Charles Bradlaugh: a Record of His Life and Work, Volume 2 (of 2). Bonner Hypatia Bradlaugh

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      A few words from a speech delivered by the Rev. Arthur Mursell, in the Free Trade Hall, Manchester, in the spring of the following year,13 give some insight into the impression Mr Bradlaugh's eloquence produced, even under such difficult circumstances as those of a debate with Mr Grant. Said Mr Mursell: —

      The debate held ten months later with Mr Walter R. Browne, M.A., Fellow of Trinity College, Cambridge, is both pleasant and instructive reading. The question discussed was, "Can miracles be proved possible?" and the debate arose out of some lectures upon the subject of Miracles, delivered a little while before by Mr Browne in Leeds. The discussion was held in the Albert Hall, Leeds, on two evenings in April 1876. The Mayor (Alderman Croft) presided at the request of the Vicar of Leeds, and on both evenings there was a large audience of earnest and orderly people, who gave the closest attention to the whole proceedings. The report is pleasant reading, because one sees the undoubted intention on the part of each disputant to make his position clear to the other and to the audience; that he was influenced by no mere desire to catch the other tripping for the sake of a moment's applause. The moods of disputants and auditors seemed in complete harmony, and throughout there was not the slightest sign of disturbance or disorder. Mr Browne at the outset expressed his small confidence in the utility of public debates as a means of arriving at truth, and thought they were of little advantage either to the debaters or to the audience; but Mr Bradlaugh met this by remarking that he thought "that every objection which applies to a debate in public between two persons, applies with equal, if not greater, force to an ex parte statement made by one person in public, and that the mere delivery of controversial lectures upon such a subject necessitates that the person delivering the controversial lecture should be prepared to recognise at least as much utility in the clashing of his thought publicly with another man's, disagreeing with him, as in the mere utterance of his own thought where there is no one to check it at the moment."

      The instructive character of the debate does not lie in any definite conclusion which might be arrived at by a reader in doubt as to the possibility or impossibility of miracles, but rather in a realisation of the difficulty two capable men with different points of view may have in settling upon a common meaning for certain words. In Mr Browne's first speech he defined a miracle to be "a supernatural marvel wrought by God," but this was a definition upon which they could not agree, because Mr Browne would not accept Mr Bradlaugh's meaning for "nature," as "the totality of all phenomena," and as equivalent to the word "existence," or the word "universe," nor would he himself define "God," for that, he said, was "beyond definition." The meaning of the words "force" and "creation," the idea of "perception," the doctrine of "free-will," and the existence of evil, all proved stumbling blocks to the smooth course of the debate; but as Mr Browne truly said in his concluding speech on the first evening, while it was true that they had not at that time advanced very far in the argument, it was better to make the ground sure as they went along than to attempt too much before their conceptions were clear. Some of Mr Browne's arguments were, for a trained speaker and debater, amazingly feeble. For example, his objection to Mr Bradlaugh's definition of the word "nature" was founded upon "the simple reason that such words as 'supernatural,' 'preternatural,' and 'unnatural,' are certainly used amongst us," and it did not seem to have occurred to him that these might be merely instances of a popular misuse of words. He also thought that the American War, which resulted in the abolition of slavery, showed "conclusively that there was a God who governs the world;" in this case his mind seemed to dwell only on the one fact of the abolition of slavery, and to ignore the waste of human life and the horrors of the war as well as the prior fact of the slavery itself.

      Mr Bradlaugh has often been accused of talking about the "unknowable," but a passage from this debate will show in what sense he used the word – if, indeed, he ever did use it. Referring to the allegation of creation, he said: "To me creation is a word without meaning; I only know creation in relation to change. I do not mean by it origination of substance; I only mean change of condition. I do not mean the bringing into being that which was not; I only mean the conditioning existence by characteristics by which I had not hitherto conditioned it. I cannot conceive the possibility of a period when existence was less than it is now. I do not mean that because I cannot conceive it, therefore it is not true. But I do mean that, as I cannot conceive it, you who say you can are bound to give me your conception of it. Understand me clearly, I do not put any such monstrous proposition in this debate as that the inconceivable is therefore the untrue, or that because a position is inconceivable to me, therefore I have a right to call on all other men to reject it. But I do put it, that you have no right to call upon me to accept any position which is inconceivable to me; that you are bound to tell me how you conceive it before you have a right to ask me to accept that it is possible." I do not remember to have heard Mr Bradlaugh speak of the "unknowable;" and that he should use such a term is quite contrary to the whole of my experience of his careful methods of speech. In any case the above will serve to show that he would not be likely to put "any such monstrous proposition," as that the to him "unknowable" was therefore unknowable to men with wider means of knowledge.

      In June of the same year Mr Bradlaugh held a debate with Mr Robert Roberts, a leader of a sect called the Christadelphians. He had challenged Mr Bradlaugh to the discussion, and the subject selected was, "Are the Scriptures the Authentic and Reliable Records of Divine Revelation?" The question was to be argued for six nights, two at Leicester and four at Birmingham. After the two nights at Leicester Mr Bradlaugh avowed his disappointment; he had hoped that at any rate the discussion would bring out some new thought, but after two evenings' experience, he doubted whether that result would be attained. "He may be a good preacher," said my father; "he is most certainly not a good disputant." At Leicester the audience were small; at Birmingham they were larger, but the debate does not seem to have been any more enlightening. Mr Roberts was described by one of the Birmingham auditors as "a man of considerable fluency of speech, and overflowing with religious enthusiasm," and also "in all respects a courteous gentleman," but unfortunately those qualities did not make him a debater. On each evening a quarter of an hour was occupied by each disputant in questioning his antagonist according to the Socratic method, and this feature of the proceedings seemed specially to attract the audience, although indeed it must require considerable practice and skill before it can be successfully carried out. Mr Roberts challenged Mr Bradlaugh to further debate, but this the latter felt obliged to respectfully decline on the ground of the challenger's "utter incompetency."

      A few days later Mr Bradlaugh was at Liverpool discussing the necessity for disestablishing and disendowing the State Church. His antagonist was Mr William Simpson, the working men's candidate at Liverpool at the general election of 1874. The Concert Hall, Lord Nelson Street, was densely packed, and it was said that there were thousands unable to obtain admission. The arguments were closely followed by those present, and although there was no sort of disturbance, the audience were sufficiently excited to give audible expression to their appreciation СКАЧАТЬ