1
10
2
-
https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/b5d4fe18aeee47fbd369eacbfa4bdb57.pdf?Expires=1712793600&Signature=qX5y30VCHw3a24%7E5nfrRVhLB2PCDtXv7lYNr7Xx17z9YNkwccnG8uer02PnS9o5b-sxCJJpbaAdSyyBjep9ZSN8z3d%7E2bKOmKeTYrUJXa7L4MnnI41BET5EI2qjtD6GcdQeW3td%7ExRDPV7MVH36by3IPxn%7E5nf2rHwRlJZ0giiV%7EHX9Vc7A8dSPv4dv2guP59zsflG8FtJMDcNNaqKLEFcElKfKw7tGyQCAZ-60D7d3v7ID7SEs8kfKhpokRbgoby-AUxm9zQDyG5kCoFApbplHe3MfyOLWDYii-zd8N-tiEsdZh-4QoWJpHIi6bgx1lUEeasAwxFY1FwN2Jl-EPYQ__&Key-Pair-Id=K6UGZS9ZTDSZM
03ecce6a67d23e5be78b3ea757c45ef7
PDF Text
Text
NATIONAL SECULAR SOCIETY
VICTOR HUGO’S
ORATION
PRICE
on
VOLTAIRE,
OUST ZE
ZE’ZEHSTJSrX"-
------ ♦------
LONDON:
PROGRESSIVE PUBLISHING COMPANY,
28 Stonecutter Street, E.C.
�LONDON :
PRINTED AND PUBLISHED BY RAMSEY AND FOOTE,
AT STONECUTTER STREET, E.O.
�&Z6 07
VICTOR HUGO’S
Oration on Voltaire.
Delivered at Paris, May 30, 1878, the hundredth anni
versary of Voltaire’s death.
TRANSLATED BY JAMES PARTON.
A hundred years ago to-day a man died. He died
immortal. He departed laden with years, laden with
works, laden with the most illustrious and the most
fearful of responsibilities, the responsibility of the
human conscience informed and rectified. He went
cursed and blessed—cursed by the psst, blessed by
the future; and these, gentlemen, are the two superb
forms of glory. On his death-bed he had, on the
one hand, the acclaim of contemporaries and of pos
terity ; on the other, that triumph of hooting and of
hate which the implacable past bestows upon those
who have combated it. He was more than a man;
he was an age. He had exercised a function and
fulfilled a mission. He had been evidently chosen
for the work which he had done, by the supreme will,
which manifests itself as visibly in the laws of destiny
as in the laws of nature.
The eighty-four years which this man lived occupy
the interval that separates the monarchy at its apogee
�4
from the revolution in its dawn. When he was born
Louis XIV. still reigned; when he died Louis AVI.
reigned already ; so that his cradle could see the last
rays of the great throne and his coffin the first gleams
from the great abyss.
,
Before going further, let us come to an understand
ing gentlemen, upon the word abyss. There are
good abysses : such are the abysses in which evil is
^Gentlemen, since I have interrupted myself, allow
me to complete my thought. No word imprudent or
unsound will be pronounced here. We are here to
perform an act of civilisation. We are here to make
affirmation of progress, to pay respect to philosophers
for the benefits of philosophy, to bring to the
eighteenth century the testimony of the nineteenth,
to honor magnanimous combatants and good servants,
to felicitate the noble effort of peoples, industry,
science, the valiant march in advance, the toil to
cement human concord ; in one word, to glorify peace,
that sublime, universal desire. Peace is the virtue
of civilisation; war is its crime We are here, at
this grand moment, in this solemn hour, to bow
religiously before the moral law, and to say to the
worid, which hears France, this: There is only one
power, conscience in the service of justice ; and there
is only one glory, genius in the service of truth.
That said, I continue.
o4.w,z»
Before the revolution, gentlemen, the social struc
ture was this:
At the base, the people ;
Above the people, religion represented by the
451 Bythe side of religion, justice represented by the
^And^at’that period of human society, what was
the people ? It was ignorance. What was religion ?
�5
It was intolerance. And what was justice ? It
was injustice. Am I going too far m my words .
k
I will confine myself to the citation of two facts,
but decisive.
