
all the years of our isolated lives to destroy it.”
Mr. Walker was immediately rearrested on the
same charge as that for which the Harmans had
been held, and in November he was indicted with
them to appear for trial in April, 1888.
In May Mrs. Elmina D. Slenker, of Snowville,
Va., who had been contributing to The Truth
Seeker for ten years or more, was arrested by an
agent of the Comstock society, accused of con-
taminating the United States mails. Mrs. Slenker
was an Alphite, or one who admitted the legitimacy
of marriage for no other purpose than to perpetu-
ate the species. She circulated literature bearing
on this question and probably treated of the propa-
gative act with considerable freedom. The agent
of the Vice Society got her into the trap by pre-
tending to be interested in her work. The Truth
Seeker came out with the searching inquiry: “What
shall be said of the dirty agents employed for years
in ensnaring an aged woman-inducing her, by
426 FIFTY YEARS OF FREETHOUGHT [1887
pretending to be students of her special hobby, to
write such words as should place her in their power?
What shall be said of the society that employs
these foul creatures? What of the Christians who
support this society and urge the prosecution of the
miserable work? Their actions sink them beneath
the notice of clean and honorable people, and they
are best left to fester in their own corrupt!on. No
wL):.ds can express th<: contempt in which every de-
cent man must hold them.”
The National Defense Association, E. B. Foote,
Jr., secretary, E: W. Chamberlain, treasurer, con-
ducted the defense of Mrs. Slenker and Truth
Seeker readers paid the expenses. Her most ardent
advocates were women. She was indicted on July
12 and held for trial in the United States Dis-
trict Court for the Western District of Virginia
at Abingdon. She was arraigned October 21 be-
fore Judge Paul and a jury, which found her guilty.
When the judge postponed sentence, Chamberlain
argued a motion in arrest of judgment on the
ground of defective indictment and the court
granted it and discharged Mrs. Slenker from CUS-
tody. Henry M. Parkhurst, one of the old-time
stenographers, a Freethinker like nearly all pio-
neers of that art, reported the trial for The Truth
Seeker.
~-PERSONAL AND REMINISCENT.
The matter written by myseIf and published by
The Truth Seeker in 1887 would make a small book
if collected for that purpose; but it was mainly topi-
1887] FIFTY YEARS OF FREETHOUGHT 427
cal and of no permanent value. There were verses
and stories, reports and special articles. Because in
those years my brother and I could do each the
other’s work, vacations of some length for both
were feasible. When I returned from mine I
offered him congratulations on having conducted
the paper as ably during my absence as I had when
he was away.
I quote here a paragraph in one of my letters to
Eugene written from our old home on Surry Hill,
for the effect it had on two old men-Peter Eckler
of the Eckler Publishing Company, and Dr. J. R.
Monroe, editor of The Ironclad Age. The para-
graph reads :
“I sat under the old apple-tree in the dooryard,
where we used to roll about when we were boys.
The tree is dead and furnishes hardly any shade;
so I sat in the sun and watched the summer clouds
go over, like ships sailing in the sky. The old times
came back, and old familiar faces clustered around,
and I saw them but with closed eyes. The hum of
bees and the drone of vagrant flies sounded now
and then, and with their music came memories,
floating, drifting, appearing and disappearing like
things seen through a glass reversed-distant but
distinct. Thus I saw my friends not only as they
are now, but as I knew them then ; not only those
who still walk the earth, but those who have sunk
back to that dreamless sleep from which they first
awakened on this life. So under the apple-tree I
dozed and dreamed.”
Monroe said in his paper: “We confess to the
weakness of having critically read his communica-
4228 FIFTY YEARS OF FREETHOUGHT [1887
tions over the second time, merely for the pleasure
his style of writing imparts.” That called out Peter
Eckler, who wrote Dr. Monroe a letter indorsing his
commendation. It appeared that Mr. Eckler both
read the vacation letters and preserved them, so
that he could quote not only the paragraph I have
reproduced, but another from my vacation letter
of the previous year.
Having reached the age these men had attained
forty years ago, I probably understand better now
than I did then why the description of a visit home
appealed to them.
In one of the old numbers of The Truth Seeker
I find this quoted by a contributor in order to ex-
pose its false reasoning:
A certain Infidel, calling upon his friend, an
astronomer, noticed several globes lying upon a ta-
ble, and admiring their appearance, he inquired as
to where they had been obtained and who was the
maker of them.
“What would you say were I to tell you that no
one made them, and that they came here of their
own accord ?’ questioned the astronomer in reply.
“Such a thing would be impossible,” answered the
Infidel.
It reads like a story prepared for Sunday-school
consumption a century ago. Ingersoll had been
dead but a short time when the Rev. Dr. Charles
Parkhurst adopted the narrative to hortatory uses
by repeating it with Henry Ward Beecher in the
place of the astronomer and with the name of In-
gersoll given to the “certain Infidel,” the conversa-
18871 FIFTY YEARS OF FREETHOUGHT 429
tion taking place in Beecher’s study where Inger-
soll was represented as calling upon the Brooklyn
preacher.
s--FOR THE RECORD.
Another death which took away a man in whom
the liberal world felt an interest was that of Prof.
Edward Livingston Youmans, editor of The Popu-
lar Science Monthly (Jan. IS), which he had
started in 1872. Professor Youmans is remem-
bered by those who observed his work for the fact _
that he created for Spencer, Darwin, Huxley and
Tyndall an audience in America almost before they
had achieved one in England. He was 67 years old.
Activity on the part of J. D. Shaw, lecturer, edi-
tor, and organizer, was frequently reported from
Waco, Texas, where his Religious and Benevolent
Association met in Liberal Hall. In his monthly
Independent Pulpit for January he spoke of the
goodly number of youth in attendance at his meet-
ings. “Now,” he says, “we have many young peo-
ple, and a more orderly, well-behaved, and attentive
company it would be hard to find.”
“Our Canadian friends,” announces our edi-
tor under date of January 15, “have another Free-
thought journal, and we trust it may be longer
lived than its predecessors. Mr. Charles Watts
and Mr. H. C. Luse have begun at Toronto the
publication of Secular Thought, and the first number
is out.” Secular Thought under Mr. Watts (who
returned to England in 1892) and his successor
J. Spencer Ellis, continued to be published well
into the twentieth century.
430 FIFTY YEARS OF FREETIIOUGIIT [ 1887
Lucy N. Colman, who was born in 1817, and
was in the anti-slavery reform with Garrison, Phil-
lips, Frederick Douglass and others, published her
Reminiscences in many numbers of The Truth
Seeker during 1887.
In March The Truth Seeker moved its office
from 33 Clinton Place to 28 Lafayette Place, which
was to be its home for nearly twenty years. The
editor wrote :
“Our new quarters are commodious, consist-
ing of a large store and basement, and a new
building in the rear for a printing-office and edi-
torial rooms. The neighborhood is very religious
and literary, but we hope to survive the former
fault and add to the latter good quality.”
St. Joseph’s Union and the Mission of the Im-
maculate Conception were a block below. The
Episcopal clergy house was across the street. There
was an old church nearby. The Christian Union,
The Church Press, and The Churchman were
neighbors, as was also the Astor Library. Lafay-
ette Place, now no more, ran between Broadway
and the Bowery, from Great Jones street to Astor
place. The great event connected with the removal
was the Printers’ Ball in the new buildi , attended
by the elite of Typographical Unio No. 6 and
d”
enough ladies and gentlemen from the Society of
Humanity to make up twenty couples. Ed. King,
the philosopher of the workingman, made the dedi-
catory address. The $n-ious reader will find the
report of this soiree/ in The Truth Seeker for
Mar& 19, 1887. ’
Felix Oswald’s “Bible of Nature” ran in The
18871 FIFTY YEARS OF FREETHOUGHT 431
Truth Seeker as a serial, beginning July 16. Dr.
Oswald (1845-1906) termed it “a contribution to
the religion of the future.” It was purely ration-
alistic and therefore hopeless as a religion.
The paper now published in LiberaI, MO., was
called The Ensign. It reported “the first annual
commencement of the first Freethought University
in the world” as occurring every evening from
June 28 to July 2. Evidently The Ensign was short-
lived, for the next reference to the town (Sept. 24)
states that C. M. Overton and M. D. Leahy have
resuscitated the Liberal, MO., paper under the title
of “American Idea.” “Mr. Overton’s greatest ef-
fort,” we read, “thus far has been to endeavor to
prove that Liberal is a Christian town, and its peo-
ple Christians.”
There was great mortality among the Spiritualist
papers, marked by the demise of Light in the West,
Spiritual Offering, Light for Thinkers, Current
Fact, and Mind and Matter. A new one was started
at Cincinnati called The Better Way. In Mel-
bourne, Australia, the Anarchists published a 12-
page monthly which they named Honesty, and the
Freethought lecturer, Thomas Walker, started a
monthly illustrated magazine, The Republican. For
some years L. V. Pinney conducted The Press at
Winsted, Conn., as what Mrs. Slenker called “the
most radical of radical papers.”
One of the curious events of the year was the
confiscation of all Mormon church property by the
.U. S. government. This was in some way the out-
come of the attempt to prevent Mormon men from
cohabiting with more than one woman.
432 FIFTY YEARS OF FREETHOUGHT [ 1887
On the death of John Swinton’s Paper, August 7,
which The Truth Seeker attributed to the George
furor and false issues raised by Labor leaders, our
editor said : “It was better edited, contained more
labor news, and had more editorial vigor than any
labor paper now in the field.” Mr. Swinton said:
“I have been wrecked by this paper and by the
labors associated therevvith-in which during the
past four years I have sunk tens of thousands of
dollars-all out of my own pocket.” Mr. Swinton
was one of the great editors, of the Horace Greeley
and Charles A. Dana class, but had the misfortune
to be an idealist.
Dr. Titus L. Brown, the Binghamton, N. Y.,
Materialist who had served six terms as president
of the New York State Freethinkers’ Association,
wrote his funeral sermon and died August 17. His
family, with a treachery common to religious sur-
vivors of deceased Freethinkers, gave him “Chris-
tian” burial.
The International Freethought Congress was
called by Charles Bradlaugh to be held in the Hall
of Science, 142 Old street, E. C., on September
10-12. One hundred delegates attended accord-
ing to a report copied from the London Freethinker
into The Truth Seeker of October 1.
The annual Congress of the American Secular
Union, held in the rooms of the Chicago society,
October 15 and 16, elected Samuel P. Putnam pres-
ident (Courtlandt Palmer resigning) and E. A.
Stevens secretary in the place of Putnam.
The Canadian Freethinkers held a convention itI
Toronto, October 29 and 30.
18871 FIFTY YEARS OF FREETHOUGHT 433
“Mr. and Mrs. B. F. Underwood have resigned
the editorial control of The Open Court (Chicago).
The reason is that Mr. Hegeler, the proprietor, de-
sired to associate with them Dr. Paul Carus, his
secretary and future husband of his daughter, to
which they objected. This will, probably, end The
Open Court.“-Truth Seeker (Dec. 17).
Mr. Hegeler fixed The Open Court so it could
not fail by endowing it with a million dollars. His
son-in-law, Dr. Carus, remained the editor until his
death in 1919, and it is still published.
After thirteen years Mrs. Besant resigned her
place as coeditor of Bradlaugh’s paper, The Na-
tional Reformer, to take up the advocacy of Social-
ism.
The last important news item for 1887 is the
resignation of Andrew Carnegie and Judge George
C. Barrett of the New York Supreme Court from
the membership of the Nineteenth Century Club,
“the upper-tendom of heresy,” of which Courtlandt
Palmer was president. Mr. Palmer in a letter to
the New York Tribune had stated his opinion that
the Chicago Anarchists did not deserve death. Mr.
Carnegie brought this question up at the club and
was personally unpleasant. Mr. Palmer declined to
admit that his private views were any concern of
Mr. Carnegie, who thereupon resigned. The dis-
cussion reached the newspapers and the publicity
caused the resignation also of Judge Barrett, who
on account of his judicial office was in no position to
face the music. Mr. Palmer said that two qualifica-
tions for membership in the club, according to its
motto, were “courtesy and courage.” He would say
434 FIFTY YEARS OF FREETHOUGHT [ 1887
he thought Mr. Carnegie was wanting in the one
and Judge Barrett in the other. The ruction proved
an excellent recommendation for the club, which
moved to larger quarters and flourished up to the
time of its founder’s death the following year.
Mr. Carnegie, as a large employer of labor and
as a target for the Anarchists, was excusably prej-
udiced against men believed to have advocated the
removal of capitalists by means of bombs. Judge
Barrett was merely placed in an embarrassing posi-
tion and took the easiest way out. I recall the
amusement evoked among his acquaintances by the
notion that he could not sanction radical thought or
expression. If those from whom he thus separated
himself had retaliated by telling what they knew
about his social views as exemplified in*his private
life, he might have been severely damaged. But
telling tales was opposed to their principles. I can
almost, not quite, vizualize the excellent lady and
speak her name; but I wouldn’t if I could.
* * *
And now, after a few preliminary remarks at the
beginning of Chapter XXI (next number) I close
twelve years with The Truth Seeker and am off to
the Pacific Coast for six years of experience on the
other side of the continent.
CHAPTER XXI.
I-TAKING LEAVE OF NEW YORK.
HEN two men, both known to readers by
name, are at work upon a paper, one
being the editor and the other an assistant
who writes articles for the editorial column but puts
his brightest ideas somewhere else and signs them,
then all the good stuff that appears stands a chance
of being credited to the assistant. Such is my
experience. Ever since I came to be the Hyas Tyee
of The Truth Seeker, with an assistant off and on,
pieces of my writing that attracted attention by their
merits have been passed to the credit of my con-
federate for the time being. But if somebody did
wrong, that was the editor. For instance, an article
by one in 1913 got me summoned by a priest; an-
other in 1918 caused the postoffice to refuse the
paper distribution in the mails, and a paragraph
done by a third in 1925 is the basis of a libel suit
by a preacher now pending. Two of the assistants
were lawyers who ought to have known how far
they could safely go, and the other was a minister
who had hitherto preached the gospel for thirty-five
years. Thus was it, in a measure (though I never
wrote anything actionable), when I served as as-
sistant to my brother. He stood sponsor for what-
ever appeared editorially, for, like his model, Mr.
Dana of The Sun, he held that a paper had only one
editor. We were so much alike in style that at this
435
436 FIFTY YEARS OF FREETHOUGHT [ 1887
day I cannot tell our articles apart. His were likely
better to maintain sobriety throughout, but ofttimes
he wrote with enjoyable humor.
So in The Truth Seeker of December 24, 1887,
Dr. E. B. Foote, Sr., having seen certain lightly
conceived notices on the editorial page, wrote
Eugene to inquire whether I had taken a seat at the
editor’s desk or he had borrowed my pen. The
editor replied :
“We regret to be obliged to state that when the
notices were written 0147 brother was on his way
to th.e l&&less West, where he proposes, in com-
pany with Samuel P. Putnam, to start a Freethought
paper and grow up with tJne country, OY walk back
to New York.”
He to whom Charles Watts so often alluded when
to the editor he wrote: “Give my regards to your
funny brother,” was now off The Truth Seeker, and
had not been missed. Such is our little life.
On the 16th of December I parted from the boys
in the office by the usual sign of shaking hands.
That evening a few intimates attended a dinner at
Mouquin’s in Fulton street and at its end, with
expressions of good-by and good luck, Putnam and
I crossed the Hudson to the West Shore and were
off for the coast, which we believed offered a field
for another paper.
Our train, crossing Niagara River, gave me my
first sight of the Falls. Unfortunately I viewed this
marvel of nature just after I had been charged the
extraordinary sum of sixty cents for a plate of
corned beef and beans, and my capacity for admira-
tion and wonder at anytliing else had been dimin-
18871 FIFTY YEARS OF FREETHOUGRT 437
ished by the size of the restaurant check. One
should see the Falls first.
At Chicago, reached on a Sunday morning, we
met E. A. Stevens; that is, he met us. Stevens was
secretary of the American Secular Union and presi-
dent of the Secular League of Chicago-a most
efficient man in all respects. The Liberals of the
city on that morning attended the meeting of the
Ethical Culture Society to hear Mr. William M.
Salter’s con.nlents on tht: currtnt discussion in The
North American Review between Robert G. Ingersoll
and the Rev. Henry M. Field. Mr. Salter was as
far from indorsing Ingersoll as his successor, Mr.
Bridges, is from approving Darwin as a philosopher.
All of his discourse that remained in my mind was
his denial of the Colonel’s dictum that happiness is
the greatest good. Mr. Salter maintained, with
superb disdain for this plebeian sentiment, that the
greatest good is “character.” And yet character
contributes to human happiness, or it is a nugacity
or an evil. Convinced that Mr. Salter was getting
us nowhere, I inquired of Putnam what he thought
of the argument. He said he hadn’t heard it, being
asleep during its delivery. Putnam traveled much,
by day and night, and improved all his oppor-
tunities to make up for lost sleep.
That evening’s meeting of the Chicago Secular
League, at which Stevens presided, was different,
more like the New York Liberal Club-a lecture
and then discussion. A young fellow of about my
own age arose on the floor and offered a few perti-
nent remarks. I reported his name as Darrell. It
was Clarence Darrow.
438 FIFTY YEARS OF FREETHOUGHT [1887
Z-VARIETIES 0F PASSENGERS.
After a twilight breakfast, Putnam and I took a
train out of Chicago and shortly ran into a blizzard
that stalled our engine. We ate next at lo:30 that
night. I quote from an account I wrote for the first
number of our new paper FREETHOUGHT:
“When the train got under way its progress was slow,
and Kansas City (MO.) must have started out to meet us
or we never should have seen it. The city is away up on
a bluff, out of sight of the depot. It is evidently a large
commercial center, doing an extensive business in a product
labeled ‘Relief for Kansas Sufferers,’ put up in bottles for
residents of the adjoining state. The Kansas unfortunates
referred to were supposed to suffer from thirst, their state
being dry and Missouri wet. And yet a brighter side of
the situation in Kansas had been turned to me. In that
state I overheard an argument on prohibition between a
resident and a stranger. The resident bore a bottle, which
he shared with the other. And as they swigged it off, he
said : ‘I am a prohibitionist from principle. I have drank
prohibition whiskey for fifty-seven years, and it never
hurt me; but a quart I got once in Missouri made me sick
for a week’.”
Kansas must have been a tough state at that
time (1887). Two passengers who evidently were
natives lured a brace of Easterners into taking a
hand at old sledge. After a game or two that the
tenderfeet won, a Kafisas man picked up three of
his cards and said he wished the game had been
poker. One of the Easterners held three aces, and
agreeing to’call it poker, bet a dollar in confidence
that no other three cards could beat his hand. His
opponent raised him ten, and being called, laid down
three hearts, saying “A flush,” and took the money.
18871 FIFTY YEARS OF FREETHOUGHT 439
That was the now-past cowboy age. Through
Arizona and New Mexico the train picked up men
wearing white, wide-brimmed felt hats. These were
cowboys off the range. But of the “cowboy,” it
soon appeared, there were two classes-genuine and
bogus. The real one, as I observed, was a healthy
specimen, and though his legs sometimes got be-
yond his control and stretched themselves across
the aisle of the car, he would make an effort, with-
out taking offense, to coil them down when politely
requested to do so. He wore an expensive band
on his hat; carried no visible weapons, and seemed
to be an educated and agreeable person, speaking
grammatically in good English. “The bogus cow-
boy,” to quote from notes I made, “is different. He
is not a cowboy at all. He only calls himself one
and wears a cheap sombrero, He is an imitation
bad man, an all-around tough, who never mounted
a horse in his life and when at large is seldom sober
enough to keep the saddle if lifted into it. Descrip-
tion of a meeting-up with one of them who surged
into the smoking-car near Flagstaff may be excused
because it developed my partner’s unexpected re-
sourcefulness and nerve.”
