The leader of the Weekly Telegraph, May 27, in its reference to the sum of upwards of £835,000 annually raised by the religious sects of England, and devoted to purposes of religious proselytism and instruction, remarked: 'Zeal for the religious improvement of the savage is a good thing; but we should admire it infinitely more if the amiable and estimable persons who display it would do something for the eradication or alleviation of the social misery of those who are not savages. Physical misery and degradation are the sources of vice and crime. In England these causes produce an abundant harvest. The wide philanthropy of those who have £835,000 per annum to bestow upon churches and chapels, upon tracts and Bibles, and upon Jews, Africans, Polynesians, Malays, and New Zealanders, might tax itself in favour of the worse than African misery, worse than Polynesian degradation, worse than Hottentot heathenism that exist in England, and which cannot be remedied by preaching, or by religious books, even though the Bible be of the number, until a social preparation have been made for the moral and religious teaching that we so much desired. We will not say that £28,000 per annum is too much to spend upon the attempt to convert a few Jews, and yet we should rejoice much more greatly if an equivalent sum were devoted to the social elevation of the industrious destitute in our towns and cities, and in our rural districts. Eight hundred and thirty-five thousand pounds per annum are easily raised for religious objects. A tithe of it is sought in vain for a benevolent and social object unconnected with religion. There are hundreds of benevolent associations in England, having objects unconnected with religion, that languish for want of means. Our poor live in worse than Indian wigwams-our industrious working men and their families exist in close and pestilential hovels, in wretched alleys, amidst filth, discomfort, and vice, but no appeal has ever brought into the coffers of those who would improve these dwellings, and elevate the social and moral condition of their occupants, the twentieth part of such a sum as is yearly distributed in tracts and Bibles among Hindoos, New Zealanders, and Tahitians. Religious associations are well supported, especially if the objects of their care and their zeal are foreign and remote: benevolent associations are ill-supported, especially if their objects be native and accessible. The same English people that support the one could support both, if the spiritual leaders, who exercise influence over them, and who hold the springs by which their congregational and sectarian organisation is set in motion, would but urge them to make the attempt.' The Council of the People's Charter Union have adjourned till Friday, January 5th, 1849, when they will meet at the West Riding Coffee House, Holborn Hill, to make arrangements for the quarterly meeting, and to consider the line of conduct to be adopted with regard to Mr. Cobden's financial scheme. In a Scottish paper we read as follows:—' At 77, Guestrow, on the 8th inst., of fever, William M'Kay, aged 3 years; and on the 10th, Robert Sievewright, aged 4 years and 10 months, infant children of the late James Shirron.' Grand banquets have been held in Paris in honour of Jesus Christ, the first Socialist.' An English writer poet sometime announced Christ to be the first 'true gentleman.' Three votes were given for Jesus Christ, for President, at the recent election in France. The Preston Guardian, No. 254, says 'Quashee, commencing a work on "Natural History," wrote as follows:-"Man is de first animal in creation: he springs up like a sparrow grass, hop about like a hopper grass, and dies de same as a jackass."' Has not Solomon said the same as this sable physiologist? The Reasower. January 3, 1849. MR. HOLYOAKE'S ODD-FELLOWS' LECTURES— ARE THEY INFIDEL? The controversy upon this subject continues in the Odd Fellows' Chronicle. The editor inserts, with impartiality, letters on both sides. The following is a passage from a recent number :- When Mr. Sanders (before referred to) was in Hull, some person in the body of the room asked if he thought the Lectures delivered on the Sabbath day by the Odd Fellows were injurious to the members who listened to them? Mr. Sanders answered-"I cannot exactly say what these Lectures are, because I am not an Odd Fellow. But I have had it from good authority, on which I could place implicit reliance, that they are of an immoral character. They are mixed up, I believe, with misquoted texts of scripture. There is nothing really good or moral about them. They take the father of a family from his house on the Sabbath, and they prevent him from taking his place in the church or chapel (loud cheering,) and they set a bad example to the children. They also spend the money which ought to go on the backs of their wives and children. I have even heard that these lectures are sometimes infidel lectures. I cannot vouch for it, but I heard it stated they were so." 