well knows that, although the public might not admit, totidem verbis (in so many words), that "whatever an atheist advances must be false," or that "every theory once pronounced atheistic must be erroneous," yet it will practically act as if such propositions were established. Hence by making such charges he fraudulently attempts to steal from the public, through an appeal to their passions, a verdict which he has no hope of obtaining from their reason. Knowing and trading on the extreme animosity with which the heretic, the skeptic, and the atheist are—rightly or wrongly—regarded, he seeks to deprive his opponents of a fair hearing by applying to them these dreaded names. A meaner, a more infamous stratagem can scarcely be conceived. Yet more: it is not the man conscious of the goodness of his cause who fights with such weapons. He who knows that his views are in harmony with facts has nothing to gain by foul play; but if he feels inward misgivings concerning the doctrines which he advocates, or doubts at least the possibility of bringing forward valid arguments in their defense, he may readily, if dishonest enough, seek to blacken the character of an opponent.
We may, therefore, safely and fairly conclude that whosoever in scientific controversy introduces accusations of atheism is, if not knowingly and willfully, still decidedly in the wrong. We are consequently fully justified in shutting his book, and giving judgment against him.
But there is another consideration which here forces itself upon our attention. All writings calculated to bring a man into general "ridicule, hatred, or contempt," are by the law declared to be libelous. Now, it is very questionable if, in England, any accusation is so much calculated to bring a man into "hatred and contempt" as a charge of atheism or "materialism," however ill-founded it may be. Surely therefore such charges, whether brought directly or by implication, are libelous, and as such they are more fitted to be dealt with by a criminal court than by reviewers. We should like to see such a case decided, and we believe that the result would be a great improvement in the tone of scientific and semi-scientific controversy.
But even if such accusations should be pronounced not libelous, and if those who resort to them have no legal penalties to dread, there is another tribunal which might interfere. Why should not scientific men, scientific societies, and scientific journals, agree that whosoever in a scientific controversy attempts to get rid of an opponent by raising the cry of atheism should be held to be ipso facto an outlaw, and to be no longer entitled to the treatment of a gentleman and a scholar? Nay, why should not other charges affecting the personal character of an opponent be dealt with in a similar manner? We do not, of course, seek to screen the man who can be proved to have suppressed documents, cooked results, or claimed as his own discoveries those which he well knew belonged to another. We refer to
