# Dr. Stiggins: His Views and Principles/Chapter 1

I: Protestantism and Preserved Meat—Moral and Political Dignity of the United States of America.
I HAVE been watching for some time past, and with considerable anxiety, the discussion of the so-called "Meat-Packing Scandals" in America. You, as an earnest Liberal and as a Free Churchman, must have seen the reports to which I allude, for I am sure you agree with me that the rivers of printer's ink are not the least amongst those which, the Inspired Writer tells us, make glad the City of God. No; you are right; I am far from using the phrase in any of the superstitious senses dear to the mediævalists or pseudo-primitive writers. Holy Writ, as has been well observed, is not only a kernel but a shell, not only an eternal message, but a local and (shall we say?) a temporary pronouncement. The author of these words was, no doubt, thinking of ​Jerusalem, a city whose largely imaginary glories would not compensate a modern thinker for the lack of the elements of sanitation and of democratic government. The dogmas of the writer were no doubt clearly enough defined—to us, of course, they would be impossible—but we have no reason to suppose that his drains were in the like case. Indeed, it is highly improbable that such things existed in any form at the period in which these words were written, and I need scarcely remind you that the sense of Liberalism and of the Free Churches is not uncertain on the point of Dogma versus Drains. The "City of God" then, as the Inspired Writer viewed it, was, probably, something very different from the City of God to which modern progress is daily approximating; and I need scarcely say that the visions of mediæval dreamers, of men who lived in the heated opium den of Catholicism and Feudalism, are still less likely to image forth the Model City of to-day. The old Hebrew who used the phrase thought of Jerusalem, the centre of ​Jewish Patriotism, the seat of the Temple with its Holy of Holies, its hidden rites performed by a sacerdotal hierarchy; the writer of the Middle Ages had in his mind some pinnacled and climbing town that rose roof by roof, gable by gable, spire by spire to the vast far-lifted towers of the cathedral, where the idolatrous mass was daily offered: we, wiser far than Jew or Catholic, read the words and think of Manchester or Leeds or Sheffield. Why do you start? You are surely not deluded by what has been called the superstition of antiquity, by the false glamour which a few writers have unfortunately woven about past centuries and forgotten arts? The mediæval city was dirty and insanitary in a high degree, liberty was unknown, cruelty was rampant, a degrading superstition had usurped the place of true religion, Free Churchmen were unheard of. Can such a place as this symbolize to us the City of God? Surely not. Again, I say, Manchester must present a far more appropriate image of that ideal to which creation moves. ​Flourishing and prosperous, surrounded by the princely mansions of those whom honest toil, business instincts, and enlightened piety have raised to a high place, watered by streams whose refreshing blackness testifies that they no longer minister to the selfish pleasures and the cruel sports of the feudal lord: this, surely, is the true Civitas Dei to which the old Hebrew unconsciously looked forward. The æsthete will tell you Manchester is smoky. It is true that it is veiled, but so was the Temple of Jerusalem. The jets of steam that shoot out from apertures in those sturdy walls whisper to me the names of Cobden and Bright, Cobden and Bright; and these, let me tell you, were truer and holier saints than any that Rome commemorates in her storied calendars. Jerusalem was on a hill; it was aristocratic; Manchester stands on a democratic plain. Walk through her ways, note how street is a facsimile of street and house of house. No proud castle scowls from its sullen battlements on the peaceful citizens, no flaunting spire rises high above every roof ​denying with each stone the great Evangel of Equality; even Owen's College does not oppress the humble workman with a superhuman (and therefore offensive) sense of beauty. On every side the busy hum of labour; to our ears more solemn than the rolling organ, holier than the sound of the harps in the strange vision of the Jewish fakir which closes our Bibles; more solemn and more holy because every rattle of the improved machinery tells us that some supporter of enlightened policy and Liberal religious organizations is getting richer and richer every moment. Here, indeed, we have the true City of God; and this is the city which, as I observed, is made glad by those inky rivers which flow through the columns of a free press.