'A Voice-I beg to contradict that statement (continued confusion.) The same speaker continued to address some further observations to the meeting, but which were inaudible.' an Upon this passage, the Odd-Fellows' Chronicle makes this emphatic comment :'Now, gentle reader, see how ready this slanderer is to believe evil of others. He cannot say what our lectures are, but from good authority states that they are of 66 They are mixed up, I believe, with misquoted texts of scripture." The sentence reads as though the speaker believes the immorality to lie in these " misquoted texts." We cannot positively state that such is his meaning, but it would almost seem so; and to us this sentiment savours strongly of scepticism. But we do not claim jurisdiction in matters of belief, and will leave the learned gentleman to settle the question with his conscience in the best way he can. Yet, as he terms our lectures "infidel lectures," ("I cannot vouch for it, but I heard it stated that they were so,") we beg to remind him that his own words would bear, and without much straining, an "infidel" construction. As for the "immoral character!" 6 Mr. Cook, the secretary of this society, has forwarded to the Central Office a report of the Meetings and Discussions of the members, who are nineteen in number. He says The first books admitted towards forming a library for the use of its members have been: Blanc's 'Organisation of Labour,' 'Philosophy of the Plan of Sal vation,' (published by the Religious Tract Society), Moral Philosophy,' by Turnbull, 'Dawn of Civilisation,' (Rel. Tract. Soct.), Good Sense,' by the Curé Meslier, 2 vols. of Paine's Political Works, 1 vol. of Paine's Theological Works, Parker's Unitarian Discourses,' Shelley's Queen Mab,' Bray's 'Labour's Wrongs and Labour's Remedy' &c. It is contemplated to add Birch's 'Inquiry into the Religion and Philosophy of Shakspere.' 6 6 Editorial Communications are to be addre s sed to 3, Queen's-head-passage, Paternoster-row; and Post Office Orders made payable at the Chief Office, London. The Society of Utilitarians, the same. Country Subscribers.-The Reusoner is posted to subscribers in the country, who send directions to the Publisher, and payment in advance.-Quarter's Subscription, 4s. 4d.-on thin paper 3s. 3d. Monthly Parts.-The Reasoner, in a stiff wrapper, is ready for 'elivery in Monthly Parts on Magazine day. The Wrapper contains Lists of all Agents of the Reasoner, and all News and Coffee Rooms where it is taken in. MR. OWEN'S HEALTH. N. S. desires to see a monthly bulletin of Mr. Owen's health, beginning the first week in the year. I have the opportunity of seeing Mr. Owen frequently, and can report that he enjoys his usual good health. During the Christmas he has been out visiting, enjoying the festivities of the season. His friends among our readers may conclude, when they see no notice to the contrary, that he is well. PRINCE LOUIS NAPOLEON. In the pamphlet that Prince Louis Napoleon, the new President of France, composed, while a prisoner at Ham, he emphatically condemns the existing system of government and society, and propounds a plan for the establishment of co Advertisements not exceeding sixty words, Halfa Crown each every ten words additional, Two-operative home colonies. He declares that the pence. Payment in advance. Branch and other Communications for the Officers of the Rational Society are to be addressed to 23, John Street, Fitzroy Square-and their Post-office Orders made payable at 103, Tottenham Court Road. Christian Journals.-The Reasoner will exchange advertisements with Christian Journals. Reports of Facts are desired to be under rather than over-stated, and accompanied by name and address of the informant. Letters not marked private' are deemed eligible for publication. DOVER. A lecture on the Duties of Literary Institutions in relation to Public Opinion' was delivered in the Parthenium Rooms, on Wednesday evening, by Mr. Holyoake. The subject was one deserving the attention of every philanthropist. What ought to be the spirit of Mechanics', Philosophical, and Literary Institutions was ably set forth. The effects of such societies upon the habits of the people were also graphically described. The closing remark was well calculated to assure the aiders of Mechanics' Institutes that they are helping to reform that however a world of evil. The lecturer said indifferent as to the improvement of others we might sometimes feel; however we might reason with ourselves and say, "what matters it to me that people do not gain knowledge, I know; I know the system of creation and the order of the spheres; I know right from wrong, and why should I trouble myself about other people?"-we should find, upon reflection, that ignorance in society has everything to do with us; it affects us in every way; the minds of our children are impressed with the habits, dress, aud learning of the society into which they are thrown. In a state of ignorance, the minds of the people are influenced by any enthusiastic charlatan who may impose upon them, thereby endangering lives and property. It is, therefore, of the utmost importance to cultivate the intellects of our fellow-men, and take from the ranks of ignorance and add them to the ranks of knowledge.'