Apart from his jag the fellow brought with
him only annoyance and discomfort. He bulldozed
the passengers, lounging up and down the aisle with
his hand on his hip. The discomfort arose from the
probability of his being armed, and no one could
tell what a mean souse might do with a gun. As I
sat next to the aisle, he paused to inquire whether
I would prefer to fight or to lend him four bits for
a couple of drinks. I replied that he misjudged me
440 FIFTY YEARS OF FREETHOUGHT [1887
if he supposed that I would do either to oblige
a man in his condition. His subsequent remarks
interested Putnam more than they did me, for when
he had moved along to propose that the next pas-
senger either fight or “pungle up,” Putnam ex-
changed seats with me. “If that fellow comes this
way again,” he said, “I’ll down him and you can
sit on him and take away his gun.” A carpenter
from Chicago volunteered : “And then I’ll kick him
off the train at the next station.” We had no need
to carry out this fell conspiracy, for when the train
stopped again at a place called Williams, the dis-
agreeable passenger dropped off for a drink and
made such a belated return that he missed the
train, which was just moving out. He chased us
a little way, but only the words that came out of
his mouth got aboard. A new passenger said:
“Hell! him a cowboy. The son-of-a-gun is a sec-
tion boss on the Santa FL”
I asked Putnam, skeptically, whether he really
had designed to climb the front of that low-life had
he come back. He replied: “You would just have
found out I would if he gave me the chance. I
can’t fight, but I can down a man quick as light-
ning. But don’t write anything about it.” I
thought of his collision with the author of “Helen’s
Babies” and believed him.*
*If readers have forgotten this incident, which I believe
I have somewhere already mentioned, I will repeat that
the “collision” took place while both men were in the army.
Putnam on one side of the campfire played cards with
comrades. John Habberton on the other side annoyed the
players by tossing small, smoking brands ‘upon the blanket
1887] FIFTY YEARS OF FREETHOUGHT 441
3--THE NATIVE LAND OF THE HUALAPAI.
Of the country we passed through I wrote, while
the impression it made on me was fresh:
“This southwestern land, New Mexico and Arizona, is a
land of poetry and mystery and terror. It is full of fear-
some mountains and chasms and precipices. Along the line
of the railroad nothing appears to grow, and the soil is of
a rich brick color, as though it had been baked in a kiln.
Bluffs rise near you hundreds of feet high, in such layers
as are sometimes seen in the high banks of a river. Rocks
turned on edge stand off by themselves with no relative,
perhaps, within a hundred miles. Then there are rocks
we’ghing thousands of tons arranged in all manner of
queer forms, helter-skelter, in pyramids, in circles, as we
see cobble-stones beside the road where children have been
at play. The sandbanks do no! slope from top to base;
they are straight up-and-down, or overhanging. The
mountains often have no foothills but rise from these
plateaus like the pyramids from the plains of Egypt. Soli-
tary peaks stand treeless from “he foot to the white sum-
mits that wear their caps of snow in very presence of the
regal sun. Again, there are canyons deep enough to put a
good-sized mountain into. How these gorges ever got
scooped out in their present fashion is a matter of great
mystery. The train crossed one called Canyon Diablo, 285
feet deep.
“The natives of this land are much the color of the
soil, somewhere between copper and chocolate. From their
adobe huts these natives came out to meet the train and sell
their wares to the passengers. The Pueblo Indians were,
where the cards were dealt. When words failed to abate
the torment, Putnam arose and capturing Habberton by a
leg dragged him through the fire on his seat. Habberton
bore malice and perhaps scars all his life, and showed
the former many years later by voting against the admis-
sion of Putnam to an author’s club.
442 FIFTY YEARS OF FREETHOUGHT [ 1887
if I recollect accurately, the first we saw. All the business
enterprise of this tribe seems to have been given to the
women, who had bits of pottery, volcanic glass, and some
colored stones, the which they desired to convert into the
currency,of the East. The tawny damsels were the least
attractive of all human females that have appealed to me.
Old or young, they showed no trace of past or promise of
future good looks. The male Indian was content to let the
women support the family. I saw one absurd old Indian
astride a small donkey, and addressed him as Powhattan.
He replied, ‘No savey.’ He wore a white man’s necktie,
the string about his forehead and the ornamental part
falling behind In these Indian villages were adobe
churches for baptizing converts, but no facilities for wash-
ing them. The Mojave Indian girls painted and penciled
their faces to imitate the front of a brick house. Both
these and the Mojave women dressed carelessly. They
drew about their bosoms, beneath the arms, what passed
for a shawl that was somehow fastened behind at the top.
This was an adequate covering while it hung straight down,
front and back. It failed to be such when the wearer
stooped. In my notes is the entry: ‘Before the average
Indian maiden can make her debut in paleface society, she
must spend more money for buttons and adopt some form
of trousering.’ To the old Indian who didn’t ‘savey’ I
made the proffer of a dime for the purchasing of pins
with which to fasten the back of her dress for his daugh-
ter, Pocahontas. The train lingered at its stopping-places
as though reluctant to leave, giving passengers plenty of
time for fooling. There was a long wait at Mojave, where
an enterprising farmer had struck a furrow around one
hundred and sixty acres. He could go around twice a day,
they said, with a horse-drawn machine that sowed the
seed, which was barley, and covered it two and a half
inches deep. He carried four furrows. In a beauty con-
test among the Indian women and girls there assembled,
some Hualapai maiden would have been crowned as Miss
Mojave, for the women of that tribe were a laughing !ot,
and had the reputation of being companionab!e.
l@w FIFTY YEARS OF FREETHOUGHT 443
“Some of the places marked on the Arizona map as
towns were deceptive, for when reached they were found
to consist of a single building and to contain a single
inhabitant. Such were Chino and Aubrey, each with a
population of one. Cactus as big as apple-trees made
spots in the absolutely Saharic desert look like orchards.
There is a great deal of that sort of illusion in that country
where trees subsist almost without water.”
‘i--IN A HISTORIC PRINTING-OFFICE.
I liked San Francisco at first sight, and like it
still, although fire and progress must have changed
it greatly in forty years. We had the best of luck
in finding an office room at 504 Kearny street that
was precisely what we wanted. In a jiffy we had
a corner curtained off for trunks and sleeping quar-
ters, a long table brought in that would serve for
the uses of a desk and to display books, and chairs
enough to seat ourselves and visitors. In the search
.for a printer our good luck still went with us, steer-
ing us away from the wrong place and into the right
one. The one positively not It, but first entered,
was run by a man named Bacon, a deacon. We
were to hear of him later as Deacon Pork. We
got out of there without coming to terms with him.
I could see he had a good outfit. Nevertheless we
withdrew. And then we came to William M. Hin-
ton’s, 536 Clay street, below Montgomery. Both
those printers were, as you might say, historic.
Bacon put his shop on the map by rejecting the
manuscript of Bret Harte’s “Luck of Roaring
Camp” as irritating to the modesty of. his young
lady copy-holder. The deacon had his meed of
444 FIFTY YEARS OF FREETHOUGHT [1888
praise for taking this protective attitude toward
the girl employee, who seemed as safe with him as
anywhere except in the arms of Jesus. On the
other hand one not impressed by the piety of Dea-
con Fork, but professing that the fact was of com-
mon knowledge, told me that this employer had
himself betrayed the confidence of the girl, and sent
her East in that co’ndition.
A few moments’ speech with Mr. Hinton was
enough to satisfy me that this was the printing-
office we sought. He told me more papers had
heen born in his office and buried from the same
than anywhere else on the coast. “But, sentper
paratus, we are always ready for one more. We
will set all the matter for you or you may set part
of it, and what you earn we will knock off your
bill. There’s a spare frame over there. Henry
George set up the first edition of ‘Progress and
Poverty’ at that frame.”
Here seemed to be established a sort of affilia-
tion, George and his book being no strangers. Mr.
Hinton had been in fact the partner of George in
publishing a daily paper. He printed four num-
bers of Freethought, enough to convince me that
owing to the dolce far niente way of running his
office, I must spend my time there as foreman, com-
positor, and stone hand. While the fifth number
was in hand and the work far in arrears, I asked
Mr. Hinton if he would disclose to me, as one friend
to another, why the paper was late. He replied
that he was unable to explain the circumstance.
Looking about him he said: “Here we stand in the
18X3] FIFTY YEARS OF FREETHOUGHT 445
presence of enough material to print the largest
paper in the country. Here are from fifteen to
twenty men, all at work, many of them sober. I
cannot understand why your work is behind. You
think it over and come back and tell me.” In five
minutes, having looked at the copy on the cases
of the compositors, I returned to say that his men
were working on a job’ od city printing, putting in
type an extended list of delinquent tax-payers. He
waved his hands, but said: “If you know what to
do in this exigency, do it. The office is yours.”
Who could say an unkind word to a man like
that? In a few minutes, then, the men were busy
on my copy in place of the list of delinquent tax-
payers, and having read and corrected the matter
and made up the forms, I put the paper on the
press. But this arrangement, so ideal from Mr.
Hinton’s point of view, could not last. It gave me
no time for reflective thought. We rented another
room on the floor at 504 Kearny; bought an outfit
of type, and hired Frank L. Browne and his wife
to set up the paper. This relieved Mr. Hinton
of all but the presswork, which he continued to
do excellently well and quite promptly throughout
the life of the paper. Some years later, on the oc-
casion of a political overturning, he was elected
as supervisor of San Francisco.
Putnam early in the year departed upon a lecture
tour of the coast, drawing good audiences, selling
books, taking hundreds of subscriptions, and earn-
ing generous lecture fees. He thus virtually sup-
ported !he paper. Neither of us drew a salary
above expenses, and for my part I knew how to
446 FIFTY YEARS OF FREETHOUGHT [1888
live economically. There came in all the literary
c~~atribu;ions and letters admissible to a paper of
our size, which began with twelve pages, 10x12
inches over all. The city had one Labor paper,
The People, which soon suspended, for no Labor
paper lives long, and The Weekly Star, independent-
political. published by James II. Barry and edited
by F. 13. Perkins, the father of Charlotte Perkins
who has been successively Charlotte Stetson and
Charlotte Gilman, a remarkably brilliant writer and
poet. Mr. Perkins was a Freethinker and avail-
able for lectures when meetings were held. A
fierce remark about Mr. M. De Young, one of The
Clr:nicle brothers, was accredited to him. Ac-
cording to the tradition De Young started The
Chronicle in a small way as a gossipy sheet, being
aided or financed by a lady vocalist known as
Madamoiselle Celeste, who sang at the Bella Union,
a concert hall near the Barbary Coast. The paper
scored a success. In the course of a year or two a
news paragraph stated that a well-known sculptor
had executed a bust of the founder of The Chronicle
which was to be seen in the office of the paper, and
copies thereof were for sale. Mr. Perkins com-
mented : “Not so: the bust of the founder of -The
Chronicle is to be seen at the Bella Union, and
we believe it is for sale.”
Barry was aggressive, attacking injustices in vig-
orous terms. Usually he had a fight going, and
once got into jail. The Star employed Alfred Den-
ton Cridge, a veteran writer and printer, and a for-
mer friend of D. M. Bennett.
1888] FIFTY YEARS CF FREETIIOUGHT 447
5-CALIFORNIANS CORDIAL AND TRUSTING.
Our business for the first year was to make ac-
quaintance with the town and the limited number
of Freethinkers there and in the vicinity, as well
as in the state. We found them hospitable and
helpful. Some were “forty-niners.” Numbers
were miners, ranchers, wool-growers, orchardists,
pioneer merchants, old settlers, and all were inter-
esting. Out-of-town visitors selected the Free-
thought office as a place to leave their trappings.
One day a man of about 60 entered, wearing an
overall suit, which, having introduced himself as
Thomas Jones of Independence, Inyo county, he
asked my permission to remove. Then he stood
revealed as very well dressed, a wealthy man and
liberal with his money, but he did not propose to
spoil a set of glad rags by exposing them to the
wear and tear of railrorad travel, On another day
there came in a rough-looking individual so dis-
guised by drink that his faculties wandered. He
seated himself for a short period of repose and
then coming to life inquired if this were the Free-
thought office and myself Putnam or Macdonald.
Set right about that he proceeded in a drunken
man’s fashion to say: “I don’t know you and you
don’t know me, but we both know my partner Bill
Reed. Bill says that you are a man that can be
trusted with money.” And he drew. from his
pocket a heavy buckskin sack and emptied there-
from two hundred dollars in double eagles. These
coins he poured upon the table, and drawing. out
448 FIFTY YEARS OF FREETHOUGHT [ 1888
some of the pieces, pushed the rest toward me
with the command: “Take care of that until I call
for it.” With the sum which he returned to his
pocket, he proposed to fight away dull care. I
suggested that a man might dissipate considerable
gloom with less money, provided the effort were
not protracted beyond reason, but he replied that
he wasn’t looking for an argument; that his plans
were laid and couldn’t be changed. And thereupon
he departed, while I gathered up his gold and put
it away. Once during the following week I caught
sight of him firing a rifle in a shooting gallery near
the office, and went in with the idea of accosting
him. He saw me but there was no recognition in
his eye. His shooting, I noticed, was good. The
muzzle of the gun cut circles in the air larger than
the target, yet he would apostrophize himself:
“Fire when she bears,” and so turn loose at the
right moment and make a fair shot. At the end
of the week he paid me a second visit, being sober
but cheerful, and saying, with no reference to his .
previous call, that he had come to greet me in be-
half of his partner, Bill Reed, who took the paper.
“A pretty good town, this is,” said he, “for a man
to spend his money in. I come here a week ago
as near as I can figure, with a couple hundred dol-
lars in the old sack; and I am going back to camp
with less than fifty of ‘em-broke-damn a fool,
drunk or sober.” I suggested he might have de-
posited a part of it with some friend for safe
keeping, but he replied regretfully that there was no
chance. To determine whether his expedition was
18881 FIFTY YEARS OF FREETHOUGHT 449
at a sure-enough end, I asked: “Are you dead
certain you are on your way back to the camp, or
wouldn’t you extend yourself another week if you
had the dinero ?” Said he : “NO ; I am not quite
broke yet, but I know when I have had enough.
Well, I’ll tell Bill I met you, Mr. Putnam. Good-
by.” I stopped him and he never suspected why
until I brought his money out and asked him to
take care of it for me until we met again. It took
an argument to convince the man that the wealth
was his and that he had seen me before. San Fran-
cisco was a comparatively safe city at that time.
He had been bemused for a week without being
robbed.*
The contents of The Truth Seeker show that
during the first part of 1888 I wrote several letters
to the brother I had left “back in the states,” as
was the phrase of the Californians. They were
written, probably, to occupy time spent alone, Put-
nam being absent filling lecture engagements, and
I was never keen on hunting the society of my fel-
low-beings or inflicting my own on them. Was I
homesick? The closing paragraph of one letter to
The Truth Seeker runs:
“I am several thousand miles away from The Truth
Seeker office, but am often with the boys in the light and
bright composing room, and see the fxniliar ‘forms,’ as it
were. I see Stevens tapping around the stone, Colby mak-
ing eccentric and apparently unnecessary marks on the
*The amount of this man’s deposit was much larger
than I have indicated, but I would not put a strain upon
the reader’s credulity by naming it.
450 FTFTY YEARS OF FREETHOUGHT [1888
proofs, ~lcllls groan’ng over a take 01 long primer, B a!;c
snatching the type from his czsc, 2nd looking iorwartl to
four figures in Saturday’s bill; and the rest with con-
tracted brows studying the quirks and turnings of their
manuscript. I attend again the little parties at the Society’s
parlors and see all the faces there-Dr. Foote head and
shoulders above the rest, Brother Eckhard walking through
the Virginia ‘Reel with stately motion, Philosopher King
lost in the wilderness of the Saratoga Lancers--the room
full of girls and melody and laughter and light. And
sometimes I find myself once more up in your editorial
room, resting my elbow upon your desk and stretching
out an inky and black-leaded hand for copy. And as the
answer sometimes came then, ‘No more tonight,’ I take
your words to c’ose this long letter with. No more tonight.
But yours always.”
4 degree of lonesomeness may be implicit in
those lines, but if SO the presence was at hand to
relieve it.
&-SHOULDERING THE WRONGS OF SOCIETY.
Mrs. Mary A. Leland, widow of Theron C. Le-
land of New York, had come to San Francisco to
live, with her two daughters, Rachel and Grace, and
they had a house on Taylor street, at the north end.
Mrs. Leland had been a quite remarkable woman;
like another Frances Wright, an agitator for the
rights of the female sex. In 1859 or earlier Josiah
Warren, an apostle of equitable commerce and
complete individualism, furnished the ideas on which
to found a community at the place now called
Brentwood, Long Island, under the name of “Mod-
ern Times.” It was one of the numerous social
experiments of that epoch. Moncure Daniel Con-
way accepted an invitation in the summer of 1860
18881 FIFTY YEARS OF FREETHOUGHT 451
to go to Modern Times and address the inhabitants.
The story he told afterwards was printed in the
Cincinnati Gazette of February 27, 18’60. On the
evening of his arrival, he says, he was taken to
visit the Queen of Modern Times. Following is
the picture he draws of that royal personage:
“The Queen of Modern Times was in truth every inch
a queen. ‘She was a most beautiful woman, in the prime
of life, who was born and reared in the Cotton States. She
had at an early age married a rich man in the South, who
in the end proved himself an utterly worthless man and a
tyrant. From him she separated, and the law which gave
him her children gradually schooled her to sum up all the
wrongs of society in the one word ‘marriage.’ If she was
the champion of any popular cause Mary Chilton would
be regarded as the leading female intellect of her country;
and it would be impossible for anyone to see her in her in-
spired mood, and to hear her voice as it sweeps through the
gamut of feeling, rehearsing the sorrows of her sisterhood,
without knowing that she brings many momentous truths
from the deep wells of nature.”
Mary Chilton was Mrs. Leland. Twenty-eight
years later, that is when I found her there in San
Francisco, the queen had grandchildren for her sub-
jects and seemed to be somewhat mollified. I sent
her an invitation to drop in at the Freethought
ofice when downtown. She replied that she went
forth only occasionally, and would prefer to have
me call, which I did, and soon persuaded her
younger daughter (Grace) to come to’ the office
and write wrappers. She was then typing the manu-
script of her sister Rachel’s (Lilian Leland’s) story
of a trip around the world entitled “Traveling
Alone.” I discovered the work needed revision by
1888] FIFTY YEARS OF FREETHOUGHT 455
Plainly it was all over but the formalities. If the
former Queen of Modern Times still held that the
wrongs of society were summed up in the word
marriage, she made no objection to our taking
them all on at once. The inevitable took place
on the July 20 following, establishing an anniver-
sary I have not since been permitted to forget. I
say inevitable because as I have stated to, Marshall
Gauvin of Winnipeg, Canada, and to Ernest Sauve
of Iron River, Wisconsin, all men marry their
stenographers. Inevitable again for the following
reason: Said Mr. Bird of The Truth Seeker office
to me a few years ago : “Did your boy get married ?”
Said I : “Yes, when he let his eye fall on that normal
school girl, there was no escape.” Said Mr. Bird:
“There never is.”
While composing this truthful record I have
asked her whether she would have accepted me at
any or all of our previous meetings, and with confi-
dence and no hesitation she replied that she would.
i -MY PARTNER'S coLLIs10~s WITH THE ENEMY.
Satisfaction is always felt in mentioning in-
stances where persons who have made themselves
conspicuous by their unfair courses against the ad-
vocacy of Freethought have got their comeuppance.
