CI 171 Tse. I9l5 8 rf.'i, CORNELL UNIVERSITY LIBRARY FROM S.i^.^urnham Cornell University Library Q 171.T98 1915 New fragments. 3 1924 012 256 156 Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/cletails/cu31924012256156 NEW FRAGMENTS NEW FRAGMENTS BY JOHN TYNDALL, F. R. S. THIRD EDITION- POPULAR UNIFORM EDITION NEW YORK AND LONDON D. APPLETON AND COMPANY 1915 Lt. —— — —^4—~~— Authorized Edition CONTENTS. PAOB The Sabbath 1 Goethe's " Farbexlehre " 47 Atoms, molecules, and ether waves 78 coust rumford 94 Louis Pasteur, his life and labours 174 The rainbow and its congeners 199 Address delivered at the Birkbeck Institution on Oc- tober 23, 1884 224 Thomas Young 248 Life in the Alps 307 About common water 331 Personal recollections of Thomas Carltle . . . 847 On unveiling the statue of Thomas Carlyle . . . 392 On the origin, propagation, and prevention of phthisis . 398 Old Alpine jottings 429 A morning on Alp Lusgen 498 1880. THE SABBATH* "TN the opening words of a Lecture delivered in this -*- city four years ago,t I spoke of the desire and ten- dency of the present age to connect itself organically with preceding ages. The expression of this desire is not limited to the connection of the material organisms of to-day with those of the geologic past, as set forth in the doctrines of Mr. Darwin. It is equally manifested in the domain of mind. To this source may be traced the philosophical writings of Mr. Herbert Spencer. To it we are indebted for the series of learned and laborious works on " The Sources of Christianity," by M. Kenan. To it we owe the researches of Professor Max Miiller in the domain of comparative philology and mytho- logy, and the endeavour to found on these researches a " science of religion." In this relation, moreover, the recent work of Principal Caird X is highly characteristic of the tendencies of the age. He has no words of vitu- peration for the earlier and grosser religions of the world. Throughout the ages he discerns a purpose and a growth, wherein the earlier and more imperfect re- ligions constitute the natural and necessary precursors of the later and more perfect ones. Even in the slough * Presidential Address, delivered before the Glasgow Sunday Society. t Fermentation : Fragments of Science, vol. ii, p. 253. X Introduction td the Philosophy of Religion. 2 THE SABBATH. of ancient paganism, Principal Caird detects a power ever tending towards amelioration, ever working to- wards the advent of a better state, and finally emerging in the purer life of Christianity.* These changes in religious conceptions and practices correspond to the changes wrought by augmented ex- perience in the texture and contents of the human ^mind. Acquainted as we now are with this immeasur- able universe, and with the energies operant therein, the guises under which the sages of old presented the Maker and Builder thereof seem to us to belong to the utter infancy of things. To point to illustrations drawn from the heathen world would be superfluous. We may mount higher, and still find our assertion true. When, for example, Moses and Aaron, Nadab and Abihu, and seventy Elders of Israel are represented as climbing Mount Sinai, and actually seeing there the God of Israel, we listen to language to which we can attach no significance. " There is in all this," says Principal Caird, " much which, even when religious feeling is absorbing the latent nutriment contained in it, is perceived [by the philosophic Christian of to-day] to belong to the domain of materialistic and figurative conception." The reason is that the Christian philoso- pher of to-day has larger capacities and fuller knowledge than the Israelite of the time of Moses. What the one accepted as literal truth the other cannot accept save as a myth or figure. The children of Israel received without idealisation the statements of their great law- giver. To them the tables of the law were true tablets of stone, prepared, engraved, broken, and re-engraved; while the graving tool which thus inscribed the law * III Prof. Max Mfillcr's Introduction to the Science of Relig- ion some fine passages occur, embodying the above view of the continuity of religious development. THE SABBATH. 3 was held undoubtingly to be the finger of God. To us such conceptions are impossible. We may by habit use the words, but we attach to them no definite meaning. " As the religious education of the world advances," says Principal Caird, " it becomes impossible to attach any literal meaning to those representations of God and his relations to mankind, which ascribe to Him human senses, appetites, passions, and the actions and experiences proper to man's lower and finite nature." To Principal Caird, nevertheless, this imagining of the Unseen is of inestimable value. It fui-nislies an objec- tive counterpart to religious emotion, permanent but plastic — capable of indefinite change and purification in response to the changing thoughts an"d aspirations of mankind. It is, moreover, solely on this mutable element tlmt Principal Caird fixes his attention in estimating the religious character of individuals, or the point of pro- gress which has at any time been attained by nations or races in the religious history of the world. '" Here," he says, " the fundamental inquiry is as to the objective character of their religious ideas or beliefs. The first question is, not how they feel, but what they think and believe; not whether their religion manifests itself in emotions more or less vehement or entliusiastic, but what are the conceptions of God and divine things by which these emotions are called forth?" These con- ceptions "of God and divine things" were, it is ad- mitted, once " materialistic and figurative," and there- fore objectively untrue. Nor is their purer essence yet distilled; for the religious education of the world still " advances," and is, therefore, incomplete. Hence the essentially fluxional character of that objective counter- part to religious emotion to which Principal Caird at- taches most importance. He, moreover, asgumes that 4 THE SABBATH.' the emotion is called forth by the conception. There is doubtless action and reaction here; but it may be questioned whether the conception, which is a construc- tion of the human understanding, could be at all put together without materials drawn from the experience of the human heart.* The changes of conception here adverted to have not always been peacefully brought about. The " trans- mutation " of the old beliefs was often accompanied by conflict and suffering. It was conspicuously so during the passage from paganism to Christianity. Some of the Roman emperors treated the Christians with fair- ness. Adrian was one of these. " If anybody," he says, writing to the proconcul of Asia, " appear as accuser, and can prove that the Christians have broken the laws, let punishment be inflicted in proportion to the gravity of the offence. But, by Hercules ! if any should de- nounce a Christian slanderously, you must punish the slanderer still more severely." This seems a very hon- est line for a pagan emperor to pursue. Some of his successors followed his example, but others did not. During the reign of Nero the cruelties inflicted on the Christians at Rome can hardly be mentioned without a freezing of the blood. According to Renan, the Anti- christ of the Apocalypse was the Emperor Nero; he be- ing raised to this bad eminence by reason of his atroci- ties against the new religion. The mystic number 666, which Protestants have so often fasteiied upon the Pope, answers accurately to Nero's name and title. The nu- * While reading the volume of Principal Caird I was reminded more than once of the following passage in Kenan's Antichrist : " Et d'ailleurs, quel est I'homme vraiment religienx qui repudie completement I'enseignement traditionnel S, I'ombre duquel il sen- tit d'abord I'idSal, qui ne cherche pas les conciliations, souvent impossibles, entre sa vieillo foi et celle k laquelle 11 est arrive par le progres do sa pcnsee ? " THE SABBATH. 5 merical values of the Hebrew letters added together make up this number. In his work entitled " L'Eglise Chretienne," Renan describes the sufferings of a group of Christians at Smyrna which may be taken as typical. The victims were cut up by the lash till the inner tissues of their bodies were laid bare. They were dragged naked over pointed shells. They were torn by lions; and finally, while still alive, were committed to the flames. But all these tortures failed to extract from them a murmur pr a cry. A youth named Germanicus, on this occasion, gave his companions in agony an example of super- human courage. His conflict with the lions called forth such admiration that the proconsul entreated him to have mercy on his own youth. Mercy was to be ob- tained by recanting; but, instead of yielding, the youth provoked and excited the beasts, anxious to be torn to pieces, and thus removed from so perverse a world. His heroism simply exasperated his brutal persecutors, who, when he was despatched, demanded another vic- tim. The Christians were called Atheists — a name then and long afterwards of terrible import. " Death to the Atheists ! let us seek Poly carp ! " shouted the maddened crowd. Polycarp, the friend of St. John, and the principal personage in the Churches of Asia, was then resident at Smyrna. They sought, found, and arrested him. Those in power tried at first to coax him into apostasy, but threats and entreaties proved equally vain. " Insult Christ ! " exclaimed Statins Quadratus. Polycarp replied: "For eighty and six years have I served Him, and He has never wronged me — I am a Christian! " The grand old man felt a profound dis- dain for the roaring crowd around liim. " Give me a day," said he to Quadratus, " and I will show you what it is to be a Christian." " Persuade the people," re- 6 THE SABBATH. torted Quadratus. "I will reason with you," replied Polycarp, " because onr precepts oblige us to show re- spect to those in authority; but 1 refuse to plead my cause before a mob." His resolution was made known lo the crowd, who shouted for the lions. They were in- formed that for that day the beasts had finished their work. "To the flames, then!" cried the people; and the aged man was led to the stake. There he publicly thanked God for adniitting him amongst those who had suffered death for his name. The fate of Polycarp re- minds one of that of the Jew Eleazar, described in the sixth chapter of the Second Book of Maccabees. The Apocrypha, I would remark, ought to be bound up with all your Bibles ; it contains much that is beautiful and wise, and there is in history nothing finer than the de- scription of Eleazar's end. The fortitude of the early Christians gained many converts to their cause; still, when the evidential value of fortitude is considered, it must not be forgotten that almost every faith can point to its rejoicing martyrs. Even the murderers of Polycarp had a faith of their own, the imperilling of which by Christianity spurred them on to murder. From faith they extracted the diabolical energy which animated them. The strength of faith is, therefore, no proof of the objective truth of faith. Indeed, at the very time here referred to we find two classes of Christians eqiially strong — Jewish Christians and Gentile Christians — who, while dying for the. same Master, turned their backs upon each other, mutually declining all fellowship and commun- ion. The forces which, acting on a large scale, had dif- ferentiated Christianity from paganism, soon made themselves manifest in details, producing disunion and opposition among those whose creeds and in- terests were in great part identical. Struggles for pri- THE SABBATH. 7 ority, moreover, were not uncommon. Jesus himself had to quell such contentions. His exhortations to humility were frequent. " He that is least among you shall be greatest of all." There were also conflicts upon points of doctrine. Among communities so diverse in tem- perament and antecedents differences were sure to arise. The point of difference which concerns us most had reference to the binding power of the Jewish law. Here dissensions arose among the apostles themselves. Nobody who reads with due attention the epistles of Paul can fail to see that this mighty propagandist had to carry on a lifelong struggle to maintain his authority as a preacher of Christ. There were not wanting those who denied him all vocation. James was the head of the Church at Jerusalem, and Judeo-Christians held that the ordination of James was alone valid. Paul, therefore, having no mission from James, was deemed by some a criminal intruder. The real fault of Paul was his love of freedom, and his uncompromising re- jection, on behalf of his Gentile converts, of the chains of Judaism. He proudly calls himself " the Apostle of the Gentiles." He says to the Corinthians, " I suppose I was not a whit behind the chiefest apostle. Are they Hebrews? So am I. Are they Israelites? So am I. Are they of the seed of Abraham ? So am I: Are they ministers of Christ? I am more; in labours more abundant, in stripes above measure, in deaths oft." He then establishes his right to the position which he claimed by recounting in detail the siifferirigs he had endured. I leave it to you to compare this Christian hero with some of the " freethinkers " of our own day, who, " more intolerant than the intolerance they de- precate," 'flaunt in public their cheap and trumpery theories of the great Apostle and the Master whom he served. 