-Dover Chronicle. STRAUSS'S LEBEN JESU.' Mr. Thomas Cooper gave a pledge to the audience at John Street, on Christmas Eve, to write out and have published, in the course of a few months-the substance of his Orations on the Myths and Legends of the Gospels, as developed in Strauss's Leben Jesu.' We shall, therefore, avoid giving any report, or abstract, of them, in the Reasoner. We understand that Mr. C. purposes to give his own views of the character of Christ, in addition to a close digest of the Leben Jesu.' This is a desideratum: the very expensive outlay for Strauss's great work, at present, placing it out of the reach of thousands who desire to possess it. Mr. C.'s work will be brought out in numbers, like the 'People's Edition' of his Purgatory of Suicides.' ་ reign of castes is over,' and that it is necessary to organise the masses, that they may reduce their wishes to form; and to discipline them, so that they may be directed towards, and enlightened upon, their real interests.' 'It is a stigma upon our civilisation,' he remarks, that, in the nineteenth century, the tenth part of our population should be in rags and perishing from want, amidst manufacturing produce which cannot be sold, and agricultural supplies which cannot be consumed. The original pamphlet is being re-published by Mr. Cleave, who says that the Prince requested him at first to issue it. SPURR'S TEMPERANCE COFFEE HOUSE, 10, Williamson Square, Liverpool. Travellers accommodated upon the most reasonable terms. J. S. informs his friends and others who are about to Emigrate, either to the Canadas or United States, that he has entered into arrangements with a respectable shipping house, and is prepared to furnish information as to cost of passage, time of sailing, &c., &c. All communications must be post paid, and contain a postage stamp, or they will not be answered. Just Published, Price 2s., HAIL! HAIL! HAIL! OUR VICTOR'S SAFE RETURN. A SONG written on the return THE DUKE OF ROTHESAY'S MARCH. ་ London: D'Almaine & Co., Soho Square, and can be had through Mr. Watson. TO CORRESPONDENTS. RECEIVED.-Y., Limehouse. (It has been deemed best to suspend that particular controversy, and his strictures would re-open it.)-T. Fyfe. (The Tracts will receive attention. Was the Treatise sent handed to the Rev. Mr. Willson ?)-R. Servewright. The guinea for Mrs. Shirron has been remitted to Mr. Dixon.-A. H. J. (Mr. King has written.)-G. Edwards.-Mr. S. Nixon. (The book is not out yet.)-J. H.-The Force of Truth.'The People, by and by, will be Stronger.'-Robert Fisher. (The Chaunt is pretty, but not quite of an insertable character.) **The space occupied by the Index and Titlepage, properly belonging to the last number, excludes Mr. Cooper's Greek Oration,' delivered at the City Road. London: Printed by A. Holyoake, 54, Exmouth The Reasoner. No. 137.] EDITED BY G. J. HOLYOAKE. [PRICE 2d. WHAT HAVE THE PRIESTHOOD DONE FOR PROGRESS? MR. MACAULAY, in his new work, the History of England,' has pronounced a judgment on the beneficial influence of the priesthood in accelerating if not initiating progress, which has justly excited public attention: and I have been asked how far I am ready to admit his dictum. I was not unprepared with an answer, but an answer by those in no way committed to our opponency in theology will have more weight with the public, and I therefore prefer to give the answer of the Economist, of December 30, which is as ample, explicit, and conclusive as I could desire. The Economist says:-'After Mr. Macaulay has stated the facts which so well illustrate the silent progress of society, he attempts to account for them. He says—“ It would be most unjust not to acknowledge that the chief agent in these two deliverances was religion." He adds-" For the amalgamation of races and for the abolition of villenage, England is chiefly indebted to the influence which the priesthood in the middle ages exercised over the laity." We are not, therefore, left in doubt as to what Mr. Macaulay means. Those great deliverances were effected by the influence of the priesthood over the laity. Now, if history be philosophy teaching by example, we can only conclude that we ought now to rely on a similar influence, and look to the exertions of the Catholic clergy in Germany, Italy, and France, for effecting those economical improvements which all reflecting men agree are essential to insure the prosperity of the people of those countries, and insure the peace of Europe. But no one actually relies on that influence. Politicians do not ask counsel of the priesthood. To their influence they consign the private lives of individuals, and perhaps the education of youth; but they eschew it in public affairs. Mr. Macaulay, far from believing their influence to be uniformly and generally beneficial, goes on to say, "For