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my arms; and as I saw her bosom terest in it to wonder whether Maragain heave, a renewed glow of garet died, and whether Colonel hope rushed to my heart.

Francillon attended her funeral as We had not been on board the chief-mourner ; or whether after all sloop many minutes ere, slowly and she recovered, and was married to awfully, the Demon sank to the the Colonel,-I can only briefly same eternal grave to which she say, that the sloop put into Naples, had so often doomed her victims. where the Countess was soon placWe saw the top of the main-mast, ed under a skilful physician. " He which had borne her fatal flag above pronounced her case hopeless, and the waters, tremble like a point on my relative had only the melancholy their very surface, and then vanish satisfaction of reflecting that her beneath them. A frightful chasm dying hour would be peaceful, and yawned for a moment—it was then her lovely remains honored by closed by the meeting waves, which Christian burial. She passed from soon rolled peacefully over the ves- the hands of her physician into those sel they had engulphed ; and the of the British ambassador's chapDemon, so long the terror of the lain ; but I do not think it could seas and the scourge of mariners, have been for the purpose of redisappeared forever.

ligious interment--as I enjoyed, for

nearly forty years after this period, Here abruptly terminated my re- the inestimable privilege of calling lative's narration ; and if any read- the Colonel and the Countess my er should have felt just sufficient in- revered father and mother!


Sir,—On the meeting which was nest, if not the only honest man, ; held on Wednesday, the 20th Octo- that ever lived—that he is the only

ber, at the London Tavern, by Mr. person that has discovered the path Owen, and on the doctrines which to universal purity and felicityhe advanced, with your permis- that the whole world are now in sion, I beg to offer a few observa- darkness, and that light exists no tions, especially as this pretended where but in his mind, and in his philanthropist --this brilliant lumi- writings—that he has more knownary-this revealer of a new reli- ledge and experience in human gion, which is to make the commu- affairs than all men of all past ages nity of man virtuous and happy, left and generations—that the light no opportunity or time for reply ; and which is to fill the wbole universe as his self-willed deluded votaries, with its blaze, is to burst forth to no doubt from well-ascertained evi- the delight, wonder, and admiradence of the infallibility of their tion of all nations, in his next lecoracle, would listen to no reply, ture, when it will appear that all lest the light which he had poured on men, save and except Mr. Owen, their benighted minds, should be are fools, ignoramuses, or knaves— shown to be darkness visible, that Bacon and Newton, and Locke

In all that Mr. Owen propagates, and Butler-that all the illustrious it is clearly implied, that he is the names of all nations, have been greatest philanthropist that has yet either weak, blind enthusiasts, or appeared in the world ; that he is united and leagued together to keep more generous and disinterested the world in ignorance, misery, than

any of the sons of men ; that poverty, vice, and crime. Truly he has larger and juster views than this gentleman is excessively má any philosopher of ancient or mo- dest in his pretensions! I believe dern times--that he is the most ho- there is some truth in the doctrine



of Mr. David Hume, that nothing Mr. Owen may reply, his efforts is so effectual in gaining a man have all been upon a large scale, credit in the world as a good stock they have been spread over the of assurance ; I do not mean the world ; that he has spent his forassurance of faith, but audacity bot- tune, and employed his time and tomed as it commonly is on igno- abilities, in attempts to remove rance of one's own sell, and on superstition—the principal if not the loathsome vanity and self-conceit

. sole impediment to universal illumiMr. Owen told the meeting that he nation and happiness—that he has was, if not the only practical man been serving mankind in the most in existence, at least the most prac- comprehensive manner-that he has tical, his whole life having been not dissipated his energies in insudirected to practice. But as mostlated attempts to benefit individuals ; boasters in practice, Mr. Owen dis- but that he has hitherto kept steacards all theory, system, or princi- dily in his eye the whole family of ple. His lecture consisted of a He has spent four thousand tissue of loose, incoherent rhapso- pounds in puffing his schemes in dies, cemented by an implacable the newspapers ; but these enmity to religion in every form in schemes, though practical, have which it has yet appeared in the not been reduced to practice, the world. Destruction being the end, good of his efforts is yet to come ; aim, and scope of all his philanthro- and as he openly avows he can do pical labors, he may very properly no good till religion, as hitherto be styled Abaddon or Apolyon, that taught in the world, has been bais, destroyer. No good, he said, nished from the earth, ages,-or again and again, could be done, millions of ages, may intervene beuntil religion, which he called the fore a single individual in this disparent of all the misery, vice, igno- tracted or miserable world can be rance, and crime, now, or that has warmed and cheered with a solitary ever been in the world, were totally ray of the sun of philanthropy that and forever eradicated and oblite- arose at New Lanark, in the eightrated from the mind of man. Then eenth century of the Christian this great masterbuilder is to lay era. the foundation stone of a new golden In these remarks I have no perage-a millenium surpassing all that sonal feeling against Mr. Owen, fabulist, poet, philosopher, or pro- whom I regard as a weak, wellphet has predicted, or conceived in meaning, crazy enthusiast, that the wildest frenzies of enthusiasm, would do good, if he knew how to or under the most powerful and set about it; but his opinions being happy inspiration.

