Kitabı oku: «Charles Bradlaugh: a Record of His Life and Work, Volume 2 (of 2)», sayfa 6

CHAPTER VIII.
THE "WATCH" STORY

There have been some fictions so pertinaciously circulated about Mr Bradlaugh that any story of his life would be incomplete without some reference to them. Lies are so proverbially hard to kill, however, that I dare not feel confident that even an exposure of them here will altogether discredit these old favourites, but at least I hope that it may have some little effect.

I think the most popular of all these is what has come to be known as "the watch story," and for this reason I have taken the trouble to trace back its history, not exactly to its origin, but for the last hundred years or so. The defiance of Deity, which is really only the converse of the prayer, is a very ancient idea, and the old stories mostly ended in the punishment or death of the person who so rashly defied the Omnipotent. The so-called Atheist who, in the time of the French Revolution, defied God to prevent him drinking his cup of wine, was struck dead to the ground, and the cup was dashed untasted from his lips. Even during this century, as late as 1849 or 1850, the story was told of a wicked soldier who rode out of the ranks, and turning his horse's head, faced his companions, exclaiming, "If there be a God, let Him now prove it by striking me dead before you." In a few minutes this rash young man was a corpse – a victim to the wrath of an outraged Deity and a solemn warning to his comrades.

When this fable is related, not of vague personalities such as the "Atheist" or the "wicked soldier," but of actual living persons, the termination has to be amended,²⁵ and the moral loses something of its point. The first time that it was told of Mr Bradlaugh was, as far as I can trace, in the year 1867. There was at that time a certain Conservative journal called the British Monarchy, the editor of which, desiring to damage the Reform League, expressed his opinion in choice and elegant language that the meetings of the League gave

"An opportunity to the roughs of the Metropolis to sack the shops, … goaded on by the fool who says in his heart there is 'no God,' which reminds us," he went on, "of a fact related of a resigned leading member of the Reform League, and the supposed projector of the 'Good Friday meeting'²⁶ of this year. This would-be lawgiver and law-maker, travelling on the Great Eastern Railway, was as usual endeavouring to propagate his hateful opinions. He had the presumption to offer, it is said, as a proof of his assertion that 'there is no God,' the fact that if, on taking out his watch from his pocket, he held it in his hand for some minutes and was not struck dead, it would be conclusive evidence of the truth of his opinions. He was not struck dead because of God's long-suffering mercy. He reminds us of Pharaoh; may he escape his fate!"

Mr Bradlaugh never by any chance sought to propagate his opinions in a railway carriage, nor was he ever guilty of "such ridiculous folly," as he contemptuously termed it, as that attributed to him by the British Monarchy. Long before this story was attached to Mr Bradlaugh name it was told of Abner Kneeland, the Pantheist and abolitionist in America; indeed, the defiance of Deity in this particular manner is said to have originated in a story told by an American of Abner Kneeland.²⁷ It was ascribed to Mrs Emma Martin,²⁸ a Freethought speaker in England, who was eulogised by Mr G. J. Holyoake as "beautiful in expression, quick in wit, strong in will, eloquent in speech, coherent in connection, and of a stainless character, she was incomparable among public women." It was related again and again of Mr G. J. Holyoake, who wrote a denial of it as early as January 1854. Many times also was the challenge ascribed to Mrs Harriet Law, a lecturer on the Freethought platform thirty years ago; and later, when Mrs Besant came into the movement, she was made to play the part of heroine in this affecting drama, although, as she herself pointed out, "there is one very queer thing about the story; it never appears in any report given at the time of any lecture, and no one speaks of having heard the challenge the day, week, or month, or year after it was done. The pious Christian always heard it about twenty years ago, and has kept it locked in his bosom ever since."²⁹

From 1867, when the British Monarchy first associated this story with Mr Bradlaugh's name, down to 1880, when my father commenced a prosecution against a man named Edgcumbe, not a single year passed without some repetition of it. Since this prosecution, although it still occasionally shows signs of life, it is not nearly so vigorous. The story was circulated, not merely by vulgar and irresponsible purveyors of slander, but even by persons whose position gave an air of unimpeachable veracity to anything they might choose to say.

