BEING one of the social missionaries in the propaganda of Robert Owen, I was, like H. Viewssiew, a writer of those days, a "student of realities." It soon became clear to me, as to others, that men are much influenced for good or evil, by their environments. The word was unused then, "circumstances" was the term employed. Then as now there were numerous persons everywhere to be met with who explained everything on supernatural principles with all the confidence of infinite knowledge. Not having this advantage, I profited as well as I could by such observation as was in my power to make. I could see that material laws counted for something in the world. This led me to the conclusion that the duty of watching the ways of nature was incumbent on all who would find true conditions of human betterment, or new reasons for morality—both very much needed. To this end the name of Secularism was given to certain principles which had for their object human improvement by material means, regarding science as the providence of man and justifying morality by considerations which pertain to this life alone.

The rise and development (if I may use so fine a term) of these views may be traced in the following records.

1. "Materialism will be advanced as the only sound basis of rational thought and practice." (Prospectus of the Movement, 1843, written by me.)

2. Five prizes awarded to me, for lectures to the Manchester Order of Odd-fellows. These Degree Addresses (1846) were written on the principle that morality, apart from theology, could be based on human reason and experience.

3. The Reasoner restricts itself to the known, to the present, and seeks to realise the life that is. (Preface to the Reasoner, 1846.)

4. A series of papers was commenced in the Reasoner entitled "The Moral Remains of the Bible," one object of which was to show that those who no longer held the Bible as an infallible book, might still value it wherein it was ethically excellent. (Reasoner, Vol. V., No. 106, p. 17, 1848.)

5. "To teach men to see that the sum of all knowledge and duty is Secular and that it pertains to this world alone." (Reasoner, Nov. 19, 1851. Article, "Truths to Teach," p. 1.)

This was the first time the word "Secular" was applied as a general test of principles of conduct apart from spiritual considerations.

6. "Giving an account of ourselves in the whole extent of opinion, we should use the word Secularist as best indicating that province of human duty which belongs to this life." (Reasoner, Dec. 3, 1851, p. 34.)

This was the first time the word "Secularist" appeared in literature as descriptive of a new way of thinking.

7. "Mr. Holyoake, editor of the Reasoner, will lay before the meeting [then proposed] the present position of Secularism in the provinces." (Reasoner, Dec. 10, 1851, p. 62.)

This was the first time the word "Secularism" appeared in the press.

The meeting above mentioned was held December 29, 1851, at which the statement made might be taken as an epitome of this book. (See Reasoner, No. 294, Vol. 12, p. 129. 1852.)

8. A letter on the "Future of Secularism" appeared in the Reasoner, (Reasoner, Feb. 4, 1852, p. 187.)

This was the first time Secularism was written upon as a movement. The term was the heading of a letter by Charles Frederick Nicholls.

9. "One public purpose is to obtain the repeal of all acts of Parliament which interfere with Secular practice." (Article, "Nature of Secular Societies," (Reasoner), No. 325, p. 146, Aug. 18, 1852.)

This is exactly the attitude Secularism takes with regard to the Bible and to Christianity. It rejects such parts of the Scriptures, or of Christianism, or Acts of Parliament, as conflict with or obstruct ethical truth. We do not seek the repeal of all Acts of Parliament, but only of such as interfere with Secular progress.

10. "The friends of 'Secular Education' [the Manchester Association was then so known] are not Secularists. They do not pretend to be so, they do not even wish to be so regarded, they merely use the word Secular as an adjective, as applied to a mode of instruction. We apply it to the nature of all knowledge." We use the noun Secularism. No one else has done it. With others the term Secular is merely a descriptive; with us the term is used as a subject. With others it is a branch of knowledge; with us it is the primary business of life,—the name of the province of speculation to which we confine ourselves.* When so used in these pages the word "Secularism" or "Secularist" is employed to mark the distinction.

A Bolton clergyman reported in the Bolton Guardian that Mr. Holyoake had announced as the first subject of his Lectures, "Why do the Clergy Avoid Discussion and the Secularists Seek it?" (Reasoner, No. 328, p. 294, Vol. 12, 1852.)

These citations from my own writings are sufficient to show the origin and nature of Secularism. Such views were widely accepted by liberal thinkers of the day, as an improvement and extension of free thought advocacy. Societies were formed, halls were given a Secular name, and conferences were held to organise adherents of the new opinion. The first was held in the Secular Institute, Manchester (Oct. 3, 1852). Delegates were sent from Societies in Ashton-under-Lyne, Bolton, Blackburn, Bradford, Burnley, Bury, Glasgow, Keighley, Leigh, London, Manchester, Miles Platting, Newcastle-on-Tyne, Oldham, Over Darwen, Owen's Journal, Paisley, Preston, Rochdale, Stafford, Sheffield, Stockport, Todmorden.

Among the delegates were many well known, long known, and some still known—James Charlton (now the famous manager of the Chicago and Alton Railway), Abram Greenwood (now the cashier of the Cooperative Wholesale Bank of Manchester), William Mallalieu of Todmorden (familiarly known as the "Millionaire" of the original Rochdale Pioneers), Dr. Hiram Uttley of Burnley, John Crank of Stockport, Thomas Hayes, then of Miles Platting, now manager of the Crumpsall Biscuit Works of the Cooperative Wholesale Society, Joseph Place of Nottingham, James Motherwell of Paisley, Dr. Henry Travis (socialist writer on Owen's system), Samuel Ingham of Manchester, J. R. Cooper of Manchester, and the present writer.