I
The "Times," December 1st, 1890

[237] Sir,–A short time ago a generous and philanthropic friend wrote to me, placing at my disposal a large sum of money for the furtherance of the vast scheme which the "General" of the Salvation Army has propounded, if I thought it worthy of support. The responsibility of advising my benevolent correspondent has weighed heavily upon me, but I felt that it would be cowardly, as well as ungracious, to refuse to accept it. I have therefore studied Mr. Booth's book with some care, for the purpose of separating the essential from the accessory features of his project, and I have based my judgment–I am sorry to say an unfavourable one–upon the data thus obtained. Before communicating my conclusions to my friend, however, I am desirous to know what there may be to be said in arrest of that judg[238]ment; and the matter is of such vast public importance that I trust you will aid me by publishing this letter, notwithstanding its length.

There are one or two points upon which I imagine all thinking men have arrived at the same convictions as those from which Mr. Booth starts. It is certain that there is an immense amount of remediable misery among us, that, in addition to the poverty, disease, and degradation which are the consequences of causes beyond human control, there is a vast, probably a very much larger, quantity of misery which is the result of individual ignorance, or misconduct, and of faulty social arrangements. Further, I think it is not to be doubted that, unless this remediable misery is effectually dealt with, the hordes of vice and pauperism will destroy modern civilization as effectually as uncivilized tribes of another kind destroyed the great social organization which preceded ours. Moreover, I think all will agree that no reforms and improvements will go to the root of the evil unless they attack it in its ultimate source–namely, the motives of the individual man. Honest, industrious, and self-restraining men will make a very bad social organization prosper; while vicious, idle, and reckless citizens will bring to ruin the best that ever was, or ever will be, invented.

The leading propositions which are peculiar to Mr. Booth I take to be these:–

[239] (1) That the only adequate means to such reformation of the individual man is the adoption of that form of somewhat corybantic Christianity of which the soldiers of the Salvation Army are the militant missionaries. This implies the belief that the excitement of the religious emotions (largely by processes described by their employers as "rousing" and "convivial") is a desirable and trustworthy method of permanently amending the conduct of mankind.

I demur to these propositions. I am of opinion that the testimony of history, no less than the cool observation of that which lies within the personal experience of many of us, is wholly adverse to it.

(2) That the appropriate instrument for the propagation and maintenance of this peculiar sacramental enthusiasm is the Salvation Army–a body of devotees, drilled and disciplined as a military organization, and provided with a numerous hierarchy of officers, every one of whom is pledged to blind and unhesitating obedience to the "General," who frankly tells us that the first condition of the service is "implicit, unquestioning obedience." "A telegram from me will send any of them to the uttermost parts of the earth"; every one "has taken service on the express condition that he or she will obey, without questioning, or gainsaying, the orders from headquarters" ("Darkest England," p. 243).

[240] This proposition seems to me to be indisputable. History confirms it. Francis of Assisi and Ignatius Loyola made their great experiments on the same principle. Nothing is more certain than that a body of religious enthusiasts (perhaps we may even say fanatics) pledged to blind obedience to their chief, is one of the most efficient instruments for effecting any purpose that the wit of man has yet succeeded in devising. And I can but admire the insight into human nature which has led Mr. Booth to leave his unquestioning and unhesitating instruments unbound by vows. A volunteer slave is worth ten sworn bondsmen.

(3) That the success of the Salvation Army, with its present force of 9416 officers "wholly engaged in the work," its capital of three quarters of a million, its income of the same amount, its 1375 corps at home, and 1499 in the colonies and foreign countries (Appendix, pp. 3 and 4), is a proof that Divine assistance has been vouchsafed to its efforts.

Here I am not able to agree with the sanguine Commander-in-chief of the new model, whose labours in creating it have probably interfered with his acquisition of information respecting the fate of previous enterprises of like kind.

It does not appear to me that his success is in any degree more remarkable than that of Francis of Assisi or that of Ignatius Loyola, than that [241] of George Fox, or even than that of the Mormons, in our own time. When I observe the discrepancies of the doctrinal foundations from which each of these great movements set out, I find it difficult to suppose that supernatural aid has been given to all of them; still more, that Mr. Booth's smaller measure of success is evidence that it has been granted to him.

But what became of the Franciscan experiment¹? If there was one rule rather than another on which the founder laid stress, it was that his army of friars should be absolute mendicants, keeping themselves sternly apart from all worldly entanglements. Yet, even before the death of Francis, in 1226, a strong party, headed by Elias of Cortona, the deputy of his own appointment, began to hanker after these very things; and, within thirty years of that time, the Franciscans had become one of the most powerful, wealthy, and worldly corporations in Christendom, with their fingers in every sink of political and social corruption, if so be profit for the order could be fished out of it; their principal interest being to fight their rivals, the Dominicans, and to persecute such of their own brethren as were honest enough to try to carry out their founder's plainest injunctions. We also know what has become of Loyola's experiment. For two centuries the Jesuits have been the hope of the enemies of the Papacy; [242] whenever it becomes too prosperous, they are sure to bring about a catastrophe by their corrupt use of the political and social influence which their organization and their wealth secure.

With these examples of that which may happen to institutions founded by noble men, with high aims, in the hands of successors of a different stamp, armed with despotic authority, before me, common prudence surely requires that, before advising the handing over of a large sum of money to the general of a new order of mendicants, I should ask what guarantee there is that, thirty years hence, the "General" who then autocratically controls the action, say, of 100,000 officers pledged to blind obedience, distributed through the whole length and breadth of the poorer classes, and each with his finger on the trigger of a mine charged with discontent and religious fanaticism; with the absolute control, say, of eight or ten millions sterling of capital and as many of income; with barracks in every town, with estates scattered over the country, and with settlements in the colonies–will exercise his enormous powers, not merely honestly, but wisely? What shadow of security is there that the person who wields this uncontrolled authority over many thousands of men shall use it solely for those philanthropic and religious objects which, I do not doubt, are alone in the mind of Mr. Booth? Who is to say that the Salvation Army, in the year [243] 1920, shall not be a replica of what the Franciscan order had become in the year 1260?

The personal character and the intentions of the founders of such organizations as we are considering count for very little in the formation of a forecast of their future; and if they did, it is no disrespect to Mr. Booth to say that he is not the peer of Francis of Assisi. But if Francis's judgment of men was so imperfect as to permit him to appoint an ambitious intriguer of the stamp of Brother Elias his deputy, we have no right to be sanguine about the perspicacity of Mr. Booth in a like matter.

Adding to all these considerations the fact that Mr. Llewelyn Davies, the warmth of whose philanthropy is beyond question, and in whose competency and fairness I, for one, place implicit reliance, flatly denies the boasted success of the Salvation Army in its professed mission, I have arrived at the conclusion that, as at present advised, I cannot be the instrument of carrying out my friend's proposal.

Mr. Booth has pithily characterized certain benevolent schemes as doing sixpennyworth of good and a shilling's worth of harm. I grieve to say that, in my opinion, the definition exactly fits his own project. Few social evils are of greater magnitude than uninstructed and unchastened religious fanaticism; no personal habit more surely degrades the conscience and the intellect [244] than blind and unhesitating obedience to unlimited authority. Undoubtedly, harlotry and intemperance are sore evils, and starvation is hard to bear, or even to know of; but the prostitution of the mind, the soddening of the conscience, the dwarfing of manhood are worse calamities. It is a greater evil to have the intellect of a nation put down by organized fanaticism; to see its political and industrial affairs at the mercy of a despot whose chief thought is to make that fanaticism prevail; to watch the degradation of men, who should feel themselves individually responsible for their own and their country's fates, to mere brute instruments, ready to the hand of a master for any use to which he may put them.

But that is the end to which, in my opinion, all such organizations as that to which kindly people, who do not look to the consequences of their acts, are now giving their thousands, inevitably tend. Unless clear proof that I am wrong is furnished, another thousand shall not be added by my instrumentality.

I am, Sir, your obedient servant,
T. H. Huxley.

¹ See note pp. 245-47.

II
The "Times," December 9th, 1890

Sir,–The purpose of my previous letter about Mr. Booth's scheme was to arouse the contributors to the military chest of the Salvation Army to a clear sense of what they are doing. I thought it desirable that they should be distinctly aware that they are setting up and endowing a sect, in many ways analogous to the "Ranters" and "Revivalists" of undesirable notoriety in former times; but with this immensely important difference, that it possesses a strong, far-reaching, centralized organization, the disposal of the physical, moral, and financial strength of which rests with an irresponsible chief, who, according to his own account, is assured of the blind obedience of nearly 10,000 subordinates. I wish them to ask themselves, Ought prudent men and good citizens to aid in the establishment of an organization which, under sundry, by no means improbable, contingencies may easily become a worse and [248] more dangerous nuisance than the mendicant friars of the middle ages? If this is an academic question, I really do not know what questions deserve to be called practical. As you divined, I purposely omitted any consideration of the details of the Salvationist scheme, and of the principles which animate those who work it, because I desired that the public appreciation of the evils, necessarily inherent in all such plans of despotic social and religious regimentation should not be obscured by the raising of points of less comparative, however great absolute, importance.