In May, 1887, while Putnam was delivering a lec-
ture in Ukiah, Cal., on the Nine Demands of Liber-
alism, a local scamp named Hamilton arose and de-
nounced him as a scoundrel, and to emphasize his
displeasure he seized a lighted kerosene lamp and
threw it at Putnam’s head. Putnam dodged and
456 FIFTY YEARS OF FREETHOUGHT [ 1888
the lamp went through a window and exploded out-
side. The interference of bystanders prevented
Hamilton from trying to improve his aim with an-
other lamp. Putnam finished his discourse, while his
assailant ran away. Afterwards the man was placed
on trial for his murderous assault, but escaped pun-
ishment. His conduct may have had the approval
of the Christian part of the community, for when
the citizens of Ukiah organized to purchase the
right of way for a railway to a nearby town they
elected Hamilton secretary with power to raise
funds. He collected a few thousand dollars and
departed for San Franscisco, soon followed by a
sheriff. But he had taken ship for Australia, carry-
ing with him the funds of the Ukiah and North
Cloverdale Railway Extension Company.
A meeting addressed by Putnam in Oakland in
May, 1888, was interrupted by the intrusion of the
Christian champion and rapscallion, Clark Braden,
reinforced by a local preacher named Sweeney and
one Bennett, local agent of the Comstock society,
with a demand to be heard and a challenge to de-
bate. Mr. A. H. Schou of Oakland, who was pre-
siding, said he would leave it to the audience
whether these persons should be allowed to take up
the time of the meeting, since the character of
Clark Braden was well known throughout the coast.
The audience voted a loud and unanimous No. The
minister Sweeney begged he might inquire what
was Mr. Putnam’s objection to CIark Braden. Mr.
Putnam replied: “I will tell you why I will not de-
Late with him. I refuse to meet Clark Braden in
public debate because he is a blackguard and a liar.”
1888] FIFTY YEARS OF FREETHOUGHT 457
There was curiosity to know how the Christian
champion would take that. He shouted something
at the speaker and then walked stiffly forth, fol-
lowed by the Rev. Mr. Sweeney and Comstock’s
young man. As they went, Mr. Schou sent after
them the reminder that if a Freethinker had en-
tered Mr. Sweeney’s church and created this sort
of disturbance of the meeting, he would have been
placed under arrest instead of being allowed peace-
fully to depart.
This man Braden, whose argument consisted in
an attack on the good name of Freethinkers, usual-
ly did not return to serve the same Christian com-
munity twice. The religious people who employed
Braden had a custom of meeting afterwards to pass
resolutions repudiating him as too rank to be borne
with. He professed to be a Campbellite, or “Disci-
ple,” and when the churches of that denomination
could be worked no longer, he went to the Method-
ists. A religious paper in Winfield, Kansas, The
Nonconformist, gave him this piquant mention: “It
is yet to be reported that Clark Braden was ever
received in a community the second time, except in
company of the officers, with jewelry on his wrists.”
At one place, where he debated B. F. Underwood,
the Christians who employed him told him he was
injuring their cause, and he had to borrow $20 of
Underwood to get out of town. In return he sent
to Underwood a letter in which he told how the
Rev. John Sweeney, Underwood’s next opponent,
was to be defeated. There was absolutely no good
in Braden. His backers in Oakland came to grief.
The Rev. Sweeney involved himself in an affair that
458 FIFTY YEARS OF FREETHOUGHT [ 1888
laid him under charges of financial crookedness and
vice, and Comstock’s agent Bennett gained publicity
by means of rascally proceedings, the nature of
which will later appear.
8 -IRELAND AND THE POPE.
It became my duty to review on its first appear-
ance Judge James G. Maguire’s pamphlet “Ireland
and the Pope,” being ‘ia brief narrative of papal in-
trigues against Irish liberty, from Adrian V to Leo
XIII.” That was a work of considerable impor-
tance, although written, as its publisher, J. H. Barry
of The Star, explained, on Daniel O’Connell’s
principles-“as much religion as you please from
Rome, but no politics.” That dictum of O’Con-
nell’s was a slogan among the supporters of Father
McGlynn in New York in the earlier ‘8Os, without
the very hearty indorsement of thoughtful Free-
thinkers. That the taking of religion from Rome
involves the same surrender of independence as re-
ceiving politics from that quarter needs no argu-
ment, especially when no Catholic is allowed to de-
cide for himself what belongs to religion and what
to politics. Judge Maguire’s book had a large run
and is of permanent worth for the history it gives
of the plundering of Ireland with the pope’s con-
nivance.
John Alexander Dowie, who afterwards as
Elijah II, was to make a considerable splurge in the
country and to found Zion City, Illinois, appeared
that season in San Francisco, where he “unmasked
Spiritualism” and boasted himself to be a faith
18881 FIFTY YEARS OF FREETHOUGHT 459
healer. Reports that followed him from Australia
were unflattering. San Franscisco clergymen pub-
lished him as a “tramp and impostor.” I attended
one of his meetings in Irving Hall. In appearance
he reminded me of Clark Braden, and he was a dull
preacher.
I observed that there was a Greek Catholic
church in San Francisco, and wrote to the resident
bishop, one Vladimir, to inquire if he would not lay
before the readers of Freethought the difference
between the Greek church and the Roman. The
bishop complied at some length, supplying the in-
teresting information, verified by profane history
and sacred scripture, that the Greek was the origi-
nal Christian church, founded by an apostolical
council at Jerusalem, as related in the fifteenth chap-
ter of the Acts of the Apostles. Christians from
Palestine, having fled there to escape the persecut-
ing Jews, founded a church in Rome, Bishop Vladi-
mir wrote me, but fell into many errors, apostatized
from the faith of the true church, and invented
doctrines too monstrous for the human conscience,
as witness the dogma of the infallibility of the pope.
The bishop of Alaska and the Aleutian Islands, for
such was Vladimir’s title, proved clearly that the
bishop of Rome, which is to say the pope, was an
arrant impostor.
On the eastern lecture tour Putnam in Septem-
ber attended a meeting of the Chicago Forum, a
former church turned into what he termed a “tem-
ple of humanity,” for social purposes, and spoke
there twice on Sunday. His report to Freethought
contained this note of prophecy: “Young Darrow,
460 FIFTY YEARS OF FREETHOUGHT [ 1888
formerly of Farmdale, Ohio, of heretic blood, is
going to the head of his profession. Law, and poli-
tics, and reform are his forte, and he.& bound to
be one of the brightest leaders of the people.” As
Putnam always predicted fair weather, he was
bound to make some good hits, as in this instance.
9 -THE RIGHT OF AFFIRMATION.
The editor of The Truth Seeker made a little
record for Secularism that year of 1888, which was
noticed throughout the length and breadth of the
country, by contending for the right of a citizen to
register as a voter without swearing, or to affirm
without raising his right hand. The Board of reg-
istration demanded that he should make oath on the
Bible and then catechized him on his “belief in
God.” He declined to answer and the board refused
to register him. The following paragraph tells
what ensued.
“From the decision of the board the editor ap-
pealed to the Supreme Court, as represented by
Judge George C. Barrett, for a mandamus compell-
ing the inspectors to register him, and in opposi-
tion those gentlemen sent in their affidavits stating
that he had refused to swear or to affirm in the
usual manner. The judge was a righteous one. He
said that the chairman of the board had no busi-
ness to ask a man to uplift his hand ; a citizen had
been denied his legal rights, and the board must
reconvene and register the applicant. In his writ-
ten opinion Judge Barrett said: ‘Inspectors have no
right to require a man to affirm with uplifted hand,
1888] FIFTY YEARS OF FREETHOUGHT 461
nor was it their province to demand the religious
test. Indeed, their interrogations about the rela-
tor’s belief in the existence of the deity was an im-
pertinence to which no citizen, in the absence of any
suspicion of untruthfulness, should .be subjected.’ ”
The Board of Registration was therefore com-
pelled to reconvene, without pay, for no other pur-
pose than to register the editor of The Truth Seeker
as a voter. Judge Barrett, who rendered this deci-
sion was the jurist previously mentioned who re-
signed from the Nineteenth Century Club with An-
drew Carnegie because of the economic radicalism
of the club’s president, Courtlandt Palmer. The
judge’s membership in the Nineteenth Century Club
had done its perfect work of liberalizing his mind
on the relations between church and state which
were there discussed.
10 -COURTLANDT PALMER DIES.
Unfortunately Courtlandt Palmer, former presi-
dent and long the treasurer of the American Secu-
lar Union, did not live to applaud the decision of the
judge. He died, July 23, 1888, at the early age of
45 years, in New York, the city of his birth. For 2
man born on the conservative side of the fence,
and reared, as one biographer said, “amid the giddy
whirl of fashionable society,” besides being a mem-
ber of. the Dutch Reformed church until after he
was married, Mr. Palmer underwent a considerable
mental and social transformation. John W. Drap-
er’s “History of the Intellectual Development of
Europe” made him a religious skeptic, and the So-
462 I’lPTY YEARS OF PREETHOUGIIT [ 1888
ciety of Humanity and his association with Free-
thinkers did the rest. il biography evidently pre-
pared by himself was printed in the Social Science
Review for February, 1888. In it the writer dwells
with obvious pride on his
relations with the Free-
thought movement.
was all the experience he
had. Up to the time he read
Draper, except from his col-
been a blank.
nothing to record.
that he had the full intellec-
tual life. Ingersoll spoke at
his funeral.
put in writing his wish not
to be buried from any Chris-
tion church nor to have any
Christian hymn sung. His survivors hardly kept
faith with him, for they called in the Rev. R. Heber
Newton to read the Episcopal service. He had dis-
cussed with Stephen Pearl Andrews, whose Collo-
quium suggested the Nineteenth Century Club, the
subject of Spiritualism and survival, in which he
did not believe. They agreed that the one who
first died should communicate with the other. An-
drews preceded Palmer by two years, and no word
came.
Other Freethinkers to die in 1888 were Judge
Arnold Krekel of Kansas, July 14, aged 73, at the
end of a long and honorable career in the Missouri
legislature and on the bench; and Richard A. Proc-
1888] FIFTY YEARS OF FREETHOUGHT 463
tor, the popularizer of astronomy, New York, Sep-
tember 12, at 51. Proctor was an Englishman, and
reared a Catholic, but he wrote some observations
on the Ingersoll-Gladstone discussion which showed
that with respect to the Bible and the god that
book depicts he was on the side of the unbeliever.
B. F. Underwood wrote of Professor Proctor in
The Investigator : “I was acquainted with him per-
sonally. I had conversations with him, one fully
two hours in length, and corresponded with him
from the spring of 1887 until a short time before
his death. Professor Proctor was a radical Free-
thinker, an Agnostic. He had no belief in a per-
sonal God and none in a personal immortality. He
regarded the whole system of Christianity in its
theological aspects as a system of superstition. He
regarded Herbert Spencer as the greatest philo-
sophic thinker of any age.”
In Freethought for November 10 I began to
write under the head of “Observations,” where I
stated my views and opinions with unrestricted
freedom and restricted responsibilty. These ob-
servations were kept up in Freethought for above
three. years, and later in The Truth Seeker. I may
be a mesozoic precursor of today’s colyumist.
11 --.4 PEEP FROM THE POPE.
Apparently Pope Leo XIII put out an encyclical
about this time in which he laid down the law on
liberty. Said his holiness as I find him quoted
(Dec. 1): “The state must profess some one re-
ligion, and the Catholic being that which alone is
true, should be professed, preserved, and protected
464 FIFTY YEARS OF FREETHOUGHT [1888
by the state, and false doctrines should be diligent-
ly repressed by public authority . . . I anathema-
tize those who assert the liberty of conscience and of
religious worship, and all such as maintain that the
church may not eq2oy f0rce.l’ No man with that
stuff amongst his mental furniture, if discovered,
could get past our immigration officials today.
Archbishop Riordan of San Franscisco issued a
circular letter, read in all the churches of the city,
saying that marriage between a Catholic and a
Protestant, the ceremony being performed by a
Protestant minister, was “horrible concubinage.”
Would a pope or an archbishop say the same things
today for American consumption? It seems to me
the boys are losing some of their courage.
In The Truth Seeker for 1888 are numerous en-
tries concerning that experiment in churchless
towns, Liberal, MO. C. B. Reynolds having visited
Liberal, reported that its progress was checked by
the restraining hand of its founder, G. H. Walser.
“If he [Walser] would absent himself from Lib-
eral for a few years,” wrote Mr. Reynolds, “he
would be better appreciated, the citizens would be-
come more self-reliant, and on his return he would
be surprised and delighted at the progress the town
had made.” Prof. M. D. Leahy of the Liberal Uni-
versity felt compelled to resign as the alternative
to advccating Prohibition, which had become an
issue. There was no academic freedom for Pro-
fessor Leahy.
Charles Watts, who was publishing Secular
Thought in Canada, filled lecture engagements in
the States, The Canadian government refused a
1888] FIFTY YEARS OF FREETHOUGHT 465
charter to the Secular Thought Publishing Com-
pany. The Freethinkers of Canada held a success-
ful convention at Toronto, September 1.5. The
Manhattan Liberal Club elected Dr. E. B. Foote,
Jr., president, to succeed Van Buren Denslow. The
New York legislature unanimously requested
Ingersoll to deliver the memorial address in honor
of the late Roscoe Conkling,. and the Colonel ac-
cepted the invitation. The Rev. Hugh 0. Pentecost
proclaimed himself an Agnostic. John R. Charles-
worth, an Englishman, who said that he had done
talking for branches of the National Secular So-
ciety, announced in December that during the win-
ter months he would lecture for American Free-
thought societies for the expenses of his journey.
All of Mr. Charlesworth’s connection with the
Freethought cause, as I remember the circum-
stances, did not redound to its glory.
E. A. Stevens, secretary of the A. S. U., began
proceedings to make the churches of Chicago pay
taxes on property unlawfully exempted,
The Liberal papers existing in 1888 were The
Truth Seeker, Boston Investigator, Ironclad Age,
Indianapolis ; Freethought, San Francisco ; Secu-
lar Thought, Toronto, Ont. ; Independent Pulpit,
Waco, Texas ; Lucifer and Fair Play, Valley Falls,
Kansas ; Liberty, Boston; The New Ideal, Boston;
The Open Court (then a weekly, now a monthly),
Chicago; I name also the Spiritualist papers, Ban-
ner of Light, Foundation Principles, Olive Branch
and Better Way, and Dyer D. Lum’s Alarm, which
was Liberal with something to spare, being violent-
ly anarchistic.
466 FIFTY YEARS OF FREETHOUGHT [ 1888
The Congress of the American Secular Union,
toward which Putnam lectured his way East, was
held in Lafayette Hall, Pittsburgh, Pa., October 5-7.
Putnam had declined reelection as president of the
Union, and after a series of meetings which a local
Freethinker named Harry Hoover canvassed as a
candidate for secretary, creating something of a
diversion and causing controversy, the delegates re-
elected E. A. Stevens, and put in R. B. Westbrook,
LL.D., of Philadelphia as president. The anti-
religious addresses and general proceedings at this
Congress were reported to the police, and it ap-
peared afterwards that the assemblage barely es-
caped being raided and its speakers arrested. The
new president, Dr. Westbrook, was a native of Pike
county, Pa., born in 1820. Princeton college con-
ferred on him the degree of A.M., New York Uni-
versity that of LL.D., and he got a D.D. from the
Presbyterians, who fired him in 1864 for “abandon-
ing the ministry and engaging in a secular profes-
sion.” He wrote “The Bible: Whence and What,”
a book that enjoyed a vogue among liberals; at-
tacked the trustees of Girard College in public
lectures for their violation of Girard’s will in intro-
ducing religious teachings, and then published the
book “Girard College and Girard College Theol-
ogy,” a clear exposure of the whole situation. Sec-
retary Stevens wrote eulogistically of Dr. West-
brook and predicted a good record for Secularism
under his presidency.
12 -LOCAL SEISMIC DISTURBANCE.
The climate of California requires that in order
18881 FIFTY YEARS OF FREETHOUGIIT 467
to preserve its reputation there shall be rain early
in November. The vegetation well watered by the
rains that continue from September till June can
stand a long dry spell, but in October, unless rain-
ing is resumed, there comes the sere and yellow
leaf. In the autumn of 1888 it was dry. John
Kobinet, sheep man of San Luis Obispo county,
gave me a call about the 10th of November, just
after the election, and discussing results said that,
still and all, the prosperity of California depended
less upon the triumph at the polls than upon our
having a little rain in the near future. Said I :
“You probably have heard that the ministers prayed
for rain last month ?” He said : “Yes, but what I
think is that instead of praying, some one ought to
do a good job of swearing, as for instance”-and
in eloquent swear words he condemned the pro-
tracted dry spell; in the language of the statute he
did unlawfully, wickedly, profanely, premeditated-
ly, and spitefully utter with loud voice, in the
presence of divers of the citizens of the common-
wealth, publish and proclaim, concerning the
weather, certain wicked, profane, and blasphemous
words, to the discredit and contempt of the same.
Forty-eight hours had not passed before rain be-
gan falling and falling hard, and there was a great
storm, with vast c.ommotion. One may read in
Freethought that I had just written the heading
of an article on supernatural interference with the
weather “when my ear was struck by a sound that
might have been made by a trainload of steam
boilers coming up Kearny street over cobblestones.
The telegraph pole across the way waved like a
468 FIFTY YEARS OF FREETHOUGHT jl888
cattail in a breeze, and the building I was in ap-
peared suddenly to move about six inches to the
south, stopping with a bump that nearly slid me
out of my chair.” The next day’s papers reported
the severest earthquake since 1871, and the Berke-
ley University professors laid it to “the late heavy
rains diminishing the barometric pressure,” and
so on. I remembered the fervent swearing of Mr.
Robinet, and recalled the prayers of the ministers
for rain. Why not swear for rain? The minis-
ters had indeed offered up their petitions, but noth-
ing happened to the barometric pressure prior to
the time of Robinet’s profanity.
Our landlord while we were at 504 Kearny street
was a man of the name of Von Rhein, and he was
an argumentative Christian. The first time I went
to pay the rent he asked me how Freethinkers ac-
counted for design in nature unless they believed in
God, or would account for the existence of a watch
if it had no designer. I replied that Freethinkers
recpgnized design in manufactured articles, but
not necessarily in raw material, which was about
all one could make out of nature. He dismissed
the subject then by saying that of course I had
given it more thought than he had, but he believed
I could be answered. Again, on a similar occa-
sion, when the rent money passed from my hands
to his, he inquired whether I fully realized what
the fate of a scoffer was likely to be. I said no,
that I was not quite clear on that point, and he
tendered the information that all who denied the
divinity of the Christian religion were destined to
be damned. He said he did not mean perhaps.
18881 FIFTY YEARS OF FREETHOUGHT 469
When I inquired if persons who had never heard
of the Christian religion would share the same fate,
he said they most undoubtedly would. “To illus-
trate,” quoth Mr. Von Rhein, “it is as if a person
were approaching a deep hole ; the fact that he does
not know the hole is there will not save him from
falling into it, however honest he may be.” Said
I: “One can’t reply to an argument like that ex-
cept by saying that parties who prepare deadfalls
are more culpable than those who ignorantly walk
into them, and that an infinite being who would
play that sort of trick on a blind man could not be
depended upon to do the fair thing in any case.”
Mr. Von Rhein answered that the arrangement was
sufficiently equitable to satisfy his sense of justice.
Not ‘so very long after this discussion occurred,
Mr. Von Rhein, while inspecting a building on
Montgomery street, illustrated the argument, as
might be held, by walking through a skylight and
taking a drop of some twenty feet to the floor be-
low. When making an observation on the incident
I said: “His fall did not result fatally, but con-
siderable blame is attached to the owners of the
building for neglecting to provide proper safe-
guards against such accidents, while Mr. Von Rhein
is entirely exonerated. When he is recovered from
the shock I may take occasion to ask him whether
he holds himself or the owners of the building re-
sponsible for his drop through the skylight. If he
takes the blame to himself I shall then understand
how it is that he believes in the culpability of peo-
ple who, as he imagines, walk blindfold into the
everlasting pit.”
CHAAPTER XXII
l--WE ORGANlZE AND CELEBRATE.