,
„
,
At Toulouse, October 13, 1761, there was found,
in a lower story of a house, a young man hanged.
The crowd gathered, the clergy fulminated, the magis
tracy investigated. It was a suicide; they made ot
it an assassination. In what interest ? In the interest
of religion. And who was accused ? The father. He
was a Huguenot, and he wished to hinder his son from
becoming a Catholic. There was here a moral mons
trosity and a material impossibility. No matter .
This father had killed his son; this old man had
hanged this young man. Justice set to work, and this
was the result. On the month of March, 1762, a man
with white hair, Jean Calas, was conducted to a public
place, stripped naked, stretched upon a wheel, the
limbs bound upon it, the head hanging. three
men are there upon a scaffold—a magistrate, named
David, charged to superintend the punishment, a
priest to hold the crucifix, and the executioner, with
a bar of iron in his hand. The patient, stupefied with
terror, regards not the priest, and looks at the exe
cutioner. The executioner lifts the bar of iron, and
breaks one of his arms. The victim groans and swoons.
The magistrate comes forward. They make the con
demned inhale salts. He returns to life. ^en
another stroke of the bar. Another groan. Calas
loses consciousness. They revive him, and the exe
cutioner begins again ; and, as each limb befoie being
broken in two places receives two blows, that makes
eight punishments. After the eighth swooning the
priest offers him the crucifix to kiss. Calas turns
away his head, and the executioner gives him the
coup do grace—that is to say, crushes in his chest
�6
with the thick end of the bar of iron. So died Jean
Calas.
That lasted two hours. After his death, the evi
dence of the suicide came to light. But an assassina
tion had been committed. By whom ? By the
judges.
Another fact. After the old man, the young man.
Three years later, in 1765, at Abbeville, the day after
a night of storm and high wind, there was found
upon the pavement of a bridge an old crucifix of
worm-eaten wood, which for three centuries had
been fastened to the parapet. Who had thrown
down this crucifix ? Who committed this sacrilege ?
It is not known. Perhaps a passer-by. Perhaps
the wind. Who is the guilty one ? The Bishop of
Amiens launches a momioire. Note what a monitoire
was : it was an order to all the faithful, on pain of
hell, to declare what they knew, or believed they
knew, of some fact or other—a murderous injunc
tion, when addressed by fanaticism to ignorance.
The monitoire of the Bishop of Amiens does its work;
the town gossip takes upon itself the work of denun
ciation. Justice discovers, or believes it discovers,
that on the night when the crucifix was thrown down
two men, two officers, one named La Barre, the other
d’Etallonde, passed over the bridge of Abbeville,
that they were drunk, and that they sang a guard
room song. The tribunal was the Seneschalcy of
Abbeville. The Seneschalcy of Abbeville was like
the court of the Capitouls of Toulouse. It was
not less just. Two orders for arrest were issued.
D’Etallonde escaped, La Barre was taken. Him they
delivered to judicial examination. He denied having
crossed the bridge; he confessed to having sung the
song. The Seneschalcy of Abbeville condemned
him; he appealed to the Parliament of Paris. He
was conducted to Paris; the sentence was found
�7
good and confirmed. He was conducted back to Abbe
ville in chains. labridge. The monstrous hour arrives.
They begin by subjecting the Chevalier de La Barre
to the torture, ordinary and extraordinary, to make
him reveal his accomplices. Accomplices in what ?
In having crossed a bridge and sung a song. During
the torture one of his knees was broken; his con
fessor, on hearing the bones crack, fainted away.
The next day, June 5, 1766, La Barre was drawn to
the great square of Abbeville, where flamed a peni
tential fire; the sentence was read to La Barre;
then they cut off one of his hands ; then they tore out
his tongue with iron pincers; then, in mercy, his
head was cut off and thrown into the fire. So died
the Chevalier de La Barre. He was nineteen years
of age.
Then, O Voltaire ! thou didst utter a cry of horror,
and it will be thine eternal glory!
Then didst thou enter upon the appalling trial of
the past; thou didst plead against tyrants and mon
sters the cause of the human race, and thou didst
gain it. Great man, blessed be thou for ever!