But it is now time to undertake a more particular criticism of "Darkest England." At the outset of my examination of that work, I was startled to find that Mr. Booth had put forward his scheme with an almost incredibly imperfect knowledge of what had been done and is doing in the same direction. A simple reader might well imagine that the author of "Darkest England" posed as the Columbus, or at any rate the Cortez, of that region. "Go to Mudie's," he tells us, and you will be surprised to see how few books there are upon the social problem. That may or may not be correct; but if Mr. Booth had gone to a certain reading-room not far from Mudie's, I undertake to say that the well-informed and obliging staff of the national library in Bloomsbury would have provided him with more books on this topic, in almost all European languages, than he would [249] read in three months. Has socialism no literature? And what is socialism but an incarnation of the social question? Moreover, I am persuaded that even "Studied" resources could have furnished Mr. Booth with the "Life of Lord Shaftesbury" and Carlyle's works. Mr. Booth seems to have undertaken to instruct the world without having heard of "Past and Present" or of "Latter-Day Pamphlets"; though, somewhat late in the day, a judicious friend calls his attention to them. To those of my contemporaries on whom, as on myself, Carlyle's writings on this topic made an ineffaceable impression forty years ago, who know that, for all that time, hundreds of able and devoted men, both clerical and lay, have worked heart and soul for the permanent amendment of the condition of the poor, Mr. Booth's "Go to Mudie's" affords an apt measure of the depth of his preliminary studies. However, I am bound to admit that these earlier labourers in the field laboured in such a different fashion, that the originality of the plan started by Mr. Booth remains largely unaffected. For them no drums have beat, no trombones brayed; no sanctified buffoonery, after the model of the oration of the Friar in Wallenstein's camp dear to the readers of Schiller, has tickled the ears of the groundlings on their behalf. Sadly behind the great age of rowdy self-advertisement in which their lot has fallen, they seem not to have advanced one whit beyond John the [250] Baptist and the Apostles, 1800 years ago, in their notions of the way in which the metanoia, the change of mind of the ill-doer, is to be brought about. Yet the new model was there, ready for the imitation of those ancient savers of souls. The ranting and roaring mystagogues of some of the most venerable of Greek and Syrian cults also had their processions and banners, their fifes and cymbals and holy chants, their hierarchy of officers to whom the art of making collections was not wholly unknown; and who, as freely as their modern imitators, promised an Elysian future to contributory converts. The success of these antique Salvation armies was enormous. Simon Magus was quite as notorious a personage, and probably had as strong a following as Mr. Booth. Yet the Apostles, with their old-fashioned ways, would not accept such a success as a satisfactory sign of the Divine sanction, nor depart from their own methods of leading the way to the higher life.

I deem it unessential to verify Mr. Booth's statistics. The exact strength of the population of the realm of misery, be it one, two, or three millions, has nothing to do with the efficacy of any means proposed for the highly desirable end of reducing it to a minimum . The sole question for consideration at present is whether the scheme, keeping specially in view the spirit in which it is to be worked, is likely to do more good than harm.

[251] Mr. Booth tells us, with commendable frankness, that "it is primarily and mainly for the sake of saving the soul that I seek the salvation of the body" (p. 45), which language, being interpreted, means that the propagation of the special Salvationist creed comes first, and the promotion of the physical, intellectual, and purely moral welfare of mankind second in his estimation. Men are to be made sober and industrious, mainly, that, as washed, shorn, and docile sheep, they may be driven into the narrow theological fold which Mr. Booth patronizes. If they refuse to enter, for all their moral cleanliness, they will have to take their place among the goats as sinners, only less dirty than the rest.

I have been in the habit of thinking (and I believe the opinion is largely shared by reasonable men) that self-respect and thrift are the rungs of the ladder by which men may most surely climb out of the slough of despond of want; and I have regarded them as perhaps the most eminent of the practical virtues. That is not Mr. Booth's opinion. For him they are mere varnished sins–nothing better than "Pride re-baptised" (p. 46). Shutting his eyes to the necessary consequences of the struggle for life, the existence of which he accepts as fully as any Darwinian,¹ Mr. Booth tells men, whose evil case is one of those consequences, that envy is a corner-stone of our [252] competitive system. With thrift and self-respect denounced as sin, with the suffering of starving men referred to the sins of the capitalist, the gospel according to Mr. Booth may save souls, but it will hardly save society.

In estimating the social and political influence which the Salvation Army is likely to exert, it is important to reflect that the officers (pledged to blind obedience to their "General") are not to confine themselves to the functions of mere deacons and catechists (though, under a "General" like Cyril, Alexandria knew to her cost what even they could effect); they are to be "tribunes of the people," who are to act as their gratuitous legal advisers; and, when law is not sufficiently effective, the whole force of the army is to obtain what the said tribunes may conceive to be justice, by the practice of ruthless intimidation. Society, says Mr. Booth, needs "mothering"; and he sets forth, with much complacency, a variety of "cases," by which we may estimate the sort of "mothering" to be expected at his parental hands. Those who study the materials thus set before them will, I think, be driven to the conclusion that the "mother" has already proved herself a most unscrupulous meddler, even if she has not fallen within reach of the arm of the law.

Consider this "case." A, asserting herself to have been seduced twice, "applied to our people. [253] We hunted up the man, followed him to the country, threatened him with public exposure, and forced from him the payment to his victim of £60 down, an allowance of £1 a week, and an insurance policy on his life for £450 in her favour" (p. 222).

Jedburgh justice this. "We" constitute ourselves prosecutor, judge, jury, sheriff's officer, all in one; "we" practice intimidation as deftly as if we were a branch of another League; and, under threat of exposure, "we" extort a tolerably heavy hush-money in payment of our silence.

Well, really, my poor moral sense is unable to distinguish these remarkable proceedings of the new popular tribunate from what, in French, is called chantage and, in plain English, blackmailing. And when we consider that anybody, for any reason of jealousy, or personal spite, or party hatred, might be thus "hunted," "followed," "threatened," and financially squeezed or ruined, without a particle of legal investigation, at the will of a man whom the familiar charged with the inquisitorial business dare not hesitate to obey, surely it is not unreasonable to ask how far does the Salvation Army, in its "tribune of the people" aspect, differ from a Sicilian Mafia? I am no apologist of men guilty of the acts charged against the person who yet, I think, might be as fairly called a "victim," in this case, as his partner in wrong-doing. It is possible that, in so peculiar [254] a case, Solomon himself might have been puzzled to apportion the relative moral delinquency of the parties. However that may be, the man was morally and legally bound to support his child, and any one would have been justified in helping the woman to her legal rights, and the man to the legal consequences (in which exposure is included) of his fault.

The action of the "General" of the Salvation Army in extorting the heavy fine he chose to impose as the price of his silence, however excellent his motives, appears to me to be as immoral as, I hope, it is illegal.

So much for the Salvation Army as a teacher of questionable ethics and of eccentric economics, as the legal adviser who recommends and practices the extraction of money by intimidation, as the fairy godmother who proposes to "mother" society, in a fashion which is not to my taste, however much it may commend itself to some of Mr. Booth's supporters.

I am, Sir, your obedient servant,
T. H. Huxley.

¹ See p. 100.

III
The "Times," December 11th, 1890

[255] Sir,–When I first addressed you on the subject of the projected operations of the Salvation Army, all that I knew about that body was derived from the study of Mr. Booth's book, from common repute, and from occasional attention to the sayings and doings of his noisy squadrons, with which my walks about London, in past years, have made me familiar. I was quite unaware of the existence of evidence respecting the present administration of the Salvation forces, which would have enabled me to act upon the sagacious maxim of the American humourist, "Don't prophesy unless you know." The letter you were good enough to publish has brought upon me a swarm of letters and pamphlets. Some favour me with abuse; some thoughtful correspondents warmly agree with me, and then proceed to point out how much worthier certain schemes of their own are of my friend's support; some send valuable encouragement, for which I offer my hearty thanks, and ask them to excuse any more special acknowledgment. But that which I find most to the purpose, just now, is the revelation made by some of the documents which have reached me, of a fact of which I was [256] wholly ignorant–namely, that persons who have faithfully and zealously served in the Salvation Army, who express unchanged attachment to its original principles and practice, and who have been in close official relations with the "General" have publicly declared that the process of degradation of the organization into a mere engine of fanatical intolerance and personal ambition, which I declared was inevitable, has already set in and is making rapid progress.

It is out of the question, Sir, that I should occupy the columns of the "Times" with a detailed exposition and criticism of these pièces justificatives of my forecast. I say criticism, because the assertions of persons who have quitted any society must, in fairness, be taken with the caution that is required in the case of all ex parte statements of hostile witnesses. But it is, at any rate, a notable fact that there are parts of my first letter, indicating the inherent and necessary evil consequences of any such organization, which might serve for abstracts of portions of this evidence, long since printed and published under the public responsibility of the witnesses.