The first person to relate the "watch" story orally of Mr Bradlaugh was Mr Charles Capper, M.P., who, as it may be remembered, told it with some detail at a public meeting at Sandwich during the general election of 1868, giving the name of Mr Charles Gilpin as his authority.³⁰ My father at once wrote to Mr Capper that he had read his speech "with indignation, but without surprise, for no inventions on the part of my enemies would now surprise me." He had, he said, "seen Mr Charles Gilpin, and so far as he is concerned, I have his distinct authority to entirely deny that he ever told you anything of the kind, and I have therefore to apply to you for an immediate retraction of and apology for your cowardly falsehood, which has been industriously circulated in Northampton, and which could only have been uttered with the view of doing me injury in my candidature in that borough. Permit me to add, that I never in my life (either in Northampton or any other place) have uttered any phrase affording a colour of justification for the monstrous words you put in my mouth."

But Mr Charles Capper would not retract, and would not apologise, so Mr Bradlaugh, who felt all the more incensed about this, because of the dragging in of Mr Gilpin's name as authority for the slander, brought an action against him. Before it could be brought into Court, however, Mr Capper died.

In the December of the same year, during the hearing of the proceedings in the Razor libel case, the counsel for the defendant Brooks asked Mr Bradlaugh, in cross-examination, "Did you not once at a public lecture take out your watch and defy the Deity, if he had an existence, to strike you dead in a certain number of minutes?" "Never. Such a suggestion is utterly unjustifiable," was my father's indignant answer.

In the winter of 1869, the Rev. P. R. Jones, M.A., of Trinity Church, Huddersfield, added the weight of his authority to the slander. The municipal elections were about to take place, and the cry of "infidel" had been raised against one of the candidates for the West Ward. Hence, on the Sunday immediately before the election, Mr Jones preached a sermon against "infidels" and "infidelity," and, as an "apt illustration of his subject," he charged Mr Bradlaugh with the watch episode. When this came to the ears of the Huddersfield Secular Society, they lost no time in writing to ask Mr Jones whether he had indeed made such a statement concerning Mr Bradlaugh. This, said the Huddersfield Examiner, the reverend gentleman had not "the manliness to admit … nor even the courtesy to acknowledge the receipt of the secretary's letter." The Committee of the local Secular Society waited for seven days, and then appointed a deputation to wait upon the Rev. Mr Jones. The editor of the Examiner observed that the explanation then given by that gentleman was "not very satisfactory, and I do not wonder he was so tardy about making it. He had heard the absurd story some years ago, but the person who told it to him had left Huddersfield; and on such slender authority as this he brought a charge of using senseless and blasphemous words against Mr Bradlaugh." The Rev. P. R. Jones, M.A., in the course of his duties must have preached obedience to the ninth commandment, but he evidently did not always enforce his teachings by a personal example.

Just about the same time another clergyman, the Rev. Dr Harrison of St James's Church, Latchford, in a sermon preached upon that favourite but not very polite text, "The fool hath said in his heart, There is no God," was reported³¹ to have told the story, with a slight variation, of some unnamed person.

"What did they think of a man at Manchester," he asked, "standing up at a public assembly and opening the Bible in the presence of the people, and saying if the Bible was true he hoped God would strike him dead? That was in the newspapers not long ago. A creature, a worm, a being dependent upon the Almighty, raising his puny arm against the Deity, asking God to strike him dead if the Bible were true. It would not have been a wonder if God had struck him dead; the wonder was that God should be so merciful as to let him live."

When the Rev. Dr Harrison was challenged as to the name of the man, the time, and place of the occurrence, and the names of the newspapers which reported it, he could of course give no satisfactory authority for his statements.

In the summer of 1870 the Christian, in a tirade against infidelity, stated that "the well-known Atheist Bradlaugh, at a public meeting in London, is reported to have taken out his watch, with these words, 'If there be a God in heaven, I give Him five minutes to strike me dead.'" Upon this being brought under his notice, my father said that he was "really weary with contradicting this monstrous lie."

The Liverpool Porcupine in the same year gave a startling variation on the ordinary version. A certain unnamed person – by implication, Mr Bradlaugh – "called on the Almighty, if he had any existence, to strike dead some relative, and thus prove his power." The Porcupine forgot that it is the Christian creed which teaches the doctrine of the scapegoat, and even the sacrifice of a relative. It forms no part whatever of Atheistic teachings.

The Rev. R. S. Cathcart, agent to the Religious Tract Society, in addressing a meeting in the Corn Exchange, Gloucester, in the autumn of 1871, lamented the spread of infidelity in the north of England, where, he said, it was encouraged by a "blatant orator, Bradlaugh, from London." He added that there was even "one poor benighted woman" who "had actually produced her watch and challenged God, if, she said, there be one, to appear before them on the platform at a given time." Mr Cathcart, on being asked as to the when, and where, and the woman, failed to make reply.

