"I am far from being an Atheist4 I do not say there is no God, but that it is extravagant5 and irreverent to imagine that cause a Person."
Miss Martineau herself writes in the same series of letters:—
"There is no theory of a God, of an author of Nature, of an origin of the universe, which is not utterly6 repugnant to my faculties7; which is not (to my feelings) so irreverent as to make me blush; so misleading as to make me mourn."
Yet Dr. Martineau wrote of his sister and her friend in terms which seemed, to the public, of studied insult and disparagement8, which, in educated society, would be called brutal9. It was merely spiritual malignity10, of which I had in former years sufficient experience to render me a connoisseur11 in it.
All the while Dr. Martineau had heresies12 of his own to answer for, yet he wrote words of his sister which no woman of self-respect could condone13, unless withdrawn14. During her long illness of twenty years Dr. Martineau, her brother, never wrote to her nor addressed one word of sympathy to one who had loved him so well. He had told the world that the "subtle, all-penetrating spirit of Christ has an inspiring nobleness philosophy cannot reach, nor science, nor nature impart." Then how came Dr. Martineau to miss it? The nobleness of mind of his illustrious sister all the world knew—before the world knew him—and Mr. Atkinson was a gentleman of as pure a life and of as good a position in society as Dr. Martineau himself. O Theology, into what crookedness15 dost thou twist the straightest minds! I have seen in a "Life of Dr. Martineau" that Professor Newman assented16 to what Dr. Martineau wrote of his sister. This fact I ought not to withhold17 from the reader.
But Mr. Newman only knew what Dr. Martineau told him.
Mr. Atkinson was the son of a London architect who left him an income which enabled him to devote himself to philosophy, which was his taste. He was personally conversant18, as visitor or guest, with a wide range of distinguished thinkers and writers of his time. He was full of curious knowledge and notable sayings gathered in that opportune19 intercourse20. With a mind devoid21 of prejudice, he looked on scientific discoveries as a veteran and seasoned spectator. No new idea surprised him, no expression of thoughtful opinion awakened22 in him resentment23. He cared only for truth, in whatever form or quarter it appeared. He had none of the indifference24 of the arm-chair philosopher, but aided struggling opinion to assert itself. Once I was his guest in Boulogne. To my surprise I was the only passenger in the packet boat The quay25 of Boulogne was deserted26. At Hughes's Hotel I was the only guest in the dining-room. On inquiring the reason, I learned that Gilbert a'Beckett had died a few days before of diphtheria, and that Douglas Jerrold had left for England since. Mr. Atkinson, not expecting me, had gone for a day's sea trip to Calais. On his return we spent pleasant hours at a cafe. He had no idea of leaving the hotel where he had rooms. Some years later Mr. Atkinson died in Boulogne, where he had resided many years. Personally he was tall, of good presence and refined manners. He was clean shaven, and might be taken for an Evangelical Bishop27. Save a mobile expression, his face was as shadowless as one of Holbein's portraits. The object of his letters to Miss Martineau was to ascertain28 if there could be found a real basis of a science of mind. The common idea in those days was that mind was a "vital spark" which shone at will—originating without conditions—acting of its own caprice and obeying no law. Only the theological spirit could see harm in this investigation30.
Not only fidelity31, but chivalry32 towards her friends was a characteristic of Miss Martineau. When W. J. Linton, for whom I had great regard, as appears in what I have written of him in the "Warpath of Opinion," had become vindictive—because I had obtained 9,000 shillings for European Freedom from readers of the Reasoner at the request of Mazzini, Mr. Linton—equally desirous and equally devoted33, had not succeeded—wrote to the Liberator34 of New York, edited by Lloyd Garrison35, assailing36 me politically and personally, whereupon Miss Martineau sent to the Liberator the following generous letter—which, though it be counted egotism in me to cite, I accept the risk, since such friendship was without parallel in my experience:—
"Dear Sir,—I see with much surprise and more concern an attack in your paper upon the character of Mr. G. J. Holyoake, signed by Mr. W. J. Linton. I could have wished, with others of your readers, that you had waited for some evidence, or other testimony37, before committing your most respected paper to an attack on such a man from such a quarter. Of Mr. Linton it is not necessary for me to say anything, because what I say of Mr. Holyoake will sufficiently38 show what I think of his testimony.
"I wish I could give you an idea of the absurdity39 that it appears to us in this country to charge Mr. Holyoake with sneaking40, with desiring to conceal41 his opinions, and get rid of the word 'Atheism42.' His whole life, since he grew up, has been one of public advocacy of the principles he holds, of weekly publication of them under his own signature, and of constant lecturing in public places. One would think that a man who has been tried and imprisoned43 for Atheism, and has ever since continued to publish the opinions which brought him into that position, might be secure, if any man might, from the charge of sneaking. The adoption44 of the term Secularism45 is justified46 by its including a large number of persons who are not Atheists, and uniting them for action which has Secularism for its object, and not Atheism. On this ground, and because by the adoption of a new term a vast amount of impediment from prejudice is got rid of, the use of the name Secularism is found advantageous47; but it in no way interferes48 with Mr. Holyoake's profession of his own unaltered views on the subject of a First Cause. As I am writing this letter, I may just say for myself that I constantly and eagerly read Mr. Holyoake's writings, though many of them are on subjects—or occupied with stages of subjects—that would not otherwise detain me, because I find myself always morally the better for the influence of the noble spirit of the man, for the calm courage, the composed temper, the genuine liberality, and unintermitting justice with which he treats all manner of persons, incidents, and topics. I certainly consider the conspicuous49 example of Mr. Holyoake's kind of heroism50 to be one of our popular educational advantages at this time.