T
HE year 1889 opened cheerfully in the
Freethought office, San Francisco, under the
influence of a pleasantry neatly turned by
Mr. Channing Severance, the Carpenter of Los
Angeles, who wrote that he had within the week
beaten the best six days’ record walking for work,
and added: “The thought has struck me several
times th&t if Jesus Christ found it as hard- to obtain
carpenter work as I have, his going to preaching
may have been a necessity on his part instead of a
desire to save the worId.”
I still see occasionally the name of Mr. Severance
attached to an article in a Spiritualist exchange.
Fifty of the Liberals of San Francisco subscribed
a fund of $100 to finance a series of Sunday Free-
thought lectures by Putnam in Irving Hall. The
first lecture, January 6, drew an audience of three *
hundred. Those which followed were still better
attended. Within the month more than nine hun-
dred citizens of California had signed a call for a
State Convention, which was held on Sunday, the
27th, to organize the Califo,rnia State Liberal
Union. There were two hundred and fifty atten-
dants at the morning meeting, four hundred in the
afternoon, and in the evening a thousand. I assume
it was the largest gathering of the kind yet held in
San Francisco, for an old-timer observed to me that
470
18891 FIFTY YEARS OF FREETHOUGHT 471 ’
he had never before tried to attend a Freethought
meeting in a hall that would hold a thousand when
he couldn’t find a seat. Judge J. W. North of
Oleander, in Fresno county, was the unanimous
choice for president of the new union. Judge North
in many respects reminded me of the Hon. Elizur
Wright, president of the National Liberal League.
The judge in his younger days had been an anti-
slavery lecturer in Connecticut. He went out to
Minnesota and founded the towns of Faribault and
Northfield, the latter taking its name from him. He
went to California and founded the town of River-
side. I believe I heard him say that a rascally court,
that had been bought up by land stealers, robbed
him of most of his property. Feeble health and old
age, he being now about 75, prevented Judge North
from accepting the presidency of the California
State Liberal Union, which he handed to Putnam
with a graceful speech and amidst cheers. As a
Freethinker, Judge North, again like the Hon.
Elizur Wright, went all the way.
This convention drew part of its numerical
strength from the local Turners, and a member of
that Bund, a young architect named Emil S.
Lemme, was elected secretary.
The Paine celebration immediately following the
convention was a tumult. A German speaker named
F. Schuenemann-Pott made an address, following
opening songs by German singing societies. Mr.
Schuenemann-Pott, a well-known Liberal leader of
those days, and a man of experience, said he had
never seen such a demonstration on a similar oc-
casion.
472 FIFTY YEARS OF FREETHOUGHT [ 1889
In New York half of the audiences assembled at
Liberal meetings were women. In San Francisca
female attendants were rare. Here at this Paine
celebration where we had an audience of a thousand,
less than one hundred women could be rallied for
the grand march that preceded the dancing after the
literary and musical exercises were over.
A series of local Liberal meetings followed, in-
augurated by Prof. Herbert Miller, a scholarly
young man who for his unbelief had found him-
self set outside a religious institution where he had
been teaching. In another month the professor
had raised funds and organized the San Francisco
Freethought Society, meeting regularly in Irving
Hall, with P. 0. Chilstrom for president and him-
self for regular speaker. Of itself, with its mem-
bership made of the pleasantest sort of people, with
a full quota of girls and women; with a scholar for
a lecturer and musical talent enough for a concert;
with a generous patronage that made the expense
only a trifle, this started out to be a model Free-
thought society. It wanted only the right hall, and
such a one we supposed it would be easy to find in
the place that had been provided by the money of
James Lick, Freethinker and philanthropist-
namely, Pioneer Hall. There, however, we were
in for a disappointment. Some of the members of
the Pioneer Society were willing to allow the Free-
thought Society to occupy the hall rent free, ex-
cept for the mere cost of janitor and light. But the
committee in charge of the building would not con-
sent on any terms. They had a reason, which,
while not a good one, served their purpose. The
1889] FIFTY YEARS 0~ FREETHOUGHT 473
Freethought Society had an open platform, not for
the exclusive use of members or invited guests,
which in my opinion was a mistake. The lectures
of Professor Miller, condensed, made admirable
editorial articles not below the standard of any
paper anywhere. But the discussions that were al-
lowed to follow them when they were delivered
spoiled their good effect and lowered the quality of
the meetings as a whole. These discussions, partici-
pated in by such “protagonists” and “menaces” as
we have always with us, diminished o,ur audiences
in size and led to the inquiry whether we called that
sort of wild speculation “Freethought.” Possibly
the not always dignified proceedings suggested to
the committee a reason for not renting us the hall.
The situation discouraged Professor Miller, who
relinquished his lectureship. His after fate is un-
known to me, but I should be surprised to be told
that he had not made his mark somewhere.
~---SAN FRANCISCO FREETHINKERS.
A variety of speakers followed on the platform
of the society, which still met in Irving Hall, one
of the best heing Mr. F. B. Perkins, whom I have al-
ready mentioned. It was written of him in one of
my Observations: “Mr. Perkins is a big man, with
broad shoulders and a broad mind, and he is one of
the ripest scholars I have ever met.” He was a
nephew of the Rev. Henry Ward Beecher. In
former times he had been librarian of the San
Francisco Free Library and of the Boston City
Library.
474 FIFTY YEARS OF FREETHOUGHT [ 1889
We had another good man in Mr. Junius L.
Hatch, who had studied for the ministry when
young, but missed ordination. He told me he lost
out on one question. They asked him if he believed
unfeignedly that God created the world in six calen-
dar days, and he answered that he did. “But I don’t
believe he could do it again,” said the candidate. So
he became a journalist. In 1889 he was fixed ap-
parently for life by getting a place in the Custom
House.
The cornerstone of the Lick Academy of Sciences
was laid on July 12 of that year, 1889. Irving M.
Scott, president of the Union Iron Works, gave
the principal address, on “The Development of
Science.” It was the story of the church’s warfare
on science, but Mr. Scott did not mention the
church. He called the hostile forces “Patristic,”
which few understoo’d as of and appertaining to the
holy fathers of the church. He thus escaped criti-
cism at the expense of not being comprehended.
There were eminent Freethinkers to be found in r
San Francisco, though some of them suffered from
shyness. I came into possession of a small book en-
titled “The Evidences Against Christianity,” written
by John S. Hittell and published by him in 1856. It
was as strong an attack on the Bible as Paine’s “Age
of Keason,” but more condensed and therefore less
readable or “popular.” I had heard Mr. Hittell, who
was a historian, in an interesting lecture at Pioneer
Hall on the discovery of Humboldt Bay, and finding
him to be a Freethinker invited him to speak for the
Freethought Society. He declined on the score of
having more important work to do. Later I dis-
18891 FIFTY YEARS OF FREETHOUGHT 475
covered that he deprecated aggressive Freethought
work. As the author of “A Code of Morals,” in
which he dismisses the Golden Rule as “not s&i-
cient for the guidance of humanity,” he laid down
enough maxims, drawn from the pagans and his
own consciousness, to make everybody good, if fol-
lowed. But as to propagating Freethought, he said:
“You are under no obligations to proclaim doctrines
that, by the people around you, are regarded as criminal or
injurious to the general welfare. If your neighbors accept
f,alse and debasing opinions, you can presumably do more
good by teachings that will please and gradually elevate
them than by offending them so that they would at once
burn, banish, or avoid you.”
On the other side to this proposition I named for
the benefit of the author of those discouraging sen-
timents the examples of Socrates, Jesus Christ,
Servetus, Giordano Bruno, and Mr. Hittell in 18.56,
who had proclaimed doctrines calculated to provoke
burning, banishment, and avoidance.
On June 9, 1889, the Freethinkers of the world
unveiled a statue to Bruno in Rome, with the finan-
cial encouragement of a thousand dollars sent from
the Liberals of the United States. It is not the re-
formers that follow Mr. Hittell’s advice who get
the monuments and so perpetuate their influence.
&-TRIBULATION OF SINGLE TAXERS.
One of the careless Freethinkers who turned up
in San Franscisco was Frank McGlynn, a real
estate dealer and brother of the Rev. Edward
McGlynn who had recently distinguished himself in
476 FIFTY YEARS OF FREETHOUGHT (1889
the Henry George campaign back East. The wife
of George McGlynn was suing him for a divorce, or
an annulment of their marriage, because he would
not go to church, because he “made their home a
house of blasphemy,” and because he was in short
an Atheist. He professed the Single Tax, which
put him on the church’s bad books without further
argument.
An adventure, rather comical on the whole, in-
volved another Single Taxer. There appeared at
the California State Convention in January “an
evoluted preacher,” as he described himself-the
ex-Rev. J. E. Higgins, who in the course of his
speech, which made an excellent impression, de-
clared that he had found his right environment
among Freethinkers, and believed he would do a lit-
tle lecturing if he could find audiences. Soon after
the convention he brought to the Freethought oftice
a notice that he had an engagement to lecture in
Eureka, Humboldt county, and along the Eel river,
under the patronage of Robert Gunther. Having
delivered this message to me, the ex-Rev. Mr. Hig-
gins remained to impart a lecture on Single Tax,
which he had recently espoused. Said I: “If you
are going to meet Robert Gunther, take a fool’s ad-
vice and leave the Single Tax behind you. Gunther
has a hundred thousand dollars’ worth of unim-
proved land.” He promised faithfully to hold that
thought. Anyhow, he said, his mind was so stored
with other useful precepts struggling for utterance
that he would hardly get around to economics. Only
the worst of luck, including rain, pursuetl Mr. Hig-
gins on this expedition. He was compelled to spend
18891 FIFTY YEARS OF FREETHOUGHT 477
two or three days and nights under the roof of Mr.
Gunther, and to defend the Single Tax or let Mr.
Gunther get away with the proposition that Henry
George was crazy. After the discussion he moved
his quarters to the hotel and waited until the
weather had cleared, when he came back to San
Francisco and reported. Later Mr. Gunther re-
ported also. The Single Tax had proved so divisive
an issue between them that the two men had been
unable to get together on any other. Mr. Gunther,
in his description of their fadling out, seemed to
be the more outraged of the two. Mr. Higgins per-
ceived in the adventure enough that was funny to
compensate for his loss of time, but Mr. Gunther
was too hot ever to cool off.
‘&THE ,\I)VENT OF BELLAMY.
The book “Looking Backward,” by Edward Bel-
lamy, that got to San Francisco early in 1889,
raised a commotion more or less homogeneous with
the revival conducted there that year by Sam Jones.
According the volume a fair review, I still pro.
nounced it a work inferior to “Rational Commun-
ism,” by Alonzo Van Deusen, which The Truth
Seeker Company had brought out in 1885. The
emotional collectivists immediately staged “Look-
ing Backward” as a Socialist revival under the name
of “Nationalism.” As such it had drawing power
enough to fill the largest hall in the city. But Na-
tionalism was nothing new, being merely a more
theatrical presentation of an old idea.
478 FIFTY YEARS OF FREETHOUGHT [1889
The Hon. John A. Collins was one of the best
and clearest headed friends of Freethought. As a
social student, he had written, a half century ago,
a work entitled “A Bird’s-Eye View of Society.”
Toward Nationalism I found him cool, if not indif-
ferent. I asked if he had read “Looking Back-
ward, the Uncle Tom’s Cabin of Industrial
Slavery.” He said he had glanced at it, and added
rather wearily: “I went through all this turmoil and
excitement fifty years ago.” He had doubtless been
a Fourierite, and any Fourierite will admit that
Fourier said the last word on the problems of hu-
man society. I attended a Nationalist meeting
where speakers defined the term, and came away to
write the impression that Nationalism was “razzle-
dazzle Socialism.” An enthusiast named Haskell
stated at this meeting that Nationalism promised
“two hours’ work per day, luxuries for the poorest
equal to those now enjoyed by the richest, rare exo-
tics in every man’s front yard, carpets in the house
ten inches thick, fare to New York, $12,” and so
on. I predicted: “The Nationalist movement in
San Francisco will soon be where Croasdale said
he found the Single Tax Movement in New York,
namely, in a howling dervish state of emotional in-
sanity. A rabbi asserted the new Socialism-that is,
Nationalism-to be synonymous with Judaism; the
Eddyites said it was Christian Science; Theos-
ophists recognized it as Theosophy ; it was generally
accepted as harmonizing with the Spiritualist phi-
losophy, and orthodox ministers were heard to af-
firm they were Nationalists because they were
Christians. I risked the surmise that the leader o,f
1889] FlFTY YEARS OF FREETHOUGHT 479
the cause, Mr. Haskell, was a “four-flusher.” The
confirmatory testimony on that point from persons
having knowledge of Haskell’s past performances
was so voluminous that it could not be printed.
Nationalism as manifested in San Francisco goes
into the museum labeled as an interesting phe-
nomenon while it lasted.
~-THERE WERE DIFFERENT KINDS OF SPIRITUALISTS.
A society of Liberal Spiritualists in San Fran-
cisco sent notices of their meetings to Freethought;
some of the members c.ime to Freethought meet-
ings, and the same singers assisted at both. Out-
side these Liberals, the Spiritualist leaders in San
Francisco were about as hopeless a collection of
bamboozlers as could anywhere be found. Dr.
Louis Schlesinger, who published The Carrier
Dove, could hardly be called anything that would
write him plain but a humbug and grafter. For his
printing-office in the old St. Ignatius church on
Market street he solicited orders, yet one who gave
him an order, as I did just to be friendly, would
be hooked for twice what the job was wo’rth. His
stunts as a medium, for he professed to be such,
were transparent frauds.
Mr. J. J. Owen published The Golden Gate,
Spiritualist, and sold lots in Summerland, Santa
Barbara county. The Celestial City, a Spiritualist
paper published in New York, viewed Summerland
and reported :
I
480 FIFTY YEARS OF FREETHOUGHT [ 1889
“Far out on the Pacific slope, hemmed in between a
homely range of rugged, knotty, infertile mountains on
the one hand, and on the other a dreary expanse of endless
sea that has not even the activity of a surf, there lies a
miserable, barren waste. Four consecutive months of each
year no rain falls upon this parched, far-off land, while
the sun’s bright rays beat down and dry to pulverous dust
the burning soil. Here is wanted to be established the
new colony of Summerland, the future home of the Spir-
itualists of the world. No native fresh water is found
within the border lines of this would-be city of the future.
All the fresh water it gets for the irrigation of this un-
fruitful land is forced there through pipes, from a distance
of four miles; and year after year has this sluggish soil
sung its melancholy soliloquy in unison with the listless
waters of the calm Pacific. To this forlorn and ragged
edge of the western world are the owners and propagators
of Summerland trying, by the wholesale suppression of all
information relative to its disadvantages, to induce the
people to come, trying to inveigle the innocent and the
uninformed into giving up comfortable homes in the fertile
fields of the East, and taking up their abode in this
wretched colony.”
Editor Owen of The Golden Gate, who was put-
ting this thing over upon the hopeful, had no part
or parcel with the Freethinkers and named them
but to m&praise. He informed his readers that his
editorial articles were messages from the angels,
inspirational, and obtained by “secluding himself
from the world and becoming passive and receptive
to those higher and better influences and thoughts
which he endeavors to express through the columns
of The Golden Gate.” Thus he wrote while promot-
ing the Summer-land scheme described in the lan-
guage just quoted by the editor of The Celestial
City.
18891 FIFTY YEARS OF FREETHOUGHT 481
The Summer-land development may have been a
bona fide endeavor to found a Spiritualist colony,
or it may have been merely a real estate specula-
tion with Spiritualists appointed to be the victims.
Probabiy it was the latter, since there is at the pres-
ent time a place in Santa Barbara county of that
name, and colonies never last the length of time
that has elapsed since the date of which I am writ-
ing. The rival Spiritualist papers in San Francisco
stated that Summerland. was a swindle. Some of
the Liberals who were also good Freethought
workers “fell for” the various schemes that were
floated by idealists or by cheats. One was the
Topolobampo venture, a plan with considerable
backing from the East, to establish the Sinaloa
colony in Mexico. John Lovell, publisher of
Lovell’s Library, was interested in it, and I had
heard him talk on the Credit Fancier of Sinaloa be-
fore the Manhattan Liberal Club. I met numerous
returned Sinaloists who were known as Topolo-
bampo Sufferers. One recounted that a woman,
Marie Howland, more or less an authoress, had
gone there to preside. He tdd me she was too ad-
vanced to meet his approval, since she attempted
to introduce mixed bathing among the colonists
“doffed of their clothes.”
The Golden Gate advertised the medium Fred
Evans, a more versatile workman than Schlesinger,
but without the old doctor’s blandness. I think
Schlesinger would perform his solemn tricks as
often as he could get a dollar a throw, even if he
knew all the time that the sitter was “onto” him;
but Evans was suspicious of anyone who asked him
482 FIFTY YEARS OF FREETHOUGHT [ 1889
to do that again and do it slow. Having one day, at
the solicitation of an earnest believer, sat at Evans’s
curtained desk and got some slates with writing
on them, all in his own hand, as an observing
printer could tell, I wrote him a request to give me
another sitting, merely exchanging seats. 1 desired
to be on the side of the table where the works
were. He declined, making the excuse that he was
soon going to Australia and his dates were full.
At the same time he solicited more patronage
through newspaper advertisements-which showed,
anyhow, that he was lying when he pretended to
be too busy. I had solved his slate trick and
wished to have him see me do it and correct me
where I was wrong.
Meanwhile a friend with a totally unexplainable
confidence in Evans had sent me some slates firm-
ly screw-ed together to be taken to the medium. My
friend assured me that in the presence of Evans I
should undoubtedly receive messages. I believed,
and still do, that nothing could be written on the
inner surfaces of the slates without taking out the
screws. As Evans was now out of the question,
my friend directed me to a medium named Colby,
with almost as good a reputation for slate-writing
and other psychic powers. I found Colby and
liked him personally. He did not, like Evans, re-
mind me of a weasel. Had I seen him dealing faro
I might have asked for a look at the box before
putting anything down; still, one could recognize
in him certain qualities of a good sport. His rooms
were not far from the Freethought office, and
more than once after luncheon he came in to have
18891 FIFTY YEARS OF FREETHOUGHT 483
a chair and a chat and smoke his cigar. Then a
visitor from the South recognized him as a Bap-
tist clergyman, named Rains, of Texas, who had
been in prison for holding up and robbing a pas-
senger .train. That put an end to my friendly re-
lations with Mr. Colby. He had deceived me about
his past. He never told me he had preached. Mr.
Colby left San Francisco. Evans met in Australia
some one a little keener than himself who solved
his method.
f%MR. BAILEY SOUGHT SAFETY AFLOAT.
The shipping disaster in Port Apia, Samoan
Islands, when a terrific hurricane drove three Ger-
man and three United States men-of-war upon the
reefs, with the loss of one hundred and forty men,
took place in March, 1889. Among the survivors
who somehow won through when their vessels
went down was an old man-o’-warsman named Bai-
ley. He had “been to sea” all his life, but now
counted it time to quit, especially as he had reached
the age for retiring. Mr. Bailey, being a reader
of Freethought, deemed it neighborly to ‘call on us
when he reached San Francisco on his way to join
his peo’ple in Oregon, with whom he expected to
spend his remaining days. He told me that for
some years he had held the thought of leaving the
navy, and when his ship foundered and he had to
swim for his life, and then barely saved it, because
he tired easy these days, the time seemed to have
come for him to lay up ashore. He gave me his
future address, where the paper was to be sent,
484 FIFTY YEARS OF FREETHOUGHT [1889
and departed for the State of Oregon, bidding all
a final good-by and last farewell. I am uncer-
tain about the length of time, but it seemed only
a few months later, when the aged Mr. Bailey re-
appeared at the Freethought office with .cheerful
greetings. I asked him the question which he must
have expected in view of the above farewell, and
he replied that he was now on his way to the naval
station at Mare Island to reenlist in the navy.