8 THE SABBATH. Paul was too outspoken to escape assault. All in- sincerity or double-facedness — all humbug, in short — was hateful to him; and even among his colleagues he found scope for this feeling. Judged by our stand- ard of manliness, Peter, in moral stature, fell far short of Paul. In that supreme moment when his Master re- quired of him " the durance of a granite ledge " Peter proved " unstable as water." He ate with the Gentiles when no Judeo-Christian was present to observe him; but when such appeared he withdrew himself, fearing those which were of the circumcision. Paul charged liim openly with dissimulation. But Paul's quarrel with Peter was more than personal. Paul contended for a principle, and was determined at all hazards to shield his Gentile children in the Lord from the yoke which their Jewish co-religionists would have imposed upon them. " If thou," he says to Peter, " being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as the Jews ? " In the spirit of a liberal, not in name but in deed, he overthrew the Judaic preferences for days, de- ferring at the same time to the claims of conscience. " Let him who desires a Sabbath," he virtually says, "enjoy it; but let him not impose it on his brother who does not." The rift thus revealed in the apostolic lute widened with time, and Christian love was not the feeling which long animated the respective followers of Peter and Paul. "We who have been born into a settled state of things can hardly realise the commotion out of which this tran- quillity has emerged. We have, for example, the canon of Scripture already arranged for us. But to sift and select these writings from the mass of spurious docu- ments afloat at the time of compilation was a work of vast labour, difficulty, and responsibility. The age was THE SABBATH; 9 rife with forgeries. Even good men lent themselves to these pious frauds, believing that true Christian doc- trine, which of course was their doctrine, would be thereby quickened and promoted. There were gospels and counter-gospels; epistles and counter-epistles — some frivolous, some dull, some speculative and roman- tic, and some so rich and penetrating, so saturated with the Master's spirit, that, though not included in the canon, they enjoyed an authority almost equal to that of the canonical books. When arguments or proofs were needed, whether on the side of the Jewish Chris- tians or of the Gentile Christians, a document was dis- covered which met the case, and on which the name of an apostle, or of some authoritative contemporary of the apostles, was boldly inscribed. The end being held to sanctify the means, there was no lack of manufactured testimony. The Christian world seethed not only with apocryphal writings, but with hostile interpretations of writings not apocryphal. Then arose the sect of the Gnostics — men who Jcnow — who laid claim to the pos- session of a perfect science, and who, if they were to be believed, had discovered the true formula for what philosophers called "the Absolute." But these specu- lative Gnostics were rejected by the conservative and orthodox Christians of their day as fiercely as their successors the Agnostics — men who don't know — are rejected by the orthodox in our own. The good Poly- carp one day met Marcion^ an ultra-Paulite, and a cele- brated member of the Gnostic sect; On being asked by Marcion whether he, Polycarp, did not know him. Poly- carp replied, " Yes, I know you very well; you are the first-born of the devil." * This is a sample of the bit- terness then common. It was a time of travail — of throes and whirlwinds. Men at length began to yearn * UEglise Chretierine,- p. 450. 10 THE SABBATH. for peace and unity, and out of the embroilment was slowly consolidated that great organisation the Church of Eome. The Church of Rome had its precursor in the Church at Rome. But Rome was then the capital of the world; and, in the end, that famous city gave the Chris- tian Church, established in her midst, such a decided pre- ponderance that it eventually laid claim to the proud title of " Mother and Matrix of all other Churches." With terrible jolts and oscillations the religious life of the world has run down " the ringing grooves of change." A smoother route may have been undiscover- able. At all events it was undiscovered. Some years ago I found myself in discussion with a friend who en- tertained the notion that the general tendency of things in this world is towards equilibrium, the result of which would be peace and blessedness to the human race. My notion was that equilibrium meant not peace and blessedness, but death. No motive power is to be got from heat, save during its fall from a higher to a lower temperature, as no power is to be got from water save during its descent from a higher to a lower level. Thus also life consists, not in equilibrium, but in the passage towards equilibrium. In man it is the leap from the po- tential through the actual to repose. The passage often involves a fight. Every natural growth is more or less of a struggle with other growths, in which the fittest sur- vive. In times of strife and corhmotion we may long for peace; but knowledge and progress are the fruits of ac- tion. Some are, and must be, wiser than the rest; and the enunciation of a thought in advance of the moment provokes dissent or evokes approval, and thus promotes action. The thought may be unwise; but it is only by discussion, checked by experience, that its value can be determined. Discussion, therefore, is one of the motive powers of life, and, as such, is not to be deprecated. THE SABBATH. H Still one can hardly look Avithout despair on the passions excited, and the energies wasted, over ques- tions which, after ages of strife, are shown to be mere fatuity and foolishness. Thus the theses which shook the world during the first centuries of the Christian era have, for the most part, shrunk into nothingness. It may, however, he that the human mind could not be- come fitted to pronounce judgment on a controversy otherwise than by wading through it. We get clear of the jungle by traversing it. Thus even the errors, con- flicts, and sufferings of bygone times may have been necessary factors in the education of the world. Let nobody, however, say that it has not been a hard edu- cation. The yoke of religion has not always been easy, nor its burden light — a result arising, in part from the ignorance of the world at large, but more especially from the mistakes of those who had the charge and guidance of a great spiritual force, and who guided it blindly. Looking over the literature of the Sabbath question, as catalogued and illustrated in the laborious, able, and temperate work of the late Mr. Eobert Cox, we can hardly repress a sigh in thinking of the gifts and labours of in- tellect which this question has absorbed, and the amount of bad blood which it has generated. Further reflection, however, reconciles us to the fact that waste in intellect may be as much an incident of growth as waste in nature. When the various passages of the Pentateuch which relate to the observance of the Sabbath are brought together, as they are in the excellent work of Mr. Cox, and when we pass from them to the similarly collected utterances of the New Testament, we are immediately exhilarated by a freer atmosphere and a vaster sky. Christ found the religions of the world oppressed almost to suffocation by the load of formulas piled upon them by the priesthood. He removed the load, and rendered 2 12 THE SABBATH. respiration free. He cared little for forms and ceremo- nies, which had ceased to be the raiment of man's spiritual life. To that life he looked, and it he sought to restore. It M-as remarked by Martin Luther that Jesus broke the Sabbath deliberately, and even ostenta- tiously, for a purpose. He walked in the fields; he plucked, shelled, and ate the corn; he treated the sick, and his spirit may be detected in the alleged imposition upon the restored cripple of the labour of carrying his bed on the Sabbath day. He crowned his protest against a sterile formalism by the enunciation of a principle which applies to us to-day as much as to the world in the time of Christ. " The Sabbath was made for man, and not man for the Sabbath." No priestly power, he virtually declares, shall henceforth interfere with man's freedom to decide how the Sabbath is to be spent. Though the Jews, to their detriment, kept them- selves as a nation intellectually isolated, the minds of individuals were frequently coloured by Greek thought and culture. The learned and celebrated Philo, who was contemporary with Josephus, was thus influenced. Philo expanded the uses of the seventh day by including in its proper observance studies which might be called secular. " Moreover," he says, " the seventh day is also an example from which you may learn the propriety of studying philosophy. As on that day it is said God beheld the works that He had made, so you also may yourself contemplate the works of Nature." Permis- sion to do this is exactly what the members of the Sun- day Society humbly claim. The Jew, Philo, would grant them this permission, but our straiter Christians will not. Where shall we find such samples of those works of Nature which Philo commended to the Sunday contemplation of his countrymen, as in the British Mu- seum? Within those walls we have, as it were, epochs THE SABBATH. 13 disentombed — ages of divine energy illustrated. But the efficient authorities — among whom I would include a short-sighted portion of the public — resolutely close the doors, and exclude from the contemplation of these things the multitudes who have only Sunday to devote to therii. Are the authorities logical in doing so? Do they who thus stand between them and the public really believe those treasures to be the work of God? Do they or do they not hold, with Paul, that " the eter- nal power and Godhead " may be clearly seen from "the things that are made"? If they do — and they dare not affirm that they do not — I fear that Paul, with his customary plainness of language, would pronounce their conduct to be " without excuse." * Science, which is the logic of nature, demands pro- portion between the house and its foundation. Theol- ogy sometimes builds weighty structures on a doubtful base. The tenet of Sabbath observance is an illustra- tion. With regard to the time when the obligation to keep the Sabbath was imposed, and the reasons for its imposition, there are grave differences of opinion be- tween learned and pious men. Some affirm that it was instituted at the Creation in remembrance of the rest of God. Others allege that it was imposed after the de- parture of the Israelites from Egypt, and in memory of that departure. The Bible countenances both interpre- tations. In Exodus we find the origin of the Sabbath described with unmistakable clearness, thus: " For in six days the Lord made heaven and earth, the sea and all that in them is. Wherefore the Lord blessed the sev- * I refer, of course, to those who object to the openinp of the museums on religious grounds. The administrative diflHculty stands on a, different footing. But surely it ought to vanish in presence of the benefits to tens of thousands which in all proba- bility would accrue. .... 14 THE SABBATH. enth day, and hallowed it." In Deuteronomy this rea- son is suppressed and another is assigned. Israel being a servant in Egypt, God, it is stated, brought them out of it with a mighty hand and by an outstretched arm. " Therefore the Lord tliy God commandeth thee to keep the Sabbath day." After repeating the Ten Command- ments, and assigning the foregoing origin to the Sab- bath, the writer in Deuteronomy proceeds thus: " These words the Lord spake unto all your assembly in the mount, out of the midst of the fire, of the cloud and the thick darkness, with a loud voice; and he added no more." But in Exodus God not only added more, but something entirely different. This has been a difficulty with commentators — not formidable, if the Bible be treated as any other ancient book, but extremely formi- dable on the theory of plenary inspiration. I remember in the days of my youth being shocked and perplexed by an admission made by Bishop Watson in his celebrated " Apology for the Bible," written in answer to Tom Paine. " You have," says the bishop, " disclosed a few weeds which good men would have covered up from view." That there were " weeds " in the Bible, requir- ing to be kept out of sight was to me, at that time, a new revelation. I take little pleasure in dwelling upon the errors and blemishes of a book rendered venerable to me by intrinsic wisdom and imperishable associations. But when that book is wrested to our detriment, when its passages are invoked to justify the imposition of a yoke, irksome because unnatural, we are driven in self-defence to be critical. In self-defence, therefore, we plead these two discordant accounts of the origin of the Sabbath, one of which makes it a purely Jewish institution, while the other, unless regarded as a mere myth and figure, is in irreconcilable antagonism to the facts of geology. With regard to the alleged " proofs " that Sunday THE SABBATH. 15 was introduced as a substitute for Saturday, and that its observance is as binding upon Christians as their Sabbath was upon the Jews, I can only say that those which I have seen are of the flimsiest and vaguest character. " If," says Milton, " on the plea of a divine command, they impose upon us the observances of a particular day, how do they presume, without the authority of a divine command, to substitute another day in its place?" Outside the bounds of theology no one would think of applying the term " proofs " to the evidence adduced for the change; and yet on this pivot, it has been alleged, turns the eternal fate of human souls.