Gentlemen, the frightful things which I have
recalled took place in the midst of a polite
society ; its life was gay and light; people went and
came; they looked neither above nor below them
selves ; their indifference had become carelessness;
graceful poets, Saint-Aulaire, Bouffiers, Gentil-Bernard, composed pretty verses; the court wa? all
festival; Versailles was brilliant; Paris ignored
what was passing; and then it was that through
religious ferocity the judges made an old man die upon
the wheel, and the priests tore out a child's tongue
for a song.
In the presence of this society, frivolous and dismal,
Voltaire alone, having before his eyes those united
forces, the court, the nobility, the capitalist; that
�■8
unconscious power, the blind multitude; that terrible
magistracy, so severe to subjects, so docile to the
master, crushing and flattering, kneeling upon the
people before the king ; that clergy, vile compound of
hypocrisy and fanaticism; Voltaire alone, I repeat it,
declared war against that coalition of all the social
iniquities, against that enormous and terrible world,
and he accepted battle with it. And what was his
weapon ? That which has the lightness of the wind
and the power of the thunder-bolt—a pen.
With that weapon he fought: with that weapon
he conquered.
Gentlemen, let us salute that memory.
..Voltaire conquered. Voltaire waged the splendid
kind of warfare, the war of one alone against all—that is to say, the grand warfare; the war of thought
against matter; the war of reason against prejudice,
the war of the just against the unjust; the war for
the oppressed against the oppressor; the war of good
ness ; the war of kindness. He had the tenderness
of a woman and the wrath of a hero. He was a great
mind, and an immense heart.
He conquered the old code and the old dogma.
He conquered the feudal lord, the Gothic judge, the
Roman priest. He raised the populace to the dignity
of people. He taught, pacified and civilised. He
fought for Sirven and Montbailly, as for Calas and
La Barre. He accepted all the menaces, all the perse
cutions, calumny and exile. He was indefatigable
and immovable. He conquered violence by a smile,
despotism by sarcasm, infallibility by irony, obstinacy
by perseverance, ignorance by truth.
I have just pronounced the word smile. I pause at
it. Smile ! It is Voltaire.
Let us say it, gentlemen, pacification (apaisement)
is the great work of philosophy. In Voltaire the
equilibrium always re-establishes itself at last. What-
�9
ever may be bis just wrath, it passes, and the irritated
Voltaire always gives place to the Voltaire calmed.
Then in that profound eye the smile appears.
That smile is wisdom. That smile, I repeat, is
Voltaire. That smile sometimes becomes laughter,
but the philosophic sadness tempers it. Towards the
strong it is mockery ; towards the weak it is a caress.
It disquiets the oppressor, and reassures the oppressed.
Against the great, it is raillery; for the little, it is
pity. Ah, let us be moved by that smile ! It had in
it the rays of the dawn. It illuminated the true, the
just, the good, and what there is of worthy in the
useful. It lighted up the interior of superstitions.
Those ugly things it is salutary to see : he has shown
them. Luminous, that smile was fruitful also. The
new society, the desire for equality and concession,
and that beginning of fraternity which called itself
tolerance, reciprocal good-will, the just accord of men
and rights, reason recognised as the supreme law, the
annihilation of prejudices and fixed opinions, the
serenity of souls, the spirit of indulgence and of
pardon, harmony, peace—behold what has come from
that great smile 1
On the day—very near, without any doubt—when
the identity of wisdom and clemency will be recog
nised, the day when the amnesty will be proclaimed,
I affirm it, up there, in the stars, Voltaire will smile.
Gentlemen, between two servants of Humanity,
who appeared eighteen hundred years apart, there is
a mysterious relation.
To combat Pharisaism; to unmask imposture; to
overthrow tyrannies, usurpations, prejudices, false
hoods, superstitions ; to demolish the temple in order
to rebuild it—that is to say, to replace the false by
the true; to attack a ferocious magistracy ; to attack
a sanguinary priesthood; to take a whip and drive
the money-changers from the sanctuary; to reclaim
�10
the heritage of the disinherited; to protect the weak,
the poor, the suffering, the overwhelmed ; to struggle
for the persecuted and oppressed—that was the war
of Jesus Christ! And who waged that war ? It was
Voltaire.