Let us ask the attention of your readers, in the first place, to "An ex-Captain's Experience of the Salvation Army," by J. J. R. Redstone, the genuineness of which is guaranteed by the preface (dated April 5th, 1888) which the Rev. Dr. Cunningham Geikie has supplied. Mr. Redstone's [257] story is well worth reading on its own account. Told in simple, direct language such as John Bunyan might have used, it permits no doubt of the single-minded sincerity of the man, who gave up everything to become an officer of the Salvation Army, but, exhibiting a sad want of that capacity for unhesitating and blind obedience on which Mr. Booth lays so much stress, was thrown aside, penniless–no, I am wrong, with 2s. 4d. for his last week's salary–to shift, with his equally devoted wife, as he best might. I wish I could induce intending contributors to Mr. Booth's army chest to read Mr. Redstone's story. I would particularly ask them to contrast the pure simplicity of his plain tale with the artificial pietism and slobbering unction of the letters which Mr. Ballington Booth addresses to his "dear boy" (a married man apparently older than himself), so long as the said "dear boy" is facing brickbats and starvation, as per order.

I confess that my opinion of the chiefs of the Salvation Army has been so distinctly modified by the perusal of this pamphlet that I am glad to be relieved from the necessity of expressing it. It will be much better that I should cite a few sentences from the preface written by Dr. Cunningham Geikie, who expresses warm admiration for the early and uncorrupted work of the Salvation Army, and cannot possibly be accused of prejudice against it on religious grounds:–

[258] (1) "The Salvation Army 'is emphatically a family concern. Mr. Booth, senior, is General; one son is chief of the staff, and the remaining sons and daughters engross the other chief positions. It is Booth all over; indeed, like the sun in your eyes, you can see nothing else wherever you turn.' And, as Dr. Geikie shrewdly remarks, 'to be the head of a widely spread sect carries with it many advantages–not all exclusively spiritual.'"

(2) "Whoever becomes a Salvation officer is henceforth a slave, helplessly exposed to the caprice of his superiors."

"Mr. Redstone bore an excellent character both before he entered the army and when he left it. To join it, though a married man, he gave up a situation which he had held for five years, and he served Mr. Booth two years, working hard in most difficult posts. His one fault, Major Lawley tells us, was, that he was 'too straight'–that is, too honest, truthful, and manly–or, in other words, too real a Christian. Yet without trial, without formulated charges, on the strength of secret complaints which were never, apparently, tested, he was dismissed with less courtesy than most people would show a beggar–with 2s. 4d. for his last week's salary. If there be any mistake in this matter, I shall be glad to learn it."

(3) Dr. Geikie confirms, on the ground of information given confidentially by other officers, [259] Mr. Redstone's assertion that they are watched and reported by spies from headquarters.

(4) Mr. Booth refuses to guarantee his officers any fixed amount of salary. While he and his family of high officials live in comfort, if not in luxury, the pledged slaves whose devotion is the foundation of any true success the Army has met with often have "hardly food enough to sustain life. One good fellow frankly told me that when he had nothing he just went and begged."

At this point, it is proper that I should interpose an apology for having hastily spoken of such men as Francis of Assisi, even for purposes of warning, in connection with Mr. Booth. Whatever may be thought of the wisdom of the plans of the founders of the great monastic orders of the middle ages, they took their full share of suffering and privation, and never shirked in their own persons the sacrifices they imposed on their followers.

I have already expressed the opinion, that whatever the ostensible purpose of the scheme under discussion, one of its consequences will be the setting up and endowment of a new Ranter-Socialist sect. I may now add that another effect will be–indeed, has been–to set up and endow the Booth dynasty with unlimited control of the physical, moral, and financial resources of the sect. Mr. Booth is already a printer and publisher, who, it is plainly declared, utilizes the officers of [260] the Army as agents for advertising and selling his publications; and some of them are so strongly impressed with the belief that active pushing of Mr. Booth's business is the best road to their master's favour, that when the public obstinately refuse to purchase his papers they buy them themselves and send the proceeds to headquarters. Mr. Booth is also a retail trader on a large scale, and the Dean of Wells has, most seasonably, drawn attention to the very notable banking project which he is trying to float. Any one who follows Dean Plumptre's clear exposition of the principles of this financial operation can have little doubt that, whether they are, or are not, adequate to the attainment of the first and second of Mr. Booth's ostensible objects, they may be trusted to effect a wide extension of any kingdom in which worldly possessions are of no value. We are, in fact, in sight of a financial catastrophe like that of Law a century ago. Only it is the poor who will suffer.

I have already occupied too much of your space, and yet I have drawn upon only one of the sources of information about the inner working of the Salvation Army at my disposition. Far graver charges than any here dealt with are publicly brought in the others.

I am, Sir, your obedient servant,
T. H. Huxley.

[261] P.S.–I have just read Mr. Buchanan's letter in the Times of to-day. Mr. Buchanan is, I believe, an imaginative writer. I am not acquainted with his works, but nothing in the way of fiction he has yet achieved can well surpass his account of my opinions and of the purport of my writings.

IV
The "Times" December 20th, 1890

Sir,–In discussing Mr. Booth's projects I have hitherto left in the background a distinction which must be kept well in sight by those who wish to form a fair judgment of the influence, for good or evil, of the Salvation Army. Salvationism, the work of "saving souls" by revivalist methods, is one thing; Boothism, the utilization of the workers for the furtherance of Mr. Booth's peculiar projects, is another. Mr. Booth has captured, and harnessed with sharp bits and effectual blinkers, a multitude of ultra-Evangelical missionaries of the revivalist school who were wandering at large. It is this skilfully, if somewhat mercilessly, driven team which has dragged the "General's" coach-load of projects into their present position.

[262] Looking, then, at the host of Salvationists proper, from the "captains" downwards (to whom, in my judgment, the family hierarchy stands in the relation of the Old Man of the Sea to Sinbad), as an independent entity, I desire to say that the evidence before me, whether hostile or friendly to the General and his schemes, is distinctly favourable to them. It exhibits them as, in the main, poor, uninstructed, not unfrequently fanatical, enthusiasts, the purity of whose lives, the sincerity of whose belief, and the cheerfulness of whose endurance of privation and rough usage, in what they consider a just cause, command sincere respect. For my part, though I conceive the corybantic method of soul-saving to be full of dangers, and though the theological speculations of these good people are to me wholly unacceptable, yet I believe that the evils which must follow in the track of such errors, as of all other errors, will be largely outweighed by the moral and social improvement of the people whom they convert. I would no more raise my voice against them (so long as they abstain from annoying their neighbours) than I would quarrel with a man, vigorously sweeping out a stye, on account of the shape of his broom, or because he made a great noise over his work. I have always had a strong faith in the principle of the injunction, "Thou shalt not muzzle the ox that treadeth out the corn." If a kingdom is worth a Mass, as [263] a great ruler said, surely the reign of clean living, industry, and thrift is worth any quantity of tambourines and eccentric doctrinal hypotheses. All that I have hitherto said, and propose further to say, is directed against Mr. Booth's extremely clever, audacious, and hitherto successful attempt to utilize the credit won by all this honest devotion and self-sacrifice for the purposes of his socialistic autocracy.

I now propose to bring forward a little more evidence as to how things really stand where Mr. Booth's system has had a fair trial. I obtain it, mainly, from a curious pamphlet, the title of which runs: "The New Papacy. Behind the Scenes in the Salvation Army," by an ex-Staff Officer. "Make not my Father's house a house of merchandise" (John ii. 16). 1889. Published at Toronto, by A. Britnell. On the cover it is stated that "This is the book which was burned by the authorities of the Salvation Army." I remind the reader, once more, that the statements which I shall cite must be regarded as ex parte; all I can vouch for is that, on grounds of internal evidence and from other concurrent testimony respecting the ways of the Booth hierarchy, I feel justified in using them.

This is the picture the writer draws of the army in the early days of its invasion of the Dominion of Canada:–

[264] "Then, it will be remembered, it professed to be the humble handmaid of the existing churches; its professed object was the evangelization of the masses. It repudiated the idea of building up a separate religious body, and it denounced the practice of gathering together wealth and the accumulation of property. Men and women other than its own converts gathered around it and threw themselves heart and soul into the work, for the simple reason that it offered, as they supposed, a more extended and widely open field for evangelical effort. Ministers everywhere were invited and welcomed to its platforms, majors and colonels were few and far between, and the supremacy and power of the General were things unknown.... Care was taken to avoid anything like proselytism; its converts were never coerced into joining its ranks.... In a word, the organization occupied the position of an auxiliary mission and recruiting agency for the various religious bodies.... The meetings were crowded, people professed conversion by the score, the public liberally supplied the means to carry on the work in their respective communities; therefore every corps was wholly self-supporting, its officers were properly, if not luxuriously, cared for, the local expenditure was amply provided, and, under the supervision of the secretary, a local member, and the officer in charge, the funds were disbursed in the towns where they [266] were collected, and the spirit of satisfaction and confidence was mutual all around" (pp. 4, 5).