so mixed up, or rather identified Mr. Owen told the meeting he with himself, it is necessary, in atlived for the world ; that whatever tacking them, to divest them of all fortune he had, he had used it for extraneous merit, to detach them as the world ; and that all which he much as possible from himself, and had expended on the world, he had to consider them also in their praca spent without regret. We may tical operation on his efforts. 'Betherefore look for the records of sides, it is the course which Mr, this gentleman's benevolence in Owen himself pursues in attacking every state, city, village, or hamlet, Christianity, which he classes with which he has visited. But where all the impure and degrading superis the prisoner whom he has res- stitions that have ever appeared in cued from his dungeon ? Where is the world ; and it was the course the captive that he has ransomed? which he pursued in his discourse Where are the hungry that he has or sermon, on the disadvantages of fed, the naked that he has clothed, religious instruction in all present the sick to whom he has ministered ? existing forms, delivered on Wed

nesday, 20th October, 1830, at the pation and regeneration of the London Tavern.

world, and by bawling and noise to I have read it somewhere, that if prevent men of different views from you attack a man in his character, expressing their sentiments, and principles, or conduct, yet if you do unmasking the sophistry and prenot name him, the attack is imper- tensions of their idol. sonal. This, I confess, I cannot Let us look at this matter in see ; nor can I see either sin or another light. It is a doctrine impropriety in naming a person taught by Mr. Owen, which was when you assail his opinions ; nay, also brought forward at the meetI am convinced it is a duty which ing, that man is not accountable for we owe to the individual and to the his belief; that his belief is the republic, to weigh before we admit his sult of his opinions ; and that his lofty pretensions to be received and opinions are the result of physical hailed as the illuminator and libera- organization. All the opinions of tor of a benighted, enthralled uni- men on every subject are, according verse. Does Mr. Owen surpass to this theory, the result of physical every man in every age and coun- organization. Now who gave man try in common sense, in reach and his physical organization ; was it force of understanding, in informa- not the author of his being ? Ifa tion and research, in zeal and be- man's opinions on any subject are nevolence, in honesty and mental wrong, it is no fault of his ; the independence, in love of truth and fault lies with the author of his nain love of his kind, in knowledge of ture. If the qualities of moral good literature and science, in natural or evil do not belong to a man's endowments and liberal acquire- belief, they do not belong to a ments ? C'nless this be the case, he man's thoughts; they cannot bemay be wrong, and some other man long to a man's organization withwho does not think with him may out involving in all the blame the be right ; he may, as all his prede- former of this organization ; for if cessors in the work of philanthropy, the machine does not go accurately, be wrong; be a blind guide : he it is the fault of the maker; and if may have mistaken his own vain there is no evil in thought, there imaginations for the truth ;-he can be no evil in bodily action, of may be as far from the right way as which thoughts are the index, the any man that ever lived. What expression, and the cause. Whateevidence has the public, that Mr. ver Mr. Owen's thoughts are, or Owen is right, infallibly right, and the illumination of his mind, it is all that all who are not of his opinion the result of physical organization. are wrong? They have Mr. Ow. He is the only perfect machine that en's testimony, to be sure ; and ever has been constructed since that is a thing of no ordinary kind. the beginning of the world. Why He has told the public that he is the author of nature has not seen it right, and that all who think differ- proper to present to the world such entiy are wrong. His pretensions, a machine before, must, I imagine, moreover, have been weighed in be classed among the inscrutable the scales of cockneyism, and have arcana or mysteries into which been ascertained to be full weight; mortals are not permitted to look. of which the cockneys, the best in- As all thoughts are the result of formed animals, and the best judges organization, and as all the errors of truth in the universe, express, at and delusions in the world are all Mr. Owen's meetings, their un- thoughts, and have had their origin feigned assent and consent, by in thought, therefore physical orrapping, clapping, smiling, laughing, ganization is the fountain of all shouting, and vociferation, to cheer errors and delusions; and how this him on his way towards the emanci- evil can be remedied without change