"You have printed Mr. Linton's account of Mr. Holyoake. I request you to print mine. I send it simply as an act of justice. My own acquaintance with Mr. Holyoake is on the ground of his public usefulness, based on his private virtues51; and I can have no other reason for vindicating52 him than a desire that a cruel wrong should be as far as possible undone53. And I do it myself because I am known to your readers as an Abolitionist of sufficiently long standing54 not to be likely to be deceived in regard to the conduct and character of any one who speaks on the subject,
"I am, yours very respectfully,
"Harriet Martineau.
"London, November 1, 1855."
Born June 12, 1802, at Norwich, she died June 27, 1876, at Ambleside. In 1832, when she was twenty-eight, Lucy Atkin wrote to tell Dr. Channing that "a great light had arisen among women," which shone for forty-four years. When she was a young woman, Lord Melbourne offered her a pension, which she declined on the ground that a Government which did not represent the people had no right to give away their money—an act of integrity so infrequent as to be always fresh. In her case it explains a career.
Two of the greatest women in Europe, George Sand and Harriet Martineau, of nearly equal age, died within a few weeks of each other. "Passed away" is the phrase now employed, as though the writer knew that a journey was intended, and was in progress, whereas as Barry Cornwall wrote:—
"A flower above and a mould below
Is all the mourners ever know."
Mrs. Fenwick Miller55 relates that Miss Martineau began writing for the Press, like the famous novelist mentioned, under a man's name, "Deciphalus." Once when at Mr. W. E. Forster's, at Burley, it fell to me to take Mrs. Forster down to dinner. Being in doubt as to what was etiquette56 in such cases, preferring to be thought uncouth57 than familiar, I did not offer my hostess my arm. Afterwards I asked Miss Martineau what I might have done. She answered that "a guest was an equal, and any act of courtesy permissible58 in him was permissible in me," but in better terms than I can invent. Recurring59 to the subject at another time, she said, "I was well pleased at your consulting me as you did. It would save a world of trouble and doubt and energy, if we all asked one another what the other is qualified60 to tell. I, who have to be economical of energy and time, always do it. I ask, point blank, what it is important for me to know, from any one who can best tell me, and I like to be inquired of in the same way. I hope no guest will feel puzzled in my house, but ask, and what I can answer I will." The readiness with which she placed her wisdom at the service of her friends might have given Matthew Arnold (as she was a frequent visitor at Fox Howe) his idea of "Sweetness and Light."
Greater than the difficulty of deafness was the fact that Miss Martineau wrote on the side of Liberalism. Tory writers dipped their pens in the best preparation of venom61 sold by Conservative chemists. The Church and King party, which burnt down Dr. Priestley's house, soon discovered that Miss Martineau was guilty of the further crime of being a Unitarian. Nevertheless, she abandoned no principle, nor apologised for maintaining what she believed to be true. Spinoza, as Renan has told us, gave great offence to his adversaries62 by the integrity of his life, as it did not give them a fair opportunity of attacking him, for the enormity of his conduct in believing less than they believed. This was the case with Harriet Martineau, who had said in one of her books, "A parent has a considerable influence over the subsistence fund of his family, and an absolute control over the numbers to be supported by that fund." The Quarterly Review, "written by gentlemen for gentlemen," added, "We venture to ask this maiden63 sage64 the meaning of this passage." Why not ask the Rev3. Thomas Maithus, whose words Miss Martineau merely repeated? All that was meant was "deferred65 marriages." The reviewer put an obscene construction upon it, and imputed66 to her his own malignant67 inference. This was a common rascality68 of logic29 alike in theology and politics in those days.
The intrepid69 authoress happened to believe there was some truth in mesmerism. Dr. Elliotson, who thought so too, told me that his temerity70 that way cost him ￡7,000 a year in fees. This mesmeric episode brought the doctors upon the poor lady, who never forgave her being alive when they said she ought to be dead. Eminent71 physicians predicted that she would sink down in six months. When, instead of sinking down, she rode on a camel to Mount Sinai and Petra, and on horseback to Damascus, they said "she had never been ill!"