How come? Well, it was like this: When he had
got to the place in Oregon where his daughter
lived, they had given him a little cabin all by him-
self on the side of a hill that showed a good pros-
pect on pleasant days, and where, furnished with
all the supplies he needed, he had settled down to
a life of ease. But it rained and it rained, causing
occasional landslips that changed the scenery about
him. They assured him, however, that these things
were always happening and were no cause for anx-
iety. But weren’t they ? Mr. Bailey testified that
one night when he thought he was snug in his berth
the ground under his cabin went adrift, and the
next thing he knew he was at the foot of the hill,
house and all. He pulled himself out of the wreck,
spent a week making repairs, and took up life anew
in the valley. It kept on raining, the streams rose
till his house took in water, and had to be aban-
doned. The day after he got out of her she floated
and went downstream. Then Mr. Bailey commu-
nicated with his shipmate Purdy, aboard the In-
dependence, to see whether there was any berth
for him there, and finding a chance to ship again,
he came back. “Of course,” said Mr. Bailey, re-
18891 FIFTY YEARS OF FREETHOUGHT 485
membering Samoa, “a fellow that goes to sea takes
some chances, but folks that live ashore aren’t safe
at all. Whether it’s a gale or fair weather, war
or peace,” he concluded, “the deck of a man-o’-war
is good enough for me. I’ve seen battle and wreck
and sudden death at sea, and been cast away, by
thunder, but I got the scare of my life right on
terry firmy.”
The Liberal activity stirred up by Putnam and
reported in Freethought drew the country’s force
of lecturers in our direction. C. B. Reynolds came
first, followed by his wife, who was also a good
speaker, and they located at Walla Walla, Wash-
ington. B. F. Underwood made two tours. W. S.
Bell came and stayed ; W. F. Jamieson arrived in
November, and the eloquent Mrs. Mattie P. Kre-
kel, widow of Judge Arnold Krekel of Kansas City,
was on the way. The one lecturer left to the East
was L. K. Washburn. On July 1, Putnam had
seventy-five lecture engagements booked. Dr. J.
L. York of San Jose, with almost the whole field
to himself prior to Putnam’s advent, and known to
those who read his announcements as “the Inger-
soll of the West,” appeared aloof and on the whole
unfriendly. George Chainey, was still going from
one perishing superstition to another. Just then
he was reported to be a Christian Scientist.
One day in the middle of the year G. L. Hen-
derson, copartner in the old days with Hugh By-
ron Brown in the proprietorship of Science Hall
in Eighth street, New York, spoke for our Free-
thought Society and paid me a call at the office. A
486 FIFTY YEARS OF FREETHOUGHT [ 1889
decade had not yet passed since we met, but all
things had changed. “If the friends of the begin-
ning of the decade were to meet again in Science
Hall,” we said, “how many distinguished ghosts
would be among them-Stephen Pearl Andrews,
D. M. Bennett, Theron C. Leland, Courtlandt
Palmer, Hem-y Evans, Porter C. Bliss, Tom Mc-
Watters, and many another.” Henderson had
moved to Yellowstone Park, Wyoming, and the Re-
ligion of Humanity interested him no more.
A “character” known in San Francisco then was
an old gentleman of the name of Choynski, who
published his weekly “Public Opinion.” He may
have taken in subscriptions, but mostly, it was said,
he took in his subscribers. He sent his paper for
a year and then went and collected three dollars.
The postal law allowed that as long as a paper was
received, and the publisher not notified through the
postoffice to discontinue it, the receiver was liable
for the price. Mr. Choynski made the price high
enough to pay him for the trouble of collecting.
He was the father of Joe Choynski, pugilist, and
said in his paper that every time Joe was going to
fight, papa and mamma prayed he would get licked.
Occasional reference was made to the dilatori-
ness of the Lick trustees in carrying out the will of
that Freethinker and philanthropist who had died
thirteen years before. They held in their hands
$1,65O,ooO, yet half the becluests had not been car-
ried out. The old ladies still waited for their
Home, there were no Free Baths, nor any Manual
Training School for the boys and girls of San
Francisco. The monument to Francis Scott Key
18801 FIFTY YEARS OF FREETHOUGHT 487
had been erected, and the Lick Observatory, con-
taining the most powerful telescope in the world,
completed and presented to the University of Cali-
f ornia.
One of our Oakland subscribers, Mrs. Dolly Bro-
neer, was a descendant of Good Abner Kneeland,
founder of the Boston Investigator, who back in
the ’30s had been a prisoner for blasphemy in Mas-
sachusetts. Mrs. Broneer showed me an acrostic
written by Uncle Abner when he was 68 (two
years before his death) to Dorcas Jane Rice, who
was Dolly Broneer’s mother. It ran thus, in quite
classical form :
“Delightful theme as e’er engaged the tongue,
Or more sublime than ever poet sung,
Remote from bigotry or slavish fear,
Conjoined with love and all that men hold dear,
Are modest virtue, pure in every sense;
Sincerity of heart, benevo’ence,
Justice and kindness join to make the sum,
As all the graces harmonize as one.
Now the result of all is happiness-
E’en bigots here must surely this confess.
Rejoice, then, now that we have found the road,
Immortal bliss is ever doing good;
Contented in its lot, does not repine;
Enrobed in truth the graces ever shine.”
Signed “Abner Kneeland” with a neat and proper
flourish and dated at Salubria, I. T., the initials
standing for Iowa Territory.
NoTE-These cha.pters of “Fifty Years of Freethought,”
which I have thrown into’ the form of an Autobiography to
make a human’ document, ,have drawn more comment from
readers, in their letters, than anything else that I can re-
member in The Truth Seeker. That is, more than have
488 FIFTY YEARS OF FREETHOUGHT [ 1889
been received regarding anything the writer approved.
People are inclined to animadvert more frequently than to
commend. Regarding these chapters, o’ne friend has indeed
said they contain too much sex stuff, but that is character-
istic of our species, being due, as the poet Milton divined,
to the original error of Omnipotence in creating that “fair
defect of nature,” woman, without whom the history of the
race, as well as these memoirs, might have been materially
modified.
The temptation to print the commendatolry words of
readers that has been overcome hitherto, conquers at sight
of these lines in The Literary Guide, to wit:
“Mr. Gearge E. Macdonald, t,he editor of the New
York Truth Seeker, is contributing to this journal Isome
autobiographical chapters which are intensely interest-
ing. For nearly fifty yeafrs he has been identified with
the Rationalist Movement in America, and his pen
becomes more gifted as time passes.”
The year of my beginning to be identified, or affiliated,
with the Movement was 1875-fifty-three years ago. The
second half of the last sentence in the paragraph quoted
from The Literary Guide brings the comfod which one
past the meridian of life extracts from the aslsurances of
polite and he hopes not insincere perso’ns that he does not
look his age.
The man writing in his eighth decade knows production is
slower than in his fourth. He trusts it isn’t inferior, hut
doesn’t know. Hence the. yielding to the temptation to
print what is said by The Guide. I am not prepared to
debate whether reprinting it makes it any nearer true or
not. Still there is a feeling that an idea comas closer to
b,eing fixed as a fact, when put into type once or twice,
than when it exists only as a hope.
~--CLOSING EVENTS OF ‘89.
Free as was San Francisco in the realm of per-
sonal liberty, there were streaks of religious bigotry
18891 FIFTY YEARS OF FREETHOUGHT 489
such as that which excluded the Freethought So-
ciety from the hall built with the money of James
Lick; and the town had Irish Catholic policemen,
who could not see our right to sell the paper on the
street. An old man named Ketchum attempted
this, and one of “the Pope’s Irish,” as The Argo-
naut named them, ordered him to be on his way.
Ueing stubborn, the old man suffered a clubbing.
Not only that, but some influence prompted his
neighbors to trump up charges of assault against
him, and without defense he would have b’een in-
definitely jailed. I testified as “character” witness
for him, visited the prosecuting attorney at his
office, and hired a lawyer. When I told the prose-
cutor that Ketchum was an industrious person who
made his living selling our paper, the official replied
that he must be industrious and a crank besides.
An idealist of any sort in San Francisco was a
crank and an object of suspicion. There was no
more protection for Ketchurn. When he came to
the office on a later day with his bundle of papers
ruined by the blood he had allowed himself to shed
on them when a Catholic rough in a policeman’s
uniform beat him up, I advised him to desist.
The reading of The Truth Seeker and Free-
thought for 1889 is calculated to exasperate the Sec-
ularist who pays attention to what the churches
were then doing. The effect of beholding all at
once, instead of week by week, the year’s sum of
the church’s stealings, invasions, abuses, persecu-
tions, is impressive to the last degree. The church
as an aggregate, backed by its millions of adher-
490 FIFTY YEARS OF FREETHOUGHT [ 1889
ents and more millions of money, was achieving a
record of infamy-grafting, grabbing, and for a
pretense making long prayers. Deacon Benjamin
Harrison occupied the White House, and the Sun-
day-schooNl teacher Wanamaker a place in his cabi-
net as postmaster-general. Opposed to this pre-
daceous combination were a few hundred Free-
thinkers, belonging to an organization, the Ameri-
can Secular Union, that could not raise ten thou-
sand doalars; the secretary, E. A. Stevens, fighting
a lone battle in Chicago to head off a little of the
stealing if he might; the president of the Union, in
Philadelphia, preoccupied with a book of Moral In-
struction for the schools to displace the Bible and
religious teaching ; as if the promoters of those
things-Bible and religion in the schools-cared a
snap for moral instruction, or enjo’yed anything
better than to contemplate the feeble efforts of the
Freethinkers with their half-dozen newspapers of
limited circulation to prevent the incessant hdd-ups
and robberies in the name of religion. But what r
was going on then and has been ever since, and by
what we behold today, doubts are raised whether
Secularists can form an organization large enough
to win by fosrce of numbers. They will not for
centuries be as numerous as the religious people
who insist that whatever they believe as Christians
ought as far as possible to he crystallized into law,
and that what can’t be enacted should be propagated
at public expense. However, if Freethinkers can-
not put the Bible out they can expose it. If they
cannot exclude religion, they can at least show it
18891 I FIFTY YEARS OF FREETHOUGHT 491
up. I am not hopeful of settling the question of
union of church and state while believers are in the
vast majority, and not reached by the voice or
literature of unbelief.
The workers of the American Secular Union that
year appear to have been divided, though not at
cross purposes. In Chicago E. A. Stevens, secre-
tary, agitated for the taxation of church property
and exposed the graft of the Catholic institutions
that enjoyed appropriations of public money. In
Philadelphia, R. B. Westbrook attacked the trus-
tees of Stephen Girard, who were violating the
provisions of his will by giving religious teaching
in the college built with money Girard had left the
city of Philadelphia for a wholly secular institu-
tion. Judge Westbrook also collected a fund to be
offered as a prize for the above book of Moral In-
struction in the schools. Mr. Stevens resigned be-
fore the next Congress, which, held in Philadel-
phia Octob’er 25-27, ‘reelected Judge W’estbr ook
and picked Miss Ida Craddock for secretary. The
Rev. Father Edward McGlynn of New York, now
a good Secularist, addressed the Congress.
A well-attended convention of the Oregon State
Secular Union met at Masonic Hall, Portland, Oc-
tober 12. Putnam said of it:
“The Portland Convention was a happy success. Hun-
dreds were present from all parts of the state, and the
Liberals of Washington were generous in their attendance.
It was an event for Liberalism, a representative assembly
that in itself would mean much, but in its relation to
future work it has a much grander significance. It is the
beginning of many such mass meetings by which there
will be more active union among Liberals and greater work
492 FIFTY YEARS OF FREETHOUGHT [ 1889
accomplished. The impulse and attraction of this conven-
tion will be for practical advancement . . . I have not
attended any national convention where there were greater
numbers or more interesting addresses.”
He speaks o’f the “impulse and attraction” of
the convention. But the impulse and attraction of
the work on the coast was Putnam-the tireless
worker, the eloquent speaker, the ready, learned,
and effective writer. The men liked him; so did
the women. He might have kept the work buzzing
in Washington, Oregon, and California if he could
have remained there and borne the burden. There
was plenty to do. The Sabbatarians of California
were agitating for a Sunday law, without which
the state had got along very well theretofore, every-
body being free to go to church who wanted to,
or to the theater, or to work. The Rev. Wilbur F.
Crafts, field secretary of the American Sunday As-
sociation, sent a questionnaire all over the world
to find out where Sunday was best observed, and a
San Francisco pastor answered: “Among the Chris-
tian people of California.” With this proposed
Sunday law to fight in California, the Blair Chris-
tian Education bill in Congress, and the Western
States of Washington, Wyoming, Idaho, and New
Mexico holding constitutional conventions and vot-
ing for theological preambles, there was much to
comment upon.
The Museums in Central Park, New York, were
finally opened on Sunday in 1889.
Abroad in 188?, the International Freethought
Federation held its Congress in Paris in September;
Charles Bradlaugh resigned as president of the Na-
lS89] FIFTY YEARS OF FREETHOUGHT 493
tional Secular Society of Great Britain, to be suc-
ceeded the next year by George William Foote; and
the Swedish courts sentenced Victo,r E. Lennstrand
to six months’ imprisonment for publicly speaking
against Christianity in Stockholm and Malmo.
Lennstrand’s health failed and the King pardoned
him at the end of three months.
The Truth Seeker printed Ingersoll’s only oral
debate, the one he held with Frederic R. Coudert,
a Roman Catholic, and Gen. Stewart L. Wood-
ford, a Protestant, before the Nineteenth Century
Club, on “The Limitations of Toleration,” and
Rentsburg’s “Abraham Lincoln: Was He a Chris-
tian ?” A letter by Lincoln’s law partner Herndon
appeared, testifying : “Let me say that Mr. Lincoln
was an Infidel. He did write a little work on Infi-
delity in 1835-6, and never recanted. He was an
out-and-out Infidel, and about that there is no mis-
take.”
The death of Mrs. Amy Post of Rochester, N.
Y., early in the year, called one of the good old
mothers in Israel to her rest at the age of 86 years.
Mrs. Post had always been a reformer, beginning
as an Abolitionist and closing her life as a radical
Freethinker. It was said of her that as an “under-
ground railroad” station keeper she harbored in her
house for more than a dozen years, an average of
one hundred and fifty runaway slaves each year. I
believe that her last dear enemy was Anthony Com-
stock. Being a suffragist and a friend of woman,
her remarks on that individual were replete with
sentiments of pity for his mother.
18891 FIFTY YEARS OF FREETHOUGHT 495
kept the lecture field almost continuously, selling
books and taking subscriptions, and remitting the
proceeds along with his lecture fees. The Fret-
thinkers were loyal and liberal, but there were not
enough of them. Although church members are
in the minority, there are not many Freethinkers,
and never were, who could be signed up as sut-
scribers to a Freethought paper. In my letters to
I’utnam acknowledging his remittances I ma.ly
times protested against his working so hard and
giving his wages to pay the bills of the paper. I
had the feeling of being supported by his labors
rather than my own. He was getting along in
years, I reminded him, and ought to lay aside some-
thing for the time when he could no’t do so much
remunerative work. So we formed the company,
issued stock, and moved to larger quarters, namely
838 Howard street, where there was a vacant store
in a new building.
CHAPTER XXIII.
~-MEETINGS AND THE GIRL PROBLEM.
N December 2, 1889, the Freethought Pub-
0 lishing Company had been organized and
had filed incorporation papers ; president,
Samuel I’. Putnam; vice-president, Frank L.
Browne ; secretary, George E. Macdonald. The
names of W. H. Eastman and Emil S. Lemme, two
excellent young men, were added to complete the
corporation. One hundred and fifty persons bought
shares. January 1, 1890, found us doing business
at 838 Howard street. The company voted me a
salary of $20 a week. Mrs. Macdonald kept the
books and met the visitors. Outside my inclosed
editorial corner I hung a basket marked: “Please
leave poems here and go away.” At that period
Edwin Markham, distressed by one of Millet’s pic-
tures, wrote “The Man with the Hoe.” I had :I
Millet picture, “The Angelus,” showing a man and
a woman, evidently farm hands, standing with their
eyes attentively upon the ground, as though search-
ing for something. The poem appears to have
caused to be reproduced thousands of copies of this
picture. I marked mine “The Lost Angleworm”
and hung it in a good place.
The California State Freethinkers’ Convention,
held in San Francisco January 25 and 26, was a
496
lmo] FIFTY YEARS OF FREETHOUGHT 497
Redrawn from a faded photograph, the picture shows
the front of the office of Freethought, 838 Howard
street, San Francisco, in 1890. The figures represent
(from right to left) Putnam the Lecturer, the girl
Compositor, Browne the Printer, and the Edltor.
gathering of local Liberals. It must have been a
memorable year in the history of the clima.te of
California, for all places more than a day’s journey
from the city were cut off by landslides,
washouts, and snowdrifts. The elder Dr. E.
R. Foote of New York convened with us and
served with me on the Resolutions Committee. We
had enough present to elect ninety vice-presidents,
an executive committee of nine, and Putnam fo’r
president, Lemme for secretary, and A. H. Schou
for treasurer. The Liberal Spiritualists were there
with their speakers and singers.
The extraordinary weather conditions and the ad-
vent of influenza or epizootic, under the new name
498 FIFTY YEARS OF FREETHOUGHT [1890
of la gmfipe, operated also adversely on the Paine
celebration that followed the convention. In my re-
ports of meetings I sometimes felt it my duty to re-
buke the girls who’ were due to be there for their
non-attendance at lectures an serious topics, where-
as when singing and dancing were promised they
outnumbered the young men two to one. At the
state convention they might have heard the able ad-
dresses of W. S. Bell, the Hon. F. B. Perkins, and
various other speakers who never failed to instruct
an audience, but they were not present, while at the
Paine celebration, with a short program of educa-
tive talk and many musical numbers and a social
dance fo’r good measure, they were plentiful and
happy until midnight’s hour had come and been
chased away. Young married men and the fathers
of daughters were equally at a loss to explain why
this should be so.
On girls absenting themselves from Freethought
lectures I wrote in another place: “It seems to be a
settled fact that young women don’t want public
lectures, and that they won’t even attend a sociable
for pleasure when an instructive lecture must be
taken as a penance. If I were a safe man to send
into our families, I sho’uld be glad to inaugurate a
crusade among the girls for the purpose of quick-
ening their minds on the matter of mental improve-
ment. They will go to church without urging, and
to the theater when urged to stay away, but they
seem to look upon an educative lecture as an un-
necessity and therefore to be avoided at any incon-
venience.”
A young woman who read this asked me how
1800] FIFTY YEARS OF FREETHOUGHT 499
many girls we had among our officers or on perma-
nent committees. By a sad blunder we had omitted
to elect or name any.
Annually in San Francisco occurred the Bohe-
mian ball in the same Union Square hall where the
Freethinkers met, and so many of our Bohemian
readers invited us that we must attend or explain.
They were joyous routs where one was allowed to
dance Bohemian figures he had never seen before.
Why my report of the 1890 affair should have run
into rhyme as it did is a wonder to me. I read:
“The band was playing all the night, and if feet
were heavy, hearts were light. The music told the
tale of him, yclept McGinty, who never rose, since
he went down into the swim, dressed in his Sun-
day suit of clothes. Then it related with toot and
blare, how the rollicking razzle-dazzle boys went
wandering off on a terrible tear and awoke the
night with their joyful noise. Ah! life is a dance
and the figure a reel ; Time is the fiddler, gray and
grim, whose music we follow with toe and heel, till
foot is weary and eye is dim. We waltz and polka,
fast or slow, chassez and balance, cross over and
turn. New faces arrive and old ones go, but the
set m,oves onward in unconcern.”
Versification and rhyme dribbled uncontrolled
from my pen in those days, while only under the
greatest provocatio,n have I made two measured
lines rhyme in the past twenty-five years. E. C.
Walker told me a while ago that verse-making was
connected with the activity of glands.
