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ments embarrassed for money: for I should go on to print every thing that could aid the cause of Anti-Christianity; and the mass yet unprinted, and yet to be written, will require a capital of great amount. A company of Moral Blaspbemers, with a capital of one hundred thousand pounds, may double that capital every three years, if they will but try it. In the absence of such a company, it would be a highly im. portant prodeeding, for individuals of fortune, or little companies of individuals, to agree with me to priot a certain series of publications in my name, keep the stock in their own bands, make me the sole publisher, charge a price that shall pay them a fair interest for their capital, with a certainty of keeping the principal secure, and allow me to take a few copies at a time with ready money, as I wanted them and could raise the cash. This appears to me to be one safe and important step to all parties. ·
In the absence of every thing of this kind, (though I must acknowledge some little assistance in this way, or near it, which has given me the idea.) I beg leave to encourage sub. scriptions upon erery scale and plan, and in every shape. I promise two things, neither to hoard such subscription money, nor to spend it wastefully: and I flatter myself, that what I shall be seen doing will always exhibit a good account of it. Mine is no ordinary case; my whole proceeding is a novelty; a circumstance that has no precedent, por parallel, in past circumstances-though the end of it to me is quite clear. Without a doubt, or a chance of failure, we must triumpb and carry every thing before us. It may not be effected in my time; but it will never be lost sight of again : and all we can do is, to do our best towards il. All religion is vice; and all religion, so far as it leads to power, must be abolished. We cannot abolish opinions, otherwise than by arguments against them; but we can abolish persecutions for matters of opinion, and all unjust foundations of power upon bad opinions.
The men now in Newgate, as moral blasphemers, are about to try to support themselves by a monthly publication, to be called the Newgate Magazine, or some such name; and I court the support of all friends, to be aiding them therein. Further notice of time of publication and price shall be given.
I am happy to inform you, that Mrs. Wright did not want any comfort, to my knowledge, during her confinement; though, I always felt, that sie deserved more than I could do for ber. I have never beard but that she was perfectly
satisfied. I will engage for all the others, that they shall live as well or better than I do, if they like: but this will be confined to necessaries, and not extend to luxuries. Had the prosecutions gone on, and a great number been imprisoned, it would have been impossible for me to have pledged any constant support; and even now I feel a difficulty in making a pledge of the kind. In the former case, I intended to have recommended it to different little kpots of friends to subscribe some trifle weekly, and so to have allowed each man some small weekly sum. But I am in hopes that we shall make the new publication equal to this. · I was promised a memoir of Elibu Palmer from some friends in New York, which I daily expect to receive, with other unpublished pieces both of bis and Mr. Paine's writing.
I will introduce here an extract taken from the Black Dwarf, of a letter from the celebrated Mr. Jefferson of America, to Major Cartwright. It is at least interesting, and shows that his worthy republican mind is alive to what is passing in this country.
“ I am glad to find in your book (The English Constitution, Produced and Illustrated) a formal contradiction, at length, of the judiciary usurpation of legislative power; for such the judges have usurped in their repeated decisions, that Christianity is a part of the coinmon law. The proof of the contrary, which you have adduced, is incontrovertible; to wit, that the common law existed while the Anglo-Saxons were yet Pagans; at a time when they had never get beard the name of Christ pronounced, or knew that such a character had ever existed. But it may amnse you to sbow, when, and by what means, they stole this law in upon us. In a case of Quare Impedit, in the year book, 34 Henry VI, fo. 38, 11458) a question was made how far the ecclesiastical law was to be respected in a Common Law Court? and Prisot C. l., gave his opinion in these words: á tiel leis que ils de saint eglise ont en ancien scripture, covient á nous á donner credence; car cen Common Ley sur quels touts mappers leis sont fondès. Et auxy, Sir, nous sumus obligés de conustre lour ley de saint eglise: et semblablement ils sont obligés de conustre nostre ley. Et, Sir, si poit apperer or á nous que l'evesque ad fait come un ordinary fera en tiel cas, adorez nous devons ceo adjuger bon, ou auterment nemy? &c. See G. C. Fitzb. abr. qu. imp. 89. Bro. abr. qu. imp. .12.- Finch in his Ist Book, c. 3. is the first afterwards wbo quotes the case, and mis-states it thus, ' to such laws of the churcb as bave warrant in Holy Scripture our law giveth credence,' and cites Prisot; mistranslating 'ancien scripture into • holy scripture:' whereas Prisot palpably says, 'to such laws as those of holy church have in ancient writing it is proper for us to give credence;' to wit, to their ancient written laws. This was in 1613, a century and a half after the dictum of Prisot. Wingate, in 1658, erects this false translation into a maxim of the Common Law, copying the words of Finch, but citing Prisot.