Such was the army as the green tree. Now for the dry:–

"Those who have been daily conversant with the army's machinery are well aware how entirely and radically the whole system has changed, and how, from a band of devoted and disinterested workers, united in the bonds of zeal and charity for the good of their fellows, it has developed into a colossal and aggressive agency for the building up of a system and a sect, bound by rules and regulations altogether subversive of religious liberty and antagonistic to every (other?) branch of Christian endeavour, and bound hand and foot to the will of one supreme head and ruler.... As the work has spread through the country, and as the area of its endeavours has enlarged, each leading position has been filled, one after the other, by individuals strangers to the country, totally ignorant of the sentiments and idiosyncrasies of the Canadian people, trained in one school under the teachings and dominance of a member of the Booth family, and out of whom every idea has been crushed, except that of unquestioning obedience to the General, and the absolute necessity of going forward to his bidding without hesitation or question" (p. 6).

[266] "What is the result of all this? In the first place, whilst material prosperity has undoubtedly been attained, spirituality has been quenched, and, as an evangelical agency, the army has become almost a dead letter.... In seventy-five per cent. of its stations its officers suffer need and privation, chiefly on account of the heavy taxation that is placed upon them to maintain an imposing headquarters and a large ornamental staff. The whole financial arrangements are carried on by a system of inflation and a hand-to-mouth extravagance and blindness as to future contingencies. Nearly all of its original workers and members have disappeared" (p. 7). "In reference to the religious bodies at large the army has become entirely antagonistic. Soldiers are forbidden by its rules to attend other places of worship without the permission of their officers.... Officers or soldiers who may conscientiously leave the service or the ranks are looked upon and often denounced publicly as backsliders.... Means of the most despicable description have been resorted to in order to starve them back to the service" (p. 8). "In its inner workings the army system is identical with Jesuitism.... That 'the end justifies the means,' if not openly taught, is as tacitly agreed as in that celebrated order" (p. 9).

Surely a bitter, overcharged, anonymous libel, is the reflection which will occur to many who read [267] these passages, especially the last. Well, I turn to other evidence which, at any rate, is not anonymous. It is contained in a pamphlet entitled "General Booth, the Family, and the Salvation Army, showing its Rise, Progress, and Moral and Spiritual Decline," by S. H. Hodges, LL.B., late Major in the Army, and formerly private secretary to General Booth (Manchester, 1890). I recommend potential contributors to Mr. Booth's wealth to study this little work also. I have learned a great deal from it. Among other interesting novelties, it tells me that Mr. Booth has discovered "the necessity of a third step or blessing, in the work of Salvation. He said to me one day, 'Hodges, you have only two barrels to your gun; I have three'" (p. 31). And if Mr. Hodges's description of this third barrel is correct–"giving up your conscience" and, "for God and the army, stooping to do things which even honourable worldly men would not consent to do" (p. 32)–it is surely calculated to bring down a good many things, the first principles of morality among them.

Mr. Hodges gives some remarkable examples of the army practice with the "General's" new rifle. But I must refer the curious to his instructive pamphlet. The position I am about to take up is a serious one; and I prefer to fortify it by the help of evidence which, though some of it may be anonymous, cannot be sneered away. And I shall [268] be believed, when I say that nothing but a sense of the great social danger of the spread of Boothism could induce me to revive a scandal, even though it is barely entitled to the benefit of the Statute of Limitations.

On the 7th of July, 1883, you, Sir, did the public a great service by writing a leading article on the notorious "Eagle" case, from which I take the following extract:–

"Mr. Justice Kay refused the application, but he was induced to refuse it by means which, as Mr. Justice Stephen justly remarked, were highly discreditable to Mr. Booth. Mr. Booth filed an affidavit which appears totally to have misled Mr. Justice Kay, as it would have misled any one who regarded it as a frank and honest statement by a professed teacher of religion."

When I addressed my first letter to you I had never so much as heard of the "Eagle" scandal. But I am thankful that my perception of the inevitable tendency of all religious autocracies towards evil was clear enough to bring about a provisional condemnation of Mr. Booth's schemes in my mind. Supposing that I had decided the other way, with what sort of feeling should I have faced my friend, when I had to confess that the money had passed into the absolute control of a person about the character of whose administra[269]tion this concurrence of damnatory evidence was already extant?

I have nothing to say about Mr. Booth personally, for I know nothing. On that subject, as on several others, I profess myself an agnostic. But, if he is, as he may be, a saint actuated by the purest of motives, he is not the first saint who, as you have said, has shown himself "in the ardour of prosecuting a well-meant object" to be capable of overlooking "the plain maxims of every-day morality." If I were a Salvationist soldier, I should cry with Othello, "Cassio, I love thee; but never more be officer of mine."

I am, Sir, your obedient servant,
T. H. Huxley.

V
The "Times," December 24th, 1890

Sir,–If I have any strong points, finance is certainly not one of them. But the financial, or rather fiscal, operations of the General of the Salvation Army, as they are set forth and exemplified in "The New Papacy," possess that grand simplicity which is the mark of genius; [270] and even I can comprehend them–or, to be more modest, I can portray them in such a manner that every lineament, however harsh, and every shade, however dark, can be verified by published evidence.

Suppose there is a thriving, expanding colonial town, and that, scattered among its artisans and labourers, there is a sprinkling of Methodists, or other such ultra-evangelical good people, doing their best, in a quiet way, to "save souls." Clearly, this is an outpost which it is desirable to capture. "We," therefore, take measures to get up a Salvation "boom" of the ordinary pattern. Enthusiasm is roused. A score or two of soldiers are enlisted into the ranks of the Salvation Army. "We" select the man who promises to serve our purposes best, make a "captain" of him, and put him in command of the "corps." He is very pleased and grateful; and indeed he ought to be. All he has done is that he has given up his trade; that he has promised to work at least nine hours a day in our service (none of your eight-hour nonsense for us) as collector, bookseller, general agent, and anything else we may order him to be. "We," on the other hand, guarantee him nothing whatever; to do so might weaken his faith and substitute worldly for spiritual ties between us. Knowing that, if he exerts himself in a right spirit, his labours will surely be blessed, we content ourselves with telling him that if, after all [271] expenses are paid and our demands are satisfied each week, 25s. remains, he may take it. And, if nothing remains, he may take that, and stay his stomach with what the faithful may give him. With a certain grim playfulness, we add that the value of these contributions will be reckoned as so much salary. So long as our "captain" is successful, therefore, a beneficent spring of cash trickles unseen into our treasury; when it begins to dry up we say, "God bless you, dear boy," turn him adrift (with or without 2s. 4d. in his pocket), and put some other willing horse in the shafts.

The "General," I believe, proposes, among other things, to do away with "sweating." May he not as well set a good example by beginning at home? My little sketch, however, looks so like a monstrous caricature that, after all, I must produce the original from the pages of my Canadian authority. He says that a "captain" "has to pay 10 per cent. of all collections and donations to the divisional fund for the support of his divisional officer, who has also the privilege of arranging for such special meetings as he shall think fit, the proceeds of which he takes away for the general needs of the division. Headquarters, too, has the right to hold such special meetings at the corps and send around such special attractions as its wisdom sees fit, and to take away the proceeds for the purposes it decides upon. [272] . . . He has to pay the rent of his building, either to headquarters or a private individual; he has to send the whole collection of the afternoon meeting of the first Sunday in the month to the 'Extension Fund' at headquarters; he has to pay for the heating, lighting, and cleaning of his hall, together with such necessary repairs as may be needed; he has to provide the food, lodging, and clothing of his cadet, if he has one; headquarters taxes him with so many copies of the army papers each week, for which he has to pay, sold or unsold; and when he has done this, he may take $6 (or $5, being a woman), or such proportion of it as may be left, with which to clothe and feed himself and to pay the rent and provide for the heating and lighting of his quarters. If he has a lieutenant he has to pay him $6 per week, or such proportion of it as he himself gets, and share the house expenses with him. Now, it will be easily understood that at least 60 per cent. of the stations in Canada the officer gets no money at all, and he has to beg specially amongst his people for his house-rent and food. There are few places in the Dominion in which the soldiers do not find their officers in all the food they need; but it must be remembered that the value of the food so received has to be accounted for at headquarters and entered upon the books of the corps as cash received, the amount being deducted from any moneys that the officer is able to take from the [273] week's collections. So that, no matter how much may be specially given, the officer cannot receive more than the value of $6 per week. The officer cannot collect any arrears of salary, as each week has to pay its own expenses; and if there is any surplus cash after all demands are met it must be sent to the 'war chest' at headquarters."–"The New Papacy" (pp. 35, 36).

Evidently, Sir, "headquarters" has taken to heart the injunction about casting your bread upon the waters. It casts the crumb of a day or two's work of an emissary, and gets back any quantity of loaves of cash, so long as "captains" present themselves to be used up and replaced by new victims. What can be said of these devoted poor fellows except, O sancta simplicitas!

But it would be a great mistake to suppose that the money-gathering efficacy of Mr. Booth's fiscal agencies is exhausted by the foregoing enumeration of their regular operations. Consider the following edifying history of the "Rescue Home" in Toronto:–

"It is a fine building in the heart of the city; the lot cost $7,000, and a building was put up at a cost of $7,000 more, and there is a mortgage on it amounting to half the cost of the whole. The land to-day would probably fetch double its original price, and every year enhances its value .....In the first five months of its [274] existence this institution received from the public an income of $1,812 70c.; out of this $600 was paid to headquarters for rent, $590 52c. was spent upon the building in various ways, and the balance of $622 18c. paid the salaries of the staff and supported the inmates" (pp. 24, 25).