And this brings me back to the point from which I set out. I took it for granted that you are a diligent student of the newspaper, and, such being the case, you must have followed the reports of what are called the Chicago Packing Scandals; and I hope I shall convince you of the very bad effect those reports must ​have had. I may surprise you by saying that I wish it had been found possible to suppress or at least to minimize the whole affair. I may perhaps surprise you still more by saying that I wish with still greater fervour that a body of representative Free Churchmen could be appointed to regulate in some measure the publication of news and comment that is likely to be harmful to the best interests of the people. The Freedom of the Press! My dear friend, do not let us be slaves either to a phrase or to a false appearance of consistency; do not let us be the slaves of anything or anybody, but "Liberals," Free Men, in deed and word. I agree with you with all my heart in reprobating any system which remotely resembles the censorship of the press and of that free speech which is every Englishman's birthright. Remember that every Free Churchman is a descendant of Milton; I rejoice in it, I make my boast of it all the day long, but remember also that the great Milton, that "mighty-mouthed inventor of harmonies," that prophet who saw the ​day of the Divorce Court from afar off and was glad; remember, I say, that Milton served a Government—England's noblest Government—that made the recitation of the Prayer Book, the "mass in masquerade," a penal offence. You see, don't you, the wide distinction between the censorship of tyrants and bigots such as Charles and Laud, with their detestable Star Chamber, and the wise restraints of England's great Captain Cromwell? But I am afraid that if you are not quite clear upon this point, you must have failed to grasp those basic principles which lie at the root of all true Liberalism and Protestantism. Let us go a little farther back in the past: the ordinary observer sees, perhaps, but little difference between Queen Mary's executions by fire and Queen Elizabeth's executions by tearing the heart from the living man. But if we are Protestants we know that the former were the monstrous cruelties of devils in human form, while the latter were entirely justifiable punishments. Again, the Liberal knows that the severities of the feudal ​law in France were the work of fiends, while the so-called massacres in the prisons during the Revolution were a melancholy necessity, and the wholesale executions under what has been called "The Terror" in reality deeds of mercy. I hope I have convinced you of the need of being on your guard against confusing things which are really essentially distinct in spite of surface similarities. Perhaps a more modern instance may be helpful: your blood must often have boiled at the way in which the late government packed the magistracy with Tories. But you surely do not see any resemblance between this most flagitious proceeding and the efforts of the friends of the present administration to ensure that Liberalism shall be efficiently represented on the Bench? Good; then I hope you will not confuse my proposition for a Board of Press Overseers with the tyrannical and abominable system of the censorship.
Besides, we have already the elements of such a system worked in a rough and ready way by the editors themselves. ​You must have noticed that few Liberal journals devote much space to meetings of Tories and Churchmen, and every effort is very properly made to minimize the importance of such gatherings—a proceeding which, I need not tell you, is entirely different from the boycotting tactics of the Conservative Press. I say, then, that this most salutary system should be extended and regulated; and I do not think that Englishmen need be afraid to entrust the liberties of the press to the hands of a committee chosen from the Free Church Council, seeing that they have virtually already entrusted their whole destinies to the care of the great Evangelical bodies.
​Well, we all know what a great country America is; and we know that it is great because it is at once Protestant and Democratic. It is great because in place of our parasitical Establishment it has a powerful Oil Trust under the control of a professed member of the Baptist Church, it is great because instead of a hereditary monarch it has a President who relies on no ancestral claims or storied pedigree, but on judicious arrangements with the benevolent Trust I have mentioned. It is great because instead of a corrupt House of Lords it has a Senate and a Congress composed entirely of professional politicians whose incomes depend on the acuteness of their business instincts; it is great because it produces a larger proportion of lunatics than any country on earth; and if you have read your Wendell Holmes you will remember that a high lunacy rate is an unfailing test of a country's intellectual supremacy. You are right; all Protestant countries shew their mental superiority to Popery in this striking and convincing manner. And ​what a moral dignity the Americans have! You remember how the whole land rose in its righteous indignation over the long martyrdom of the unhappy Cubans. There was no counting the cost, no dread of the haughty power of Spain; it was enough for America that the Cuban rebels were not given exactly what they wanted, and at such devilish cruelty as this the heart of the States grew hot. What do you say of the Filipinos? Don't you know that they had groaned for centuries under the hideous Spanish yoke, and that America set them free? My dear friend, if you doubt such a proposition as that, you will end by doubting that every monastery communicated by a secret passage with a nunnery, you will deny the well known fact that in these nunneries the walling-up of live nuns was a part of the daily routine of the establishment, you will hesitate to say that every confessor is a monster of cunning and debauchery. Do you know or do you not know that the San Francisco earthquake and the Tory Press are alike the work of the Jesuits; whose ​motto is, as you are aware, "the end justifies the means"? Well, that being so, I repeat that America freed the Filipinos from Spanish tyranny. They didn't want to be free after the American pattern of freedom? So much the worse for them. What they want is not of the slightest consequence to anybody. Haven't you seen it laid down by a consensus of Liberal journalists and politicians that the Chinese coolies in South Africa are miserable slaves who pant for freedom? It is true that the coolies themselves decline to be free; but that, as you will have seen, does not affect the question in the least. So, if the Filipinos, as you say, object to be free citizens of the greatest country in the world, they must be convinced of their error by such methods of suasion as are available. But I do not believe for a moment in the report that the American soldiers tortured their prisoners; and if large quantities of water were poured down the throats of these misguided persons with the very laudable object of gaining important information, I am sure that ​the water in question was of very superior quality to any fluid used in a somewhat similar manner in the dungeons of the accursed Inquisition. In fact you may depend upon it that the Inquisitors never employed anything so innocent as water in their devilries. The great Temperance Movement has never flourished (how could it?) under the Upas Tree of Romanism, and I should not be surprised to hear that many a martyr's torments were aggravated by the diabolical refinement of compelling him to swallow enormous quantities of the best sherry.