ing the organization, I leave to the thoughts of one man be disordered astounding intellect of Mr. Owen for a time by the thoughts of anoto explain. It appears to me, that ther, they must recover again natuif Mr. Owen would do his work rally and involuntarily their former efficiently, he should begin with standing, according to the original correcting the evil at the fountain organization. If all thought origihead; he should begin with the nate in organization, then every physical organization, and instruct mode of religion must have its the author of nature in the construc- origin in the same source, and this tion of perfect machines ; for if the source is divine, as God is the organization is not changed, the author of organization. Therefore thoughts cannot be changed, the religion, by the theory of Mr. Owen, belief cannot be changed, the ac- in all its forms, must be divine in its tions of man cannot be changed. origin. Both these things cannot Whether Mr. Owen means to set stand : that religion is the source of about the re-construction of the all evil, and that organization is the physical organization of man, I do source, fount, and type of all not know; though I think he hint- thought, unless religion itself is ed at something of this kind when resolved into organization. I have he spoke of making man in his hitherto reasoned on this subject, thoughts, feelings, propensities, and on the assumption of Mr. Owen as desires, transparent as crystal. to the omnipotence of organization One thing is certain in Mr. Owen's over thought, and of thought over theory ; while the organization con- belief. I now call in question that tinues the same, no improvement assumption, and maintain, that man can be made till it is re-constructed is accountable for his thoughts and and adapted to a new and perfect his belief, as it is in the power of order of things, such as Mr. Owen man to conform his thoughts to the is anxious to realize ; the world truth by inquiry, research, and exmust go on as hitherto, a depraved amination. It is as much in the organization being the only impedi- power of man to alter his thoughts ment, and one that is invincible to on religion as on any other subject, universal illumination and perfect and by the very same process-a happiness.—Mr. Owen lays the careful examination of' facts. Is blame of all moral and physical evils not religion founded on facts ? and to the charge of religion, but then re- are not these facts as susceptible of ligion resolves itself into thought, inquiry as any fact in nature ? May and thought resolves itself into not a jury err criminally in their organization, and organization into opinion of the guilt or innocence of the contrivance and design of the a defendant ? May not an accountgreat first cause. Does Mr. Owen ant err criminally in his calcuthink he could instruct Him that is lations ? May not a servant err infinite in wisdom, or that he could criminally in his conceptions of his have made man better than the master's orders ? And where does Creator of all things ?-If organi- the criminality in these cases lie, zation be the measure of what the but in indolence, carelessness, inatfaculties of man can give out, it tention, apathy, or contempt ? If a must also be the measure of what man's thoughts on religion are not they can take in ; so that by educa- conformed to the truth, and if this tion a man can be neither better want of conformity be owing to his

His thoughts will al- not examining the truth, to his disways be as his organization. What regard of truth, to his aversion to is education, but the thoughts of the truth, to his enmity to the truth, some one reduced to practice ? It to his life not being in accordance must, therefore, be the result of with the truth, or to self-sufficiency physical organization, and if the or self-conceit, then is the discons

nor worse.


formity of his thoughts to the truth senses of those who have witnessed culpable, censurable, and punish- them? or are they opposed to the able.

senses of those who did not exist Mr. Owen says there is no me- till ages after they were performed? rit in believing, or demerit in disbe- Did those in whose presence miralieving. This is true on his theory cles are recorded to have been of organization, but untrue if a man's wrought, not see these miracles? thoughts may be approximated to Did they not see the dead raised, the truth by inquiry; and that the eyes of the blind opened, the thought is susceptible of change by lame leap as a hart, and hear the inquiry, is a fact unquestionable. tongue of the dumb sing for joy? Even on Mr. Owen's theory, there If they saw these things, then they is as much criminality or innocence, were not opposed to their senses. merit or demerit, in belief or disbe- But it may be said, we do not see lief, as in any act whatever. If all them. Does it then follow, that nobe the result of organization, there thing ever has existed but what we is neither good nor evil, virtuc nor have seen? Are our senses the vice, in the world ; inasmuch as measure of all possible existences ? whatever is the result of organiza- - But miracles are opposed to the tion is chargeable on the Creator. laws of nature. To which I answer, Such are the legitimate conse- if nothing could happen but accordquences of this absurd and irration- ing to, or as the result of, some law al theory. One should hardly have of nature, then there could be no conceived it possible for the great miracles. But what is a law of nailluminator to fall into such notorious ture, but a mode in which the Deity

All religion, said Mr. Ow- acts ? Now, if he acts in one mode, en, is opposed to sense, that is, the does it follow that he cannot act in senses of man. Religion is not only an opposite mode, or that he can different from but contrary to what act only in one mode ? If, by one meets the senses ; as if religion re- law of nature, iron sinks in water, quired men to believe that the same what is there to hinder the same things were altogether opposite to Being, who made the law of gravity, what they appeared to the senses ; to suspend that law, or to cause the as much so as if he must believe iron to swim? Are these two modes that what was tangible were intan- of action contradictory? Are they gible, or what is visible were invi- such as could not be performed by sible, or what is hard were soft, or the same power ? And are they that what appears to the eye as a not both compatible with the moral wafer, and tastes as dough, were a attributes of the Deity ? Suppose real man. I undertake the defence a person, who had never seen the of no religion but what is revealed application of steam to machinery, in the Word of God, which religion were to say, “I cannot believe in teaches nothing opposed to the it, it is contrary to my senses." senses. Let Mr. Owen, if he can, Contrary to your senses it is not, lay his hand on one fact in the Bi- It is something which you have not ble which is contradicted by the seen, but it is uncontradicted by any senses. Christianity, as taught in fact that ever fell under your obserthe Bible, is built on facts addressed vation. In like manner, were a to the senses--of which any man person to deny that iron could, by could form an accurate opinion by miracle, be made to swim :-He his senses. Is not revealed religion might say,

“ I have never seen it. bottomed on two things, miracles Any time that I have seen it unsupand prophecy ? Miracles, it has ported in water, it has sunk," True, been said, are opposed to the senses, it has ; but that has been by the But to whose senses are they op- operation of the law of gravity. posed ? Were they opposed to the But when we say that iron was

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