Said I not truly that Mr. Booth's fisc bears the stamp of genius? Who else could have got the public to buy him a "corner lot," put a building upon it, pay all its working expenses: and then, not content with paying him a heavy rent for the use of the handsome present they had made him, they say not a word against his mortgaging it to half its value? And, so far as any one knows, there is nothing to stop headquarters from selling the whole estate tomorrow, and using the money as the "General" may direct.

Once more listen to the author of "The New Papacy," who affirms that "out of the funds given by the Dominion for the evangelization of the people by means of the Salvation Army, one sixth had been spent in the extension of the Kingdom of God, and the other five sixths had been invested in valuable property, all handed over to Mr. Booth and his heirs and assigns, as we have already stated" (p. 26).

And this brings me to the last point upon which I wish to touch. The answer to all inquiries as to what has become of the enormous [275] personal and real estate which has been given over to Mr. Booth is that it is held "in trust." The supporters of Mr. Booth may feel justified in taking that statement "on trust." I do not. Anyhow, the more completely satisfactory this "trust" is, the less can any man who asks the public to put blind faith in his integrity and his wisdom object to acquaint them exactly with its provisions. Is the trust drawn up in favour of the Salvation Army? But what is the legal status of the Salvation Army? Have the soldiers any claim? Certainly not. Have the officers any legal interest in the "trust"? Surely not. The "General" has taken good care to insist on their renouncing all claims as a condition of their appointment. Thus, to all appearance, the army, as a legal person, is identical with Mr. Booth. And, in that case, any "trust" ostensibly for the benefit of the army is–what shall we say that is at once accurate and polite?

I conclude with these plain questions–Will Mr. Booth take counsel's opinion as to whether there is anything in such legal arrangements as he has at present made which prevents him from disposing of the wealth he has accumulated at his own will and pleasure? Will anybody be in a position to set either the civil or the criminal law in motion against him or his successors if he or they choose to spend every farthing in ways [276] very different from those contemplated by the donors?

I may add that a careful study of the terms of a "Declaration of Trust by William Booth in favour of the Christian Mission," made in 1878, has not enabled persons of much greater competence than myself to answer these questions satisfactorily.¹

I am, Sir, your obedient servant,
T. H. Huxley.

¹ See p. 100.

On December 24th a letter appeared in the "Times" signed "J. S. Trotter," in which the following passages appear:–

VI
The "Times," December 26th, 1890

Sir,–I am much obliged to Mr. J. S. Trotter for the letter which you published this morning. It furnishes evidence, which I much desired to possess on the following points:–

1. The author of "The New Papacy" is a responsible, trustworthy person; otherwise Mr. Trotter would not speak of having had "the pleasure of an interview" with him.

2. After this responsible person had taken the trouble to write a pamphlet of sixty-four closely printed pages, some influence was brought to bear upon him, the effect of which was that he refused his consent to its publication. Mr. Trotter's excellent information will surely enable him to tell us what influence that was.

3. How does Mr. Trotter know that any passage [279] I have quoted is an interpolation? Does he possess that other copy of the "two" which alone, as he affirms, were printed?

4. If so, he will be able to say which of the passages I have cited is genuine and which is not; and whether the tenor of the whole uninterpolated copy differs in any important respect from that of the copy I have quoted.

It will be interesting to hear what Mr. J. S. Trotter has to say upon these points. But the really important thing which he has done is that he has testified, of his own knowledge, that the anonymous author of "The New Papacy" is no mere irresponsible libeller, but a person of whom even an ardent Salvationist has to speak with respect.

I am, Sir, your obedient servant,
T. H. Huxley.

[I may add that the unfortunate Mr. Trotter did me the further service of eliciting the letter from Mr. Hodges referred to on p. 277–which sufficiently establishes that gentleman's credit, and leads me to attach full weight to his evidence about the third barrel."]

January 1891.

[280] SIR,–In making use of the only evidence of the actual working of Mr. Booth's autocratic government accessible to me, I was fully aware of the slippery nature of the ground upon which I was treading. For, as I pointed out in my first letter, "no personal habit more surely degrades the conscience and the intellect than blind and unhesitating obedience to unlimited authority." Now we have it, on Mr. Booth's own showing that every officer of his has undertaken to "obey without questioning or gainsaying the orders from headquarters." And the possible relations of such orders to honour and veracity are demonstrated not only by the judicial deliverance on Mr. Booth's affidavit in the "Eagle" case, which I have already cited; not only by Mr. Bramwell Booth's admission before Mr. Justice Lopes that he had stated what was "not quite correct" because he had "promised Mr. Stead not to divulge "the facts of the case (the "Times," November 4th, 1885); but by the following passage in Mr. Hodges's account of the reasons of his withdrawal from the Salvation Army:–

"The general and Chief did not and could not [281] deny doing these things; the only question was this, Was it right to practise this deception? These points of difference were fully discussed between myself and the Chief of the Staff on my withdrawal, especially the Leamington incident, which was the one that finally drove me to decision. I had come to the conclusion, from the first, that they had acted as they supposed with a single eye to the good of God's cause, and had persuaded myself that the things were, as against the devil, right to be done, that as in battle one party captured and turned the enemy's own guns upon them, so, as they were fighting against the devil, it would be fair to use against him his weapons. And I wrote to this effect to the General" (p. 63).

Now, I do not wish to say anything needlessly harsh, but I ask any prudent man these questions. Could I, under these circumstances, trust any uncorroborated statement emanating from headquarters, or made by the General's order? Had I any reason to doubt the truth of Mr. Hodges's naive confession of the corrupting influence of Mr. Booth's system? And did it not behove me to pick my way carefully through the mass of statements before me, many of them due to people whose moral sense might, by possibility, have been as much blunted by the army discipline in the [282] use of the weapons of the devil as Mr. Hodges affirms that his was?

Therefore, in my third letter, I commenced my illustrations of the practical working of Boothism with the evidence of Mr. Redstone, fortified and supplemented by that of a non-Salvationist, Dr. Cunningham Geikie. That testimony has not been challenged, and, until it is, I shall assume that it cannot be. In my fourth letter, I cited a definite statement by Mr. Hodges in evidence of the Jesuitical principles of headquarters. What sort of answer is it to tell us that Mr. Hodges was dismissed the army? A child might expect that some such red herring would be drawn across the trail; and, in anticipation of the stale trick, I added the strong prima facie evidence of the trustworthiness of my witness, in this particular, which is afforded by the "Eagle" case. It was not until I wrote my fourth letter to you, Sir–until the exploitation of the "captains" and the Jesuitry of headquarters could be proved up to the hilt–that I ventured to have recourse to "The New Papacy." So far as the pamphlet itself goes, this is an anonymous work; and, for sufficient reasons, I did not choose to go beyond what was to be found between its covers. To any one accustomed to deal with the facts of evolution, the Boothism of "The New Papacy" was merely the natural and necessary development of the Boothism of Mr. Redstone's case and of the [283] "Eagle" case. Therefore, I felt fully justified in using it, at the same time carefully warning my readers that it must be taken with due caution.

Mr. Trotter's useful letter admits that such a book was written by a person with whom he had the "pleasure of an interview," and that a version of it (interpolated, according to his assertion) was published against the will of the author. Hence I am justified in believing that there is a foundation of truth in certain statements, some of which have long been in my possession, but which for lack of Mr. Trotter's valuable corroboration I have refrained from using. The time is come when I can set forth some of the heads of this information, with the request that Mr. Trotter, who knows all about the business, will be so good as to point out any error that there may be in them. I am bound to suppose that his sole object, like mine, is the elucidation of the truth, and to assume his willingness to help me therein to the best of his ability.

1. "The author of 'The New Papacy' is a Mr. Sumner, a person of perfect respectability, and greatly esteemed in Toronto, who held a high position in the Army. When he left, a large public meeting, presided over by a popular Methodist minister, passed a vote of sympathy with him."

[284] Is this true or false?

2. "On Saturday last, about noon, Mr. Sumner, the author of the book, and Mr. Fred Perry, the Salvation Army printer, accompanied by a lawyer, went down to Messrs. Imrie and Graham's establishment, and asked for all the manuscript, stereotype plates, &c., of the book. Mr. Sumner explained that the book had been sold to the Army, and, on a cheque for the amount due being given, the printing material was delivered up."

Did these paragraphs appear in the "Toronto Telegram" of April 24th, 1889, or did they not? Are the statements they contain true or false?

3. "Public interest in the fate or probable outcome of that mysterious book called 'The New Papacy; or, Behind the Scenes in the Salvation Army,' continues unabated, though the line of proceedings by the publisher and his solicitor, Mr. Smoke, of Watson, Thorne, Smoke, and Masten, has not been altered since yesterday. The book, no doubt, will be issued in some form. So far as known, only one complete copy remains, and the whereabouts of this is a secret which will be profoundly kept. It is safe to say that if the Commissioner kept on guessing until the next anniversary, he would not strike the secluded [285] location of the one volume among five thousand which escaped, when he and his assistant, Mr. Fred Perry, believed they had cast every vestige of the forbidden work into the fiery furnace. On Tuesday last, when the discovery was made that a copy of 'The New Papacy' was in existence, Publisher Britnell, of Yonge Street, was at once the suspected holder, and in a short time his book-store was the resort of army agents sent to reconnoitre" ("Toronto News," April 28th, 1889).