* Were such a doctrine not actual it would be incredible. It has been truly said that the man who accepts it sinks, in doing so, to the lowest depth of Atheism. It is perfectly reasonable for a religious com- munity to set apart one day in seven for rest and de- votion. Most of those M'ho object to the Judaic ob- servance of the Sabbath recognise not only the wisdom but the necessity of some such institution, not on the ground of a divine edict, but of common sense. f They contend, however, that it ought to be as far as possible a day of cheerful renovation both of body and spirit, * In 1785 the first mail-coaeh reached Edinburgh from London, and in 1788 it was continued to Glasgow. The innovation was denounced by a minister of the Secession Church of Scotland as "contrary to the laws both of Church and State; contrary to the laws of God; contrary to the most conclusive and constraining reasons assigned by God ; and calculated not only to promote the hurt and ruin of the nation, but also the eternal damnation of multitudes." — Cox, vol. ii. p. 248. Even in our day there are cler- gymen foolish enough to indulge in this dealing out of damnation. f "That public worship," says Milton, "is commended and in- culcated as a voluntary duty, even under the Gospel, I allow ; but that it is a matter of compulsory enactment, binding on believers from the authority of this commandment, or of any Sinaitical precept whatever, I deny." 16 THE SABBATH. and not a day of penal gloom. There is nothing that I should withstand more strenuously than the conversion of the first day of the week into a common worlcing day. Quite as strenuously, however, do I oppose its being employed as a day for the exercise of sacerdotal rigour. The early reformers emphatically asserted the free- dom of Christians from Sabbatical bonds; indeed Puri- tan writers have reproached them with dimness of vision regarding the observance of the Lord's Day. " The fourth Commandment," says Luther, " literally under- stood, does not apply to us Christians; for it is en- tirely outward, like other ordinances of the Old Testa- ment, all of which are now left free by Christ. If a preacher," he continues, " wishes to force you back to Moses, ask him whether you were brought by Moses out of Egypt. If he says no^ then say, How, then, does Moses concern me, since he speaks to the people that have been brought out of Egypt? In the New Testa- ment Moses comes to an end, and his laws lose their force. He must bow in the presence of Christ." " The Scripture," says Melanchthon, " allows that we are not bound to keep the Sabbath; for it teaches that the ceremonies of the law of Moses are not necessary after the revelation of the Gospel. And yet," he adds, " be- cause it was requisite to appoint a certain day that the people might know when to assemble together, it ap- peared that the Church appointed for this purpose the Lord's Day." I am glad to find my grand old namesake on the side of freedom in this matter. " As for the Sabbath," says the martyr Tyndale, " we are lords over it, and may yet change it into Monday, or into any other day, as we see need; or may make every tenth day holy day, only if we see cause why. Neither need we any holy day at all if the people might be taught with- THE SABBATH. l^ out it." Calvin repudiated " the frivolities of false prophets who, in later times, have instilled Jewish ideas into the people. Those," he continues, " who thus adhere to the Jewish institution go thrice as far as the Jews themselves in the gross and carnal super- stition of Sahbatism." Even John Knox, who has had so much Puritan strictness unjustly laid to his charge, knew how to fulfil on the Lord's Day the duties of a generous, hospitable host. His Master feasted on the Sabbath day, and he did not fear to do the same on Sunday. " There be two parts of the Sabbath day," says Cranmer : " one is the outward bodily rest from all manner of labour and work; this is mere ceremonial, and was taken away with other sacrifices and ceremo- nies by Christ at the preaching of the gospel. The other part of the Sabbath day is the inward rest or ceasing from sin." This higher symbolism, as regards the Sab- bath, is frequently employed by the Reformers. It is the natural recoil of the living spirit from the mechani- cal routine of a worn-out hierarchy. Towards the end of the sixteenth century, demands for a stricter observance of the Sabbath began to be made — probably in the first instance with some reason, and certainly with good intent. The manners of the time were coarse, and Sunday was often chosen for their offensive exhibition. But if there was coarseness on the one side, there was ignoraxiee both of Nature and human nature on the other. Contemporaneously with the demands for stricter Sabbath rules, God's judgments on Sabbath-breakers began to be pointed out. Then and afterwards " God's Judgments " were much in vogue, and man, their interpreter, frequently behaved as a fiend in the supposed execution of them. But of this subsequently. A Suffolk clergyman named Bownd, who, according to Cox, was the first to set forth at large 18 THE SABBATH. the views afterwards embodied in the Westminster Con- fession, adduces many such judgments. One was the ease of a nobleman, " who for hunting on the holy day was punished by having a child with a head like a dog's." Though he cites this instance, Bownd, in the matter of Sabbath observance, was very lenient towards noblemen. " Concerning the feasts of noblemen and great personages or their ordinary diet upon this day (which in comparison may be called feasts), because they represent," says the doctor, " in some measure the maj- esty of God on the earth, in carrying the image as it were of the magnificence and puissance of the Lord, much is to be granted to them." Imagination once directed towards this question was sure to be prolific. Instances accordingly grew apace in number and magnitude. Memorable examples of God's judgments upon Sabbath-breakers, and other like libertines, in their unlawful sports happening with- in this realm of England, were collected. Innumerable cases of drowning while bathing on Sunday were ad- duced, without the slightest attention to the logical requirements of the question. Week-day drownings were not dwelt upon, and nobody knew or cared how the question of proportion stood between the two classes of bathers. The Civil War was regarded as a punish- ment for Sunday desecration. The fire of London, and a subsequent great fire in Edinburgh, were as- cribed to this cause; while the fishermen of Berwick lost their trade through catching salmon on Sunday. Their profanation was thus nipped by a miracle in the bud, and they were brought to repentance. A Non- conformist minister named John Wells, whose huge vol- ume is described by Cox as " the most tedious of all the Puritan productions about the Sabbath," is especially copious in illustration. A drunken pedlar, " fraught THE SABBATH. 19 with commodities " on Sunday, drops into a river : God's retributive justice is seen in the fact. Wells travelled far in search of instances. One Utrich Schroetor, a Swiss, while playing at dice on the Lord's Day, lost heavily, and apparently to gain the devil to his side broke out into this horrid blasphemy: "If fortune de- ceive me now I will thrust my dagger in the body of God." Whereupon he threw the dagger upwards. It disappeared, and five drops of blood, which afterwards proved indelible, fell upon the gaming table. The devil then appeared, and with a hideous noise carried off the vile blasphemer. His two companions fared no bet- ter. One was struck dead and turned into worms, the other was executed. A vintner who on the Lord's Day tempted the passer-by with a pot of wine was carried into the air by a whirlwind and never seen more. " Let us read and tremble," adds Mr. Wells. At Tidworth a man broke his leg on Sunday while playing at foot- ball. By a secret judgment of the Lord the wound turned into a gangrene, and in pain and terror the crim- inal gave up the ghost. You may smile at these recitals, but is there not a survival of John Wells still extant among you? Are there not people in your midst so well informed as to " the secret judgments of the Lord " as to be able to tell you their exact value and import, from the damaging of the share market through the running of Sunday trains to the calamitous overthrow of a railway bridge? Alphonso of Castile boasted that if he had been consult- ed at the beginning of things he could have saved the Creator some worlds of trouble. It would not be diffi- cult to give the God of our more rigid Sabbatarians a lesson in justice and mercy; for his alleged judgments savour but little of either. How are calamities to be classified? Almost within earshot of those who note 20 THE SABBATH. these Sunday judgments, the poor miners of Blantyre are blown to pieces, while engaged in their sinless week- day toil. A little further off the bodies of two hundred and sixty workers, equally innocent of Sabbath-break- ing, are entombed at Abercarne. Dinas holds its sixty bodies, while the present year has furnished a fearful tale of similar disasters. Whence comes the vision which differentiates the Sunday calamity from the week- day calamity, seeing in the one a judgment of heaven, and in the other a natural event? We may wink at the ignorance of John Wells, for he lived in a prescien- tific age; but it is not pleasant to see his features re- produced, on however small a scale, before an edu- cated nation in the latter half of the nineteenth century. Notwithstanding their strictness about the Sabbath, which possibly carried with it the usual excess of a re- action, some of the strictest of the Puritan sect saw clearly that unremitting attention to business, whether religious or secular, was unhealthy. These considered recreation to be as necessary to health as daily food; and hence exhorted parents and masters, if they would avoid the desecration of the Sabbath, to allow to chil- dren and servants time for honest recreation on other days. They niight have done well to inquire whether even Sunday devotions might not, without " moral cul- pability " on their part, keep the minds of children and servants too long upon the stretch. I fear many of the good men who insisted, and insist, on a Judaic observ- ance of the Sabbath, and who dwell upon the peace and blessedness to be derived from a proper use of the Lord's Day, generalise beyond their data, applying the experience of the individual to the case of mankind. What is a conscious joy and blessing to themselves they cannot dreanl of as being a possible misery, or even a THE SABBATH, 21 curse, to others. It is right that your most spiritually- minded men — men who, to use a devotional phrase, en- joy the closest walk with God — should he ypur pastors. But they ought also to be practical men, able to look not only on their personal feelings, but on the capacities of humanity at large, and willing to make their rules and teaching square with these capacities. There is in some minds a natural bias towards religion, as there is in others towards poetry, art, or mathematics; but the poet, artist, or mathematician who would seek to im- pose upon others, not possessing his tastes, the studies which give him delight, would be deemed an intolerable despot. The philosopher Fichte was wont to contrast his mode of rising into the atmosphere of faith with the experience of others. In his case the process, he said, was purely intellectual. Through reason he reached religion; while in the case of many whom he knew this process was both unnecessary and unused, the bias of their minds sufficing to render faith, without logic, clear and strong. In making rules for the Com- munity these natural differences must be taken into account. The yoke which is easy to the few may be intolerable to the many, not only defeating its own im- mediate purpose, but frequently introducing reckless- ness or hypocrisy into minds which a franker and more liberal treatment would have kept free from both.* The moods of the times — the " climates of opinion," * "When our Puritan friends," says Mr. Frederick Robertson, "talk of the blessings of the Sabbath, we may ask them to remem- ber some of its curses." Other and more serious evils than those recounted by Mr. Robertson may, I fear, be traced to the system of Sabbath observance pursued in many of our schools. At the risk of shocking some worthy persons, I would say that the in- vention of an invigorating game for fine Sunday afternoons, and healthy indoor amusements for wet ones, would prove infinitely more effectual as an aid to moral purity than most of our plans of religious meditation. 