The next carrier of the slander was an important one. The Financial Reformer for the December of the same year (1871) described Mr Bradlaugh as "the superenlightened gentleman who pulled out his watch at an open-air meeting and challenged Almighty God to strike him dead within five minutes, if God there were." My father was becoming somewhat accustomed to having this accusation made by persons who wished to make out a case against the "infidel," but to find it in the Financial Reformer was an unexpected blow. He wrote a courteous letter to the editor, but the editor made no reply; he wrote to Mr Robertson Gladstone, the president of the council publishing the paper, but Mr Robertson Gladstone left the letter without notice. At length, thoroughly angry, he wrote to the printers, threatening legal proceedings. A proof of an "apology" already in type was sent him, but it was not such as he felt he could accept, and he wrote to the printer to that effect. The apology was then somewhat amended, and with the copy of the Financial Reformer containing it the editor sent a letter to Mr Bradlaugh, conveying a frank and full expression of his regret. Upon receiving this my father forgave not only the offence, but the tardiness of the acknowledgment, and, moreover, expressed his sense of indebtedness to the editor for his apology.

The Stourbridge Observer of about the same date also repeated the watch story of "Bradlaugh," and, with incredible coarseness, added that "he has been known on another occasion to stop a lame man in the streets, and tell him that he would spit upon such a God as his that would allow him to remain in that deplorable condition." Mr Bradlaugh, at the request of his Stourbridge friends, specifically contradicted both these stories; but, he added, it was too much to expect him to continually contradict every scandalous calumny to which the press gave ready circulation against him.

One of the next places in which the story appeared was Dudley, where, in the winter of 1873, during my father's absence in America, it was related by the Rev. B. M. Kitson, who apparently introduced it into a speech for the benefit of the Additional Curates' Aid Society. He located the episode at the Hall of Science in Old Street, City Road. As soon as Mr Bradlaugh could obtain the reverend gentleman's address after his return to England, he wrote requesting Mr Kitson to retract, or to furnish him with the name of his solicitor. Mr Kitson retracted the statement, and expressed his regret for having made it.

In the spring of 1874, the Rev. Mr Herring related the tale to some school children at a school near Goswell Road, and in the following August the Rev. Edgar N. Thwaites, of the Church Pastoral Aid Society, carried it to Salisbury.

A month later, the Weekly News, in referring to the Northampton election, remarked that Northampton was specially prominent, "because Mr Bradlaugh, the Radical orator who challenged the Almighty to strike him dead, has appeared in person." Anything is fair in war or elections, some people seem to think.

In the following year the Rev. Mr Cripps, of the Primitive Methodist Chapel, Thetford, started a new variation on the old theme. At the end of one of Mr Bradlaugh's lectures, a smith "fresh from work," induced him to go down on one knee (the narrator was extremely precise in unimportant details) and proposed that they should pray to God to "strike him dead in five minutes." This proposal seems to have somewhat disturbed Mr Bradlaugh, for according to Mr Cripps, he "jumped up, picked up his hat, and rushed out of the building." The Rev. Mr Cripps, on being challenged by Mr Bradlaugh, referred him to another minister as his authority – the Rev. M. Normandale, of Downham Market, Norfolk; and, moreover, refusing to accept Mr Bradlaugh's "unsupported denial," adhered to his statement.

The next person to repeat the watch story – but without naming the "infidel" – was, I deeply regret to say, the Rev. Basil Wilberforce, at Southampton. The local Freethinkers were justly indignant, and Mr J. F. Rayner, the Secretary of the Southampton Secular Society, at once flatly contradicted the tale. The only reparation Mr Wilberforce thought it necessary to make was to say that he was "glad to hear it was not true," and this offhand mode of disposing of the matter did not do much to soothe the irritated feeling of the Southampton Freethinkers. The liberality and kindly-heartedness of the late Rev. C. E. Steward, Vicar of St Peter's, in great measure disarmed their anger; and later on Canon Wilberforce himself learned to hold the Freethinkers of the district, as well as Mr Bradlaugh, in respect, and in consequence taught them in turn to respect him.