The completion of the evangelical work is the philo
sophical work; the spirit of meekness began, the
spirit of tolerance continued. Let us say it with a
sentiment of profound respect: Jesus wept ; Voltaire
smiled. Of that divine tear and of that human smile
is composed the sweetness of the present civilisation.
Did Voltaire always smile? No. He was often
indignant. You remarked it in my first words.
Certainly, gentlemen, measure, reserve, proportion,
are reasons supreme law. We can say that modera
tion is the very respiration of the philosopher. The
effort of the wise man ought to be to condense into a
sort of serene certainty all the approximations of
which philosophy is composed. But at certain
moments the passion for the true rises powerful and
violent, and it is within its right in so doing, like the
stormy winds which purify. Never, I insist upon it,
will any wise man shake those two august supports of
social labor, justice and hope; and all will respect
the judge if he is embodied justice, and all will
venerate the priest if he represents hope. But if the
magistracy calls itself torture, if the Church calls
itself Inquisition, then Humanity looks them in the
face and says to the judge : “ I will none of thy
law !” and says to the priest: “ I will none of thy
dogma ! I will none of thy fire upon the earth and
thy hell in the future I” Then philosophy rises in
wrath, and arraigns the judge before justice and the
priest before God !
This is what Voltaire did. It was grand.
What Voltaire was, I have said; what his age was,
I am about to say.
�11
Gentlemen, great men rarely come alone; large trees
seem larger when they dominate a forest ; there they
are at home. There was a forest of minds around
Voltaire; that forest was the eighteenth century.
Among those minds there were summits, Montesquieu,
Buffon, Beaumarchais, and among others, two, the
highest after Voltaire—Rousseau and Diderot. Those
thinkers taught men to reason ; reasoning well leads
to acting well ; justness in the mind becomes justice
in the heart. Those toilers for progress labored use
fully. Buffon founded naturalism; Beaumarchais
discovered, outside of Molière, a kind of comedy till
then unknown, almost the social comedy ; Montes
quieu made in law some excavations so profound that
he succeeded in exhuming the right. As to Rousseau,
as to Diderot, let us pronounce those two names
apart. Diderot, a vast intelligence, inquisitive, a
tender heart, a thirst for justice, wished to give
certain notions as the foundation of true ideas, and
created the encyclopaedia. Rousseau rendered to
woman an admirable service, completing the mother
by the nurse, placing near one another those two
majesties of the cradle. Rousseau, a writer, eloquent
and pathetic, a profound oratorical dreamer, often
divined and proclaimed political truth ; his ideal
borders upon the real; he had the glory of being
the first man in France who called himself citizen.
The civic fibre vibrates in Rousseau ; that which
vibrates in Voltaire is the universal fibre. One can
say that in the fruitful eighteenth century Rousseau
represented the people; Voltaire, still more vast,
1 epresented Man. Those powerful writers disap
peared, but they left us their soul, the Revolu
tion.
Yes, the French Revolution was their soul. It was
their radiant manifestation. It came from them ; we
find them everywhere in that blest and superb
�12
catastrophe, which formed the conclusion of the past
and the opening of the future. In that clear light,
which is peculiar to revolutions, and which beyond
causes permits us to perceive effects, and beyond the
first plan the second, we see behind Danton Diderot,
behind Robespierre Rousseau, and behind Mirabeau
Voltaire. These formed those.
Gentlemen, to sum up epochs, by giving them the
names of men, to make of them in some sort human
personages, has only been done by three peoples,
Greece, Italy, France. We say, the Age of Pericles,
the Age of Augustus, the Age of Leo X., the Age of
Louis XIV., the Age of Voltaire. Those appellations
have a great significance. This privilege of giving
names to periods, belonging exclusively to Greece, to
Italy and to France, is the highest mark of civilisa
tion. Until Voltaire they were the names of the chiefs
of states. Voltaire is more than the chief of a
state; he is a chief of ideas. With Voltaire a new
cycle begins. We feel that henceforth the supreme
governmental power is to be Thought. Civilisation
obeyed force ; it will obey the ideal. It is the
sceptre and the sword broken, to be replaced by
the ray of light; that is to say, authority trans
figured into liberty. Henceforth no other sove
reignty than the law for the people and the conscience
for the individual. For each of us the two aspects
of progress separate themselves clearly, and they are
these : to exercise one’s right—that is to say, to be
a man ; to perform one’s duty—that is to say, to be
a citizen.