22 THE SABBATH, as Glanvil calls them — have also to be considered in imposing disciplines which affect the public. For the ages, like the individual, have their periods of mirth and earnestness, of cheerfulness and gloom. From this point of view a better case might be made out for the early Sabbatarians than for their survivals at the pre- sent day. They were more in accord with the needs and spirit of their age. Sunday sports were barbarous; bull- and bear-baiting, interludes, and bowling were reckoned amongst them, and the more earnest spirits longed not only to promote edification but to curb ex- cess. Sabbatarianism, therefore, though opposed, made rapid progress. Its opponents were not always wise. They did what religious parties, when in power, always do — exercised that power tyrannically. They invoked the arm of the flesh to suppress or change conviction. In 1618 James I. published a declaration, known after- wards as " The Book of Sports," because it had reference to Sunday recreations. It seems to have been, in itself, a reasonable book. Puritan magistrates had interfered with the innocent amusements of the people, and the king wished to insure their being permitted, after divine service, to those who desired them ; but not enjoined upon those who did not. Coarser sports, and sports tending to immorality, were prohibited. Charles I. renewed the declaration of his father. Not content, however, with expressing his royal pleasure — not content with restraining the arbitrary civil magistrate — the king decreed that the declaration should be published " through all the parish churches," the bishops in their respective dioceses being made the vehicles of the royal command. Defensible in itself, the declaration thus became an instrument of oppression. The High Church party, headed by Archbishop Laud, forced the reading of the documents on men whose consciences recoiled THE SABBATH. 23 from the act. "The precise clergy," as Hallam calls them, refused in general to comply, and were suspended or deprived in consequence. " But," adds Hallam, " mankind loves sport as little as prayer by compulsion; and the immediate effect of the king's declaration was to produce a far more scrupulous abstinence from diver- sions on Sundays than had been practised before." The Puritans, when they came into power, followed the evil example of their predecessors. They, the champions of religious freedom, showed that they could, in their turn, deprive their antagonists of their bene- fices, fine them, burn their books by the common hang- man, and compel them to read from the pulpit things of which they disapproved. On this point Bishop Heber makes some excellent remarks. " Much," he says, " as each religious party in its turn had suffered from perse- cution, and loudly and bitterly as each had, in its own particular instance, complained of the severities exer- cised against its members, no party had yet been found to perceive the great wickedness of persecution in the abstract, or the moral unfitness of temporal punishment as an engine of religious controversy." In a very dif- ferent strain writes the Dr. Bownd who has been al- ready referred to as a precursor of Puritanism. He is so sure of his " doxy " that he will unflinchingly make others bow to it. " It behoveth," he says, " all kings, princes, and rulers, that profess the true religion to enact such laws and to see them diligently executed, whereby the honour of God in hallowing these days might be maintained. And, indeed, this is the chiefest end of all government, that men might not profess what relig- ion they list, and serve God after what manner it pleas- eth them best, but that the parts of God's true worship [Bowndean worship] might be set up everywhere, and all men compelled to stoop unto it." 24 THE SABBATH. There is, it must Le admitted, a sad logical con- sistency in the mode of action deprecated by Bishop Heber. As long as men hold that there is a hell to be shunned, they seem logically warranted in treating lightly the claims of religious liberty upon earth. They dare not tolerate a freedom whose end they believe to be eternal perdition. Cruel they may be for the mo- ment, but a passing pang vanishes when compared with an eternity of pain. Unreligious men might call it hallucination, but if I accept undoubtingly the doctrine of eternal punishment, then, whatever society may think of my act, I am self-justified not only in " letting " but in destroying that which I hold dearest, if I believe it to be thereby stopped in its progress to the fires of hell. Hence, granting the assumptions common to both, the persecution of Puritans by High Churchmen, and of High Churchmen by Puritans, was not without a basis in reason. I do not think the question can be decided on a priori grounds, as Bishop Heber seemed to suppose. It is not the abstract wickedness of persecution so much as our experience of its results that causes us to set our faces against it. It has been tried, and found the most ghastly of failures. This experimental fact over- whelms the plausibilities of logic, and renders persecu- tion, save in its meaner and stealthier aspects, in our day impossible. The combat over Sunday continued, the Sabbata- rians continually gaining ground. In 16-13 the divines who drew up the famous document known as the West- minster Confession began their sittings in Henry VII.'s Chapel. Milton thought lightly of these divines, who, he said, were sometimes chosen by the whim of members of Parliament; but the famous Puritan, Baxter, extolled them for their learning, godliness, and ministerial abili- ties. A journal of their earlier proceedings was kept THE SABBATH. 25 by Lightfoot, one of their members. On November 1."^, 1644, he records the occurrence of " a large debate " on the sanctification of the Lord's Day. After fixing the introductory phraseology, the assembly proceeded to consider the second proposition: "To abstain from all unnecessary labours, worldly sports, and recreations." It was debated whether " worldly thoughts " should not be added. " This was scrupulous," says the naive jour- nalist, " whether we should not be a scorn to go about to bind men's thoughts, but at last it was concluded upon to be added, both for the more piety and for the Fourth Commandment." The question of Sunday cookery was then discussed and settled; and, as regards public wor- ship, it was decreed " that all the people meet so timely that the whole congregation be present at the begin- ning, and not depart until after the blessing. That what time is vacant between or after the solemn meet- ings of the congregation be spent in reading, meditation, repetition of sermons," &c. These holy men were full of that strength already referred to as imparted by faith. They needed no natural joy to brighten their lives, mirth being displaced by religious exaltation. They erred, however, in making themselves a measure for the world at large, and insured the overthrow of their cause by drawing too heavily upon average human nature. " This much," says Hallam, " is certain, that when the Puritan party employed their authority in proscribing all diversions, and enforcing all the Jewish rigour about the Sabbath, they rendered their own yoke intolerable to the young and gay; nor did any other cause, perhaps, sO materially contribute to bring about the Eestoration." From the records of the Town Council of Edin- burgh, Mr. Cox makes certain extracts which amusing- ly illustrate both the character of Sabbath discipline and 26 THE SABBATH. the difficulty of enforci;ng it. In 15G0 it was, among other things, decreed that on Sundays " all persons be astricted to be present at the ordinary sermons, as well after noon as before noon, and that from the last jow of the bell to the said sermons to the final end." In 1581 the Council ordained that " proclamation be made through this burgh, discharging all kinds of games and plays now commonly used the said day, such as bowling in yards, dancing, playing, running through the high street of hussies, bairns, and boys, with all manner of dissolution of behaviour." The people obeyed and went to church, but it seems they chose their own preachers. This galavanting among the kirks was, how- ever, quickly put an end to; for in 1584 it was ordained " that all freemen and freemen's wives in times coming be found in their own parish kirk every Sunday, as also at the time of the Communions, under the pain of pay- ment of an unlaw for every person being found absent." In 158G the Council " finds it expedient that a bailie ilk Sunday his week aboivt, visit the street taverns and other common places in time of sermon, and pones all offend- ers according to the town statutes." Vaging (strolling) in the High Gate was also forbidden. These restrictions, applying at first to the time of divine service only, were afterwards extended to the entire Sunday; but Sabbath profanation resembled hy- draulic pressure, and broke forth whenever it found a weak point in the municipal dam. The repairing and strengthening of the dam were incessant. Proclamation followed proclamation, forbidding the practice of buy- ing and selling, the opening of eating- and coffee-houses, and prohibiting such sports as golf, archery, row-bowles, penny-stone, and kaitch-pullis. The gates of the city were ordered to be closed on Saturday night and not to be opened before four o'clock on Monday morning. At THE SABBATH. 27 the time these edicts were published the Provost com- plained of the little obedience hitherto given to the manifold acts of council for keeping the Sabbath. A decree on January 14, 1659, runs thus: — " Whereas many both young and old persons walk, or sit and play on the Castle hill, and upon the streets and other places on the Sabbath day after sermons, so that it is manifest that family worship is neglected by such, the Council appoint that there be several pairs of stocks provided to stand in several public places of the city, that whosoever is needlessly walking or sitting idly in the streets shall either pay eighteen-pence sterling penalty or be put in the stocks." The parents of children found playing are fined Gd. a head. " And if any children be found on the Castle hill after supper to pay 18d. penalty or to be put in the stocks." Even this drastic treatment did not cure the evil, for thirty years later the edict against " vag- ing " on the Castle hill had to be renewed. At the same time it was ordered that the public wells be closed on Sunday from 8 a.m. till noon; then to open till 1 p.m., and afterwards from 5 p.m. None to bring any greater vessels to the wells for the carrying of water than a pint stoup or a pint bottle on the Lord's Day. Our pres- ent sanitary notions were evidently not prevalent in Edinburgh in 1689. Mr. Cox remarks that "these or- dinances were usually enacted at the instance of the clergy." It would have been well had the evils which the clergy inflicted on the world at the time here re- ferred to been limited to the stern manipulation of Sab- bath laws.* * In Massachusetts it was attempted to make Sabbath-break- inp a e&,pital offence, but Governor Winthrop had the humanity and good sense to erase it from the list of acts punishable with death. In the laws of the colony of New Plymouth, presumptu- 3 28 THE SABBATH, In 1G46 the "Confession/' after "endless jan- glings," being agreed upon, it was presented to Parlia- ment, which, in 1G48, accepted and published its doc- trinal portion, thus securing uniformity of doctrine as far as it could be secured by legislation. There was no lack of definiteness in the Assembly's statements. They spoke as confidently of the divine enactments as if each member had been personally privy to the counsels of the Most High. When Luther in the Castle of Mar- burg had had enough of the arguments of Zuinglius on the " real presence," he is said to have ended the con- troversy by taking up a bit of chalk and writing firmly and finally upon the table " Hoc est corpus meum." Equally downright and definite were the divines at Westminster. They were modest in offering their conclusions to Parliament as " humble advice," but there was no flicker of doubt either in their theology or their cosmology. " From the beginning of the world," they say, " to the Resurrection of Christ the last day of the week was kept holy as a Sabbath; " while from the Eesurrection it " was changed into the first day of the week, which in Scripture is called the Lord's Day, and is to be continued to the end of the world as the Christian Sabbath." The notions of the divines, regarding the " beginning and the end " of the world, were primitive, but decided. An ancient philosopher was once mobbed for venturing the extravagant opinion that the sun, which appeared to be a circle less than a yard in diameter, might really be as large as the whole country of Greece. Imagine a man with the knowledge of a modern geologist lifting up his voice among these Westminster divines ! " It pleased God," they con- tinue, " at the beginning, to create, or make of nothing, ous Sabbath-breaking was either followed by death or "grievously punished at the judgpcnt of the court. " THE SABBATH. 