A man at Longton in 1876, whose name I do not know, brought the story to a finer point. Hitherto it had always been told on the authority of some second person, but this man appears to have deliberately stated that he saw Mr Bradlaugh pull out his watch, and heard him defy God to strike him dead. This manner of telling the tale in the first person soon found favour, for only a few months later a phrenologist, calling himself Professor Pasquil, was reported to have said that he was present at Huddersfield when Mr Bradlaugh went through the performance before several hundred persons. He must have "the bump of falsehood splendidly developed," commented Mr Bradlaugh. "No such event, or anything to justify it, ever took place anywhere; it is a deliberate untruth." The myth was repeated in the same year at Haughley by a Mr Scarff, and in the following year at Bristol, where there seemed to be some confusion as to whether it was Mr Bradlaugh or Mrs Besant who was the chief actor; Mrs Besant's name being now introduced for the first time. "This story is a deliberate lie," wrote my father in a state of exasperation, "and has been formally contradicted at least one hundred times."

At length, in the spring of 1877, the Rev. Dr Parker, of the City Temple, took the matter into his fostering charge. It left his lips, if the report³² of his sermon is to be believed, in a form the coarseness of which quite equalled, if it did not transcend, all that had gone before. Said he —

"There is a woman going up and down the country lecturing, and may be in London city at this moment, and she proudly cries out that there is no God, and she takes out her watch and says, 'Now, if there be a God, I give him five minutes to strike me dead,' and she coolly stands watching the hand of her watch dial, and because she is not struck dead by the time she stipulates, she cries out that there is no God; and working men run after this woman, and pay for listening to this ginger-beer blasphemy, and the ravings of a half-drunken woman."

Mr Bradlaugh offered Dr Parker the use of the columns of the National Reformer in which to verify his statement, but, needless to say, Dr Parker did not avail himself of this offer.

In 1878 the fable was told by "H. Clewarth, Esq.," at the Mile End Assembly Hall, of Mrs Besant, and by a revivalist preacher named E. B. Telford of Mrs Harriet Law. Mr Telford also indulged in the effective first person, even mentioning the detail that the watch was a gold one.³³

Now we come to a still further development. In June 1879, Mr Bradlaugh was lecturing in Huddersfield. He spoke three times on the Sunday, and at the conclusion of his afternoon discourse a man got up, and with the utmost assurance pretended to my father's face that he had heard him defy God to strike him dead in the Philosophical Hall of Huddersfield itself. A Christian gentleman, understood to be the editor of the local Examiner, rose and warmly repudiated any complicity in this audacious falsehood. Almost at the same time the story, with variations, was repeated by a preacher of Aberdeen named Marr. He gave as his authority a certain unknown person, John Kinch, who, it was asserted, had been actually present when Mr Bradlaugh thus defied God.

I have been able to note here only recorded instances of the telling of this story, but they will serve to show the astounding vitality of a slander, even when it is one so monstrously absurd as this. It will be seen how people of all kinds lent themselves to its circulation, and how reluctant they were to apologise when convicted of error. I am far from asserting that they all uttered the calumny knowing it to be a calumny; that, in the case of such a man as the Rev. Basil Wilberforce, would be unthinkable; but I do say that they did not take reasonable pains to satisfy themselves of the truth of a story which, on the face of it, was in the highest degree improbable and absurd.

When Mr Bradlaugh was elected to Parliament in 1880 the wildest tales were told about him, and, of course, amongst others the old "watch" story came up. A Leicester paper which published it retracted and apologised; but another, the British Empire, was less ready; my father, provoked beyond endurance, went to Bow Street and asked for a summons against S. C. Lister, a director, and J. Edgcumbe (or Edgcome), secretary to the British Empire Company. Edgcumbe was also the writer of the paragraph in which the episode was dramatically described. Mr Bradlaugh would have proceeded against the author only, but the libel was repeated in the paper on a later date, and therefore he felt that he could not excuse the directors. The summons was granted, and when the case came before the magistrate, after Mr Bradlaugh had made his opening statement, he went into the witness-box to declare there was not a word of truth in the paragraph. In the course of the cross-examination a rather amusing theological discussion arose between magistrate, counsel, and witness, in which the two former seemed quite unable to follow Mr Bradlaugh's reasoning. "One existence," Mr Vaughan thought, must mean "supreme existence;" failing that, counsel asked was it "mere actual physical existence"? My father was examined as to a number of places where the "watch" episode was alleged to have occurred, and about a man, John Field, then in court, who, induced by Mr Bradlaugh, was supposed to have prayed on his knees to God to strike him (Mr Bradlaugh) dead, whilst my father timed him, watch in hand. When, however, John Field, who called himself a Baptist minister, was in the witness-box, his replies were such that the magistrate said that he had better be withdrawn, as he could not possibly receive his evidence. A witness (Bridge) swore to having heard my father defy God in the manner alleged at Tavistock in 1853; but at the adjourned hearing, when he was wanted for cross-examination, he was not to be found. Amongst the witnesses were three from Northampton, who all swore they had heard my father make the challenge at various times and places in Northampton. Two had travelled to London together, having their tickets taken for them by a local missionary; but at first they swore they knew nothing of each other, and the facts only came out gradually under cross-examination. At the end of the second day's hearing the defendants were committed for trial.³⁴ Mr Vaughan suggested that the charge should be withdrawn against Lister, as he was only a director. Mr Bradlaugh said, if Mr Lister would give his assurance that he knew nothing of the first or subsequent publications of the libel, he would be content to drop the charge against him. Mr Lister protested that he knew nothing of the matter, and Mr Bradlaugh was about to withdraw the charge when the defendants' counsel coolly asked that it should be dismissed with costs. I imagine, however, that at a later stage my father consented to withdraw the case against Lister, for the name of Edgcumbe only figures in the further proceedings.