2-OBSERVATIONS ON THE STATE.
From reading Herbert Spencer, who was and
500 FIFTY YEARS OF FREETHOUGHT [1890
is my favorite philosopher, and it; companionship
with a considerable number of bright writers, I fell
into ways of anti-government dissertation from
which I have never fully returned. Take this ex-
ample from one of my 0,bservations in Free-
thought :
“If there is any conspicuous evil that should be done
away with as fast as possible, it is government Thomas
Paine called it a necessary evil, and declared that in its
best form it could be nothing else; but since his time
people have got into the habit of treating government as
though it were something to be proud of. They dress the
government in fine clothes and parade it through the
streets as Chinamen do their devil. They give it the best
buildings in the country, and do not appear to realize that
the state house is half-brother to’ the penitentiary.
“No good reform can come through the legislatures-
the tendency is the other way. Are the people enjoying any
liberty, a bill is introduced to restrict it. If they demand
more chains, the legislature will hasten to accommodate
them; if &hey desire more liberty, they must fight for it.
The people of this country fought for their independence
of ‘Great Britain, for the rights of American citizens in
foreign countries, for their protection on the high seas,
and for the abolition of human slavery at home. These
epochs, marked by wars, are the only periods when liberty
has been achieved and personal rights guaranteed. It
seems to beg the lot of the people to acquire liberty, and
that of legislative bodies gradually to filch it away. The
legislatures give us Sunday laws, oath laws, blasphemy
laws, Comstock laws, protective statutes, medical laws, and
unequal taxation. The legislature kindly takes from us a
part of our earnings for its support, and another part for
the support of superstition. It lets us pay for religious
services for its own so-called benefit and for the benefit
o,f all inmates of public institutions. It gives us the privi-
lege o’f voting if we are males of twenty-one years and
18cX] FIFTY YEARS OF FREETHOUGHT 501
upwards, and denies suffrage to females of all ages. Where
it got the right to grant the one or to deny the other no-
body kno,ws. Our legislatures know that the ballot amounts
to nothing in the hands of a man in any large community
where it is worth using, and that they should withhold it
from women is explainable only on the theory that they
never make even a seeming concession to the people until
the wo8rthlessness of the concession has been demonstrated.”
There was much to a similar effect in my output
for the dozen years following. I learned with
gratification that my writings carried comfort to
those who were in prison. Benjamin R. Tucker’s
paper, Liberty, brought me the news that Free-
thought was received weekly in Joliet, Illinois, and
was read with pleasure by Messrs. Fielden,
Schwaab, and Neelx, life prisoners and alleged
participants in the Haymarket affair.
Z-DEDICATED TO GIORDANO BRUNO.
The Freethought Society made the two hundred
and ninetieth anniversary of the Martyrdom of
Giordano Bruno, burned at the stake in Rome Feb-
ruary 17, 1600, the occasion for a large memorial
meeting. Thomas Curtis, with his fifty years’ rec-
ord as speaker and worker for Freethought, deliv-
ered the speech. I copy the last paragraph of the
report of the proceedings: “This was one of the
best meetings the writer has ever attended. The
addresses, songs, and recitations were of such high
merit, the audience was so large, so attentive where
close attention was called for, and so generous in
awarding praise to its entertainers-everything in-
deed passed off so brilliantly and harmoniously
502 FIFTY YEARS OF FREETHOUGHT [1890
that many a day may pass before we see the like
again.”
Emotions stirred by the enthusiastic response of
the big audience to a Bruno poem I had written
and Putnam read, had not subsided when I wrote
that paragraph. The verses are too many to be
copied here.
It was ordinary, unimaginative verse, yet on the
whole, dramatic; appropriate to the recent erection
of the Bruno monument in Rome, to which many
present had contributed, and Putnam put the
needed energy info his rendering of the lines.
This year the Califosrnia State Secular Society
lost one of its best members by the death of the
Hon. J. W. North of Fresno, who died February
21, in his 76th year. Another death soon followed
-that of the Hon. John A. Collins of San Fran-
cisco, April 3. The judge, nearly 80 years old, had
made a record in liberal and progressive work. As
a boy he was an associate of Horace Greeley. A
student for the ministry at Andover Theological
Seminary, he failed of his purpose to be a preacher
and took up anti-slavery work ; also temperance,
woman suffrage, Spiritualism, and industrial co-
operative reform as a co-student of Fourier along
with Albert Brisbane. Details of his professional
and political life made a half-column in the daily
papers.
Judge Collins was legal adviser without pay to
the Freethought Publishing Company. I consulted
him when the Freethought Society was troubled
by John Alexander Dowie, who held his faith-hcal-
ing services in a hall that was next to the one we
1890] FIFTY YEARS OF FREETHOUGHT 503
occupied for our meetings, separated from it by
doors that could be removed. His services were
so noisy sometimes that our lecturer had to raise
his voice. We bore the nuisance without complaint.
And then this imported impostor (he came from
Australia) proposed to enjoin us from advertising
meetings at the same time and place as his. He
complained of our holding Sunday night dances,
threatening to be mean about it. Judge Collins
thought of the facts a few moments and said we
might advise Dowie it was his first move. Mean-
while we pushed our piano as far away from the
partition between the two rooms as it would go.
There was in town a rival faith-healer, Mrs. Anna
Johnson. To discredit her work Dowie called her
an impostor, a Jezebel, and, moreover, unchaste.
Thus defamed, Mrs. Johnson, remarking that
Dowie was a beast, a devil, and a liar, sued him
for fifty thousand dollars. That diverted Dowie’s
attention from the Freethought Society.
~--AN EXPONENT OF EGOISM.
Henry Replogle shared our printing-office at 838
Howard street and there resumed the publication
of his paper called “Equity,” which was suspended
when he left Liberal, MO. The house Henry oc-
cupied at Liberal had been mobbed on account of
his social views; hence he departed that town. He
advocated in “Equity” a philosophy called Egoism,
which runs more or less like this: Every man
should be able to give a reason for the course in
life that he chooses, and should be prepared to ex-
504 . FIFTY YEARS OF FREETHOUGHT [18!30
plain his conduct when he does good as well as
when he does what is thought to be evil. To do
good for the sake of good, or to do right “because
it is right,” is unphilosophica’l. Self-denial is un-
natural, and therefore unwise unless some benefit
results to the self-denier sufficient to pay for the
inconvenience. Life has no object, but may have
uses. Uses fo’r what? To give the means of hap-
piness to its possessor. One thing is not “higher”
than another, but may be more complex. That is
the difference between mud and brains. Intelli-
gence is the result of complexity, and is the recog-
nizable manifestation of the working of the brain,
There is no design, but a natural process. There-
fore we are not required to indulge in a sentimental
adoration of genius. We need only to recognize
it as a natural outcome of prior conditiosns, the
same as virtue. Life has no purpose, but shall we
therefore spend it riotously? No; that will not
pay, as witness the wrecks on the shores of dissipa-
tion. Shall we practice self-denial as regards the
pleasures of the world? Certainly, if it gives us
happiness to do so ; in which case we have used
life to the point of its highest productivity, and in
denying ourselves one pleasure we have achieved a
greater. If the monk in his cell, the anchorite in
his cave, the priest among lepers, were not happier
than he thinks he wouId be somewhere *else, he
would not be there. To be what we call virtuous,
not for virtue’s sake, but because experience has
taught us it brings most happiness, pays us in the
end, and is without credit. It is no more praise-
worthy than the act of paying our board in advance
1890] FIFTY YEARS OF FREETHOUGHT 505
when we have no credit. To practice what goes
under the name of morality is simply to prepare
conditions for selfish benefits. The duty idea has
nothing in it. If a person would be happier other-
wise than in the performance of what he calls his
duty, he would never perform it. What is life for?
It is for nothing. We have legs adapted to locomo-
tion, and we use them for that purpose. We find
life adapted to the pursuit of happiness; therefore
let us so employ it.
Horace Seaver, for more than fifty years editor
of the Boston Investigator, is said to have pro-
duced his editorial articles by setting the type of
them from notes. I sometimes preferred that
method to writing an article in full and then revis-
ing it. I was at the case one day with Replogle
alongside, running off a page of his “Egoism” on
our half-medium Universal, when news came that a
brother editor of liberal tendencies, T. L. Mc-
Cready of The Twentieth Century, was dead. Said
I to Henry as I spaced out a line, “McCready is
in luck.” Said Henry: “Yes ; only being dead he
can’t appreciate it.”
And holding these sentiments, that it were bet-
ter not to be, we kept on working for dear life!
Henry had as his companion a sweet and lovely
woman named Georgia. As she was the faster com-
positor of the two, and hence had the greater earn-
ing capacity, she held a frame on an Oakland daily
and he did the housework. Not being married,
they were SO absorbed in each other that when
Georgia died, Henry nearly lost his reason through
grief.
1890] FIFTY YEARS OF FREETHOUGHT 507
troduction’of Christianity. She saw in Japan more
missionaries than converts. In China the people were
different. Their cities and their habits were inde-
scribably unclean, and it was scarcely possible for
the missionaries to make the inhabitants worse-or
better. She visited Benares, in India, the oldest and
holiest city on the globe. It stands upon the Ganges,
the impurest river in the world. In both India and
Japan she was warned against the native who pro-
fessed Christianity. The uncivilized Hindu could
be relied on for a certain amo’unt of fidelity, but the
converted Hindu had lost faith in his own gods’
power to punish and had learned hypocrisy. Pales-
tine Miss Leland found the barest, poorest, stoniest
country on earth, and Jerusalem the least tidy city
with the possible exception of a walled o’ne in China.
At the alleged tomb of Christ in Jerusalem warring
Christian sects were prevented from killing one an-
other by the presence of a Mohammedan soldier
who’ guards the holy sepulcher. In concluding, the
speaker said her experience all over the world had
taught her that it is a good thing to be an Ameri-
can, because independence in an American woman
is no’t only forgiven but admired, while it would
subject a European woman to suspicion.
There was no discussion of the lecture, but when
Putnam had paid a brief tribute to the late T. C.
Leland, father of the speaker, and had said that the
daughter was a worthy descendant, Thomas Curtis
offered a resolution, which was adopted without
dissent, that the Christian parents of the country
be challenged to prove by comparison that they
could show a brighter example of womanhood, men-
508 FIFTY YEARS OF FREETHOUGHT [1890
tally, morally, and physically, as a result of a re-
ligious training, than Miss Leland afforded as a
result of escaping it.
s--AN UNGRATEFUL INSTITUTION.
I violate the chronologies once more to say that
* early in 1928, a professor in Mills College, Oak-
land, resenting the act of an acquaintance who had
sent him The Truth Seeker, which h.e pronounced
“ignorant trash,” thus showing that his reading of
the paper had been confined to the affirmative of
one of our Fundamentalist debates, wrote me to
take his name off the list.
The discourteous language of the professor,
whose name is Linsley, almost caused me to regret
the defense of a Mills College president that I put
up in 1890. The president concerned was the
Kev. Dr. Stratton, charged by a girl with going
into her room when she was abed and the lights
out, and kissing her while allowing his hand to
wander. I held that the Rev. Dr. Stratton was a
misunderstood man ; for it appeared that the apart-
ment occupied by the complainant contained a tele-
phone, one of the old-fashioned kind, of course,
that had a little crank on it, to which the accused
clergyman had frequent occasion to repair. Ad-
mittedly the light was insufficient; and this fact, so
ran my defense, added to absent-mindedness-an
infirmity which is known to accompany great learn-
ing, or to result from habits of pious abstraction-
doubtless caused the clergyman to mistake the
young lady’s face for the receiver, while the move-
lS!Xl] FIFTY YEARS OF FREETHOUGHT 509
ment she resented as an ulterior design, may have
been but a well-meant endeavor on the clergyman’s
part to ring up central. I submitted this explana-
tion in lieu of Dr. Stratton’s alibi and general de-
nial, for it looked to me like a complete and trium-
phant vindication of a man cruelly misjudged, leav-
ing no stain on the record of an institution with
which Dr. Linsley has now the questionable honor
of being connected.
The faculty never in gratitude asked for my
photograph to put in the college album, or for the
purpose of having an oil painting executed to hang
on the walls. It should at least have my name en-
shrined among the defenders of its fair fame.
In September Mayor Poad of San Francisco
summoned me before him for examination as to
my capacity to act as judge of elections. A quali-
fication for that position was being a taxpayer. I
passed, and was O.K.‘d on the English language,
along with Mr. James Corbett, a prominent and
gentlemanly exponent of pugilism, who a while
later was roughly K.O.‘d by Mr. Fitzsimmons.
D. C. Seymour, a traveling lecturer, who reported
the incidents of his itinerary through Freethought,
challenged Putnam to a debate on Spiritualism be-
fore our society, but appeared not when came the
hour. Putnam made it a lecture. Not attacking
Spiritualism as a theory, a religion, or an inspira-
tion, he took the ground that its alleged facts were
so far from being demonstrated that Spiritualism
was not entitled to be called a science. Among
those present was an ingenious chap named Kel-
logg, who asked permission to demonstrate certain
510 FIFTY YEARS OF FREETHOUGHT [1890
of the facts which Mr. Putnam had set aside as un-
proved. Mr. Kellogg hoped that for the produc-
tion of harmonious conditions some Spiritualist
would assist. Our believing member, Mr. James
Battersby, consenting to the sacrifice, Mr. Kellogg
asked him to write a few questions on slips of pa-
per, or “ballots,” and while he did so the ingenious
one went to the piano and played the music of a
hymn. When the ballots had been prepared, the
“medium” and sitter placed themselves at opposite
sides of a table on the platform, their fingers touch-
ing. Kellogg apparently picked up one of the close-
ly-folded slips of paper and held it against his head,
looking serious. Loud and seemingly causeless raps
were heard, then the voice of Kellogg reading the
message, which he passed to Putnam to be read to
the audience. Mr. Battersby attested its correct-
ness. Repeating the demonstration by request,
Kellogg sat at the table in such a position that per-
sons nearby could see his work. Instead of put-
ting the ballot to his head, as he appeared to do, he
dropped it into his left hand, unfolded it and held
it where he could read it. What Mr. Battersby
held down carefully under his fingers on the table,
supposing it to be another ballot, was a blank piece
of paper. Kellogg spoke of a local medium with
whom he had enjoyed a sitting that cost him a dol-
lar and a half. The medium was making $15 a
day by means of this self-same “demonstration.”
6-A JAMES LICK INCIDENT, AND OTHERS.
The Nationalist movement, founded on Bellamy’s
“I .ooking Backward,” ceased not to spread, noi
1890] FIFTY YEARS OF FREETHOUGHT 511
clubs to multiply. One of the principal clubs had
for president Mrs. Addie Ballou, a Spiritualist and
Freethinker who was active as m<ember and speaker
at our society. Her daughter, Evangeline, who
sang in opera, came frequently to sing for us.
A word more aLout Mrs. Ballou. She was an
artist and had painted a fairly good portrait of
Thomas Paine from her personal impression of
how the Author-Hero probably looked in life. Be-
ing acquainted with James Lick, she acted on his
suggestion and offered the portrait to the committee
in charge of the Centennial celebration, to be car-
ried in the parade with banners representing other
Revolutionary fathers. The committee, which may-
be never heard of Paine, or were against him if
they had, rejected her offering and she went back
to the Lick House to report. Lick was then suf-
fering from his last illness at this fine hostlery he
had built on Montgomery street. Said he: “Well,
if they will not march with Paine, they shall m.urch
under hind’ ; and he had a line led across the street
from his window to a window opposite, and ran the
painting out on it. The procession marched under-
neath.
There were five Nationalist clubs in San Fran-
cisco in the spring of 1890. Henry George, then on
the coast, pronounced Nationalism a castle in the
air. Hardly a year later but one club remained,
and in place of the thousands who had thronged
Metropolitan Temple, there was sometimes no quo-
rum present. Dr. J. L. York had gone over to this
movement and to Spiritualism.
The Blair Christian Education bill met its fate
512 FIFTY YEARS OF FREETHOUGHT [1890
in the Senate at Washington on March 20, 1890 ;
ayes 31, noes 37. The history of that bill, outside
the then current issues of The Truth Seeker, is
told in a book on “Religious Treason in the Ameri-
can Republic,” by Franklin Steiner.
The Protestants and Catholics at Edgerton, Wis-
consin, quarreling over the Bible in the schools,
carried their case to the supreme court of the state,
which decided that any reading of the Bible neces-
sarily involved th.e reading of a sectarian doctrine.
Therefore Bible reading in the schools was uncon-
stitutional and prohibited. That was a famous de-
cision.
There was in Boston an aged Freethinker named
Photius Fiske, some of whose many philanthropies
were occasionally discovered. He possessed wealth,
and pensioned a number of indigent persons, be-
sides making generous donations to Liberalism.
When he died on February 7, 1890, the Boston pa-
pers reported that he had left a great fortune and
had willed it to “Boston’s deserving poor.” He
may be named among Freethinking philanthropists
when Christians ask what Infidels have done for
charity.
The first number of Freethought for the year
1890 announced the death of Mrs. Elizabeth H.
Church, aged 81 years, whose father had been a
consul in France, and her grandfather consul-gen-
eral at Lisbon during the administration of George
Washington. She made small bequests to Free-
thought activities and requested a secular funeral
conducted by Mr. Putnam. She had one relative,
the Rev. Edward B. Church of San Francisco, who
18901 FIFTY YEARS OF FREETHOUGHT 513
faithfully carried out her will, attending the funeral
to hear Putnam’s Freethought discourse, and hand-
ing me the amount of her bequest as soon as the
will had been probated. Mr. Church was a
preacher who did not preach, but held the position
of principal of the Irving Institute.
Some books with a vogue came out that year:
“John Ward, Preacher,” by Margaret Deland ;
“Robert Elsmere,” by Mrs. Humphry Ward ;
“Story of an African Farm,” by Olive Schreiner,
and “Caesar’s Column,” by Ignatius Donnelly. John
Wanamaker, postmaster-general, took the S’abbath
school view of books. He barred from the mails
Tolstoy’s “Kreutzer Sonata,” “An Actor’s Wife,”
“The Devil’s Daughter, ” “Thou Shalt Not,” one of
the Albatross (Albert Ross) novels, and “Speaking
of Ellen” and “In Stella’s Shadow,” by authors
whose names have not endured. Joseph Britton,
fugleman of the Comstock Society, arrested Pat-
rick .Farrdly, president of the American News
Company, for handling them. Farrelly was a Ro-
man Catholic, and made no defense, as a man of
principle should have done. He “pulled” Lilian Le-
land’s “Around the World Alone,” after publish-
ing it, on complaint that, like Mark Twain’s “Inno-
cents Abroad,” it ridiculed sacred objects and pic-
tures in Palestine and Rome.
T-THE CHINESE PRESS.
At the corner of Washington and DuPont streets,
in San Francisco, a visiting Colorado editor and I
one day in 1890 discovered a printing-office like no
other in the country at that time. It was the office
51$ FIFTY YEARS OF FREETHOUGHT [1890
of a Chinese newspaper. The tall hand-press, made
in Edinburgh long before the Chinese trade, was
surmounted by a dragon. A compositor at his la-
bors wore a yellow silk cloak with flowing sleeves,
and his blue trousers were tied about his ankles with
white tape. He wore a silk skullcap having a red
knot at the crown, thus contrasting strongly with
such members of the typographical union as I have
been privileged to know. The Chinese camp, it could
be seen, was one of the higher class, perhaps en-
titled to wear the mandarin-button, as in Franklin’s
day the printer, being a gentleman, wore a sword
on dressy occasions. This compositor was sur-
rounded by sixty type cases, each divided into 1%
compartments, or “boxes.” Job cases held display
type awaiting sensational news, like the Second
Coming. The Chinese compositor, when we ob-
served him, happened to be distributing, or throw-
ing in his case. He carried his type in a stick, from
which he extracted it with nippers. Not beginning
with the end of a line and throwing back the letters
as they had been set, he rather planted himself in
front of a case and stayed there until all the char-
acters he had with him that belonged to this par-
ticular case were returned to it, when he proceeded
to another. He may have distributed as many in-
dividual pieces of type in an hour as it would take
an American printer five minutes to throw in. The
Chinaman’s type-face was on a square body of soft
metal, bigger than pica. In his takes he got no
“fat,” no poetry, no italics, and no punctuation. The
heading of the paper he produced, The Oriental
News, appeared on the last column of the last page,
189q FIFTY YEARS OF FREETH~UGHT 515
and looked like the tail of a kite. I saw not the
editor, but some of his copy hung on the hook. He
had written it with a small brush and a box of black-
ing. A stone-hand carried a form on a tin galley
held above his head like a tray borne by a waiter.