29 the world, and all things therein, whether visible or in- visible, in the space of six days, and all very good." Judged from our present scientitie standpoint this, of course, is mere nonsense. But the calling of it by this name does not exhaust the question. The real point of interest to me, 1 confess, is not the cosmological errors of the Assembly, but the hold which theology has taken of the human mind, and which enables it to survive the ruin of what was long deemed essential to its stability. On this question of " essentials " the gravest mistakes are constantly made. Save as a pass- ing form no part of objective religion is essential. It is, as already shown, in its nature fluxional. Posterity will refuse to subscribe to the Nicene creed. Religion lives not by the force and aid of dogma, but because it is ingrained in the nature of man. To draw a metaphor from metallurgy, the moulds have been broken and reconstructed over and over again, but the molten ore abides in the ladle of humanity. An influence so deep and permanent is not likely soon to disappear; but of the future form of religion little can be predicted. Its main concern may possibly be to purify, elevate, and brighten the life that now is, instead of treating it as the more or less dismal vestibule of a life that is to come. The term " nonsense," which has been just applied to the views of creation enunciated by the Westminster Assembly, is used, as already stated, in reference to our present knowledge and not to the knowledge of three or four centuries ago. To most people the earth was at that time all in all; the sun and moon and stars be- ing set in heaven merely to furnish lamplight to our planet. But though in relation to the heavenly bodies the earth's position and importance were thus exagger- ated, very inadequate and erroneous notions were entertained regarding the shape and magnitude of the 30 THE SABBATH. earth itself. Theologians were horrified when first in- formed that our planet was a sphere. The question of antipodes exercised them for a long time, most of them pouring ridicule on the idea that men could exist with their feet turned towards us, and with their heads point- ing downwards. I think it was Sir George Airy who referred to the case of an over-curious individual, ask- ing what we should see if we went to the edge of the world and looked over. That the earth was a flat sur- face on which the sky rested was the belief entertained by the founders of all our great religious systems. The growth of the Copernican theory in public favour filled even liberal Protestant theologians with apprehension. They stigmatised it as being " built on fallible pheno- mena and advanced by many arbitrary assumptions against evident testimonies of Scripture." * New- ton finally placed his intellectual crowbar beneath these ancioiit notions, and heaved them into irretriev- able ruin. Then it was that penetrating minds among the theo- logians, seeing the nature of the change wrought by the new astronomy in our conceptions of the universe, also discerned the difficulty, if not the impossibility, of accepting literally the Mosaic account of creation. With characteristic tenacity they clung to that account, but they assigned to it a meaning entirely new. Dr. Samuel Clarke, who was the personal friend of Newton and a supporter of his theory, threw out the idea that " possibly the six days of creation might be a typical representation of some greater periods." Clarke's con- temporary, Dr. Thomas Burnet, wrote with greater de- cision in the same strain. The Sabbath being regarded as a shadow or type of that heavenly repose which the * Such was the view of Dr. John Owen, who is described by Cox as "the most eminent of the Independent divines." THE SABBATH. 31 righteous will enjoy when this world has passed away, " so these six days of creation are so many periods or millenniums for which the world and the toils and labours of our present state are destined to endure." * The Mosaic account was thus reduced to a poetic myth — a view which afterwards found expression in the vast reveries of Hugh Miller. But if this symbolic interpre- tation, which is now generally accepted, be the true one, what becomes of the Sabbath day? It is absolutely without ecclesiastical meaning. The man who was exe- cuted for gathering sticks on that day must therefore be regarded as the victim of a rude legal rendering of a religious epic. There were many minor ofEshoots of discussion from the great central controversy. Bishop Horsley had defined a day " as consisting of one evening and one morning, or, as the Hebrew words literally import, of the decay of light and the return of it." But what then, it was asked, becomes of the Sabbath in the Arctic regions, where light takes six months to " decay," and as long to " return " ? Differences of longitude, moreover, render the observance of the Sabbath at the same hours impossible. To some people such qi;es- tions might appear trifling; to others they were of the gravest import. Whether the Sabbath should stretch from sunset to sunset, or from midnight to midnight, was also a subject of discussion. " If it should begin at midnight," says one writer, " what man of a thousand can readily tell the certain time when it begins, that so they may in a holy manner begin the Sabbath with God? All men have not the midnight clocks and bells to awaken them, nor can the crowing of cocks herein give a certain sound. A poor Christian man had need to be a good and watchful mathematician that holds * Cox, vol. ii. p. 211, note. 32 THE SABBATH. this opinion, or else I see not how he will know when midnight is come." In 1590 the Presbytery of Glasgow enjoined that the Sabbath should be " from sun to sun." In 1640 the Sabbath was declared to extend from mid- night to midnight. Uncertainty reigned, and innocent people were prosecuted for beginning to ^^■ork imme- diately after sunset. Already, prior to the date last mentioned, A'oices were heard refusing to acknowledge the propriety of the change from Saturday to Sunday, and the doctrine of Seventh Day observance was after- wards represented by a sect.* The earth's sphericity and rotation, which had at first been received with such affright, came eventually to the aid of those afflicted with qualms and difficulties regarding the re- spective claims of Saturday and Sunday. The sun moves apparently from east to west. Suppose then we start on a voyage round the world in a westerly direc- tion. In doing so we sail away, as it were, from the sun, which follows and periodically overtakes us, reaching the meridian of our ship each succeeding day somewhat later than if we stood still. For every 15° of longitude traversed by the vessel the sun will be exactly an hour late; and after the ship has traversed twenty-four times 15°, or 360°, that is to say, the entire circle of the * Theophiliis Brabourne, a sturdy Puritan minister of Norfolk, whom Cox regards as the fourfder of this sect, thus argued the question in 1628 : "And now let me propound unto your choice these two days: the Sabbath-day on Saturday or the Lord's Day on Sun- day; and keep whether of the twain you shall in conscience find the more safe. If you keep the Lord's Day, but profane the Sab- bath Day, you walk in great danger and peril (to say the least) of transgressing one of God's eternal and inviolable laws — the Fourth Commandment. But, on the other side, if you keep the Sabbath Day, though you profane the Lord's Day, you are out of ^11 gun- shot and danger, for so you transgress no law at all, since neither Christ nor his apostles did ever leave any law for it." THE SABBATH. 33 earth, the sun will be exactly a day behind. Here, then, is the expedient suggested by Dr. Wallis, F. K. S., Sa- vilian Professor of Geometry in the University of Ox- ford, to quiet the minds of those in doubt regarding Saturday observance. He recommends them to make a voyage round the world, as Sir Francis Drake did, " go- ing out of the Atlantic Ocean westward by the. Straits of Magellan to the East Indies, and then from the east returning by the Cape of Good Hope homeward, and let them keep their Saturday-Sabbath all the way. When they come home to England they will find their Saturday to fall upon our Sunday, and they may hence- forth continue to observe their Saturday-Sabbath on tlie same day with us! " Large and liberal minds were drawn into this Sab- batarian conflict, but they were not the majority. Be- tween the booming of the bigger guns we have an inces- sant clatter of small arms. We ought not to judge superior men without reference to the spirit of their age. This is an influence from which they cannot escape, and so far as it extenuates their errors it ought to be pleaded in their favour. Even the atrocities of the individual excite less abhorrence when they are seen to be the outgrowth of his time. But the most fatal error that could be committed by the leaders of religious thought is the attempt to force into their own age con- ceptions which have lived their life, and come to their natural end in preceding ages. History is the record of a vast experimental investigation — of a search by man after the best conditions of existence. The Puri- tan attempt was a grand experiment. It had to be made. Sooner or later the question must have forced itself upon earnest believers possessed of power: — Is it not possible to rule the world in accordance with the wishes of God as revealed in the Bible? — Is it not 34 THE SABBATH. possible to make human life the copy of a divine pat- tern? The question could only have occurred in the first instance to the more exalted minds. But instead of working upon the inner forces and convictions of men, legislation presented itself as a speedier way to the attainment of the desired end. To legislation, therefore, the Puritans resorted. Instead of guiding, they repressed, and thus pitted themselves against the unconquerable impulses of human nature. Believing that nature to be depraved, they felt themselves logi- cally warranted in putting it in irons. But they failed; and their failure ought to be a warning to their suc- cessors. Another error, of a far graver character than that just noticed, may receive a passing mention here. At the time when the Sabbath controversy was hottest, and the arm of the law enforcing the claims of the Sab- bath strongest and most unsparing, another subject pro- foundly stirred the religious mind of Scotland. A grave and serious nation, believing intensely in its Bible, found therein recorded the edicts of the Al- mighty against witches, wizards, and familiar spirits, and were taught by their clergy that such edicts still held good. The same belief had overspread the rest of Christendom, but in Scotland it was intensified by the rule of Puritanism and the natural earnestness of the people. I have given you a sample of the devilish cruel- ties practised in the time of Polycarp on the Christians at Smyrna. These tortures were far less shocking than those inflicted upon witches in Scotland. I say less shocking because the victims at Smyrna courted mar- tyrdom. They counted the sufferings of this present time as not worthy to be compared with the glory to be revealed; while the sufferers for witchcraft, in the midst of all their agonies, felt themselves God-forsaken, and THE SABBATH. 35 saw before them instead of the glories of heaven the infinite tortures of hell. Not to the fall of Sarmatia, but to the treatment of witches in the seventeenth century, ought to be applied the words of your poet Campbell: — Oh ! bloodiest picture in the book of time ! The mind sits in sackcloth and ashes while contemplat- ing the scenes so powerfully described by Mr. Lecky in his chapter on Magic and Witchcraft. But I will dwell no further upon these tragedies than to point out how terrible are the errors which our clergy may commit after they have once subscribed to the creed and laws of Judaism, and constituted themselves the legal expo- nents and interpreters of those laws.* Turning over the leaves of the Pentateuch, where God's alleged dealings with the Israelites are recorded, it strikes one with amazement that such writings should be considered for a moment as binding upon us. The overmastering strength of habit, the power of early education — possibly a defiance of the claims of reason involved in the very constitution of the mental organ — are forcibly illustrated by the fact that learned men are still to be found willing to devote their time and endow- ments to these writings under the assumption that they are not human but divine. Claiming the same origin as other books, the Old Testament is without a rival, but its unnatural exaltation as a court of appeal pro- vokes recoil and rejection. Leviticus, for example, when read in the light of its own age, is full of interest and instruction. We see there described the efforts of * The sufferings of reputed witches in the seventeenth century as well as those of the early Christians, might he traced to panics and passions similar in kind to those which produced the atroci- ties of the Eeign of Terror in France. 36 THE SABBATH. the best men then existing to civilise the rude society around them. Violence is restrained by violence medi- cinally applied. Passion is checked, truth and justice are extolled, and all in a manner suited to the needs of a barbarian host. But read in the light of our age, its conceptions of the deity are seen to be shockingly mean, and many of its ordinances brutal. Foolishness is far too weak a word to apply to any attempt to force upon a scientific age the edicts of a Jewish lawgiver. The doom of such an attempt is sure, and if the destruc- tion of things really precious should be involved in its failure, the blame will justly be ascribed to those who obstinately persisted in the attempt. Let us then cher- ish our Sunday as an inheritance derived from the wis- dom of the past, but let it be understood that we cherish it because it is in principle reasonable and in practice salutary. Let us uphold it, because it commends itself to that " light of nature " which, despite the catastrophe in Eden, the most famous theologians mention with respect, and not because it is enjoined by the thunders of Sinai. We have surely heard enougli of divine sanc- tions founded upon myths which, however beautiful and touching when regarded from the proper point of view, are seen, when cited for our gviidance as matters of fact, to offer warrant and condonation for the greatest crimes, or to sink to the level of the most palpable ab- surdities.