Bygones Worth Remembering, Vol. 2 (of 2) — Reading Companion
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CHAPTER XXIV. CONVERSATIONS WITH MR. GLADSTONE
Were I to edit a new journal again I should call it _Open Thought_. I know no characteristic of man so wise, so useful, so full of promise of progress as this. The great volume of Nature, of Man and of Society opens a new page every day, and Mr. Gladstone read it. It was this which gave him that richness of information in which he excited the admiration of all who conversed with him.
Were Plutarch at hand to write Historical Parallels of famous men of our time, he might compare Voltaire and Gladstone. Dissimilar as they were in nature, their points of resemblance were notable. Voltaire was the most conspicuous man in Europe in the eighteenth century, as Mr. Gladstone became in the nineteenth. Both were men of wide knowledge beyond all their contemporaries. Each wrote more letters than any other man was ever known to write. Every Court in Europe was concerned about the movements of each, in his day. Both were deliverers of the oppressed, where no one else moved on their behalf. Both attained great age, and were ceaselessly active to the last In decision of conviction they were also alike. Voltaire was as determinedly Theistic as Mr. Gladstone was Christian. They were alike also in the risks they undertook in defence of the right. Voltaire risked his life and Gladstone his reputation to save others. Mr. Morley relates of the Philosopher of Ferney, that when he made his triumphal journey through Paris, some one asked a woman in the street "why do so many people follow this man?" "Don't you know?" was the reply. "He was the deliverer of the Calas." No applause went to Voltaire's heart like that Mr. Gladstone had also golden memories of deliverance no one else moved hand or foot to effect, and multitudes, even nations, followed him because of that.
On the first occasion of my going to breakfast with him he was living in Harley Street, in the house in which Sir Charles Lyell died. As Mr. Gladstone entered the room, he apologised for not greeting me earlier, as his servant had indistinctly given him my name. He asked me to sit next to him at breakfast. There were seven or eight guests. The only one I knew was Mr. Walter. H. James, M.P., since Lord Northbourne--probably present from consideration for me. One was the editor of the _Jewish World_ a journal opposed to Mr. Gladstone's anti-Turkish policy. Others were military officers and travellers of contemporary renown. It was a breakfast to remember--Mr. Gladstone displayed such a bright, unembarrassed vivacity. He told amusing anecdotes of the experiences of the wife of the Lord-Lieutenant of Ireland, whose charm he said he could only describe by the use of the English rural term "buxom." On making a time-bargain with a cabman, he observed to her ladyship that "he wished the engagement was for life." Mr. Gladstone thought no English cabman would have said that. Another pleasantry was of one of Lord Lyttelton's sons, who was very tall and lank. He being in Birmingham and wishful to know the distance to a place he sought, asked a boy in the street who was passing, "how far it was." "Oh, not far," was the assuring but indefinite answer. "But can you not give me some better idea of the distance?" Mr. Lyttelton inquired. "Well, sir," said the lad, looking up at the obelisk-like interrogator before him, "if you was to fall down, you would be half way there."
These incidents were not new to me, but I was glad to hear what was probably the origin of them. From Mr. Gladstone's lips they had a sort of historic reality which was interesting to me.
Afterwards he spoke of the singular beauty of the "Dream of Gerontius" by Cardinal Newman, and turning to me asked if I knew of it, as though he thought it unlikely my reading lay in that direction. He was very much surprised when I said I had read it with great admiration. He said it was strange, as he had mentioned the poem at three or four breakfast tables, without finding any one who knew it.
Holyoake opens this volume with a striking proposal: were he to edit a new journal, he would call it Open Thought. That phrase captures the temper of these pages—a willingness to compare Voltaire and Gladstone, to note their shared risk-taking for the oppressed, and to admire Gladstone's ceaseless reading of "the great volume of Nature, of Man and of Society." The conversational tone is set early, and the reader is invited into a series of character sketches and social commentaries that move from London drawing rooms to American adobe temples.
Portraits with a Purpose
The volume's early chapters offer extended character studies of four prominent Victorians: Gladstone, Herbert Spencer, Disraeli, and Joseph Cowen. Holyoake does not simply narrate their lives; he measures them against each other and against historical figures. Gladstone is compared to Voltaire—both were "deliverers of the oppressed" who risked reputation or life. Spencer is introduced as "the Thinker," though the excerpt does not reveal the content of that thinking. Disraeli's career is called "singular," and Cowen receives two chapters, suggesting particular interest. These are not neutral biographies but assessments by a contemporary who knew or observed them closely. The reader should expect personal judgments, not encyclopedic facts.
Anecdotes of Transatlantic Travel
Later chapters shift to Holyoake's experiences in America and Canada. He recounts a six-month effort to smuggle a coat across the border, using a friend who wore it on deck while Princess Louise sailed—a small, wry illustration of protectionist absurdity. He contrasts American and English tariffs with dry humor: "John Bull does not profess to be over-bright, while Uncle Sam thinks himself the smartest man in creation." The anecdote about the coat is not merely comic; it grounds Holyoake's broader critique of trade policy in a concrete, personal story. Readers will find many such episodes that blend travelogue with political commentary.
Religion Without a State Church
Holyoake devotes considerable attention to American religious diversity. He notes that America has "more than 200 religions" and no state church, so "there is no poison of Social Ascendency in piety." A visitor might be expected to have some religion, but if none suited, he could "import or invent a religion of his own." This observation is typical of Holyoake's method: he uses a specific detail—the number of religions—to make a larger point about social equality. He also recounts the story of Montezuma's temple in New Mexico, where worshippers kept a fire burning for three centuries, calling it "faith so patient, enduring, and pathetic as this." The juxtaposition of American religious freedom and indigenous devotion is striking.
The Voice of a Veteran Reformer
Throughout the excerpts, Holyoake's voice is distinctive: confident, aphoristic, and occasionally combative. He writes as a man who has been in the thick of reform movements and now looks back with a mixture of pride and disappointment. He can praise Gladstone's "richness of information" and then, in a later chapter, lament the "peril of scruples" or "mistrust of moderation." The chapter titles themselves—"Limping Thrift," "Penal Christianity," "Byways of Liberty"—suggest a mind that sees flaws in every orthodoxy. Readers should expect not a systematic argument but a series of sharp, opinionated essays held together by Holyoake's personality and his commitment to "Open Thought."
Holyoake's second volume rewards a reader who enjoys following a single, idiosyncratic intelligence across many topics. The chapters can be read in any order; each stands as a self-contained reflection. Pay attention to the small details—the coat, the adobe temple, the remark about sauces—because they often carry the weight of his larger arguments. And remember that Holyoake is not a neutral observer but a participant in many of the movements he describes, which gives his judgments a particular edge.
Some evenings, I find myself drifting back to Holyoake’s Bygones, to his stubborn patience with even the most fanciful beliefs. He watched ideas settle, like sediment, never forcing the water clear. That unhurried trust in time whispers too from An Essay on the Development of Christian Doctrine — Background and Themes. Both books understand that faith, like memory, matures quietly, layer upon layer, until the truth of its own weight is enough.
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