Is this a forgery, or is it not? Is it in substance true or false?

When Mr. Trotter has answered these inquiries categorically, we may proceed to discuss the question of interpolations in Mr. Sumner's book.

I am, Sir, your obedient servant,
T. H. Huxley.

[On the 26th of December a letter, signed J. T. Cunningham, late Fellow of University College, Oxford, called forth the following commentary.]

[286] Sir,–If Mr. Cunningham doubts the efficacy of the struggle for existence, as a factor in social conditions, he should find fault with Mr. Booth and not with me.

"I am labouring under no delusion as to the possibility of inaugurating the millennium by my social specific. In the struggle of life the weakest will go to the wall, and there are so many weak. The fittest in tooth and claw will survive. All that we can do is to soften the lot of the unfit, and make their suffering less horrible than it is at present" ("In Darkest England," p. 44).

That is what Mr. Cunningham would have found if he had read Mr. Booth's book with attention. And, if he will bestow equal pains on my second letter, he will discover that he has interpolated the word "wilfully" in his statement of my "argument," which runs thus: "Shutting his eyes to the necessary consequences of the struggle for life, the existence of which he admits as fully as any Darwinian, Mr. Booth tells men whose evil case is one of those consequences that envy is a corner-stone of our competitive system." [287] Mr. Cunningham's physiological studies will have informed him that the process of "shutting the eyes," in the literal sense of the words, is not always wilful; and I propose to illustrate, by the crucial instance his own letter furnishes, that the "shutting of the eyes" of the mind to the obvious consequences of accepted propositions may also be involuntary. At least, I hope so.

1. "Sooner or later," says Mr. Cunningham, "the population problem will block the way once more." What does this mean, except that multiplication, excessive in relation to the contemporaneous means of support, will create a severe competition for those means? And this seems to me to be a pretty accurate "reflection of the conceptions of Malthus" and the other poor benighted folks of a past generation at whom Mr. Cunningham sneers.

2. By way of leaving no doubt upon this subject, Mr. Cunningham further tells us, "The struggle for existence is always going on, of course; let us thank Darwin for making us realize it." It is pleasant to meet with a little gratitude to Darwin among the epigoni who are squabbling over the heritage he conquered for them, but Mr. Cunningham's personal expression of that feeling is hasty. For it is obvious that he has not "realized" the significance of Darwin's teaching–indeed, I fail to discover in Mr. Cunningham's letter any sign that he has even "realized" what [288] he would be at. If the "struggle for existence is always going on"; and if, as I suppose will be granted, industrial competition is one phase of that struggle, I fail to see how my conclusion that it is sheer wickedness to tell ignorant men that "envy" is a corner-stone of competition can be disputed.

Mr. Cunningham has followed the lead of that polished and instructed person, Mr. Ben Tillett, in rebuking me for (as the associates say) attacking Mr. Booth's personal character. Of course, when I was writing, I did not doubt that this very handy, though not too clean, weapon would be used by one or other of Mr. Booth's supporters. And my action was finally decided by the following considerations: I happen to be a member of one of the largest life insurance societies. There is a vacancy in the directory at present, for which half a dozen gentlemen are candidates. Now, I said to myself, supposing that one of these gentlemen (whose pardon I humbly beg for starting the hypothesis), say Mr. A., in his administrative capacity and as a man of business, has been the subject of such observations as a Judge on the Bench bestowed upon Mr. Booth, is he a person for whom I can properly vote? And, if I find, when I go to the meeting of the policy-holders, that most of them know nothing of this and other evidences of what, by the mildest judgment, must be termed Mr. A.'s unfitness for administrative [289] responsibilities, am I to let them remain in their ignorance? I leave the answer and its application to men of sense and integrity.

The mention of Mr. Cunningham's ally reminds me that I have omitted to thank Mr. Tillett for his very useful and instructive letter; and I hasten to repair a neglect which I assure Mr. Tillett was more apparent than real. Mr. Tillett's letter is dated December 20th. On the 21st the following pregnant (however unconscious) commentary upon it appeared in "Reynolds's Newspaper":–

"I have always maintained that the Salvation Army is one of the mightiest Socialistic agencies in the country; and now Professor Huxley comes in to confirm that view. How could it be otherwise? The fantastic religious side of Salvationism will disappear in the course of time, and what will be left? A large number of men and women who have been organized, disciplined, and taught to look for something better than their present condition, and who have become public speakers and not afraid of ridicule. There you have the raw materials for a Socialist army."

Mr. Ben Tillett evidently knows Latin enough to construe proximus ardet.

I trust that the public will not allow themselves to be led away by the false issues which are [290] dangled before them. A man really may love his fellow-men; cherish any form of Christianity he pleases; and hold not only that Darwinism is "tottering to its fall," but, if he pleases, the equally sane belief that it never existed; and yet may feel it his duty to oppose, to the best of his capacity, despotic Socialism in all its forms, and, more particularly, in its Boothian disguise.

I am, Sir, your obedient servant,
T .H. Huxley.

[Persons who have not had the advantage of a classical education might fairly complain of my use of the word epigoni. To say truth, I had been reading Droysen's "Geschichte des Hellenismus," and the familiar historical title slipped out unawares. In replying to me, however, the late "Fellow of University College," Oxford, declares he had to look the word out in a Lexicon. I commend the fact to the notice of the combatants over the desirability of retaining the present compulsory modicum of Greek in our Universities.]

[291] Sir,–I am much obliged to Messrs. Ranger, Burton, and Matthews for their prompt answer to my questions. I presume it applies to all money collected by the agency of the Salvation Army, though not specifically given for the purposes of the "Christian Mission" named in the deed of 1878; to all sums raised by mortgage upon houses and land so given; and, further, to funds subscribed for Mr. Booth's various projects, which have no apparent reference to the objects of the "Christian Mission" as defined in the deed. Otherwise, to use a phrase which has become classical, "it does not assist us much." But I must leave these points to persons learned in the law.

And, indeed, with many thanks to you, Sir, for the amount of valuable space which you have allowed me to occupy, I now propose to leave the whole subject. My sole purpose in embarking upon an enterprise which was extremely distasteful to me was to prevent the skilful "General," or rather "Generals," who devised the plan of campaign from sweeping all before them with a rush. I found the pass already held by such stout defenders as Mr. Loch and the [292] Dean of Wells, and, with your powerful help, we have given time for the reinforcements, sure to be sent by the abundant, though somewhat slowly acting, common sense of our countrymen, to come up.

I can no longer be useful, and I return to more congenial occupations.

I am, Sir, your obedient servant,
T. H. Huxley.

The following letter appeared in the "Times" of January 2nd, 1891:–

"Dear Mr. Tillett,–I have not had patience to read Professor Huxley's letters. The existence of hunger, nakedness, misery, 'death from insufficient food,' even of starvation, is certain, and no agency as yet reaches it. How can any man hinder or discourage the giving of food or help? Why is the house called a workhouse? Because it is for those who cannot work? No, because it was the house to give work or bread. The very name is an argument. I am very sure what Our Lord and His Apostles would do if they were in London. Let us be thankful even to have a will to do the same.

"Yours faithfully,
Henry E. Card. Manning."

[293] Sir,–In my old favourite, "The Arabian Nights," the motive of the whole series of delightful narratives is that the sultan, who refuses to attend to reason, can be got to listen to a story. May I try whether Cardinal Manning is to be reached in the same way? When I was attending the meeting of the British Association in Belfast nearly forty years ago, I had promised to breakfast with the eminent scholar Dr. Hincks. Having been up very late the previous night, I was behind time; so, hailing an outside car, I said to the driver as I jumped on, "Now drive fast, I am in a hurry." Whereupon he whipped up his horse and set off at a hand-gallop. Nearly jerked off my seat, I shouted, "My good friend, do you know where I want to go?" "No, yer honner," said the driver, "but, any way, I am driving fast." I have never forgotten this object-lesson in the dangers of ill-regulated enthusiasm. We are all invited to jump on to the Salvation Army car, which Mr. Booth is undoubtedly driving very fast. Some of us have a firm conviction, not only that he is taking a very different direction from that in which we wish to go, but that, before long, car and driver will come to grief. Are we to accept [294] the invitation, even at the bidding of the eminent person who appears to think himself entitled to pledge the credit of "Our Lord and His Apostles" in favour of Boothism?

I am, Sir, your obedient servant,
T. H. Huxley.

XI
The "Times," January 13th, 1891

Sir,–A letter from Mr. Booth-Clibborn, dated January 3rd, appeared in the "Times" of yesterday. This elaborate document occupies three columns of small print–space enough, assuredly, for an effectual reply to the seven letters of mine to which the writer refers, if any such were forthcoming. Mr. Booth-Clibborn signs himself "Commissioner of the Salvation Army for France and Switzerland," but he says that he accepts my "challenge" without the knowledge of his chiefs. Considering the self-damaging character of his letter, it was, perhaps, hardly necessary to make that statement.