* * Melanchthon writes finely thus: " Wherefore our decision is this : that those precepts which learned men have committed to writing, transcribing them from the common reason and common feelings of human nature, are to be accounted as no less divine than those contained in the tables of Moses." (Dngald Stewart's translation.) Hengstcnborg quotes from the same reformer as follows: "The law of Moses is not binding upon us, though some things which the law contains are binding, because they coincide with the law of nature." — See Cox, vol. i. p. 389. The Catechism THE SABBATH. 37 In this, as in all other theological discussions, it is interesting to note how character colours religious feel- ing and conduct. The reception into Christ's kingdom has been emphatically described as being born again. A certain likeness of feature among Christians ought, one would think, to result from a common spiritual parentage. But the likeness is not observed. Men professing to be born of the same spirit, prove to be as diverse as those who claim no such origin. Christian communities embrace some of the loftiest and many of the lowest of mankind. It may be urged that the lofty ones only are truly religious. To this it is to be replied that the others are often as religious as their natures per- mit them to be. Character is here the overmastering force. That religion should influence life in a high way implies the pre-existence of natural dignity. This is the mordant which fixes the religious dye. He who is capable of feeling the finer glow of religion would possess a substratum available for all the relations of life, even if his religion were taken away. Religion, on the other hand, cannot charm away malice, or make good defects of character. I have already spoken of per- secution in its meaner forms. On the lower levels of theological warfare such are commonly resorted to. If you reject a dogma on intellectual grounds it is be- cause there is a screw loose in your morality. Some personal sin besets and blinds you. The intellect is captive to a corrupt heart. Thus good men have been often calumniated by others who were not good; thus frequently have the noble become a target for the wicked and the mean. With the advance of public intelligence the day of such assailants is happily drawing to a close. These reflections, which connect themselves with of the Council of Trent expresses a similar view. There are, then, " data of ethics " over p^<^ above the revealed ones. 38 THE SABBATH, reminiseenees outside the Sabbath controversy, have been more immediately prompted by the aspersions cast by certain Sabbatarians upon those who differ from them. Mr. Cox notices and reproves some of these. Accord- ing to the Scottish Sabbath Alliance, for example, all who say that the Sabbath was an exclusively Jewish institution, including, be it noted, such men as Jeremy Taylor and Milton, " clearly prove either their dis- lionesty or ignorance, or inability to comprehend a very plain and simple subject." This becomes real luimour when we compare the speakers with the per- sons spoken of. A distinguished English dissenter, who deals in a lustrous but rather cloudy logic, declares that whoever asks demonstration of the divine appoint- ment of the Christian Sabbath " is blinded by a moral cause to those exquisite pencillings, to those unob- truded vestiges which furnish their clearest testimony to this Institute." A third writer charitably professes his readiness " to admit, in reference to this and many other duties, that it is quite a possible thing for a mind that is desirous of evading the evidence regarding it to succeed in doing so." A fourth luminary, whose knowl- edge obviously extends to the mind and methods of the Almighty, exclaims, " Is it not a principle of God's Word in many cases to give enough and no more — to satisfy the devout, not to overpower the uncandid? " It is, of course, as easy as it is immoral to argue thus; but the day is fast approaching when the most atra- bilious presbyter will not venture to use such language. Let us contrast with it the utterance of a nat\irally sweet and wholesome mind. " Since all Jewish festivals, new moons, and Sabbaths," says the celebrated Dr. Isaac Watts, " are abolished by St. Paul's authority, since the religious observation of days in the 14th chapter to the Romans in general is represented as a matter of doubt- THE SABBATH. 39 ful disputation, since the observation of the Lord's Day is not built upon any express or plain institution by Christ or his apostles in the New Testament, but rather on examples and probable inferences, and on the reasons and relations of things ; I can never pronounce anything hard or severe upon any fellow Christian who maintains real piety in heart and life, though his opinion on this subject may be very different from mine." Thus through the theologian radiates the gentleman. Up to the end of the eighteenth century the cata- logue of Mr. Cox embraces 330 volumes and publica- tions. It is a monument of patient labour; while the remarks of the writer, which are distributed throughout the catalogue, illustrate both his intellectual penetration and his reverent cast of mind. He wrought hard and worthily with a pure and noble aim. I had the pleasure of meeting Mr. Cox at Dundee in 1867, when the British Association met there, and I could then discern the earnestness with which he desired to see his countrymen relieved from the Sabbath incubus, and at the same time the moderation and care for the feelings of others with which he advocated his views. He has also given us a rapid " Sketch of the Chief Controversies about the Sabbath in the Nineteenth Century." The sketch is more compressed than the catalogue, and the changes of thought in passing from author to author, being more rapid, are more bewildering. It is, to a great extent, what I have already called a clatter of small arms mingled with the occasional thunder of heavier guns. One thing is noticeable and regrettable in these discussions, namely, the unwise and undis- criminating way in which different Sunday occupations are classed together and condemned. Bishop Bloom- field, for example, seriously injures his case when he places drinking in gin-shops and sailing in steamboats 40 THE SABBATH, in the same category. I remember some years ago standing by the Thames at Putney with my lamented friend Dr. Bence Jones, when a steamboat on the river with its living freight passed us. Practically acquainted with the moral and physical influence of pure oxygen, my friend exclaimed, " What a blessing for these people to be able thus to escape from London into the fresh air of the country ! " I hold the physician to have been right and, with all respect, the Bishop to have been wrong. Bishop Bloomfield also condemns resorting to tea- gardens on Sunday. But we may be sure that it is not the tea-gardens, but the minds which the people bring to them, which produce disorder. These minds already possess the culture of the city, to which the Bishop seems disposed to confine them. Wisely and soberly conducted — and it is perfectly possible to conduct them wisely and soberly — such gardens might be converted into aids towards a life which the Bishop would com- mend. Purification and improvement are often possible, where extinction is neither possible nor desirable. I have spent many a Sunday afternoon in the tea-gardens of the little university town of Marburg, in the company of intellectual men and cultivated women, without ob- serving a single occurrence which, as regards morality, might not be permitted in the Bishop's drawing-room. I will add to this another observation made at Dresden on a Sunday, immediately after the suppression of the insurrection by the Prussian soldiery in 1849. The victorious troops were encamped in some meadows on the banks of the Elbe, and I went among them and saw how they occupied themselves. Some were engaged in physical games and exercises which in England would be considered innocent in the extreme, some were con- versing sociably, some singing the songs of Uhland, THE SABBATH. 41 while others, from elevated platforms, recited to listen- ing groups poems and passages from Goethe and Schiller. Through this crowd of military men passed and repassed the girls of the city, linked together with their arms round each other's necks. During hours of observation, I heard no word which was unfit for a modest ear; while from beginning to end I failed to notice a single case of intoxication.* *It may appear uncivil and inappropriate for a person invited to come amongst you as I have been to seek to establish contrasts with other countries unfavourable to your own; but let me take an extract from an account of Scotland written by a Scot, a short time prior to the date of my visit to Dresden. " A tree," says this writer, ''is best known by its fruits. What are these in the present instance? The protracted effort to enforce a stem Sabbatical observance per fas et nefas has no doubt evoked an: exceedingly decorous state of affairs on Sunday; but in a great measure only so far as external appearances are concerned. Puritanism with its uncompromising demands has had a sway of three centuries in Scotland ; and yet at this moment, in pro- portion to the population, the amount of crime, vice, and intemperance is as great, if not in some details greater, than it is in England. But the most frightful feature of Scotland is the loathsome squalor and heathenism of its large towns. The combination of brutal iniquity, filth, absence of self-respect, and intemperance visible daily in the meaner class of streets of Edinburgh and Glasgow fills every traveller with surprise and horror.'* Here indeed we touch the core of the whole matter * The late Mr. Joseph Kay, as Travellinj? Bachelor of the Uni- verfeity of Cambridge, has borne stronpf and earnest testimony to the " humanising and civilising influence " of the Sunday recre- ations of the German people. 42 THE SABBATH. — the appeal to experience. Sabbatical rigour has been tried, and the question is: Have its results been so beneficent — so conducive to good morals and national happiness — as to render criminal every attempt to modi- fy it? The advances made in all kinds of knowledge in this our age by special cultivators are known to be enormous, and the public desire for instruction, which the intellectual triumphs of the time naturally and in- evitably arouse, is commensurate with the growth' of knowledge. Must this desire, which is the motive power of all real and healthy progress, be quenched or left unsatisfied lest Sunday observances, unknown to the early Christians, repudiated by the heroes of the reformation, and insisted upon for the first time during a period of national gloom and suffering in the seven- teenth century, sliould be interfered with? To justify this position the demonstration of the success of Sabba- tarianism must be complete. Is it so? Are we so much better than other nations who have neglected to adopt our rules, that we can point to the working of these rules in the past as a conclusive reason for main- taining them immovable in the future? The answer must be, No ! Within the range of my recollection no German man would have ventured to assert of Berlin or Dresden that its brutal iniquity, filth, and intemper- ance filled every traveller with surprise and horror. The statement would have been immediately branded as a flagrant untruth. And yet this is the language which, thirty years ago, when the Sabbath was observed more strictly than it is now, was used by a Scot in reference to the towns of Scotland. My Sabbatarian friends, you have no ground to stand upon. I say friends, for I would far rather have you as friends than as enemies — far rather see you converted than anni- hilated. You possess a strength and earnestness with THE SABBATH. 