Such is the signification of that word, the Age of
Voltaire; such is the meaning of that august event,
the French Revolution.
The two memorable centuries which preceded the
eighteenth prepared for it ; Rabelais warned royalty
in “ Gargantua,” and Molière warned the church in
�13
“Tartuffe.” Hatred of force and respect for right
are visible in those two illustrious spirits.
Whoever says to-day, might makes right, performs
an act of the Middle Ages, and speaks to men three
hundred years behind their time.
Gentlemen, the nineteenth century glorifies the
eighteenth century. The eighteenth proposed, the
nineteenth decides. And my last word will be the
declaration, tranquil but inflexible, of progress.
The time has come. The right has found its formula
—human federation.
To-day force is called violence, and begins to be
judged. War is arraigned. Civilisation, upon the
complaint of the human race, orders the trial, and
draws up the great criminal indictment of conquerors
and captains. The witness, History, is summoned.
The reality appears. The factitious brilliancy is dis
sipated. In many cases, the hero is a species of
assassin. The peoples begin to comprehend that
increasing the magnitude of a crime cannot be its
diminution; that, if to kill is a crime, to kill much
cannot be an extenuating circumstance; that, if to
steal is a shame, to invade cannot be a glory ; that
Te Deums do not count for much in this matter ; that
homicide is homicide; that bloodshed is bloodshed ;
that it serves nothing to call one’s self Caesar or
Napoleon; and that, in the eyes of the eternal God,
the figure of a murderer is not changed because, in
stead of a gallow’s cap, there is placed upon his head
an emperor’s crown.
Ah ! let us proclaim absolute truths. Let us dis
honor war. No; glorious war does not exist. No ;
it is not good, and it is not useful, to make corpses.
No; it cannot be that life travails for death. No.
Oh, mothers who surround me, it cannot be that war,
the robber, should continue to take from you your
children 1 No; it cannot be that women should bear
�14
children in pain; that men should be born; that
people should plough and sow ; that the farmer should
fertilise the fields, and the workmen enrich the city that industry should produce marvels; that genius
should produce prodigies; that the vast human activity
should, in presence of the starry sky, multiply efforts
and creations—all to result in that frightful inter
national exposition which is called a field of battle !
The true field of battle, behold it here ! It is this
rendezvous of the masterpieces of human labor which
Pans offers the world at this moment.*
The true victory is the victory of Paris.
Alas ! we cannot hide it from ourselves, that the
present hour, worthy as it is of admiration and respect,
has still some mournful aspects; there are still
shadows upon the horizon; the tragedy of the peoples
is not finished; war, wicked war, is still there, and
it has the audacity to lift its head in the midst of this
august festival of peace. Princes, for two vears past
obstinately adhere to a fatal misunderstanding; their
discord forms an obstacle to our concord, and they
are ill-inspired to condemn us to the statement of such
a contrast.
Let this contrast lead us back to Voltaire. In the
presence of menacing possibilities, let us be more
pacific than ever. Let us turn toward that great
death, toward that great life, toward that great spirit.
Let us bend before the venerated tombs. Let us take
counsel of him whose life, useful to men, was extin
guished a hundred years ago, but whose work is
immortal. Let us take counsel of the other powerful
thinkers, the auxiliaries of this glorious Voltaire, of
Jean Jacques, of Diderot, of Montesquieu. Let us
give the word to those great voices. Let us stop the
effusion of human blood. Enough! enough! despots
* The Exposition of 1878 was then open in Paris.
�15
Ah ! barbarism persists. Then let civilisation be
indignant. Let the eighteenth century come to the
help of the nineteenth. The philosophers, our pre
decessors, are the apostles of the true ; let us invoke
those illustrious shades; let them, before monarchies
meditate wars, proclaim the right of man to life, the
right of conscience to liberty, the sovereignty of
reason, the holiness of labor, the beneficence of peace;
and since night issues from the thrones, let the light
come from the tombs.
Printed and Published by Rameey and Foote, at 28 Stonecutter Street, E.C.
�READY.
NOW
COMIC BIBLE SKETCHES.