He put no trust in his lock-up; he slid the form
from the tin galley to the bed of the press, which
was of the “Washington” pattern, but older. I have
not watched the progress of the art preservative
among the Chinese. It may have advanced and left
this office in San Francisco in 1890 the last of its
kind.
Our Freethought paper never looked like itself
unless it carried a glowing report of Putnam in the
lecture field. But one week when he was some-
where in Oregon, it contained only this card:
“DEAR GEORGE: I have struck it rich. Lectured three
times and am only fifty cents behind expenses. No post-
age stamps. Yours forever, SAMUEL.”
Assuming it was my duty to write something for
him to keep up the enthusiasm, I added to his card:
“The future gleams with promise, and the earth trembles
beneath the tread of the advancing hosts that fling to the
glistening sun the radiant banners of progress. . Morn
spills its go,blet of effulgence over the mountain tops; the
chariot of day mounts the heavens to high noon; the de-
clining orb in majestic splendor sinks below the western
clouds that lie in banxs of red and gold above the far
horizon’s rim; the pale moon, like a silver scimeter, cuts
throu,gh the sky’s serene and vast abyss; the stars peep
brightly from the void oi space; night stretches forth
her laden scepter o’er a slumbering world; and the Pil-
grim dreams of a postage stamp large as a quarter-section
of government land.”
516 FIFTY YEARS OF FREETHOUGHT [lS!GJo
We called Putnam the Secular Pilgrim. He went
wherever there was a call, and often had to take a
1OSS.
From publications fifty years old readers dis-
cover how few of the lies told of Infidels in the
twentieth century are new. President Calvin Cool-
idge in 1927 made the unfounded statement that
doubters do not achieve. The San Francisco Moni-
tor in 1890 said: “The achievers of great things
have never been Infidels.” At the New York Press
Club that year Ingersoll said: “And after all, gen-
tlemen, I call upon you to witness that there is
nothing so weak and helpless as the truth. She
goes into the arena without shield or spear. A
good healthy lie, clad in complete armor, with sword
and shield, does the business.” Two of the prin-
cipal achievers in San Francisco, James Lick and
Adolph Sutro, were Infidels.
Thus far I haven’t mentioned Henry Frank,
known to all readers of The Truth Seeker. I sup-
ply the omission now from an article in Freethought
of July 19, 1890: “The Rev. Henry Frank of
Jamestown, N. Y., has been denounced as a heretic
and expelled from relationship with the Western
New YorkAssociation of Congregational churches.”
The title of one of Mr. Frank’s books, “Doom of
Dogma,” stimulated many years ago the mind of
the Rev. Dr. A. Wakefield Slaten, who in 1922 was
also fired.
S-PROPHETS OF DISASTER.
Eighteen ninety was the year of many dire
predictions, forerunning a historic “messiah craze,”
189q FIFTY YEARS OF FREETHOUGHT 517
especially among the Amerinds. Mrs. Woodworth,
a revivalist, foresaw a tidal wave that was to drown
Oakland for its sins. In the August Arena, Dr.
Joseph Rodes Buchanan, Spiritualist and psychom-
etrist, in a twenty-page article on “The Coming
Cataclysm of America and Europe,” laid down the
disastrous future for a period of nineteen years
and after. Dr. Buchanan saw the Republican party
hurled from power by the Democratic party, which
would make things worse, and then yield to the
Labor party with no better results. Meanwhile
the seasons would so mingle with one another as
to destroy all crops and make large regions of the
United States barren. He had the Atlantic sea-
board swept away from Maine to New Jersey, but
forgot to mention Galveston on the gulf. “The
Mississippi will be a scourge like the Yang-tse-
Kiang in China.” Here he came near the truth,
since in 1927 the Mississippi-Kiang did overflow
its banks. For the Pacific coast Dr. Buchanan du-
plicated substantially the prediction of Mrs. Wood-
worth. Occasionally someone recalls Dr. Buchanan
and his prophecies. He has been dead many years
and his psychometry (soul-measuring) died at about
the same time. I saw him o,ften in the early ’80s
when he had an Eclectic School of Medicine in Liv-
ingston Place, on Stuyvesant Square, New York
City, and walked about the Park with Hope Whip-
pie, who I believe was his psychic.
The former Reverend Hugh 0. Pentecost was
now conducting his paper, The Twentieth Century,
as an Atheist and Materialist. He soon added
Anarchist and defied the world, He held a meeting
518 FIFTY YEARS OF FREETHOUGHT [18!30
in Newark, N. J., on the 7th of November to com-
memorate the Chicago victims. It was stopped by
the police, who clubbed the members of the assem-
blage and locked up Lucy Parsons, widow of Al-
bert, hanged in ‘88.
An absurd manifestation of Comstockery showed
itself among the principals of schools in Brooklyn,
who wished to have Longfellow’s poem, “The
Building of the Ship,” withdrawn from the text
books as a menace to the morals of their pupils.
Longfellow had been so indelicate as to call his
Ship a young bride and to represent the Ocean as
the ardent Swain. Quite lost to considerations of
modesty, he wrote:
“And for a moment one might mark
What had been hid !en in the dark.
That the head of the maiden lay at rest,
Tenderly on the young man’s breast.”
“She starts-she moves-she seems to feel
The thrill of life along her keel,
And, spurning with her foot the ground,
With one exulting, joyous bound,
She leaps into the ocean’s arms!”
“Take her, 0 bridegroom, old and gray,
Take her to thy protecting .arms
With all her youth and all her charms !”
“How beautiful she is ! How fair
She lies within the arms t,hat press
Her form with many a soft caress
Of tenderness and watchful care.”
Often in my youth had I read that poem uncon-
scious of its voluptuous theme. And at the Union
18901 FIFTY YEARS OF FREETHOUGHT 519
Iron Works, out at the Potrero, I later had seen
ships launched without indulging an impure thought.
I did not even think of Longfellow’s verse. One
day they put overboard the cruiser Charleston,
which instead of leaping into Old Ocean’s eager
arms, moved out a little distance into the slough
and came to rest with her bottom in the mud, and
the groom, Old Ocean, miles away. On another
day it was the cruiser San Francisco they launched.
Substantially the same story ; but as she slid down
the ways a 100 per cent American leaped upon the
timbers she had left and frantically waved the flag
of his country. His feet slipped their hold and he
went into the water after the bride. But the ex-
hibition was moral, even if the hands who pulled
him out were profane.
g-FOR THE RECORD.
The American Secular Union held its fourteenth
annual congress in the Grand Opera House, Ports-
mouth, Ohio, October 21-23, 1890, the attendance
being large. “The opera house was packed,” and
the old officers reelected-Dr. R. B. Westbrook,
president; Miss Ida C. Craddock, secretary. The
congress discussed the policy of appointing a Field
Secretary and sending him forth on a salary to
work in the name of the Secular Union. The
choice fell on Charles Watts, editor of Secular
Thought of Toronto, Ont., to be confirmed when
the funds for his salary should be collected. Mr.
Watts aheady occupied the field, with half a dozen
other lecturers. Dr. E. B. Foote, Jr., questioned
520 FIFTY YEARS OF FREETHOUGHT [1890
the justice of paying a salary to one and lending
no ,assistance to the rest, Better, he thought, to
subsidize them all. Dr. Westbro’ok had stressed’
the necessity of appointing a man of the best moral
character. As all of them were of good moral char-
acter so far ‘as known, this seemed a reflection on
the unchosen. The fund to provide a salary for
Mr; Watts failed to be subscribed.
The birth of a son to George E. and Grace L;
Macdonald became known when the editor of The
Truth Seeker, ‘November 29, published a letter from
mesaying that I had made him an uncle and given
his nephew the’ name Eugene. My letter said: ’
“The”subject of these remarks [that is, the infant :
Eugene] became a resident of California on the eighth of
the present month of November, and, I am informed, fa-
vors his father in the matter of sex. He was too late for
the election this year, but will vote in 1912, provided he is
not himself a candidate for any high office. This native
son of the Golden West was recognized at once as Eugene
Leland &$donald, although he has so far declined to ac-
knowledge his identity. The mother is happier than she
ever was Before. She is also in her right mind, and I
would that I could say as much for the father, who, has
been in a state of wild excitement since the eighth. In
acquiring a son I fear that I have lost many, cherished
friends among my male acquaintances on account of my
inclination to thrust information upon them about the said,
son. When they see me coming nowadays they make
haste ‘to get npon the opposite side of the street’ or to con-
ceal,themselves where I aannot find them. Even my friend
Burgman, the tailor, with whom for many months I have
been. accustomed to exchange theosophic thoughts, now
turns upon me .a.cold ear and a deaf shoulder, says good-
bye and skips around the corner at my approach. Putnam
htirrayed as I did at first, but he has now departed for
1890], FIFTY YEARS OF FREETHOUGHT 521
Texas, and the timme,is near at hand when I shall have)
to howl alone or hire somebody to shout with me. I &all,
be pleased if you or any of the boys in The ‘Truth Seeker,
office will kindly make a little noise on.my account; When
you see Counsellor Sherman and Harry Thonias, convey’
the tidings to them. We were young together ere wives
‘and families had set their seal upon our brows. When we,’
all have scant soap-locks above our ears we will meet
again, and refer casually to the halcyon days of youth.”
The interested mother of the boy has preserved
a Swinburnian travesty with the suggested title,
of An Infant Son-(net). It might be entitled “‘A,
Burden of Paternity” :
“Lying asleep between the sheets of night,
I heard a sound arise beside my bed,
Faint first, but swelling as I lift my head; 1
And growing fiercer till I strike a light.
It issties from a mouth not made to bite
Nor yet articulate, but small and red,
With voice imperative, which spoke and said
I wist not what, save something to incite I
hle to a livelier motion< and I haste,
Without formality of donning shoes ‘. ’
” Or coat, or vest, or any other clothes,
To.warm a jolt of milk, in toilet chaste,
Which quickly in a bottle I infuse,
And thrust the same beneath that infant’s hose.”
,Fhe,,Oregon State Secular Union, C. Beal, presi-;
dtqt,,and Kate Kehm; secretary, called a conven-
tiqn to meet, in New Orion HalI, Portland, October.
l:l, 1890. Putnam attended and rep&ted that; it
“added a bright page to- the history of Free’.
thpught.” ,
For ‘all that California had no Sunday law and :
made. a pretense of? -taxing churches, Sati Francisco:
was; afflict& .with the same nieanly pious.gAng: df
522 FIFTY YEARS OF FREETHOUGHT [1890
officials that get into places of authority in other
cities. I have said that the trustees of James
Lick’s various bequests, taking a salary from the
estate of the Infidel, refused to let the Freethought
Society occupy Pioneer Hall, which his money
built, but they rented the front store in the build-
ing to a liquor dealer, who named his place the
Pioneer Saloon. I have told how the pope’s Irish
on the police force clubbed off the street an old man
who sold our papers. The press was not much to
rely upon in 1890 ; we could get no notice taken of
meetings that drew sometimes as many as eight
hundred or one thousand attendants. To help news-
dealers sell Freethought, I printed posters they
might hang in conspicuous places. On their own
authority the police, being Irish and Catholic, or-
dered these taken in, although they bore nothing
more offensive than “Read Freethought : ‘To Plow
is to Pray ; To Plant is to Prophesy, and the Har-
vest Answers and Fulfills.‘-Ingersoll.” Catholic
roughs defaced the poster fastened to a board in
front of the office, and threw the board into the
street. There were more papists in San Francisco
than in any other city of its size, and they got the
political jobs. Ward politicians, controlling the
schools, made the teachers pay for appointments,
in money or otherwise. One teacher who had paid
in money and then lost the appointment, exposed
the system ; and those that had paid in another
way and been cheated, naturally had nothing to
say. Men were placed on the school board who
were not fit for the police force. Oae of these
whom I met personally was a regular rounder, and
18901 FIFTY YEARS OF FREETHOUGHT 523
I heard him boast of the perquisites of his job. I
exclaimed somewhat loudly in the paper against the
suppression of Freethought by “office-holding poli-
ticians ready and seeking to be debauched by coin
or concupiscence.” The old part of the city con-
tained a nunnery called Visitation Convent. One
could learn from persons of long residence in San
Francisco that the priests and some laymen had car-
ried keys to its doors and lodged their mistresses
there-a practice that might not have been wholly
discontinued.
: The local Comstock agent, C. R. Bennett, patron
of Clark Braden, tried so many times to win his
cases by lying that the courts ceased to act on his
testimony. “He has been proved to be a man who
cannot be believed under oath,” said Prosecutor
Mott, and Mott refused to prosecute a case with
Bennett in court as witness.
CHAPTER XXIV
I--MY PARTNER REPULSES THE SABBATARIANS.
T
HE religious element in California, as else-
where, was as unappreciative as it was un-
worthy of the free institutions, the gift of
a more honest generation, which the bigots with a
zest for persecution were preparing to slaughter.
-They had picked the free Sunday for their first vic-
tim. As no law exempted church property or par-
sons from taxation, it might be supposed that re-
lease from the civic duty of helping to support the
state that protected them would be the first concern
of the ecclesiastical parasites. But the nominal
taxes, which in so many instances were never paid,
worried them less than their lost grip on Sund.ay
liberty. They could enjoin the collector of taxes
by pleading oppression, or practice on the city ofi-
cials to have their ratables overlooked, but they
could hardly put barbers, bootblacks, or merchants
in jail for Sunday work without some sort of statute
to plead in their complaint. Therefore, in order to
procure such a law the ministers formed a Sabbath
Union, prepared a bill, and sent their secretary and
several assistants to argue its passage before the
joint committee of the legislature at Sacramento.
Advices from the capital foretold a hearing, in
February, 1891, when the advocates of the Sunday
bill “expected to have it their own way.” But to the
displeasure if not dismay of the holy men, the
Freethinkers sent Putnam, and the Spiritualists
524
18911 FIFTY YEARS OF FREETHOUGHT 525
Addie Ballou, to speak for the opposition. And,
snexpectedly, the bill was for the time defeated.
Mrs. Ballou told me that Putnam did it, and gave
so lively a description of the scene in the Senate
chamber that I forthwith celebrated the victory in
a poem of sixteen stanzas. I quote the opening one
and some of the others:
The Christian hosts had massed their force in Sacramento
town,
And they had brought great orators of merit and renown;
And they had vowed a Sunday law they straightway would
enact,
And all the Senate chamber with their followers was
packed.
A half dozen stanzas give the argument of the
Reverend Thompson, secretary of the Sabbath Un-
ion, and introduce Putnam and what he had to re-
mark about the proposed law.
He said it had its origin along the pagan line,
And was imposed upon the world by Emperor Constantine;
And that when we observe the day, as under law we must,
We strike our colors to, a knave and trail them in the dust.
The Fathers of the nation never dreamt of Sabbath laws,
And in all the Constitution there was not a Sabbath clause.
The gonfalons of ancient Rome might make a Christian
flag,
But he would not consent to march behind a pagan rag.
He’s stood beneath the Stars and Stripes upon the battle
field,
And ‘while lhnt was triumphant he did nest propose tq yield.
Freethought, religious liberty ! was his motto (2 this
f&c
And Sunday laws he held to be subversive of his right.
526 FIFTY YEARS OF FREETHOUGHT [ 1891
When Putnam first began his speech, he scarcely had a
friend
In all that vast assemblage, but when he reached the end,
So persuasive was his eloquence, so righteous was his cause,
From gallery and chamber rose the salvos of applause.
Oh, there are victories of peace, and victories of war,
And there are victories that hold the whole great world
in awe-
Great triumphs for the men who win, aye for the men who
fall,
But a victory for Freethought is the greatest of them all.
Putnam rightly estimated the value of the tem-
porary success. “The snake is scotched, not killed,”
he wrote. “The combat will be renewed. But I
hope that at every session of the legislature there
will be a debate like this. It will educate the people.
It will set even the Christians to thinking. Agita-
tion is the best thing for progress.” When the
combat was renewed, Put was not there to engage
the enemy, and the ministers got their Sunday law.
Henceforth there could be no more sociables and
dances at the Freethought Society Sunday night to
disturb the faker Dowie. Malignity, spite, and
stupidity, on which Sunday laws are begotten and
thrive, had given the joy-killers their way. And
long they have had exemption too. The passage of
a law making legal deadheads of them was hardly
more than a ratification of an existing condition. It
legitima&xl the skinning of the taxpayers and of
the treasury by the churches, which they had been
doing unlawfully hithert?.
18911 FIFTY YEARS OF FREETHOUGHT 527
z--RHYMES THAT RETURNED.
r
Of my rhymes, some that I considered the neat-
est were not so esteemed by anybody else, and they
never got farther than the columns of Freethought.
Others went about everywhere that papers like
Freethought were circulated. In quoting my verse,
then, I choose only such pieces as had the approval
of reproduction elsewhere. There was one about
1890 that came back to me in the exchanges. It
bore the title “Christian Faith” and evidently was
a reply to a religious rhymer.
There is no Christian faith:
A man may say all increase is of God,
But he vl-ho plants not seed beneath the clod
Reaps barren sod.
That man who hastes, when clouds are in the sky,
To house his grain, knows that no God on high
Will keep it dry.
The mariner seeks Heaven’s aid no more,
But life-preservers, when the breakers roar
On leeward shore.
“The wind is tempered,” says the Christian seer,
Yet prudent herdsmen scarce are known to shear
At fall of year.
We go, to rest with prayer when day is o’er
But seldom lock our sense in sleep before
We’ve locked the door.
Believers rear their temples high and broad,
And then attach, not having trust in God,
A lightning-rod.
528 FIFTY YEARS OF FREETHOUGHT [ 1891
And who has read of flaming holocaust,
Nor noted, touching churches that were lost,.
“Insured for cost”?
Whoever for another day prepares,
And guards ‘gainst dangers coming unawares,
God’s word forswears.
He rises from his knees when prayers are said,
And, shunning Heaven, to whom he prayed,
Seeks human aid.
There is no Christian faith;
Men with their lips may trust a God on high,
And by their every act their word deny,
I know not why.
There were diversions occasionally, or they
might be created. A subscriber in British Columbia
discovered some lines of verse which he sent me
saying that he thought them worthy of a place in
Freethought, but if 1. did not agree with him, 1
might return them. They were as follows:
We stand by the graves of the old-time gods
Who sleep with their prophets and seers,
Whose crowns and kingdoms and scepters and rods
Have passed with the vanishing years.
And we know they are gone, and that even so
Shall ours and the gods of our children go.
Yet man shall abide, though his gods be dead
And he bury them one by one;
He shall witness the last of the triple head,
The Father and Spirit and Son ;
And shall cry as his deities disappear,
“The gods have departed, but I am here.”
18911 FIFTY YEARS OF FREETHOUGHT 529
We stand in the valley, or on the hill,
Or move by the rolling stream;
And we query: “All these, are they older still
Than the gods of the prophet’s dream?”
Vale, river, and mountain as one reply:
“Eefore Jehovah was am I.”