But we were considering the moral dignity of the United States of America. I don't think there is anything grander in history than the American People rebuking Russia for its cruel treatment of the Jews. Let me tell you there is no common or customary greatness here. You have doubtless read the very interesting accounts of the summary executions of Negroes in the Southern States—"lynchings" I think they are called in the purer, more vivid English of the Great Republic. ​Well, I have no doubt that these summary executions are a necessity, though perhaps a painful one. Indeed, they must be both necessary and justifiable, for they are the will of the people. You know the adage: Vox populi vox Dei, you know as well as I do that the People are always right. It is for that reason that we are Liberals, that we base all our principles upon the absolute, eternal, infallible supremacy of the people's will. Ergo, as the old logicians say, if the people of America choose to burn Negroes alive with what some would call refinements of slow and lingering torment: then the people of America must be right in doing so. But mark: while the left hand, as it were, of this great nation dribbles a little more kerosene on the slowly carbonizing form of its free and equal (but coloured) citizen, the other, raised aloft in all the awfulness of intense moral dignity, rebukes the cruelties of guilty Russia and takes the poor hunted Jew under the protecting folds of the banner of the Great Republic! Am I not ​right? Is not such a picture unique in the world's history?
The Higher Criticism teaches us that the collection known popularly as "Isaiah" was in reality written by fifty-two persons of the same name, who all prophesied many years after the event. But could the whole fifty-two, with the assistance of "Ezekiel" and "Jeremiah," ever have reached such a splendid height of denunciation as that to which I have drawn your attention?
I do not know whether I need elaborate the greatness of this splendid Democracy. You know what the marriage law of America is like: there are variations, of course, in the different States, and I am told that in one commonwealth divorce is as restricted as the cunning priests would have it in England. Still, in most States the law stands as though Milton had framed it. The good sense, the inspiration rather, of the people has triumphed, and vice has shrunk back affrighted to her accustomed haunts of clericalism and ​reaction: for who would be a libertine in a land where a divorce is as easily obtainable as a dog license, who would risk the shame, the moral degradation, the expense of keeping a mistress when all the worldly advantages of such a course can be obtained by going through a holy and harmless ceremony? You understand now the moral altitude of every American; you comprehend the height from which the citizen of New York and of San Francisco looks down on the deplorable corruption of our effete aristocracy. The fellow-countrymen of Tweed and Oakey Hall carry their own moral atmosphere with them; they would perish else when they condescend to visit the gilded infection of our House of Lords.
Yes! America is Democracy triumphant; the goal to which we are pressing here, the ideal towards which all noble hearts are striving. But—how long can we proclaim the glad tidings of liberty if the offensive and doubtless exaggerated details to which I have alluded are made public in the press? You and I are ​staunch, I know; I am sure that there is not a member of the Free Church Council who would not see his friends eating ordure, poisoned rat, preserved Lithuanian packer, spittle, diseased meat, and noxious chemicals gladly, joyfully, thankfully; knowing, as he would know, that Protestantism was making a handsome profit, that the Eagles of the Great Rebublic were laughing consumedly. Yes, yes; the Free Churches have always been on the side of Free Trade, and I am sure that they always will be. Cobden and Bright did not live and work in vain, and so long as a mixture of glucose and vitriol is called beer, while tallow and beastliness in general is sold as butter, while thousands of superfluous babies fall yearly victims to interesting and complicated chemical formulæ disguised as milk, while gangrened sausages shew the way to glory (and a pretty profit)—so long shall their names be "freshly remembered" in flowing bowls of substitutes. "Adulteration is a form of competition": the man who denies that great axiom is certainly a Tory, and ​probably a Churchman or a Romanist. Those were the words of honest John Bright; and so long as England emblazons them on her banner all will be well with her.
