In Geneva, Germany and France, all kinds of innocent amus.e.m.e.nt were allowed on that day; and I believe the same was true of Holland.
But in Scotland the Jewish idea was adopted to the fullest extent. There Sabbath-breaking was one of the blackest and one of the most terrible crimes. Nothing was considered quite as sacred as the Sabbath.
The Scotch went so far as to take the ground that it was wrong to save people who were drowning on Sunday, the drowning being a punishment inflicted by G.o.d. Upon the question of keeping the Sabbath most of the Scottish people became insane.
The same notions about the holy day were adopted by the Dissenters in England, and it became the princ.i.p.al tenet in their creed.
The Puritans and Pilgrims were substantially crazy about the sacredness of Sunday. With them the first day of the week was set apart for preaching, praying, attending church, reading the Bible and studying the catechism. Walking, riding, playing on musical instruments, boating, swimming and courting, were all crimes.
No one had the right to be happy on that blessed day. It was a time of gloom, sacred, solemn and religiously stupid.
They did their best to strip their religion of every redeeming feature.
They hated art and music--everything calculated to produce joy. They despised everything except the Bible, the church, G.o.d, Sunday and the creed.
The influence of these people has been felt in every part of our country. The Sabbath superst.i.tion became almost universal. No laughter, no smiles on that day; no games, no recreation, no riding, no walking through the perfumed fields or by the winding streams or the sh.o.r.e of the sea. No communion with the subtile beauties of nature; no wandering in the woods with wife and children, no reading of poetry and fiction; nothing but solemnity and gloom, listening to sermons, thinking about sin, death, graves, coffins, shrouds, epitaphs and ceremonies and the marvelous truths of sectarian religion, and the weaknesses of those who were natural enough and sensible enough to enjoy themselves on the Sabbath day.
So universal became the Sabbath superst.i.tion that the Legislatures of all the States, or nearly all, pa.s.sed laws to prevent work and enjoyment on that day, and declared all contracts void relating to business entered into on Sunday.
The Germans gave us the first valuable lesson on this subject. They came to this country in great numbers; they did not keep the American Sabbath. They listened to music and they drank beer on that holy day.
They took their wives and children with them and enjoyed themselves; yet they were good, kind, industrious people. They paid their debts and their credit was the best.
Our people saw that men could be good and women virtuous without "keeping" the Sabbath.
This did us great good, and changed the opinions of hundreds of thousands of Americans.
But the churches insisted on the old way. Gradually our people began to appreciate the fact that one-seventh of the time was being stolen by superst.i.tion. They began to ask for the opening of libraries, for music in the parks and to be allowed to visit museums and public places on the Sabbath.
In several States these demands were granted, and the privileges have never been abused. The people were orderly, polite to officials and to each other.
In 1876, when the Centennial was held at Philadelphia, the Sabbatarians had control. Philadelphia was a Sunday city, and so the gates of the Centennial were closed on that day.
This was in Philadelphia where the Sabbath superst.i.tion had been so virulent that chains had been put across the streets to prevent stages and carriages from pa.s.sing at that holy time.
At that time millions of Americans felt that a great wrong was done by closing the Centennial to the laboring people; but the managers--most of them being politicians--took care of themselves and kept the gates closed.
In 1876 the Sabbatarians triumphed, and when it was determined to hold a world"s fair at Chicago they made up their minds that no one should look upon the world"s wonders on the Sabbath day.
To accomplish this pious and foolish purpose committees were appointed all over the country; money was raised to make a campaign; persons were employed to go about and arouse the enthusiasm of religious people; pet.i.tions by the thousand were sent to Congress and to the officers of the World"s Fair, signed by thousands of people who never saw them; resolutions were pa.s.sed in favor of Sunday closing by conventions, presbyteries, councils and a.s.sociations. Lobbyists were employed to influence members of Congress. Great bodies of Christians threatened to boycott the fair and yet the World"s Fair is open on Sunday.
