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 This particular article contains one of the earliest references to the Land Scheme of the future, a scheme which was more alien than ever to Lovett's Chartism. In this fashion was O'Connor leading Chartism away from the original ideas of its founders, among whom he could in no wise claim to be. Not content with O'Brien's denunciation of the middle class, he still further narrowed the appeal of Chartism by his denunciation of the higher ranks of the working class. The great working-class party which Lovett conceived of, and still more the possible co-operation of the more liberal of the middle classes, became more and more impossible of realisation. The truth was that for really intelligent working men O'Connor had no appeal. Hence his dislike of London and his preference for the factory and handloom-weaving areas.

These attacks upon Lovett provoked a reply from W. G. Burns, who averred with some asperity that "so long as Feargus O'Connor connects himself with any agitation, the object of which is to benefit the masses, that benefit will never be enjoyed, and he does not wish they should enjoy it."

Soon afterwards Lovett's book Chartism appeared, and was very loudly praised by the more sympathetic London press. The Northern Star contented itself with sarcastic comments. When, however, in March 1841 the "Address of the National Association to the Political and Social Reformers of the United Kingdom" was published, the storm of obloquy broke. This Address was circulated throughout the Chartist world. It set forth the objects of the National Association, as already described in Chartism, and it was accompanied by a dissertation in the true Lovett style.

In addressing you as fellow-labourers in the great cause of human liberty, we would wish to rivet this great truth upon your mind: you must become your own social and political regenerators or you will never enjoy freedom. For true liberty cannot be conferred by Acts of Parliament or by decrees of princes, but must spring up from the knowledge, morality, and public virtue of our population. &hellip; If therefore you would escape your present social and political bondage and benefit your race, you must bestir yourselves and make every sacrifice to build up the sacred temple of your own liberties. &hellip;

Tracing most of our social grievances to class legislation, we have proposed a political reform upon the principles of the People's Charter. &hellip; Believing it to have truth for its basis and the happiness of all for its end, we conceive that it needs not the violence of passion, the bitterness of party spirit, nor the arms of aggressive warfare