Mr. Bradlaugh: I am not answering your question at all. I have objected on two grounds, both of which your Honour has overruled, that I am not bound to answer the question.
The Judge: If you put it in that way, I should be sorry to exercise any power that I believe I possess according to law. You won't answer the question?
Mr. Bradlaugh: I object that I am not bound to answer any question that will criminate myself.
The Judge: You will not answer my question. Do you believe in the existence of a supreme God?
Mr. Bradlaugh: I object that the answer, if in the negative, would subject me to a criminal prosecution.
The Judge: Do you believe in a state of future rewards and punishments?
Mr. Bradlaugh: I object that—
The Judge: Then I shall not permit you to give evidence at all; and I think you escape very well in not being sent to gaol.
The Judge, having thus taken advantage of his magisterial position to insult a defenceless man as well as to refuse his evidence, proceeded with consummate injustice to sum it up as an "undefended case," and gave a verdict for the plaintiff for the full amount. After the Case was over, Mr. William Heaton wrote to Mr. Bradlaugh denying a material point in Mr. Struthers' sworn evidence as to what had occurred between them. Thus did the laws of Christian England treat an Atheist as outlaw, and in the name of justice deal out injustice in favour of a man who, as his fellow Christian stated, had spoken falsely under his oath in the witness-box.
Mr. Hutchings himself felt the disgrace of this so keenly that he wrote expressing his desire to co-operate in a public movement in Wigan in favour of Sir John Trelawny's Affirmation Bill. "I do feel strongly," he said, "that you were most wrongfully and iniquitously deprived of the opportunity of defending your cause, and this I feel the more strongly that it was done in strict conformity with English law."
Two other polemical encounters arose directly out of the Wigan lectures; these were both held with the Rev. Woodville Woodman, a Swedenborgian divine. The first, at Wigan, upon the "Existence of God," continued over four nights; the second, upon the "Divine Revelation of the Bible," also a four nights' debate, was held at Ashton in the autumn of the same year.
Mr. Bradlaugh held quite a number of theological discussions about this time. In addition to those I have already mentioned with the Rev. Brewin Grant, Dr. Brindley, Dr. Baylee, Mr. Hutchings, and the Rev. Woodville Woodman, a controversial correspondence between himself and the Rev. Thomas Lawson, a Baptist minister of Bacup, arose out of some lectures delivered by Mr. Bradlaugh in Newchurch in October 1860. It was originally intended to hold a set debate upon the subject "Has Man a Soul?" but no hall could be obtained in Bacup for the purposes of the discussion. The correspondence was therefore published in the National Reformer during the spring of the following year. Then a debate upon the credibility of the Gospels was arranged between Mr. Bradlaugh and the Rev. J. H. Rutherford, and was held in Liverpool in October 1860; another upon "What does the Bible teach about God?" was held with Mr. Mackie in Warrington in April 1861; and a few months later my father also debated for two nights at Birmingham with Mr. Robert Mahalm, a representative of the Irish Church Mission in that town.
In the middle of July (1860) he was lecturing for the first time in Norwich. St. Andrew's Hall was taken, and the proceeds of the lecture were to go to Garibaldi; but this was one of the places where religious prejudice was strong, and where therefore the receipts did not equal the expenditure. On the second evening Mr. Bradlaugh delivered an open-air address at Chapel Field, when "yells, hisses, abuse, a little mud, and a few stones formed the chorus and finale of the entertainment." Nothing daunted, in September he went to Norwich again, and the orderly behaviour of his audience formed a marked contrast to their previous conduct. By November, when he once more visited Norwich, the Freethinkers there had found themselves strong enough to hire a commodious chapel for the winter months, substituting a piano for the communion table. From Norwich his steps turned naturally to Yarmouth, where he was much amused by hearing the town crier follow up his "Oyez! Oyez!" by the announcement that "the cel-e-bra-ted I-con-o-clast" had arrived.
