Henry Campbell-Bannerman Quotes

We want two things. We want relief from the pressure of excessive taxation, and at the same time we want money to meet our own domestic needs at home, which have been too long starved and neglected owing to the demands on the taxpayer for military purposes abroad.

I may be a Liberal and I may be a party man and I may be a Parliament man, but I am something before it all—I am a Scot, a Scot of Scots, not an Anglofied Scot, not even that other variety and combination to which we often owe much—a Scotofied Anglo. I am a Scotland Scot, and I trust I know something of my countrymen and understand their feelings, their prejudices, their weaknesses, which I share. That I believe is a great bond, if you will allow me to say so, between you and me.

Now, Sir, even supposing—which many may doubt—that it is advisable to supplement at the University the religious training which is better received at home, and at an earlier period of life, I venture to submit that this so-called "religious education" has no substantial value.

We are keenly in sympathy with the representatives of Labour. We have too few of them in the House of Commons. ...The Liberal party, high and low, have discovered, if they ever forgot it, that the real road to success...lies in adhering to the old principles of the party.

Liberal politics meant the politics of common-sense.

The bonds of mutual understanding and esteem are strengthening between the peoples, and the time is approaching when nothing can hold back from them the knowledge that it is they who are the victims of war and militarism; that war in its tawdry triumphs scatters the fruits of their labour, breaks down the paths of progress, and turns the fire of constructive energy into a destroying force.

[T]here is and has been this popular feeling in Ireland extending gradually and steadily against our rule; and it is this spirit which constitutes the difficulty of government in Ireland. Let not the House think that it has anything whatever to do with crime and disorder... [N]o strengthening of legal powers, no exercise of law, whether exceptional or ordinary, can operate in check of a growing national feeling such as this. If you try to check it you will probably do nothing but exasperate it and make it stronger. And when, in addition to all this, on looking closely into what the object of this national sentiment is, we find that there is nothing in it mischievous or unreasonable, and that the object it has in view—which is the self-government of Ireland—is one which is in conformity with equity, reason, and common sense, I say we are called upon to go a step further, and, when we find our difficulty arising from this source, we ought to try whether by yielding to the wishes of the Irish people we may not take the shortest way to bring quiet and good government to that country.

Now, everybody was a "pro-Boer" who did not agree to everything Mr. Chamberlain did, and who said "Here is a people fighting gallantly for the independence of their own country; for goodness sake do not attribute every sort of evil to them while you are fighting them; when you have got them down, treat them with the respect and honour that such a people ought to receive—a people who, though they may be mistaken and entirely wrong, are conscientiously fighting for the independence of their own land." For taking this view he was called a pro-Boer. That again was a gross slander and falsehood, and that newspapers and politicians should stoop to a mean artifice of that kind was a scandal and a disgrace to the political life of to-day.

[W]e must give to the Irish people, in one form or another, the self-government they desire.

The proper way to lead the Boers into harmony with us and restore contentment and prosperity to the whole community was to leave them alone as far as possible—to leave them with their old form of government, with their own ways, with their own machinery of government—in order that the burgher, when he went about his daily life, should discern as little as possible the difference between that which happened to him as a British subject and that which happened to him when he was the subject of an independent State.

That policy is directed to two main objects—first, that we should clearly make known to the peoples of the belligerent States, not in vague but in definite terms, that our purpose is not conquest but conciliation, not humiliation but friendship and freedom; and in the second place, that these terms should include the re-settlement in their homes of the burghers, who by capture or the operations of war have been dispossessed, and the establishment, as soon as order is restored, of free self-governing institutions... If we are to maintain the political supremacy of the British power in South Africa—and this surely is the end and purpose of all we are doing—it can only be by conciliation and friendship; it will never be by domination and ascendancy, because the British power cannot there or elsewhere rest securely unless it rests upon the willing consent of a sympathetic and contented people.

What do we mean by this Liberalism of which we talk? … I should say it means the acknowledgement in practical life of the truth that men are best governed who govern themselves; that the general sense of mankind, if left alone, will make for righteousness; that artificial privileges and restraints upon freedom, so far as they are not required in the interests of the community, are hurtful; and that the laws, while, of course, they cannot equalise conditions, can, at least, avoid aggravating inequalities, and ought to have for their object the securing to every man the best chance he can have of a good and useful life.

There would be, in fact, in Scotland, when this Bill received its full development, a purely and entirely denominational system of education. There was only one solution of the difficulty, and that was this—the State should cease to undertake the religious education of children. The Scottish people were, perhaps, more than any other imbued with the spirit of religion; there was no country where religious and moral training was more highly prized... In that country it would, therefore, be perfectly safe to leave religious instruction to voluntary effort... If they had, instead of adopting a course of compromise, adhered to their own principles, and thrown themselves on the loyal support of their own party, they would not only have carried their Bill, but—what was of far more importance—they would have laid down sound lines upon which, by common consent, might have been built a national system of education for each of the three divisions of the kingdom.

[W]e who base our confidence and our hopes on the Parliamentary system—New institutions have often a disturbed, if not a stormy youth. The Duma will revive in one form or another. We can say with all sincerity, “The Duma is dead; long live the Duma.”

I confess that the thing which concerns me most is to find that Chamberlainism pays with our Country men. They worship a forcible man and a clever man, and if his methods are vulgar, dishonourable, unfair, they only smile and approve. The lowering of the standard of public life is a far worse evil, because more permanent, than toryism, jingoism, or any other heresy; panem et circenses: money spent in the country, flags to wave, bluster to shout for—that is the object: let right and honour and freedom go and be hanged! The commencement de siècle morals, apparently!