I sent the poem back to my correspondent telling
him I thought it rather poor, the theme not being
original and the versification and rhythm faulty. He
replied that of course he respected my judgment,
but still had confidence in his own ; and, another
thing, he believed that our Freethought papers
would please their readers by publishing plenty of
good poetry. Editors arrogated to themselves more
than was warranted, he believed, by their qualifi-
cations as critics. He was sending the poem again,
and hoped I would find room for it, not alone to
humor him but at the same time to compliment the
unknown author. An adroit letter and the publica-
tion of the poem pacified him. To excuse the liber-
ty I had taken in so freely criticising the verses, I
said I had written them myself in 1879, twelve
years before, which was the fact.
James Barry of the San Franscisco Star, who
had suffered imprisonment for publishing his opin-
ion of a judge, went to Sacramento (1890) to argue
before the Senate Judiciary Committee in favor of-
a bill designed to take from judges the power to in-
flict fines and imprisonment, with no trial of the ac-
cused by jury. When addressing the committee he
was interrupted by the chairman, a man named
Sprague, who asked with sarcasm if Mr. Barry-
530 FIFTY YEARS OF FREETHOUGHT [ 1891
“gave the committee no credit for possessing in-
telligence.” Mr. Barry requested that he might
be excused from answering immediately, as it was a
question yet to be determined. He said that the com-
mittee appeared to be lacking in something, but he
had not yet made up his mind whether it was intel-
ligence or honesty. He then resumed, and soon
came to the reading of an extract from Ingersoll
on the matter of contempt of court. The chairman
again interrupted him, this time to inquire: “Who is
this man Ingersoll you are quoting?” Then Barry
stopped and announced that he was ready to answer
the preceding question concerning the intelligence
of the committee. His mind was now made up. If
that committee was fairly represented by its chair-
man, and if the chairman did not know who Inger-
soll was, then the committee did not possess in-
telligence enough to carry thistles to a jackass.
3--FOR THE RECORD.
Moses Harman, editor of Lucifer, Valley Falls,
Kan., who had been arrested in 1887 for publishing
a coarsely-written letter on marital abuses, was sen-
tenced in April, 1890, to serve five years in the
penitentiary and to pay a fine of three hundred dol-
lars, and was taken to Lansing on May 4. Ezra H.
Heywood, editor of The Word, Princeton, Mass.,
appears to have courted arrest by publishing in-
dicted matter from Harman’s paper. He got it. E.
C. Walker, who had separated himself from Lucifer
and started Fair Play, later removed to Sioux City,
Ia., in order to pursue another policy than that of
18911 FIFTY YEARS OF FREETHOUGHT 531
using words morally certain to provoke arrest. I
maintained the not original position that these ven-
turesome men who drew the attention of the sadists
to themselves were buffers .for the rest of us. Any-
how their persecution marked the limits of safety
for us. B. R. Tucker of Liberty took a little dif-
f erent view. He said (I quote from memory) that
by putting themselves recklessly where they needed
defense, they halted the advance and sapped the
strength and resources of the main army of prog-
ress, which was under no obligatioa to halt’or turn
aside for their relief.
Throughout the year 1591 The Truth Seeker
agitated for the Sunday opening of the World’s
Fair in Chicago. Sixteen Liberal societies pub-
lished notices of regular meetings. In Tennessee
a farmer named R. M. King, Seventh-day Advent-
ist, of Obion county, was prosecuted for plowing
on Sunday. Convicted of Sabbath-breaking hy the
county court,, he took his case to the supreme court
of his state, where the sentence was confirmed ;
he then employed Don M. Dickinson, former U. S.
postmaster-general, to carry it to the United States
Supreme Court, alleging that the conviction was
contrary to the Bill of Rights. In August The
Truth Seeker said: “OnIy the merest outIine of the
opinion [by Justice Hammond] has reached the
public, but it appears to be in keeping with our
United States Court decisions, that the United
States constitutional amendments are binding on
Congress only, and not upon state legislatures. The
justice ruled that King was convicted under due
process of Tennessee law, and that it was not the
532 FIFTY YEARS OF FREETHOUGHT [ 1891
province of the federal court to review the case.”
Hugh 0. Pentecost, who for the past few years
had been lecturing against the state, now took up
the practice of the law. Asked his reason for doing
so, he replied that the class people for whom he
had been suffering martyrdom were not worth it.
“They are wedded to the clergymen and the poli-
ticians,” he said. “They will follow a black gown
and a brass band into slavery, and they enjoy their
servitude. They like to be humbugged, robbed,
and ruled, and they love the men who humbug, rob,
and rule them. When I did not know this I was
willing to suffer, if need be, for the working people.
Now that I know it, I am not.”
Liberal lecturers in the field and reporting to
The Truth Seeker at the end of 1891 were, first and
foremost, Putnam; then, Dr. Henry M. Parkhurst,
John R. Charlesworth, C. B. Reynolds, Mrs. Mat-
tie P. Krekel, W. S. Bell, and John E. Remsturg.
Henry Frank, lately fired by the Congregationalists
of Jamestown, N. Y., announced himself ready to
found the New Society of Human Progress and
preach the New Liberalism. He has continued to
do such preaching off and on up to the time of this
writing.
In the line of duty during these closing years of
my stay in San Francisco I had to record that Mrs.
Annie Besant, once rational, had gone theosophist;
that instead of emphasizing the neomalthusian doc-
trine taught in her ‘Law of Population” she now
insisted that to be perfect one must be sexually in-
ert ;
That Edward Bellamy, publishing his “New Na-
18911 FIFTY YEARS OF FREETHOUGHT 533
tion,” preached the second coming of the spirit of
Christ, incarnated, one inferred, in the person of
Mr. Bellamy, while Nationalism was the name of
the new dispensation ;
That the always hostile Rev. J. J. Owen, once
editor of the Spiritualist paper, The Golden Gate,
when he received his editorial articles by with-
drawing himself from disturbing influences and al-
lowing thoughts to flow into his mind, now con-
ducted the aggressive Better Way in San Jose and
made war on a brother editor who accused him of
leaving his hat and shoes behind when interrupted
in a pastoral call ;
That Col. M. E. Billings, compiler of the original
edition of “Crimes of Preachers,” had been prose-
cuted for shooting somebody and had made a pro-
fession of Christian belief ;
That Tolstoy’s “Kreutzer Sonata” had been vin-
dicated as mailable and that Wanamaker repudiated
all responsibility for giving the book a boom by or-
dering it thrown out;
That the trustees of Kaweah colony, established
in Tulare county to exemplify Nationalism, had
been arrested for poaching on government land
(probably a bit of persecution).
The Liberals of Oregon rallied at a good con-
vention at Portland, October 3-5, and elected J.
Henry Schroeder of Arago, president. The Ameri-
can Secular Union Congress was held in Industrial
Hall; Philadelphia, October 31 (1891). The edi-
tor of The Truth Seeker headed his report of it
“I said in My Haste, All Men are Liars,” and in his
534 FIFTY YEARS OF FREETHOUGHT [ is91
opening sentence pronounced this “the shortest and
meanest congress” ever held by the organization.
Thirty-four persons entitled to vote attended, about
one-half of them, including the whole Truth Seeker
office force, being from New York. President
Westbrook tried to control the proceedings in such
a way as to give no offense to the clergy. The Free-
thinkers were paying all the expenses and wanted
some Freethought remarks, which Dr. Westbrook
held to be improper. The delegates took counsel
with one another and decided to move the head-
quarters to Chicago. To that end they elected Judge
C. B. Waite president and Mrs. M. A. Freeman
secretary. Dr. Westbrook had spent something like
$5,000 of the Union’s funds on a Manual of Moral-
ity. The New York Independent, then a religious
paper, reviewed the work as follows:
“‘Conduct as a Fine Art,’ by N. P. Gilman and E. P.
Jackson, is a book composed of the two essays which
shared equally the prize of $1,000 offered by a Philadel-
phia organization for the best manual to aid teachers in
public schools to instruct children in morals without dab-
bling in religious details. We heartily recommend the
volume as one to which the average school teacher can
turn with certainty of gain. Both essays are clear and
forcible; the one by Mr. Gilman is strikingly so.”
The essayists are said to have been liberal clergy-
men. Mr. Gilman referred his readers to the
Apostle Paul, who refers his to God, said The
Truth Seeker, and assumed the immortal soul of
man as a certainty. The book had no useful future.
18911 FIFTY YEARS OF FREETHOUGHT 535
‘i-THE PASSING OF VETERANS.
Death took its toll of veteran Freethinkers. On
January 10, 1891, J. P. Mendum, proprietor of the
Boston Investigator, died at his home at Melrose
Highlands, Mass., in his 80th year. Mr. Mendum
was born in Kennebunk, Me., July 7, 1811. As
Abner Kneeland’s successor in managing The In-
vestigator, he enlarged the field of the paper, and
published the works of the great Freethinkers-
Voltaire, D’Holbach, Paine, Robert Taylor, Volney.
He proposed the Paine Memorial Hall in Appleton
street, raised the money with which it was erected,
and owned it at the time of his death. He left a
son Ernest (born 1853) who inherited the hall and
The Investigator, which he conducted until it was
consolidated with The Truth Seeker in 1904. Er-
nest disposed of his interest in the hall to Ralph
Chainey, son of George.
Distinctly remembered events attended the re-
ceipt of news in San Francisco that Charles Brad-
laugh was dead, January 30, 1891. The following
paragraph recounts my participation in the publish-
ing of the startling intelligence :
“It is a sign of enterprise in a daily paper to pub-
lish, on the day following his decease, the likeness
and biography of a distinguished man. It was the
enterprise of the San Francisco Examiner, which
never spares its employees on great occasions, that
caused a reporter of that paper to extract me from
my bed on the night of Friday, January 30, in or-
der that I might provide him with a portrait and
sketch of Charles Bradlaugh. I made the nocturnal
18911 FIFTY YEARS OF FREEtiHOUGHT 537
visit to the office, hunted up the etching and the
facts, and sent the reporter upon his way rejoicing.
Otherwise he would not have gone back to The Ex-
aminer office, such being his orders. The paper
contained the next day the only accurate likeness
and biography of Bradlaugh published in the city.
The .Post, .having no picture of Bradlaugh, pub-
lished Ingersoll’s likeness with Bradlaugh’s name.”
The Examiner appreciated my assistance enough
to give me its cut of Bradlaugh to publish in Free-
thought.
There are biographies of Bradlaugh in all the
encyclopedias. He was born in East London, Sept.
22, 1833; became a great orator and established The
National Reformer, 1860, on the staff of which
were employed Bernard Shaw, John M. Robertson,
James Thomson, Annie Besant, and Bradlaugh’s
daughter, Hypatia. He was many times elected to
Parliament, being a member at the time of his
death. He was a great man-the English compeer
of Ingersoll.
In June Mary A. Leland, having enjoyed and
suffered a life of near sixty-eight years that cov-
ered all the experiences of wife, mother, and grand-
mother, with the trials of a reformer besides, said
good-bye to all and closed her eyes not to open
them again. We held the funeral in the house
where she’had lived, at Filbert and Taylor streets,
with the family and the near neighbors by the cof-
fin while Evangeline Ballou sang an evening song
and the venerable Thomas Curtis, himself not hav-
ing far to go, spoke the few words the occasion re-
538 FIFTY YEARS OF FREETHOUGHT [ 1891
quired. A memoir of Mrs. Leland, her personal
history as Mary Ann (Brush) Torbett, so long ago
that no one now living can remember the woman
reformer of that name, would make a better biog-
raphy than you could find by looking at a hundred
that have been written.
I went to the office the day of the funeral and
came to the house in the afternoon to attend the ser-
vices. The family help; according to a San Fran-
isco custom, was a Japanese boy ; and this particu-
lar one, for certain advantages which thereby ac-
crued to him, had joined the Salvation Army. The
Jap had a surprise for me, for when I went up the
steps he opened the door in a very formal way, and
displayed himself in the full uniform of a Salva-
tion Army warrior. Why he donned that rig for
the occasion of a funeral I was never able to make
up my mind. He may have thought the services re-
ligious, and hence calling for a religious garb, or he
may have noticed the absence of religious prepara-
tions, and decided to add the missing touch him-
self.
To the list of deaths in 1891, Col. John R. Kelso,
of Longmont, Colorado, contributed his. Colonel
Kelso was a man of great mental and physical en-
ergy, a tall, soldierly man, with a limp from a bullet
in his leg, who had been in the Civil War and in
Congress. As I remember seeing him, he always
wore a high hat and a ribbon in his buttonhole.
Seventeen years after he was born, near Columbus,
Ohio, Kelso was a teacher in the public schools
and a licensed exhorter of the Methodist church.
His mind was analytical. Analysis may be said to
18911 FIFTY YEARS OF FREETHOUGHT 539
have been his middle name. As a preacher he ap-
plied it to the Bible, and came near committing
suicide when he found the holy book wouldn’t
stand it. He quit exhorting, but kept on teaching
until 188%thirty-seven years. Then he published
his books-Analysis of Deity, of the Bible, of the
Devil, and finally, of Government-this last un-
finished at the time of his death, January 26, 1891.
He had a wife who helped him in his literary labors,
and who adored him ; so that his life was a great
success.
The world lost James Parton, beloved of all
Freethinkers, October 17, 1891, in Newburyport,
Mass., where he had lived since 1875, and wrote
his life of Voltaire. He
was born in Canterbury,
England, February 8,
1822. After coming to
New York at five years
and receiving his educa-
tion here, he began
teaching and pursued
that calling until he took
the editorship of The
Ladies’ Home Journal, a
very important periodi-
cal of its day. He adopt-
ed the profession of let-
ters, lectured on literary
and political topics, and
biographers of the first class. In 1854 he married
the lady, then a widow of the name of Eldredge,
who was born Sarah Willis, a sister of the poet N.
540. FIFTY YEARS OF FREETHOUGHT’ [ 1891
P. Willis and known throughout the country as
“Fanny Fern.” She died in 1872, and three years
later he married her daughter, Miss Ellen Eldredge,
by her previous husband. Parton was a fearless
man. He wrote energetically in defense of D. M.
Bennett, and sent The Truth Seeker a money con-
tribution every month of 1880-‘81 that its editor
was in prison.
Dr. J. R. Monroe died November 9, 1891. The
doctor had been in Journalism for many years. He
started the Rockford Herald in 1855, moved it to
Seymour, Ind., in 1857 and changed its name to the
Seymour Times, and on removing it to Indian-
apolis in 1881 called it The Ironclad Age, which it
remained until his death and its later absorption by
The Truth Seeker. He had an honorable, not to
say distinguished, record as an army doctor dur-
ing the Civil War. A eulogist states that he stood
at the head of his profession as a physician. Dr.
Monroe, born about 1825, was a native of Mon-
mouth county, New Jersey, of Revolutionary stock.
His paper, The Ironclad Age, was a great favorite
with Infidels.
5---ACCEPTING THE INEVITABLE.
If there had been enough interested Freethinkers
on the coast to support a paper by renewing their
subscriptions year after year, I should be there now
editing the weekly Freethought; but it appeared
there were only about two-thirds of the required
number. The receipts and Putnam’s earnings paid
the paper’s bills, but left out the editor. Putnam
18911 FIFTY YEARS OF FREETHOUGHT 541
had earned and turned in some $3,500 in cash. I
had put in only my time. He more than once mur-
mured that if he had known the difficulties and the
unrewarded work of getting out a paper, he wouldn’t
have proposed starting one, nor have lured me to
the coast. He was past fifty years: it was time to
collect for his old age. The expert accountant put
on the books discovered that subscribers owed two
thousand dollars, and the company owed, say, $200.
The meeting decided that were the friends of the
paper to be told that I needed a salary they would,
subscribe it. I protested that I had a good trade,
was in the best of health, and capable of earning an
independent living. Besides, there was an attrac-,
tive job, down at the water-front, loading angle-
iron on a scow. However, against my vote the
proposition carried that a salary fund be solicited in
my behalf. A considerable amount of money came
in. I agreed, nevertheless, with one man who wrote
that if I could not make a go of it editing a paper
I had better try something else. That looked like
a sound economic principle. I therefore resigned.
The company appointed Putnam as editor. I took
a job setting type, but continued my contributions
to the paper. Frank L. Browne assumed the man-
agement. Browne thought the paper could be made
to pay. Putnam took the editorship, but was obliged
to keep the lecture appointments he had made. In
one of my contributed editorials I reviewed with
approval an article by Herbert Spencer on Nation-
alism. Mr. Browne in the next number apologized
for the editorial, being convinced that the hope of
the race lay in Socialism. I am giving only an im-
542 FIFTY YEARS OF FREETHOUGHT [ 1891
pression of the situation. There was no quarrel, no
warm words. But I never could write Socialist ar-
ticles. If a Socialist policy would be .helpful to the
paper, I was in no position to object.
I have an idea that 1889-‘91 were years of failing
prosperity in California. Men who had been flush
of money found themselves getting short of that
commodity and were apologetic about it. Papers
without capital discontinued. Unemployment pre-
vailed and the population drifted ; old friends dis-
appeared, went away in search of work, and new
ones were few. Subscribers wrote that while our
struggling paper enlisted their full sympathy, we
must not forget that they had their own troubles.
They could no longer raise the money for lectures,
which had been so easy a year or two before. That
card of Putnam’s that I have quoted, saying that he
had struck it rich, having delivered three lectures
and found himself only fifty cents behind, was a
shadow of coming events. In 1888 he might have
come out fifty dollars ahead on each. He had a
theory about this being a period of liquidation fol-
lowing one of credit. I never went into it deeply
with him. I knew that we were printing a good
paper that was praised and quoted by our exchanges
East and West, and concluded that if the Western
Liberals didn’t support it, the cause lay in their
financial inability to do so-in the visible change
that had come about in their circumstances. They
were embarrassed. There had been unprecedented
weather conditions, and more subtle causes for a
reversal of prosperity. The political economists
may now have the floor.
18911 FIFTY YEARS OF FREETHOUGHT 543
The number of Freethought containing my last
contribution bore date June 20, 1891. The last
number of the paper published was dated August
15 of the same year. It said there would be a con-
solidation with The Truth Seeker, and the state-
ment to that effect, written by Putnam, was con-
gratulatory. He saw how the merger was destined
mightily to advance the cause.
The Truth Seeker, announcing the Concentra-
tion of Effort, said: “The past two years have been
hard ones for the few journals upholding Free-
thought. There has been much to distract the mind
to other issues. Business has been poor, merchants
finding but few customers, while the farmers have
been compelled to sell their crops for little OI
nothing. Under these conditions the efforts of
Liberals have relaxed, with unfortunate results
Charles Watts, one of the ablest men who ever
stepped upon a platform, has found it necessary to
go back to England, where he could better provide
for his family; and though his work in Canada is
to be continued, we very much fear that it will not
be possible to hold the Liberals of that country as
he has done.”
On looking at the Freethought subscription list
my brother found a “few hundred of them who had
paid nothing for a year or two,” which, he obtested,
was not the way to promote Liberalism. Putnam
from time to time invited the “few hundred” to send
in their arrearages to The Truth Seeker, and I don’t
doubt that those did who had it.
544 FIFTY YEARS OF FREETHOUGHT [x391
As I remarked of my boyhood situations, that I always
knew where I was going next, so when San Francisco dis-
charged me I had another place in sight. It was Snohomish,
Washington, where as city editor of a weekly and tri-
weekly small-town paper called The Eye, I began life in
circumstances about as new to me as when I came into
atmospheric existence in 1857 or to New York in 1875. An
account of that will begin in Chapter One, Volume 11.
My newspaper partner in Snohomish, 1891-1893, was Clay-
ton H. Packard, who still survives. tir. Packard has read
the fifty-odd pages of manuscript covering our association
in Independent Journalism, and returned it with few
corrections. This is a- story of wide-open spaces, sur-
rounded by tall timber, where men wore mackinaws. The
moccasin tracks were there visible, as well as the Indians
who made them.-G. E. M.
Reproduced in Electronic Form 2002
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