Mr. "Commissioner" Booth-Clibborn speaks of my "challenge." I presume that he refers to my [295] request for information about the authorship and fate of "The New Papacy," in the letter published in the "Times" on December 27th, 1890. The "Commissioner" deals with this matter in paragraph No. 4 of his letter; and I observe, with no little satisfaction, that he does not venture to controvert any one of the statements of my witnesses. He tacitly admits that the author of "The New Papacy" was a person "greatly esteemed in Toronto," and that he held "a high position in the army"; further, that the Canadian "Commissioner" thought it worth while to pay the printer's bill, in order that the copies already printed off might be destroyed and the pamphlet effectually suppressed. Thus the essential facts of the case are admitted and established beyond question.

How does Mr. Booth-Clibborn try to explain them away?

"Mr. Sumner, who wrote the little book in a hot fit, soon regretted it (as any man would do whose conscience showed him in a calmer moment when his 'respectability' returned with his repentance, that he had grossly misrepresented), and just before it appeared offered to order its suppression if the army would pay the costs already incurred, and which he was unable to bear."

"The New Papacy" fills sixty closely printed duodecimo pages. It is carefully written, and for the most part in studiously moderate language; [296] moreover, it contains many precise details and figures, the ascertainment of which must have taken much time and trouble. Yet, forsooth, it was written in "a hot fit."

I sincerely hope, for the sake of his own credit, that Mr. "Commissioner" Booth-Clibborn does not know as much about this melancholy business as I do. My hands are unfortunately tied, and I am not at liberty to use all the information in my possession. I must content myself with quoting the following passage from the preface to "The New Papacy":–

"It has not been without considerable thought and a good deal of urging that the following pages have been given to the public. But though we would have shrunk from a labour so distasteful, and have gladly avoided a notoriety anything but pleasant to the feelings, or conducive to our material welfare, we have felt that in the interests of the benevolent public, in the interests of religion, in the interests of a band of devoted men and women whose personal ends are being defeated, and the fruit of whose labour is being destroyed, and, above all, in the interests of that future which lies before the Salvation Army itself, if purged and purified in its executive and returned to its original position in the ranks of Canadian Christian effort, it is no more than our duty to throw such light as we are able upon its true inwardness, and with that [297] object and for the furtherance of those ends we offer our pages to the public view."

The preface is dated April 1889. According to the statement in the "Toronto Telegram" which Mr. "Commissioner" Booth-Clibborn does not dare to dispute, his Canadian fellow-"Commissioner" bought and destroyed the whole edition of "The New Papacy" about the end of the third week in April. It is clear that the writer of the paragraph quoted from the preface was well out of a "hot fit," if he had ever been in one, while he had not entered on the stage of repentance within three weeks of that time. Mr. "Commissioner" Booth-Clibborn's scandalous insinuations that Mr. Sumner was bribed by "a few sovereigns," and that he was "bought off," in the face of his own admission that Mr. Sumner "offered to order its suppression if the army would pay the costs already incurred, and which he was unable to bear" is a crucial example of that Jesuitry with which the officials of the army have been so frequently charged.

Mr. "Commissioner" Booth-Clibborn says that when "London headquarters heard of the affair, it disapproved of the action of the Commissioner." That circumstance indicates that headquarters is not wholly devoid of intelligence; but it has nothing to do with the value of Mr. Sumner's evidence, which is all I am concerned about. Very likely London headquarters will disapprove [298] of its French "Commissioner's" present action. But what then? The upshot of all this is that Mr. Booth-Clibborn has made as great a blunder as simple Mr. Trotter did. The pair of Balaams greatly desired to curse, but have been compelled to bless. They have, between them, completely justified my reliance on Mr. Sumner as a perfectly trustworthy witness; and neither of them has dared to challenge the accuracy of one solitary statement made by that worthy gentleman, whose full story I hope some day or other to see set before the public. Then the true causes of his action will be made known.

Paragraph 2 of the "Commissioner's" letter says many things, but not much about Mr. Hodges. The columns of the "Times" recently showed that Mr. Hodges was able to compel an apology from Mr. Trotter. I leave it to him to deal with the "Commissioner."

As to the "Eagle" case, treated of in paragraph No. 3, a gentleman well versed in the law, who was in court during the hearing of the appeal, has assured me that the argument was purely technical; that the facts were very slightly gone into; and that, so far as he knows, no dissenting comment was made on the strictures of the Judge before whom the case first came. Moreover, in the judgment of the Master of the Rolls, fully recorded in the "Times" of February 14th, 1884, the following passages occur:–

[299] "The case had been heard by a learned Judge, who had exercised his discretion upon it, and the Court would not interfere with his discretion unless they could see that he was wrong. The learned Judge had taken a strong view of the conduct of the defendant, but nevertheless had said that he would have given relief if he could have seen how far protection and compensation could be given. And if this Court differed from him in that view, and could give relief without forfeiture, they would be acting on his own principle in doing so. Certain suggestions had been made with that view, and the Court had to consider the case under all the circumstances.... He himself (the Master of the Rolls) considered that it was probable the defendant, with his principles, had intended to destroy the property as a public-house, and that it was not right thus to take property under a covenant to keep it up as a public-house, intending to destroy it as such. He did not, however, think this was enough to deprive him of all relief . . . The defendant could only expect severe terms."

Yet, Sir, Mr. "Commissioner" Booth-Clibborn, this high official of the Salvation Army, has the audacity to tell the public that if I had made inquiries I should have found that "in the Court of Appeal the Judge reversed the decision of his predecessor as regards seven eighths of the property, and the General was declared to have acted [300] all along with straight-forwardness and good faith."

But the nature of Mr. "Commissioner" Booth-Clibborn's conceptions of straightforwardness and good faith is so marvellously illustrated by the portions of his letter with which I have dealt that I doubt not his statements are quite up to the level of the "Army" Regulations and Instructions in regard to those cardinal virtues. As I pointed out must be the case, the slave is subdued to that he works in.

For myself, I must confess that the process of wading through Mr. "Commissioner's" verbose and clumsy pleadings has given me a "hot fit," which, I undertake to say, will be followed by not so much as a passing shiver of repentance. And it is under the influence of the genial warmth diffused through the frame, on one of those rare occasions when one may be "angry and sin not," that I infringe my resolution to trouble you with no more letters. On reflection, I am convinced that it is undesirable that the public should be misled, for even a few days, by misrepresentations so serious.

I am copiously abused for speaking of the Jesuitical methods of the superior officials of the Salvation Army. But the following facts have not been, and, I believe, cannot be, denied:–

1. Mr. Booth's conduct in the "Eagle" case has been censured by two of the Judges.

[301] 2. Mr. Bramwell Booth admitted before Mr. Justice Lopes that he had made an untrue statement because of a promise he had made to Mr. Stead.¹

And I have just proved that Mr. "Commissioner" Booth-Clibborn asserts the exact contrary of that which your report of the judgment of the Master of the Rolls tells us that distinguished judge said.

Under these circumstances, I think that my politeness in applying no harder adjective than "Jesuitical" to these proceedings is not properly appreciated.

I am, Sir, your obedient servant,
T. H. Huxley.

¹ This statement has been disputed, but not yet publicly. (See p. 305.)

XII
The "Times," January 22nd, 1891

SIR,–I think that your readers will be interested in the accompanying opinion, written in consultation with an eminent Chancery Queen's Counsel, with which I have been favoured. It will be observed that this important legal de[302]liverance justifies much stronger language than any which I have applied to the only security (?) for the proper administration of the funds in Mr. Booties hands which appears to be in existence.

I am, Sir, your obedient servant,
T. H. Huxley.

1. Dr. Johnson's Buildings, Temple, E.C.,

January 14, 1891.

MR. BOOTH'S DECLARATION OF TRUST DEED, 1878.

"I am of opinion, subject to the question whether there may be any provision in the Charitable Trusts Acts which can be made available for enforcing some scheme for the appropriation of the property, and with regard to the real and leasehold properties whether the conveyances and leases are not altogether void, as frauds on the Mortmain Acts, that nothing can be done to control or to interfere with Booth in the disposition or application of the properties or moneys purported to be affected by the deed.

"As to the properties vested in Booth himself, it appears to me that such are placed absolutely under his power and control both as to the disposal and application thereof, and that there are no trusts for any specific purposes declared which [303] could be enforced, and that there are no defined persons nor classes of persons who can claim to be entitled to the benefit of them, or at whose instance they could be enforced by any legal process.

"As to the properties (if any) vested in trustees appointed by Booth, it appears to me that the only person who has a locus standi to enforce these trusts is Booth himself, and that he would have absolute power over the trusts and the property, and might deal with the property as he pleased, and that, as in the former case, nothing could be done in the way of enforcing any trusts against him.

"As to the moneys contributed or raised by mortgage for the general purposes of the mission, it appears to me that Booth may expend them as he pleases, without being subject to any legal control, and that he cannot even be compelled to publish any balance-sheets.