-Winga te max. 3, and Shepherd, tit. ' Religion' in 1675 copies the same mistranslation, quoting the Y. 13, Finch and Wingate. Hale expresses it in these words · Christianity is parcel of the law of England.'- Vesetre. 293. 3. Keb. 670, but quotes no authority. By these echoings, and re-echoings from one to another, it had become so established in 1728, that in the case of the King v. Woolston, 2 Stra. 834. the court would not suffer it to be debated, whether to write against Christianity was punishable in the temporal courts at common law. Wood therefore, 409, ventures still to vary the phrase, and says, “ that all blasphemy and profaneness are offences by the common law,' and cites 2 Stra.—then Blackstone, in 1763, iv. 59. repeats the words of Hale, tbat • Christianity is part of the law of England,' citing Ventris and Strange; and finally, Lord Mansfield, with a little qualification, in Evans's case in 1767, says that the essential principles of revealed religion are parts of the common law ;' thus ingulfing Bible, Testament, and all, into the common law, witbout citing any authority: and thus we find this chain of authorities hanging, link by link, one upon another, and all ultimately on one and the same hook; and that, a mis-translation of the words ' ancient scripture,' used by Prisot.-Finch quotes Prisot; Wingate does the same; Sheppard quotes Prisot, Finch, aud Wingate; Hale cites nobody; the Court in Woolston's case, cites Hale; Wood cites Woolston's case; Blackstone quotes Woolston's case and Hale; and Lord Mapsfield, like Hale, ventures it on his own authority. Here I might defy the best read lawyer to produce another scrap of authority for this judiciary forgery; and I might go on further to show how some of the Anglo-Saxon Priests interpolated into the text of Alfred's laws the 20th, 21st, 22d, and 23d chapters of Exodus, aud the 15th of the Acts of the Apostles, from the 23d to the 29th verses; but this would lead my pen, and your patience too far. What a conspiracy this, between church and state!!! Sing Tantarara, rogues all! Sing Tantarara, rogues all!”
This seems a very clear account of the origin of the nonsensical law phrase of Christianity being part and parcel of the law of the land. To this I will add the copy of a letter I sent to Chief Justice Abbott whilst he was in Dorchester as Judge of Assize last week, accompanied with a copy of my letter to Mr. Garland, the Sheriff.
Dorchester Gaol, August 24, 1824. MAY IT PLEASE YOUR LORDSHIP, As your avocation bas brought you so near to the spot, where you have compelled me to follow mine, I take the li- . berty to let you see how well I am going on, hoping it will meet your approbation, and induce you to assist in restoring me to a more enlarged sphere of bodily action.
For the purposes or emanations of the mind, I have room enough; but as the mind is but the internal action of the body, the one decaying and dying with the other, I wish to make mine as lasting as possible, by giving it more exercise and better air...
Very anxious to bave another interview with your Lord. ship,
Returning you thauks for all past support, and hoping to merit all you can give in future, I remain, with respect to all friends in Bradford, their happy fellow labourer,
RED JACKET, THE INDIAN CHIEF.
In No. 17, Vol. IX, we gave the speech of this celebrated man, in answer to an invitation from a Mr. Christian Cram, that he and his tribe would become Christians. In perusing a most interesting and instructive work, just publisbed, entitled “ An Excursion through the United States and Canada, during the years 1822-3, by an English Gentleman," we find the same speech copied, with a few more explanations, the traveller having been introduced to RED JACKET -and also, another speech, by the same chief, delivered in May, 1811, at the same place, (Buffalo) in answer to one made by the Reverend Mr. Alexander, a missionary from the Missionary Society in New York, which we also copy.
“ Brother, we listened to the talk you delivered to us from the Council of the Black Coats*, in New York. We have fully considered your talk, and the offers you have made us. We perfectly understand them; and we return an apswer, which we wish you also to understand. In making up our minds, we have looked back, and remembered what was done in our days, and what our fathers have told us was done in old times.
Brother, great numbers of Black Coats have been among the Indians, and with sweet voices and smiling faces, bare offered to teach them the religion of the wbite people. Our bretbren in the East listened to the Black Coats, turned from the religion of their fathers, and took up the religion of the wbite people. What good., bas it done them? Are they more happy, and more friendly one to another, than we are? No, brother! they are a divided people. We are united- they quarrel about religion; we live in love and friendship, they drink strong water-bave learned to cheat—and to practice all the vices of the white men, wbich disgrace Indians, without imitating the virtues of the white men. Brother, if you be our well wisher, keep away, and do not disturb us.
“ Brother, we do not worship the Great Spirit as the white men do; but we believe that forms of worship are indifferent to the Great Spirit. It is the offering of a sincere heart that pleases bim, and we worship bim in this manner.
* The appellation given to the Clergymen by the Indians.