43 which the Avorld cannot dispense; but to be productive of anything permanently good, that strength and that earnestness must build upon the sure foundation of human nature. This is that law of the universe spoken of so frequently by your illustrious countryman, Mr. Carlyle, to quarrel with which is to provoke and pre- cipitate ruin. Join with us then in our endeavours to turn our Sundays to better account. Back with your support the moderate and considerate demands of the Sunday Society, which scrupulously avoids interfering with the hours devoted by common consent to public worship. OfEer the museum, the picture gallery, and the public garden as competitors to the public-house. By so doing you will fall in with the spirit of your time, and row with, instead of against, the resistless current along which man is borne to his destiny. Most of you here are Liberals; perhaps Eadicals, perhaps even Republicans. In the proper sense of the term, I am a Conservative. Madness or folly can de- molish : it requires wisdom to conserve. But let us understand each other. The first requisite of a true conservatism is foresight. Humanity grows, and fore- sight secures room for future expansion. In your walks in the country you sometimes see a wall built round a growing tree. So much the worse for the wall, which is sure to be rent and ruined by the energy it opposes. We have here represented not a true, but a false and igno- rant conservatism. The true conservative looks ahead and prepares for the inevitable. He forestalls revolution by securing, in due time, sufficient amplitude for the national vibrations. He is a wrong-headed statesman who imposes his notions, however right in the abstract, . on a nation unprepared for them. He is no statesman at all who, without seeking to interpret and guide it in advance, merely waits for the more or less coarse expres- 4 44 THE SABBATH. sion of the popular will, and then constitutes himself its vehicle. Untimeliness is sure to be the characteristic of the work of such a statesman. In virtue of the position which he occupies, his knowledge and insight ought to be in advance of the public knowledge and in- sight; and his action, in like degree, ought to precede and inform public action. This is what I want my Sabbatarian friends to bear in mind. If they look abroad from the vantage-ground which they occupy, they can hardly fail to discern that the intellect of this country is gradually ranging itself upon our side. Whether they hear or whether they forbear, we are sure to unlock, for the public benefit, the doors of the museums and galleries which we have purchased, and for the maintenance of which we pay. But I would have them not only to prepare for the coming change, but to aid and further it by anticipation. They will thus, in a new fashion, " dish the Whigs," prove them- selves men of foresight and common sense, and obtain a fresh lease of the respect of the community. As the years roll by, the term " materialist " will lose more and more of its evil connotation; for it will be more and more seen and acknowledged that the true spiritual nature of man is bound up with his material condition. Wholesome food, pure air, cleanliness — hard work if you will, but also fair rest and recreation — these are necessary not only to physical but to spiritual well- being. A clogged and disordered body implies a more or less disordered mind. The seed of the spirit is cast in vain amid stones and thorns, and thus your best utterances become idle M'ords when addressed to the acclimatised inhabitants of our slums and alleys. Drunkenness ruins the substratum of resolution. The physics of the drunkard's brain are incompatible with moral strength. Here your first care ought to be to THE SABBATH. 45 cleanse and improve the organ. Break the sot's associa- tions ; change his environment ; alter his nutrition ; dis- place his base imaginations by thoughts drawn from the purer sources which we seek to render accessible to him. Such is the treatment of which the denizen of our slums stands in most immediate need — such the disci- pline requisite for the development of a force of will, able to resist the fascinations of the gin-shop. If you could establish Sunday tramways between these dens of filth and iniquity and the nearest green fields, you would, in so doing, be preaching a true Gospel. And not only the denizens of our slums, but the proprietors of our factories and counting-houses might, perhaps, be none the worse for an occasional excursion in the company of those whom they employ. A most blessed influence would also be shed upon the clergy if they were enabled from time to time to change their " sloth urbane " for action on heath or mountain. Baxter was well aware of the soothing influence of fields, and coun- tries, and walks and gardens, on a fretted brain. Jeremy Taylor showed a profound knowledge of human nature when he Avrote thus : — "It is certain that all which can innocently make a man cheerful, does also make him charitable. For grief, and age, and sick- ness, and weariness, these are peevish and troublesome; but mirth and cheerfulness are content, and civil, and compliant, and communicative, and love to do good, and swell up to felicity only upon the wings of charity. Upon this account, here is pleasure enough for a Christian at present; and if a facete discourse, and an amicable friendly mirth, can refresh the spirit and take it off from the vile temptation of peevish, despairing, uncomplying melancholy, it must needs be innocent and commendable." I do not know whether you ever read Thomas Hood's "Ode to Rae Wilson," with an 46 THE SABBATH. extract from which I will close this address. Hood was a humourist, and to some of our graver theologians might appear a mere feather-head. But those who have read his more serious works will have discerned in him a vein of deep poetic pathos. I hardl}' know any- thing finer than the apostrophe with which he turns from those That bid you baulk A Sunday walk, And shun God's work as you should shun your own ; Calling all. sermons contrabands, In that great Temple that's not made with hands, to the description of what Sunday might be, and is, to him who is competent to enjoy it aright. Thrice blessed, rather, is the man, with whom The gracious prodigality of nature, The bahn, the bliss, the beauty, and the bloom, The bounteous providence in ev'ry feature. Recall the good Creator to his creature, Making all earth a fane, all heav'n its dome I To his tuned spirit the wild heather-bells Ring Sabbath knells ; The jubilate of the soaring lark Is chant of clerk: For choir, the thrush and the gregarious linnet ; The sod's a cushion for his pious want; And, consecrated by the heav'n within it. The sky-blue pool, a font. Each cloud-capp'd mountain is a holy altar; An organ breathes in every grove; And the fuU heart's a Psalter, Rich in deep hymns of gratitude and love ! 1880. GOETHE'S " FARBENLEHEE." * TN the days of my youth, when life was strong and -^ aspiration high, I found myself standing one fine summer evening beside a statue of Goethe in a German city. Following the current of thought and feeling started by the associations of the place, I eventually came to the conclusion that, judging even from a purely utilitarian point of view, a truly noble work of art was the most suitable memorial for a great man. Such a work appeared to me capable of exciting a motive force within the mind which no purely material in- fluence could generate. There was then labour before me of the most arduous kind. There were formidable practical difficulties to be overcome, and very small means wherewith to overcome them, and yet I felt that no material means could, as regards the task I had undertaken, plant within me a resolve comparable with that which the contemplation of this statue of Goethe was able to arouse. ily reverence for the poet had been awakened by the writings of Mr. Carlyle, and it was afterwards con- firmed and consolidated by the writings of Goethe him- self. There was, however, one of the poet's works which, though it lay directly in the line of my own studies, re- mained for a long time only imperfectly known to me. My opinion of that work was not formed on hearsay. I * A Friday evening discourse in tlie Koyal Institution. 47 48 GOETHE'S " FARBENLEHRE." dipped into it so far as to make mj'self acquainted with its style, its logic, and its general aim; but having done this I laid it aside as something which jarred upon my conception of Goethe's grandeur. The mind will- ingly rounds off the image which it venerates, and only acknowledges with reluctance that it is on any side in- complete; and believing that Goethe in the " Farben- lehre " was wrong in his intellectual, and perverse in his moral judgments — seeing above all things that he had forsaken the lofty impersonal calm which was his chief characteristic, and which had entered into my concep- tion of the god-like in literature — I abandoned tlie " Farbenlehre," and looked up to Goethe on that side where his greatness was xxncontested and supreme. But in the month of May, 1878, Mr. Carlyle did me the honour of calling upon me twice; and not being at home at the time, I visited him in Chelsea soon afterwards. He was then in his eighty-third year, and looking in his solemn fashion towards that portal to which we are all so rapidly hastening, he remembered his friends. He then presented to me, as "a farewell gift," the two octavo volumes of letterpress, and the single folio volume, consisting in great part of coloured diagrams, which are here before you. Exactly half a century ago these volumes were sent by Goethe to Mr. Carlyle. They embrace the " Farbenlehre " — a title which may be translated, thoiigh not well translated, " Theory of Colours " — and they are accompanied by a long letter, or rather catalogue, from Goethe himself, dated June 14, 1830, a little less than two years before his death. My illustrious friend wished me to examine the book, with a view of setting forth what it really contained. This year for the first time I have been able to comply with the desire of Mr. Carlyle; and as I knew that your wish would coincide with his, as to the pro- QOETHES "PARBENLEHRE." 49 priety of making some attempt to weigh the merits of a work which exerted so great an influence in its day,* I have not shrunk from the labour of such a review. The average reading of the late Mr. Buckle is said to have amounted to three volumes a day. They could not have been volumes like those of the " Farbenlehre." For the necessity of halting and pondering over its statements is so frequent, and the difficulty of coming to any undoubted conclusion regarding Goethe's real conceptions is often so great, as to invoke the expendi- ture of an inordinate amount of time. I cannot even now say with confidence that I fully realise all the thoughts of Goethe. Many of them are strange to the scientific man. They demand for their interpretation a sympathy beyond that required, or even tolerated, in severe physical research. Two factors, the one external and the other internal, go to the production of every in- tellectual result. There is the evidence without, and there is the mind within on which that evidence im- pinges. Change either factor and the result will cease to be the same. In the region of politics, where mere opinion comes so much into play, it is only natural that the same external evidence should prodiice different convictions in different minds. But in the region of science, where demonstration instead of opinion is paramount, such differences ought hardly to be ex- pected. That they nevertheless occur is strikingly exem- plified by the case before us ; for the very experimental facts which' had previously converted the world to New- ton's views, on appealing to the mind of Goethe, pro- * The late Sir Charles Eastlake translated a portion of the Farbenlehre; while the late Mr. Lewes, in his Life of Ooethe, has given a brief but very clever account of tlie work. It is also dealt with by Dove and, in connection with Goethe's other scien- tific labours, by Helmholtz. 50 GOETHE'S " PARBENLEHRE." duced a theory of light and colours in violent antago- nism to that of Newton. Goethe prized the " Farbenlehre " as the most impor- tant of his works. " In what I have done as a poet," he says to Eekermann, " I take no pride, but I am proud of the fact that I am the only person in this century who is acquainted with the difficult science of colours." If the importance of a work were to be measured by the amount of conscious labour expended in its production, Goethe's estimate of the " Farbenlehre " would probably be correct. The observations and experiments there recorded astonish us by their variety and number. The amount of reading which he accomplished was obviously vast. He pursued the history of optics not only along its main streams, but on to its remotest rills. He was animated by the zeal of an apostle, for he believed that a giant imposture was to be overthrown, and that he was the man to accomplish the holy work of destruction. He was also a lover of art, and held that the enunciation of the true principles of colour would, in relation to painting, be of lasting importance. Thus positively and negatively he was stimulated to bring all the strength he could command to bear upon this question. The greater part of the first volume is taken up with Goethe's own experiments, which are described in 920 paragraphs duly numbered. It is not a consecutive argument, but rather a series of jets of fact and logic emitted at various intervals. I picture the poet in that troublous war-time, walking up and down his Weimar garden, with his hands behind his back, pondering his subject, throwing his experiments and reflections into these terse paragraphs, and turning occasionally into his garden house to write them down. This first por- tion of the work embraces three parts, which deal, re- spectively, with Physiological or Subjective Colours, GOETHE'S "FARBENLEHRE." 