But how about the thoughtless masses? Have they the self-sacrifice, the moral strength, the confidence in Liberal principles that are requisite in such a crisis? Can we not imagine them declaring that if democracy implies the poisoning and adulteration of every conceivable article of food and drink they would rather be without democracy? Here, they may say, is a great free nation, a great commonwealth of sovereign citizens; without king or lords or Established Church; a government for the people, by the people, through the people. And the result seems to be that the sovereign citizens in question have to feed on dung, poisoned rat, and tuberculous cow; while the representatives of the sovereign citizens aforesaid grow rich on the bribes administered by the purveyors of these delicacies. Cannot you see the deplorable results that may follow from this specious though ​fallacious reasoning? I am older than you, and I have learned to dread the devilish strength of the forces of reaction. Believe me, the enemy is always on the alert; there are not wanting those who have read the annals of Popery and Tyranny with, I am afraid, no honest aims. In the bad old days, in the ages described so justly as dark, they tell us that adulteration was a crime, that "making a corner" was a felony, that our worthy friends in Chicago would certainly have been hanged to the nearest tree. Ah, I see you shudder, and you do well; but have you forgotten the fleshpots of Egypt, after which some writer (who lived many centuries after the probably mythical Moses) tells us the children of Israel lusted? Believe me, the old Hebrew Book has not lost its freshness; here in England, as in some possible desert which could not have been near Sinai, we have many who are willing and ready to lust after the fleshpots, to clamour for beef which is not tuberculous, to scorn the poisoned but spicy rat, to murmur against fragments of their brother ​men appearing on the breakfast table under the comely disguise of chicken and tongue. The fleshpots of Egypt! Yes, my friend, even though the Higher Criticism should inform us that Egypt in the traditional sense never existed, that the Red Sea is a forgery of P$^1$ J$^2$ L$^4$ and P$^6$, that Moses was either a Stone Pillar or the Midnight Sky (all of which conclusions seem to me, I confess, infinitely nobler than the traditional view): even then how true the moral remains. Yes; now, as then, the people are a stiff-necked generation, ready, as ever, to place their carnal appetites above their eternal gain. The so-called Israelites in the old fable wearied of the Heavenly Manna, and forgot the Promised Land: and so the mob to-day may weary of the gifts of Packingtown: formaldehyde has ceased, they may say, to charm our palates, glucose is sweet for us no longer, oil of vitriol and gangrened pork will not serve our dainty and luxurious taste, we are weary of the dung of rats. We should like healthy beef, not potted Scandinavian, we want real milk ​in our tea, we wish for beer with our dinner, not chemical reactions, we are anhungered for pork which is not green with gangrene—in a word, for the fleshpots of Egypt. And at last they may declare that if Chicago and its products are the results of Liberalism and Protestantism then they would rather not be Protestants or Liberals!
Ah! that old writer who could not have been Moses knew the human heart; knew the terrible appeal of fleshly lusts. Before the eyes of the wandering tribesmen the tempter dangled the Egyptian feasts: can we be sure that he will not repeat his infernal artifice in our day? There are prophets of Baal who are only too ready to insinuate their praise of old English beef and beer, home-grown and home-brewed (the vile Protectionists!); who dispute the well-known fact that in the Dark Ages the people were cowed, half-starved slaves by their stories of yeomen who fought at Crécy, Poitiers, and Agincourt (trust me, the Devil never lacks an argument); who fill foolish ears with ​mischievous fables of some imagined time when honey was made by the bee, butter of milk, and bread of wheat. Nay, some of them go further still, and picture to their dupes, say, the Spanish peasant living in content on the produce of his garden, drinking the light red wine from his own vineyard; indifferent to the mineral wealth of his country, not anxious to live in Manchester, careless as to doing business, happy in an atmosphere almost devoid of sulphur and carbonic acid gas, unwilling to be a Baptist, not clamouring for tinned products, crossing himself when he passes the village crucifix—sunken, in fact, in every conceivable degradation, as you and I know. Yes, there are men who are willing to compare this poor unhappy wretch with the blest denizens of Chicago, who dare to dispute the glories of democracy; and who shall say whether such insidious arguments as these may not prevail?
And now, I think, I have made you understand my regret at the publication of these deplorable details. I am convinced that this so-called scandal is the work of ​the forces of reaction; I suspect a conspiracy between the Jesuits and the English Church Union. I demand the immediate passing of two short Acts—one to make it a penal offence to manufacture or to sell any pure article of food or drink, the other for the humanising and liberalising of all churches and cathedrals belonging to the Anglican and Romanist denominations—half of them to become places of meeting for the Free Churches, the other half to be converted into miniature Packingtowns. Dr. Clifford shall preach in St. Paul's Cathedral, and rivers of putrid lard shall make glad the idolatrous pile at Westminster.