political and intellectual freedom, and for all the blessings which political and intellectual freedom have brought in their train, England is chiefly indebted to the great rebellion of the laity against the priesthood." Thus he teaches us, at one and the same time, and in the same sentence, to look both to the influence of the priesthood over the laity, and to the laity rebelling against it, to effect beneficial social changes. Not only is there a manifest contradiction in such teaching, inculcating like effects from totally different causes, and different effects from like causes, but Mr. Macaulay becomes in the latter passage, an advocate for rebellion and the use of physical force, which he has expressly told us has no effect in bringing about beneficial changes.' The Economist argues this contradiction at length, and asks: If the teaching and influence of the priesthood were so efficacious in abolishing slavery and amalgamating the races in England, how came it to have no voice in preventing the greater abomination of carrying the negroes into slavery, which at a subsequent period took its rise on the coast of Africa? How comes it about that it is now destitute of all influence in the United States, where the races are distinct and separate, and no chance appears of an amalgamation?' [No. 2, Vol. VI.] The Economist denies that rebellion against the priesthood has been the initiative cause of Social progress-it assigns other causes. With these we have, in this place, nothing to do. All that is relevant to be shown is that the 'priesthoods' influence' has not been a cause, as Mr. Macaulay asserts. Upon this point the reply of the Economist is emphatic and forcible. GEORGE JACOB HOLYOAKE. WHAT SHOULD THE PEOPLE SING? To many who attend our public assemblies, it is a subject of much regret that the songs which are so frequently sung bear no relation to the progressive ideas of the age; they are merely reproductions of that conventional costume of melody, to which our grandfathers doubtless gave a hearty assent of perfect satisfaction, but the absurdity of perpetuating such in our times is daily becoming more and more apparent. The 'Ba-ba-black-sheep' school of the nursery age cannot now feed the people; they desire to have their thoughts and aspirations invested with a manlier utterance. The nations are seriously thinking of putting away childish things, nay they are doing it, they are putting away kings, and crowns, and sceptres, and it is time that they also gave the fulsome praises of such baubles to the ashes of oblivion. It is not usual to hear Chartists singing 'Britons never will be Slaves,' republicans joining in 'God Save the Queen,' temperance men touching the tobacco box in Wapping old Stairs,' and numerous other such delicious contrasts. Well may one exclaim, 'How long shall these things be?' 'The grand thaumaturgic faculty of speech,' as Carlyle calls it, that transcendant power in the progression of our race, why should it, when elevated in the most captivating melody, be simultaneously debased to the utterance of undiluted nonsense? Why should an assembly of men, yearning for a higher manifestation of human rights, listen to and join in the insipid inanities of songs, which find no response in their own hearts, when the inspiriting music of words has the power of raising their hopes, and emotions, to the enthusiasm of action? How often we have assented to the acuteness of the remark by a great man-'Let me make the Songs of a people, and I care not who makes the Laws.' Yet we sadly err in leaving the practical value of the admission to the mere drift of habit or caprice. The beautiful melodies of a nation can never die out, they will always live in the memory; the children sing them in their play, the parents hum them at their daily toil, their music haunts them through life, refuses to be eradicated, and oft the only blessing that the poor man has is a benediction of sweet sounds. because of this immortality of music, the eloquent absurdities to which it is too frequently married will be perpetuated also, unless the poet, seizing the ideas which thrill the hearts of the millions, shall utter forth their burning aspirations in living language, to a perfect unison with the rythm of those melodies which the people have learnt to love for their simple native beauty. And The truly national songs are very few compared with the number of candidates for remembrance. An opera is considered to have its share of success, if out of the whole composition three or four airs become popular for a season only. It often happens too that an inferior composer will write a melody more truly natural, and finding more sympathy in the minds of the people, than the compositions of first-rate artistes. The Marseillais Hymn' is an instance--it was written by a young soldier whose name is only known to few, while his song awakens a country to heroism. God Save the King' is even now of questionable parentage, but it is generally attributed to Dr. Blow, of whose other writings the |