Only a few weeks elapsed before Mr. Bradlaugh again went to Norwich and Yarmouth. He went the week immediately before Christmas, and had an eight hours' journey to get there, with the driving snow coming through "the Eastern Counties Railway Company's patent [3rd class] ventilating carriages," which seemed constructed with the express object of making "perfectly clear to the unfortunate passengers the criminality of their poverty." This, his fourth visit to Norwich, was a great success, and the lectures at Yarmouth were also more favourably listened to. By January he found his audiences increasing at Norwich, and the interest perceptibly growing, but at Yarmouth he received a check. There had been much commotion in the local official circles at the repeated visits of the Atheist lecturer, and pressure was used on all sides, so that only a small sale room in a back street could be hired for the lectures. The room was soon overcrowded; Mr. Bradlaugh had to be his own chairman, and on going home walked to the music of yells and hootings. This display of intolerance roused up some of the more thoughtful inhabitants, and the theatre was obtained for the following night, when, despite the necessarily brief notice, a large audience—including many ladies—assembled to hear the lecture. A Mr. Fletcher was elected to the chair, the proceedings were orderly throughout, and Mr. Bradlaugh walked home unmolested.
The matter, however, was not to end here. Both the Yarmouth clergy (or at least one Yarmouth clergyman, the Rev. E. Neville) and magistrates expressed their determination that the lectures must be put down, and so Mr. Bradlaugh received information that proceedings were to be taken against him for blasphemy. The Norfolk News and Yarmouth Independent for March 23rd reported a meeting of magistrates at which the subject of "Iconoclast's" visits was under discussion, the letting of the theatre to him was severely commented upon, and the persons responsible for the letting held up to public odium. Not one of the nine or ten magistrates present could be found to say a word on behalf of the Atheist; and the speeches of the Mayor, Mr. S. Nightingale, and one other of the magistrates, Mr. Hammond, from which I quote, are typical of the attitude of the rest:—
"He [the Mayor] had attended the bench that morning (Tuesday, March 19) because he had observed bills circulated in the town setting forth that 'that wretched man calling himself "Iconoclast"'[57] intended to give lectures again at the theatre. He really thought 'Iconoclast' was doing a great deal of mischief in the minds of the younger part of the community, and he thought they ought to take some steps to prevent it. He some time ago called the attention of their clerk to the subject, who had proceeded to look into the law of the case. It seemed monstrous to him that a man should be allowed to utter blasphemy as 'Iconoclast' was doing and for them not to interfere. … He wished the magistrates to take some steps for putting a stop to these lectures."
The Mayor found an ardent supporter in Mr. Hammond, who
"thought the thanks of the town were due to His Worship for bringing the subject before the notice of the bench. He had thought of it yesterday himself, and spoken to one or two of the magistrates on the matter, and he also intended to call on the Mayor about it, had he not gone into it. It was evident that Mr. Sidney [the lessee of the theatre]—at least he (Mr. Hammond) thought—could not know what he was letting the theatre for. He (Mr. Hammond) was part proprietor of the theatre himself; but rather than take any part of the profits arising out of such a purpose, he would sooner see it shut up for twenty years. If no other magistrate would do it, he would move that Mr. Sidney be refused his licence next year, should these diabolical practices be allowed at the theatre. He perceived from the large bill issued that the front boxes were to be 6d., the upper boxes 4d., the pit 3d., and the gallery 2d.; and it must be evident to the magistrates that the thing must be disreputable indeed to have a place like the theatre let in that way—to have the public mind poisoned by a repetition of these lectures, perhaps by-and-by at 2d. each, as an inducement to lead the young away that they might hear the Holy Scriptures set at nought. He felt very sensitive on the point, and so far as his humble assistance went, he would give it to put a stop to these nefarious practices. He felt personally obliged to the Mayor for bringing forward the subject that morning, and he hoped every magistrate on the bench would lend a helping hand