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    Superstition Unveiled
    Superstition Unveiled
    Superstition Unveiled
    Ebook82 pages1 hour

    Superstition Unveiled

    By Charles Southwell

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    Superstition Unveiled is a short book by Charles Southwell. Southwell was an English journalist, freethinker and colonial supporter, here discussing different forms of superstition and they enmesh with everyday reality. Excerpt: "Wise men put no trust in doctrine which involves or assumes supernatural existence. Believing that supernaturalism reduced to 'system' cannot be other than 'wickedly political,' they see no hope for 'slave classes,' apart from a general diffusion of anti-superstitious ideas. They cannot reconcile the wisdom of theologians with undoubted facts, and though willing to admit that some 'modes of faith' are less absurd than others, are convinced they are all essentially alike, because all fundamentally erroneous."
    LanguageEnglish
    PublisherGood Press
    Release dateDec 19, 2019
    ISBN4064066163976
    Superstition Unveiled

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      Book preview

      Superstition Unveiled - Charles Southwell

      Charles Southwell

      Superstition Unveiled

      Published by Good Press, 2022

      goodpress@okpublishing.info

      EAN 4064066163976

      Table of Contents

      Cover

      Titlepage

      LONDON:. EDWARD TRUELOVE, 240, STRAND,. THREE DOORS FROM TEMPLE BAR,. AND ALL BOOKSELLERS

      SUPERSTITION UNVEILED.

      LONDON: EDWARD TRUELOVE, 240, STRAND, THREE DOORS FROM TEMPLE BAR, AND ALL BOOKSELLERS

      Table of Contents

      1854.

      SUPERSTITION UNVEILED.

      Table of Contents

      Religion has an important bearing on all the relations and conditions of life. The connexion between religious faith and political practice is, in truth, far closer than is generally thought. Public opinion has not yet ripened into a knowledge that religious error is the intangible but real substratum of all political injustice. Though the 'Schoolmaster' has done much, there still remain among us, many honest and energetic assertors of 'the rights of man,' who have to learn that a people in the fetters of superstition cannot, secure political freedom. These reformers admit the vast influence of Mohammedanism on the politics of Constantinople, and yet persist in acting as if Christianity had little or nothing to do with the politics of England.

      At a recent meeting of the Anti-State Church Association it was remarked that throw what we would into the political cauldron, out it came in an ecclesiastical shape. If the newspaper report may be relied on, there was much laughing among the hearers of those words, the deep meaning of which, it may safely be affirmed, only a select few of them could fathom.

      Hostility to state churches by no means implies a knowledge of the close and important connection between ecclesiastical and political questions. Men may appreciate the justice of voluntaryism in religion, and yet have rather cloudy conceptions with respect to the influence of opinions and things ecclesiastical on the condition of nations. They may clearly see that he who needs the priest, should disdain to saddle others with the cost of him, while blind to the fact that no people having faith in the supernatural ever failed to mix up such faith with political affairs. Even leading members of the 'Fourth Estate' are constantly declaring their disinclination for religious criticism, and express particular anxiety to keep their journals free of everything 'strictly theological.' Their notion is, that newspaper writers should endeavour to keep clear of so 'awful' a topic. And yet seldom does a day pass in which this self-imposed editorial rule is not violated—a fact significant, as any fact can be of connection between religion and politics.

      It is quite possible the editors of newspapers have weighty reasons for their repugnance to agitate the much vexed question of religion; but it seems they cannot help doing so. In a leading article of this days' Post, [Endnote 4:1] we are told—The stain and reproach of Romanism in Ireland is, that it is a political system, and a wicked political system, for it regards only the exercise of power, and neglects utterly the duty of improvement. In journals supported by Romanists, and of course devoted to the interests of their church, the very same charge is made against English Protestantism. To denounce each other's 'holy apostolic religion' may be incompatible with the taste of 'gentlemen of the press,' but certainly they do it with a brisk and hearty vehemence that inclines one to think it a 'labour of love.' What men do con amore they usually do well, and no one can deny the wonderful talent for denunciation exhibited by journalists when writing down each other's 'true Christianity.' The unsparing invective quoted above from the Post is a good specimen. If just, Irish Romanism ought to be destroyed, and newspaper writers cannot be better employed than in helping on the work of its destruction, or the destruction of any other religion to which the same 'stain and reproach' may be fairly attached.

      I have no spite or ill-will towards Roman Catholics though opposed to their religion, and a willing subscriber to the opinion of Romanism in Ireland expressed by the Post. The past and present condition of that country is a deep disgrace to its priests, the bulk of whom, Protestant as well as Romanist, can justly be charged with 'regarding only the exercise of power, while neglecting utterly the duty of improvement.'

      The intriguing and essentially political character of Romanism it would be idle to deny. No one at all acquainted with its cunningly contrived 'system' will hesitate to characterise it as 'wickedly political,' productive of nothing but mischief—a system through whose accursed instrumentality millions are cheated of their sanity as well as substance, and trained dog-like to lick the hand that smites them. So perfect is their degradation that literally they 'take no thought for to-morrow,' it being their practice to wait 'till starvation stares them in the face,' [4:2] and then make an effort against it.

      The Globe of Thursday, October 30th, 1845, contains an article on the damage sustained by the potatoe crop here and in Ireland, full of matter calculated to enlighten our first-rate reformers who seem profoundly ignorant that superstition is the bane of intellect, and most formidable of all the obstacles which stand between the people and their rights. One paragraph is so peculiarly significant of the miserable condition to which Romanism and Protestantism have reduced a peasantry said to be 'the finest in the world,' that I here subjoin it.

      The best means to arrest the progress of the pestilence in the people's food have occupied the attention of scientific men. The commission appointed by government, consisting of three of the must celebrated practical chemists, has published a preliminary report, in which several suggestions, rather than ascertained results, are communicated, by which the sound portions of the root may, it is hoped, be preserved from the epidemic, and possibly, the tainted be rendered innoxious, and even partially nutritious. Followed implicitly, their directions might mitigate the calamity. But the care, the diligence, the persevering industry which the various forms of process require, in order to effecting the purpose which might result if they were promptly adopted and properly carried out, are the very qualities in which the Irish peasantry are most deficient. In the present crisis, the people are more disposed to regard the extensive destruction of their crops in the light of an extraordinary visitation of Heaven, with which it is vain for human efforts to contend,

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