I.
FAE.T
Containing Thirty-nine Illustrations, including all those for which Sir
Henry Tyler unsuccessfully prosecuted Messrs. Bradlaugh, Foote
and Ramsey.
With a Special introduction by G. W. Foote, and a
Racy Frontispiece.
Handsomely printed on special paper, and bound in colored wrapper.
FORTY-EIGHT LARGE PAGES.
PRICE FOURPENCE.
Progressive Publishing Co., 28 Stonecutter Street.
NOW READY.
"
SOME MISTAKES OF MOSES
By R. G. INGERSOLL.
The only Complete Edition published in England; accurately re
printed from the Author's American Edition.
WITH A BRIEF
Introduction
G.
by
W.
FOOTE.
A Handsome Volume of 136 pages.
Bound in Cloth, Is. 6d.
Paper Covers, Is.
Progressive Publishing Company, 28 Stonecutter Street, E.C.
THE JEWISH LIFE OF CHRIST,
BEING
"The Sapher Toldoth Jeshu,” or Book of the Generations of Jesus.’'
EDITED
(With. an Historical Preface and Voluminous Notes)
BY
G.
W.
FOOTE and J.
M. WHEELER.
Paper Covers, price Sixpence; Superior Edition, printed on fine paper and
bound in limn cloth. One Shilling,!
Progressive Publishing Company, 28 Stonecutter Street.
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victor Hugo's oration on Voltaire
Creator
An entity primarily responsible for making the resource
Hugo, Victor
Description
An account of the resource
Place of publication: London
Collation: 15 p. ; 18 cm.
Notes: Delivered at Paris, May 30 1878, the hundredth anniversary of Voltaire's death. Publisher's advertisements on back page. Printed by Ramsey & Foote, London, E.C. Part of the NSS pamphlet collection.
Publisher
An entity responsible for making the resource available
Progressive Publishing Company
Date
A point or period of time associated with an event in the lifecycle of the resource
1885
Identifier
An unambiguous reference to the resource within a given context
N314
Subject
The topic of the resource
Voltaire
Enlightenment
Rights
Information about rights held in and over the resource
<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Victor Hugo's oration on Voltaire), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Contributor
An entity responsible for making contributions to the resource
Parton, James (tr)
NSS
Voltaire
-
https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/8eb32226553ffb114206d87615bf4d49.pdf?Expires=1712793600&Signature=oaO7MybGW5w92wpjL9D7qtEtzAQj2wxCBx2k%7ErGLv1tWd0rsUtIHr1os3j2slTcaWnZ1aoXtGPjEMMBKAlLc9MNF4NDLYp5zwz3Nnp8LrU5pF5CqoYa551kqnlKNWAYnGsJttBQCDxoI8xrBiLGDydzowBeZt7RUeuVpiDfDvOJ1oGHv5ajZhiTj61N6mtV7q3--srdGRV4ReAjPJd%7EfQkHk9COqY3fV4pRyN2joTGdx26q3Pd7qx5ImV%7EIutKMoJLrzztIRbYAvFbMCVU6PzkjV7gRYs6fvg0Qz1FwFWnsnCOX9JxuO0cPVelzM7dVg6GlQbttleQiirA9Bd8%7EmyA__&Key-Pair-Id=K6UGZS9ZTDSZM
87fbca907494e41d8111d27906e764bf
PDF Text
Text
������������������������������������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Gottfried Wilhelm Leibnitz
Creator
An entity primarily responsible for making the resource
Kroeger, A. E.
Description
An account of the resource
Place of publication: [Boston]
Collation: 36 p. ; 22 cm.
Notes: Includes bibliography (p.1). From the library of Dr Moncure Conway. From North American Review,108, no. 222 (January, 1869).
Publisher
An entity responsible for making the resource available
[Ticknor and Fields]
Date
A point or period of time associated with an event in the lifecycle of the resource
1869
Identifier
An unambiguous reference to the resource within a given context
CT27
Subject
The topic of the resource
Enlightenment
Philosophy
Rights
Information about rights held in and over the resource
<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Gottfried Wilhelm Leibnitz), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Conway Tracts
Enlightenment
Gottfried Wilhelm Leibniz
Philosophy