"Whether there are any provisions in the Charitable Trusts Acts which could be made available for enforcing some scheme for the application of the property or funds is a question to which I should require to give a closer consideration should it become necessary to go into it; but at present, after perusing these Acts, and especially 16 and 17 Vict. c. 137 and 18 and 19 Vict. c. 124, I cannot see how they could be made applicable to the trusts as declared in this deed.

[304] "As to the Mortmain Acts, the matter is clearly charitable, and unless in the conveyances and leases to Booth, or to the trustees (if any) named by him, all the provisions of the Acts have been complied with, and the deeds have been enrolled under the Acts, they would be void. It is probable, however, that every conveyance and lease has been taken without disclosing any charitable trust, for the purpose of preventing it from being void on the face of it. It is to be noted that the deed is a mere deed poll by Booth himself, without any other party to it, who, as a contracting party, would have a right to enforce it.

"Whether there are any objects of the trust I cannot say. If there is, as the recital indicates, a society of enrolled members called 'The Christian Mission,' those members would be objects of the trust, but then, it appears to me, Booth has entire control and determination of the application. And, as to the trusts enuring for the benefit of the 'Salvation Army,' I am not aware what is the constitution of the 'Salvation Army,' but there is no reference whatever to any such body in the deed. I have understood the army as being merely the missionaries, and not the society of worshippers.

"If there is no Christian Mission Society of enrolled members, then there are no objects of the trust. The trusts are purely religious, and trading is entirely beyond its purposes. Booth can 'give [305] away' the property, simply because there is no one who has any right to prevent his doing so.

"Ernest Hatton."

It is probably my want of legal knowledge which prevents me from appreciating the value of the professed corrections of Mr. Hatton's opinion contained in the letters of Messrs. Ranger, Burton, and Matthews, "Times," January 28th and 29th, 1891.

The note on page 301 refers to a correspondence, incomplete at the time fixed for the publication of my pamphlet, the nature of which is sufficiently indicated by the subjoined extracts from Mr. Stead's letter in the "Times of January 20th, and from my reply in the "Times" of January 24th. Referring to the paragraphs numbered 1, 2, at the end of my letter XI., Mr. Stead says:–

"On reading this, I at once wrote to Professor Huxley, stating that, as he had mentioned my name, I was justified in intervening to explain that, so far as the second count in his indictment went–for the Eagle dispute is no concern of mine–he had been misled by an error in the reports of the case which appeared in the daily [306] papers of November 4, 1885. I have his reply to-day, saying that I had better write to you direct. May I ask you, then, seeing that my name has been brought into the affair, to state that, as I was in the dock when Mr. Bramwell Booth was in the witness-box, I am in a position to give the most unqualified denial to the statement as to the alleged admission on his part of falsehood? Nothing was heard in Court of any such admission. Neither the prosecuting counsel nor the Judge who tried the case ever referred to it, although it would obviously have had a direct bearing on the credit of the witness; and the jury, by acquitting Mr. Bramwell Booth, showed that they believed him to be a witness of truth. But fortunately the facts can be verified beyond all gainsaying by a reference to the official shorthand-writer's report of the evidence. During the hearing of the case for the prosecution, Inspector Borner was interrupted by the Judge, who said:–

"'I want to ask you a question. During the whole of that conversation, did Booth in any way suggest that that child had been sold?' Borner replied:–

"'Not at that interview, my Lord.'

"It was to this that Mr. Bramwell Booth referred when, after examination, cross-examina[307]tion, and re-examination, during which no suggestion had been made that he had ever made the untrue statement now alleged against him, he asked and received leave from the Judge to make the following explanation, which I quote from the official report:–

"'Will you allow me to explain a matter mentioned yesterday in reference to a question asked by your Lordship some days ago with respect to one matter connected with my conduct? Your Lordship asked, I think it was Inspector Borner, whether I had said to him at either of our interviews that the child was sold by her parents, and he replied "No." That is quite correct; I did not say so to him, and what I wish to say now is that I had been specially requested by Mr. Stead, and had given him a promise, that I would not under any circumstances divulge the fact of that sale to any person which would make it at all probable that any trouble would be brought upon the persons who had taken part in this investigation.' (Central Criminal Court Reports, Vol. CII., part 612, pp. 1,035-6.)

"In the daily papers of the following day this statement was misreported as follows:–

"'I wish to explain, in regard to your Lordship's condemnation of my having said "No" to [308] Inspector Borner when he asked me whether the child had been sold by her parents–the reason why I stated what was not correct was that I had promised Mr. Stead not to divulge the fact of the sale to any person which would make it probable that any trouble should be brought on persons taking part in this proceeding.'

"Hence the mistake into which Professor Huxley has unwittingly fallen.

"I may add that, so far from the statement never having been challenged for five years, it was denounced as 'a remarkably striking lie' in the 'War Cry' of November 14th, and again the same official organ of the Salvation Army of November 18th specifically adduced this misreport as an instance of 'the most disgraceful way' in which the reports of the trial were garbled by some of the papers. What, then, becomes of one of the two main pillars of Professor Huxley's argument?"

In my reply, I point out that, on the 10th of January, Mr. Stead addressed to me a letter, which commences thus: "I see in the 'Times' of this morning that you are about to republish your letters on Booth's book."

I replied to this letter on the 12th of January:–

[309] "Dear Mr. Stead,–I charge Mr. Bramwell Booth with nothing. I simply quote the 'Times' report, the accuracy of which, so far as I know, has never been challenged by Mr. Booth. I say I quote the 'Times' and not Mr. Hodges¹, because I took some pains about the verification of Mr. Hodges's citation.

"I should have thought it rather appertained to Mr. Bramwell Booth to contradict a statement which refers, not to what you heard, but to what he said. However, I am the last person to wish to give circulation to a story which may not be quite correct; and I will take care, if you have no objection (your letter is marked 'private'), to make public as much of your letter as relates to the point to which you have called my attention.

"I am, yours very faithfully,
T. H. Huxley."

¹ This is a slip of the pen. Mr. Hodges had nothing to do with the citation of which I made use.

To this Mr. Stead answered, under date of January 13th, 1891:–

"Dear Professor Huxley,–I thank you for your letter of the 12th inst. I am quite sure you would not wish to do any injustice in this matter. But, instead of publishing any extract from my letter, might I ask you to read the passage as it [310] appears in the verbatim report of the trial which was printed day by day, and used by counsel on both sides, and by the Judge during the case? I had hoped to have got you a copy to-day, but find that I was too late. I shall have it first thing to-morrow morning. You will find that it is quite clear, and conclusively disposes of the alleged admission of untruthfulness. Again thanking you for your courtesy,

"I am, yours faithfully,
W. T. Stead."

Thus it appears that the letter which Mr. Stead wrote to me on the 13th of January does not contain one word of that which he ways it contains, in the statement which appears in the "Times" to-day. Moreover, the letter of mine to which Mr. Stead refers in his first communication to me is not the letter which appeared on the 13th, as he states, but that which you published on December 27th, 1890. Therefore, it is not true that Mr. Stead wrote "at once." On the contrary, he allowed nearly a fortnight to elapse before he addressed me on the 10th of January 1891. Furthermore, Mr. Stead suppresses the fact that, since the 13th of January, he has had in his possession my offer to publish his version of the story; and he leads the reader to suppose that my only answer was that he "had better write to [311] you direct." All the while, Mr. Stead knows perfectly well that I was withheld from making public use of his letter of the 10th by nothing but my scruples about using a document which was marked "private"; and that he did not give me leave to quote his letter of the 10th of January until after he had written that which appeared yesterday.

And I add:–

As to the subject-matter of Mr. Stead's letter, the point which he wishes to prove appears to be this–that Mr. Bramwell Booth did not make a false statement, but that he withheld from the officers of justice, pursuing a most serious criminal inquiry, a fact of grave importance, which lay within his own knowledge. And this because he had promised Mr. Stead to keep the fact secret. In short, Mr. Bramwell Booth did not say what was wrong; but he did what was wrong.

I will take care to give every weight to the correction. Most people, I think, will consider that one of the "main pillars of my argument," as Mr. Stead is pleased to call them, has become very much strengthened.

PREVIEW TABLE of CONTENTS BIBLIOGRAPHIES 1.   THH Publications 2.   Victorian Commentary 3.   20th Century Commentary INDICES 1.   Letter Index 2.   Illustration Index TIMELINE FAMILY TREE Gratitude and Permissions C. Blinderman & D. Joyce Clark University 1998

THE HUXLEY FILE

GUIDES § 1. THH: His Mark § 2. Voyage of the Rattlesnake § 3. A Sort of Firm § 4. Darwin's Bulldog § 5. Hidden Bond: Evolution § 6. Frankensteinosaurus § 7. Bobbing Angels: Human Evolution § 8. Matter of Life: Protoplasm § 9. Medusa § 10. Liberal Education § 11. Scientific Education § 12. Unity in Diversity § 13. Agnosticism § 14. New Reformation § 15. Verbal Delusions: The Bible § 16. Miltonic Hypothesis: Genesis § 17. Extremely Wonderful Events: Resurrection and Demons § 18. Emancipation: Gender and Race § 19. Aryans et al.: Ethnology § 20. The Good of Mankind § 21.  Jungle Versus Garden