51 with Physical or Prismatic Colours, and with Chemical Colours and Pigments. To these are added a fourth part, bearing the German title, " AUgemeine Ansichten nach innen ; " a fifth part, entitled " Nachbarliche Ver- haltnisse," neighbouring relations; and a sixth part, entitled " Sinnlich-sittliche Wirkung der Farbe," sen- suously-moral effect of colours. It is hardly necessary to remark that some of these titles, though doubtless preg- nant with meaning to the poet himself, are not likely to commend themselves to the more exacting man of sci- ence. The main divisions of Goethe's book are subdivided into short sections, bearing titles more or less shadowy from a scientific point of view — Origin of white; Origin of black ; Excitement of colour ; Heightening ; Culmina- tion; Balancing; Keversion; Fixation; Mixture real; Mixture apparent; Communication actual; Communi- cation apparent. He describes the colours of minerals, plants, worms, insects, fishes, birds, mammals, and men. Hair on the surface of the human body he con- siders indicative rather of weakness than of strength. The disquisition is continued under the headings — How easily colour arises; How energetic colour may be; Heightening to red; Completeness of manifold phe- nomena; Agreement of complete phenomena; How easily colour disappears; How durable colour remains; Kela- tion to philosophy ; Kelation to mathematics ; Relation to physiology and pathology; Eelation to natural history; Relation to general physics; Relation to tones. Then follows a series of sections dealing with the primary colours and their mixtures. These sections relate less to science than to art. The writer treats, among other things, of -Esthetic effects; Fear of the Theoretical; Grounds and Pigments; Allegorical, Symbolical, and Mystical use of colours. The headings alone indicate 52 GOETHE'S " FARBENLEHRE." the enormous industry of the poet ; showing at the same time an absence of that scientific definition which he stigmatised as "pedantry " in the case of Newton. In connection with his subject, Goethe charged him- self with all kinds of kindred knowledge. He refers to ocular spectra, quoting Boyle, Buffbn, and Darwin; to the paralysis of the eye by light; to its extreme sensitiveness when it awakes in the morning ; to irradia- tion — quoting Tycho Brahe on the comparative apparent size of the dark and the illuminated moon. He dwells upon the persistence of impressions upon the retina, and quotes various instances of abnormal duration. He possessed a full and exact knowledge of the phenomena of subjective colours, and described various modes of producing them. He copiously illustrates the- produc- tion by red of subjective green, and by green of subjec- tive red. Blue produces subjective yellow, and yellow subjective blue. He experimented upon shadows, coloured in contrast to surrounding light. The con- trasting subjective colours he calls " geforderte Far- ben," colours " demanded " by the eye. Goethe gives the following striking illustration of these subjective effects. " I once," he said, " entered an inn towards evening, when a well-built maiden, with dazzlingly white face, black hair, and scarlet bodice and skirt came towards me. I looked at her sharply in the twilight, and when she moved away, saw upon the white wall opposite, a black face with a bright halo round it, while the clothing of the perfectly distinct figure appeared of a beautiful sea-green." With the instinct of the poet, Goethe discerned in these antitheses an image of the general method of nature. Every action, he says, implies an opposite. Inhalation precedes expiration, and each systole has its corresponding diastole. Such is the eternal formula of life. Under the figure of GOETHE'S "FARBENLEHRE." 63 systole and diastole the rhythm of nature is represented in other portions of his work. Goethe handled the prism with great skill, and his experiments with it are numberless. He places white rectangles on a black ground, black rectangles on a white ground, and shifts their apparent positions by prismatic refraction. He makes similar experiments with coloured rectangles and discs. The shifted image is sometimes projected on a screen, the experiment being then " objective." It is sometimes looked at directly through the prism, the experiment being then " subjective." In the production of chromatic effects, he dwells upon the absolute necessity of boundaries — " Granzen." The sky may be looked at and shifted by a prism without the production of colour; and if the white rectangle on a black ground be only made wide enough, the centre remains white after refraction, the colours being confined to the edges. Goethe's earliest experiment, which led him so hastily to the conclusion that Xewton's theory of colours was wrong, consisted in looking through a prism at the white wall of his own room. He expected to see the whole wall covered with colours, this being, he thought, implied in the theory of Newton. But to his astonishment it remained white, and only when he came to the boundary of a dark or a bright space did the colours reveal themselves. This question of " boundaries " is one of supreme importance to the author of the " Farbenlehre; " the end and aim of his theory being to account for the coloured fringes produced at the edges of his refracted images. Darkness, according to Goethe, had as much to do as light with the production of colour. Colour was really due to the commingling of both. Not only did his M'hite rectangles upon a black ground yield the coloured fringes, but his black rectangles on a white 54 GOETHE'S " FARBENLEHRE." ground did the same. The order of the colours seemed, however, different in the two cases. Let a visiting card, held in the hand between the eye and a window facing the bright firmament, be looked at through a prism; then supposing the image of the card to be shifted upwards by refraction, a red fringe is seen above and a blue one below. Let the back be turned to the window and the card so held that the light shall fall upon it; on being looked at through the prism, blue is seen above and red below. In the first case the fringes are due to the decomposition of the light adjacent to the edge of the card, which simply acts as an opaque body, and might have been actually black. In the second case the light decomposed is that coming from the surface of the card itself. The first experiment corresponds to that of Goethe with a black rectangle on a white ground; while the second experiment corresponds to Goethe's white rectangle on a black ground. Both these effects are immediately deducible from ]Srewton"s theory of colours. But this, though explained to him by physicists of great experience and reputation, Goethe could never be brought to see, and he continued to affirm to the end of his life that the results were utterly irre- concilable with the theory of Newton. In his own explanations Goethe began at the wrong end, inverting the true order of thought, and trying to make the outcome of theory its foundation. Apart from theory, however, his observations are of great interest and variety. He looked to the zenith at mid- night, and found before him the blackness of space, while in daylight he saw the blue firmament overhead; and he rightly adopted the conclusion that this colour- ing of the sky was due to the shining of the sun upon a turbid medium with darkness behind. He by no means understood the physical action of turbid media, GOETHE'S "PARBENLEflRE." 55 but he made a great variety of experiments bearing upon this point. Water, for example, rendered turbid by varnish, soap, or milk, and having a black ground behind it, always appeared blue when shone upon by white light. When, instead of a black background, a bright one was placed behind, so that the light shone, not on but through the turbid liquid, the blue colour disappeared, and he had yellow in its place. Such experiments are capable of endless variation. To this class of effects belongs the painter's " chill." A cold bluish bloom, like that of a plum, is sometimes observed to cover the browns of a varnished picture. This is due to a want of optical continuity in the varnish. Instead of being a coherent layer it is broken up into particles of microscopic smallness, which virtually con- stitute a turbid medium and send blue light to the eye. Goethe himself describes a most amusing illustra- tion, or, to use his own language, "a wonderful phenome- non," due to the temporary action of a turbid medium on a picture. " A portrait of an esteemed theologian was painted several years ago by an artist specially skilled in the treatment of colours. The man stood forth in his dignity clad in a beautiful black velvet coat, which attracted the eyes and awakened the admiration of the beholder almost more than the face itself. Through the action of humidity and dust, however, the picture had lost much of its original splendour. It was there- fore handed over to a painter to be cleaned, and newly varnished. The painter began by carefully passing a wet sponge over the picture. But he had scarcely thus removed the coarser dirt, when to his astonishment the black velvet suddenly changed into a light blue plush; the reverend gentleman acquiring thereby a very worldly, if, at the same time, an old-fashioned appearance. The 56 GOETHE'S "PAEBENLEIIIiE." painter would not trust himself to wasli further. He could by no means see how a bright blue could imder- lie a dark black, still less that he could have so rapidly washed away a coating capable of converting a blue like that before him into the black of the original paint- ing." Goethe inspected the picture, saw the phenomenon, and explained it. To deepen the hue of the velvet coat the painter had covered it with a special varnish, which, by absorbing part of the water passed over it, was con- verted into a turbid medium, through which the black behind instantly appeared as blue. To the great joy of the painter, he found that a few hours' continuance in a dry place restored the primitive black. By the evaporation of the moisture the optical continuity of the varnish (to which essential point Goethe does not refer) was re-established, after which it ceased to act as a turbid medium. This question of turbid media took entire possession of the poet's mind. It was ever present to his observa- tion. It was illustrated by the azure of noonday, and by the daffodil and crimson of the evening sky. The inimitable lines written at Ilmenau — Ueber alien Gipfeln 1st Ruh', In alien Wipfeln Sparest Du Kaum einen Haueh — suggest a stillness of the atmosphere which would allow the columns of fine smoke from the foresters' cottages to rise high into the air. He would thus have an oppor- tunity of seeing the upper portion of the column pro- jected against bright clouds, and the lower portion against dark pines, the brownish yellow of the one, and GOETHE'S " FARBENLr.HRE." 57 the blue of the gther, being strikingly and at once re- vealed. He was able to produce artificially at will the colours which he had previously observed in nature. He noticed that when certain bodies were incorporated with glass this substance also played a double part, appearing blue by reflected and yellow by transmitted light.* The action of turbid media was to Goethe the ulti- mate fact — the Urphdnomcn — of the world of colours. " We see on the one side Light and on the other side Darkness. We bring between both Turbidity, and from these opposites develop all colours." As long as Goethe remains in the region of fact his observations are of permanent value. But by the coercion of a powerful imagination he forced his turbid media into regions to which they did not belong, and sought to overthrow by their agency the irrefragable demonstra- tions of Newton. Newton's theory, as known by every- body, is that white light is composed of a multitude of differently refrangible rays, whose coalescence produces the impression of white. By prismatic analysis these rays are separated from each other, the colour of each ray being strictly determined by its ref rangibility. The experiments of Newton, whereby he sought to establish this theory, had long appealed with overmastering evi- dence to every mind trained in the severities of physical investigation. But they did not thus appeal to Goethe. Accepting for the most part the experiments of Newton, he rejected with indignation the conclusions drawn from them, and turned into utter ridicule the notion that white light possessed the composite character ascribed to it. Many of the naturalists of his time supported * Beautiful and instructive samples of such glass are to be seen in the Venice Glass Company's shop, No. 30 St. James's Street. 58 GOETHE'S "PARBENLEHRE." liim, while among philosophers Schelling and Hegel shouted in acclamation over the supposed defeat of Newton. The physicists, however, gave the poet no countenance. Goethe met their scorn with scorn, and under his lash these deniers of his theory, their Master included, paid the penalty of their arrogance. How, then, did he lay down the lines of his own theory? How, out of such meagre elements as his yellow, and his blue, and his turbid medium, did he extract the amazing variety and richness of the New- tonian spectrum? Here we must walk circumspectly, for the intellectual atmosphere with which Goethe sur- rounds himself is by no means free from turbidity. In trying to account for his position, we must make our- selves acquainted with his salient facts, and endeavour to place our minds in sympathy with his mode of regard- ing them. He found that he could intensify the yellow of his transmitted light by making the turbidity of his medium stronger. A single sheet of diaphanous parch- ment placed over a hole in his window-shutter appeared whitish. Two sheets appeared yellow, which by the addition of other sheets could be converted into red. It is quite true that by simply sending it through a me- dium charged with extremely minute particles we can extract from white light a ruby red. The red of the London sun, of which we have had such fine and fre- quent examples during the late winter, is a case to some extent in point. Goethe did not believe in New- ton's differently refrangible rays. He refused to enter- tain the notion that the red light obtained by the em- ployment of several sheets of parchment was different in quality from the yellow light obtained with two. The red, according to him, was a mere intensification — " Steigerung " — of the yellow. Colours in general con- sisted, according to Goethe, of light on its way to GOETHE'S '