What is the meaning of this? Let me tell you. It means that in this country the Scotch New England Sabbath has ceased to be; it means that it is dead. The last great effort for its salvation has been put forth, and has failed. It belonged to the creed of Jonathan Edwards and the belief of the witch-burners, and in this age it is out of place.
There was a time when the minister and priest were regarded as the foundation of wisdom; when information came from the altar, from the pulpit; and when the sheep were the property of the shepherd.
That day in intelligent communities has pa.s.sed. We no longer go to the minister or the church for information. The orthodox minister is losing his power, and the Sabbath is now regarded as a day of rest, of recreation and of pleasure.
The church must keep up with the people. The minister must take another step. The mult.i.tude care but little about controversies in churches, but they do care about the practical questions that directly affect their daily lives.
Must we waste one day in seven; must we make ourselves unhappy or melancholy one-seventh of the time?
These are important questions and for many years the church in our country has answered them both in the affirmative, and a vast number of people not Christians have also said "yes" because they wanted votes, or because they feared to incite the hatred of the church.
Now in this year of 1893 a World"s Fair answered this question in the negative, and a large majority of the citizens of the Republic say that the officers of the Fair have done right.
This marks an epoch in the history of the Sabbath. It is to be sacred in a religious sense in this country no longer. Henceforth in the United States the Sabbath is for the use of man.
Many of those who labored for the closing of the Fair on Sunday took the ground that if the gates were opened, G.o.d would visit this nation with famine, flood and fire.
It hardly seems possible that G.o.d will destroy thousands of women and children who had nothing to do with the opening of the Fair; still, if he is the same G.o.d described in the Christian Bible, he may destroy our babes as he did those of the Egyptians. It is a little hard to tell in advance what a G.o.d of that kind will do.
It was believed for many centuries that G.o.d punished the Sabbath-breaking individual and the Sabbath-breaking nation. Of course facts never had anything to do with this belief, and the prophecies of the pulpit were never fulfilled. People who were drowned on Sunday, according to the church, lost their lives by the will of G.o.d. Those drowned on other days were the victims of storm or accident. The nations that kept the Sabbath were no more prosperous than those that broke the sacred day. Certainly France is as prosperous as Scotland.
Let us hope, however, that these zealous gentlemen who have predicted calamities were mistaken; let us be glad that hundreds of thousands of workingmen and women will be delighted and refined by looking at the statues, the paintings, the machinery, and the countless articles of use and beauty gathered together at the great Fair, and let us be glad that on the one day that they can spare from toil, the gates will be open to them.
A TRIBUTE TO GEORGE JACOB HOLYOAKE.
TWO articles have recently appeared attacking the motives of George Jacob Holyoake. He is spoken of as a man governed by a desire to please the rich and powerful, as one afraid of public opinion and who in the perilous hour denies or conceals his convictions.
In these attacks there is not one word of truth. They are based upon mistakes and misconceptions.
There is not in this world a n.o.bler, braver man. In England he has done more for the great cause of intellectual liberty than any other man of this generation. He has done more for the poor, for the children of toil, for the homeless and wretched than any other living man. He has attacked all abuses, all tyranny and all forms of hypocrisy. His weapons have been reason, logic, facts, kindness, and above all, example. He has lived his creed. He has won the admiration and respect of his bitterest antagonists. He has the simplicity of childhood, the enthusiasm of youth and the wisdom of age. He is not abusive, but he is clear and conclusive.. He is intense without violence--firm without anger. He has the strength of perfect kindness. He does not hate--he pities. He does not attack men and women, but dogmas and creeds. And he does not attack them to get the better of people, but to enable people to get the better of them. He gives the light he has. He shares his intellectual wealth with the orthodox poor. He a.s.sists without insulting, guides without arrogance, and enlightens without outrage. Besides, he is eminent for the exercise of plain common sense. He knows that there are wrongs besides those born of superst.i.tion--that people are not necessarily happy because they have renounced the Thirty-nine Articles--and that the priest is not the only enemy of mankind. He has for forty years been preaching and practicing industry, economy, self-reliance, and kindness.