The trial, which was removed by the defendants by certiorari to the Court of Queen's Bench, was expected to take place at the end of June, and, since prosecutors in Crown cases cannot personally address the jury or argue points of law, my father had to employ solicitors (Messrs Lewis) and counsel (Mr Charles Russell, Q.C., M.P., and Mr Moloney); Sir Hardinge Giffard was briefed to appear for Edgcumbe. After some delays, Edgcumbe was ordered to deliver his pleas within a certain time, so that the trial might come on in November. In these pleadings the episode was alleged to have taken place at The Philosophical Hall, Huddersfield, about 1860 or 1861; The Theatre, Northampton, 1860, 1862, 1863, 1865, or 1866; The Woolpack Inn, Northampton, 1859; The Corn Exchange, Northampton, 1865 or 1866; The Hall of Science, London, 1879 or 1880; The Cleveland Hall, London, 1865 or 1866; The Nelson Street Lecture Hall, Newcastle, 1875; Tavistock, 1853, 1854, or 1860; St George's Hall, Southwark, 1862 or 1863; St James' Hall, Plymouth, 1870; Duke of York Public House, Cardiff, 1868.

As the vagueness of these dates made it almost impossible to get rebutting evidence, Mr Bradlaugh demurred to the plea on this ground, and in March 1881 his demurrer was heard by Mr Justice Grove and Mr Justice Lindley. Mr Moloney argued for Mr Bradlaugh that the plea was not sufficiently particular: it was only necessary to prove one occasion to justify the libel, hence evidence had to be brought to negative every case, and Mr Justice Grove, intervening, said, "If this plea is good, what is to prevent a party from pleading a volume of instances all possibly untrue, and at all events putting it upon the prosecutor to discover the particular instance really intended to be relied upon?" Sir H. Giffard argued that the plea was sufficient, but the Court did not agree with him. It held that the plea was bad, and Mr Justice Lindley further said it was embarrassing and unfair. After some discussion the Court gave the defendant leave to amend within three weeks on payment of costs; otherwise judgment would be given for the Crown.

Edgcumbe now gave a series of more or less specific dates on which he alleged that Mr Bradlaugh had defied God. He also abandoned five of his former cases and introduced new ones at Bristol, Keighley, Leeds, and Stourbridge. He further stated that on two occasions, at the theatre at Northampton, Mr Bradlaugh had cast a Bible upon the ground and stamped upon it. My father was put to tremendous trouble in procuring witnesses from the different places, but he received help which he greatly appreciated from unexpected quarters – from Christians who had been present on some of the alleged occasions.

When, however, the time came, the defendant did not proceed to trial, as he was bound to under his recognisances. My father might have taken proceedings to estreat the recognisances; but as the British Empire had ceased to exist, and the editor had already been heavily fined by having to pay the costs of the demurrer, he was advised to let the matter rest. This course he was perhaps the more inclined to, as he was himself so terribly harassed by the litigation and trouble arising out of the Parliamentary struggle.

He was rewarded for his forbearance by having the "watch" story again repeated of him – notably by Mr Grantham, Q.C., M.P.,³⁵ – with the addition that he had "not dared to go on with his action."

[Note. – Where exact references are not given in this chapter, the National Reformer is cited.]