She had the unusual capacity which the gods only are said to give—that of seeing herself as others saw her. She saw her own life and intellectual power in its strength and in its limitation, as though she stood away from them and looked at them; she saw them, as it were, palpable and apart from herself. Of imagination, which sheds sunshine over style, she had little. Her pictures were etchings rather than paintings. Her strength lay in directness of expression and practical thought She saw social facts and their influences, their nature and sequences, with a vividness no other writer of her day did. When she had completed the translation of Comte's "Positive Philosophy," she placed at my disposal twenty-five copies to give to persons unable to buy them, but able to profit by them; and to extend the knowledge of its principles. She offered me the publication of an edition of "Household Education." No book like it had been written before, and none since. Four hundred copies were sold by my arrangement. The book was mainly intended for women. The review of it for the Reasoner* was written by my wife, as I advocated that women should take their own affairs in the press into their own hands, and give their own opinion on what concerned them. Miss Martineau's object in writing "Household Education" was, she told me, "to indicate that, in her opinion, education should be on a philosophical72 basis," adding: "I should see the great point of it is ignoring rank in so important a matter as the development of human beings. It was written for Buckingham Palace and the humblest cottage where life is decently conducted." Miss Martineau lived twenty-two years after receiving prognostications of early decease. Had she not been a woman of courage she would have died, as was suggested to her. She understood that she must accept new conditions of life. She had a bed made in a railway carriage, and went down with her maids to Ambleside, and never left her house except to take air and get the relief which the smoking of a cigarette gave her, as she sat on summer evenings just outside the open windows of her sitting-room73. She might have given herself greater liberty, for she did not die of heart ailment74 after all.
* Reasoner, vol. vi. pp. 378-9 and 390.
As I have seen in women of thought, Harriet Martineau, like George Eliot, grew handsomer as she grew older, and acquired that queenly dignity, such as is seen in George Richmond's painting of Miss Martineau in mature years.
She devoted all her diversified75 genius to inspire public affairs with loftier aims and persistent76 purpose. She was one of those Christians77 mentioned by Shakespeare who "mean to be saved by believing rightly."* Harriet Martineau did, and these words of Flavius might be her epitaph.
* "Twelfth Night," act iii., scene 2.
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1
distinguished
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| adj.卓越的，杰出的，著名的 | |
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2
offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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3
rev
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| v.发动机旋转，加快速度 | |
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4
atheist
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| n.无神论者 | |
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extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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utterly
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| adv.完全地，绝对地 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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8
disparagement
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| n.轻视，轻蔑 | |
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brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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10
malignity
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| n.极度的恶意，恶毒；（病的）恶性 | |
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11
connoisseur
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| n.鉴赏家，行家，内行 | |
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12
heresies
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| n.异端邪说，异教( heresy的名词复数 ) | |
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13
condone
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| v.宽恕；原谅 | |
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14
withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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15
crookedness
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| [医]弯曲 | |
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16
assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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17
withhold
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| v.拒绝，不给；使停止，阻挡 | |
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18
conversant
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| adj.亲近的，有交情的，熟悉的 | |
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19
opportune
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| adj.合适的，适当的 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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devoid
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| adj.全无的，缺乏的 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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23
resentment
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| n.怨愤，忿恨 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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quay
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| n.码头，靠岸处 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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investigation
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| n.调查，调查研究 | |
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31
fidelity
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| n.忠诚，忠实；精确 | |
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32
chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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33
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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34
liberator
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| 解放者 | |
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35
garrison
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| n.卫戍部队；驻地，卫戍区；vt.派(兵)驻防 | |
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36
assailing
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| v.攻击( assail的现在分词 )；困扰；质问；毅然应对 | |
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37
testimony
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| n.证词；见证，证明 | |
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38
sufficiently
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| adv.足够地，充分地 | |
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39
absurdity
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| n.荒谬，愚蠢；谬论 | |
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sneaking
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| a.秘密的，不公开的 | |
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41
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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42
atheism
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| n.无神论，不信神 | |
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43
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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44
adoption
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| n.采用，采纳，通过；收养 | |
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45
secularism
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| n.现世主义；世俗主义；宗教与教育分离论；政教分离论 | |
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46
justified
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| a.正当的，有理的 | |
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advantageous
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| adj.有利的；有帮助的 | |
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interferes
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| vi. 妨碍，冲突，干涉 | |
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49
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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50
heroism
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| n.大无畏精神，英勇 | |
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51
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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52
vindicating
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| v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的现在分词 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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53
undone
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| a.未做完的，未完成的 | |
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54
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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55
miller
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| n.磨坊主 | |
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56
etiquette
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| n.礼仪，礼节；规矩 | |
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57
uncouth
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| adj.无教养的，粗鲁的 | |
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58
permissible
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| adj.可允许的，许可的 | |
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59
recurring
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| adj.往复的，再次发生的 | |
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60
qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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61
venom
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| n.毒液，恶毒，痛恨 | |
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62
adversaries
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| n.对手，敌手( adversary的名词复数 ) | |
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63
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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64
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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65
deferred
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| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
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66
imputed
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| v.把（错误等）归咎于( impute的过去式和过去分词 ) | |
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67
malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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68
rascality
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| 流氓性，流氓集团 | |
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69
intrepid
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| adj.无畏的，刚毅的 | |
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70
temerity
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| n.鲁莽，冒失 | |
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71
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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72
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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73
sitting-room
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| n.（BrE）客厅，起居室 | |
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74
ailment
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| n.疾病，小病 | |
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75
diversified
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| adj.多样化的，多种经营的v.使多样化，多样化( diversify的过去式和过去分词 )；进入新的商业领域 | |
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76
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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