He has done all within his power to give the workingman a better home, better food, better wages, and better opportunities for the education of his children. He has demonstrated the success of co-operation--of intelligent combination for the common good. As a rule, his methods have been perfectly legal. In some instances he has knowingly violated the law, and did so with the intention to take the consequences. He would neither ask nor accept a pardon, because to receive a pardon carries with it the implied promise to keep the law, and an admission that you were in the wrong. He would not agree to desist from doing what he believed ought to be done, neither would he stain his past to brighten his future, nor imprison his soul to free his body. He has that happy mingling of gentleness and firmness found only in the highest type of moral heroes. He is an absolutely just man, and will never do an act that he would condemn in another. He admits that the most bigoted churchman has a perfect right to express his opinions not only, but that he must be met with argument couched in kind and candid terms. Mr.
Holyoake is not only the enemy of a theological hierarchy, but he is also opposed to mental mobs. He will not use the bludgeon of epithet.
Perfect fairness is regarded by many as weakness. Some people have altogether more confidence in their beliefs than in their own arguments.
They resort to a.s.sertion. If what they a.s.sert be denied, the "debate"
becomes a question of veracity. On both sides of most questions there are plenty of persons who imagine that logic dwells only in adjectives, and that to speak kindly of an opponent is a virtual surrender.
Mr. Holyoake attacks the church because it has been, is, and ever will be the enemy of mental freedom, but he does not wish to deprive the church even of its freedom to express its opinion against freedom. He is true to his own creed, knowing that when we have freedom we can take care of all its enemies.
In one of the articles to which I have referred it is charged that Mr.
Holyoake refused to sign a pet.i.tion for the pardon of persons convicted of blasphemy. If this is true, he undoubtedly had a reason satisfactory to himself. You will find that his action, or his refusal to act, rests upon a principle that he would not violate in his own behalf.
Why should we suspect the motives of this man who has given his life for the good of others? I know of no one who is his mental or moral superior. He is the most disinterested of men. His name is a synonym of candor. He is a natural logician--an intellectual marksman. Like an unerring arrow his thought flies to the heart and center. He is governed by principle, and makes no exception in his own favor. He is intellectually honest. He shows you the cracks and flaws in his own wares. He calls attention to the open joints and to the weakest links.
He does not want a victory for himself, but for truth. He wishes to expose and oppose, not men, but error. He is blessed with that cloudless mental vision that appearances cannot deceive, that interest cannot darken, and that even ingrat.i.tude cannot blur. Friends cannot induce and enemies cannot drive this man to do an act that his heart and brain would not applaud. That such a character was formed without the aid of the church, without the hope of harp or fear of flame, is a demonstration against the necessity of superst.i.tion.
Whoever is opposed to mental bondage, to the shackles wrought by cruelty and worn by fear, should be the friend of this heroic and unselfish man.
I know something of his life--something of what he has suffered--of what he has accomplished for his fellow-men. He has been maligned, imprisoned and impoverished. "He bore the heat and burden of the unregarded day"
and "remembered the misery of the many." For years his only recompense was ingrat.i.tude. At last he was understood. He was recognized as an earnest, honest, gifted, generous, sterling man, loving his country, sympathizing with the poor, honoring the useful, and holding in supreme abhorrence tyranny and falsehood in all their forms. The idea that this man could for a moment be controlled by any selfish motive, by the hope of preferment, by the fear of losing a supposed annuity, is simply absurd. The authors of these attacks are not acquainted with Mr.
Holyoake. Whoever dislikes him does not know him.
Read his "Trial of Theism"--his history of "Co-operation in England"--if you wish to know his heart--to discover the motives of his life--the depth and tenderness of his sympathy--the n.o.bleness of his nature--the subtlety of his thought--the beauty of his spirit--the force and volume of his brain--the extent of his information--his candor, his kindness, his genius, and the perfect integrity of his stainless soul.
There is no man for whom I have greater respect, greater reverence, greater love, than George Jacob Holyoake.--