Sunday after Sunday in May the gates were surrounded by immense crowds who waited there vainly, hour after hour. Many of them could evidently not come on other days; and the number was so large that the local directors, who had been elected by the shareholders, voted on May 16th for opening both gates and doors. This action was warmly approved by the leading citizens of Chicago at a public meeting; but Sabbatarians demanded that visitors be kept out by Federal bayonets. The National Commissioners, however, permitted the entrance of a hundred and fifty thousand people on the last Sunday of May. On Monday, the 29th, a judge of Hebrew race, in a State court, pronounced the contract with Congress null and void, because the money had not been fully paid. He decided, accordingly, that there was no excuse for violating the Illinois law, which guaranteed the right of the citizens to visit on Sunday the park where the Exposition was held. This ensured the admission of visitors on June 4th, and for twenty of the remaining twenty-one Sundays. The Government buildings and many others, however, were closed; numerous exhibits, for instance, one of Bibles, were shrouded in white; machinery was not allowed to run; there were no cheap conveyances about the ground; and there was little opportunity to get food or drink. No wonder that the Sunday attendance was comparatively small; but there were one hundred and forty thousand paying visitors on October 22d and 29th.
This was a victory of the press rather than the platform. There has been no successor to the original Liberty League, and no rival to the Sunday Society. The latter was organised in 1875 in England, where there has been constant agitation since 1853 for opening the British Museum, Crystal Palace, and other public institutions to their owners on Sunday. Dean Stanley was president of this society; and among its members have been Herbert Spencer, Huxley, Tyndall, Charles Reade, Lecky, Miss Cobbe, Mrs. Craik, and many prominent clergymen. The real issue was stated clearly at one of the public meetings by Tyndall as follows: "We only ask a part of the Sunday for intellectual improvement." The justice of this request has been so far admitted that on May 24, 1896, all the national museums and galleries in London were opened for the first time on Sunday. Among these educational institutions from which the owners are no longer shut out are the National Gallery and the South Kensington, British, and Natural History Museums. Many libraries and museums in other parts of England were opened some years earlier.
VIII. Nowhere has the platform done so much to regenerate the pulpit as in Chicago. Religious history has been largely a record of strife. There was little brotherly feeling between clergymen of different sects in America before 1860; but they were often brought into co-operation by the great war. Even Unitarians were shocked to hear Emerson speak with reverence of Zoroaster in 1838; but he won only applause in 1869 when he spoke of the charm of finding "identities in all the religions of men." This was at a convention of the Free Religious Association, which has pleaded from the first for "fellowship in religion," and often made this real upon its platform. The secretary, Mr. Potter, said in 1872, that some of his hearers would live to see "a peace convention" "of representatives from all the great religions of the globe." Chicago was so peculiarly cosmopolitan that the local managers of the Columbian Exposition were glad to have products of the various intellectual activities of mankind exhibited freely. Ample provision was made for conventions in behalf of education and reform; but what was to be done for religion?
An orthodox citizen of Chicago, Mr. Charles Carroll Bonney, took counsel in 1891 with Rev. J. LI. Jones, a Unitarian, who has been preaching for twenty years the essential oneness of all religions. Rabbis, bishops, and doctors of divinity were consulted also; and thus was formed the committee which invited "the leading representatives of the great historic religions of the world for the first time in history," to meet in friendly conference and show what they "hold and teach in common," as well as "the important distinctive truths" claimed for each religion. Thus the Columbian Exposition offered an opportunity "to promote and deepen the spirit of human brotherhood among religious men of diverse faiths," "to inquire what light each religion has afforded or may afford to the other religions of the world," and, finally, "to bring the nations of the earth into a more friendly fellowship in the hope of securing a permanent international peace." Thus was announced the "Parliament of Religions." All the members were to meet as equals; and there was to be neither controversy nor domination. The Archbishop of Canterbury and some leading Protestants in America protested against abandoning the exclusive claims made for Christianity; and similar objections were offered by the Sultan of Turkey. The Jews, Buddhists, and other believers in the ancient religions welcomed the invitation, as did the dignitaries of the Greek Church, and also the Protestants on the continent of Europe, and many members of every Christian sect in the United States. The Catholic archbishops of America appointed a delegate; and many Methodist and Episcopalian bishops agreed to attend the Parliament.
The sessions were held in the permanent building erected in the centre of Chicago to accommodate the intellectual portion of the Exposition. Four thousand people assembled on Monday, September 11, 1893, to see a Roman Catholic cardinal mount the platform at 10 A.M., in company with the Shinto high-priest, an archbishop of the Greek Church, a Hindoo monk, a Confucian mandarin, and a long array of Buddhists and Taoists from the far East. All these dignitaries wore gorgeous robes of various colours. With them were a Parsee girl, a Theosophist, a Moslem magistrate from India, a Catholic archbishop from New Zealand, a Russian and an African prince, a negro bishop, several Episcopalian prelates, Rabbis, and Jewesses, missionaries returned from many lands, doctors of divinity of various Protestant sects, and the lady managers of the great Fair. A prominent Presbyterian pastor took the chair, and cordial declarations of the brotherhood of religions were made by Catholic archbishops, the Shinto high-priest, a Buddhist delegate, and the Confucian sent by the Emperor of China. Full hearing was given in subsequent sessions to advocates of the Jain religion, which is perhaps the oldest, as well as of the Parsee, Jewish, Moslem, Taoist, and Vedic faiths, besides a score of the leading Christian denominations. The Parliament lasted seventeen days; and the audiences were so large that most of the essays were repeated in overflow meetings. There were also some forty congresses held in smaller halls for speakers who could not find room on the great platforms. One of these meetings was held by Jewesses, of whom nineteen spoke. Some of them were also heard from the platform of the Parliament; as were many clergy women.
Mr. Underwood presided at the Congress of Evolutionists. There was also a convention of the Free Religionists, in connection with the Parliament which they had made possible; but "The Freethought Federation" could get no chance to meet in the great building, or even to sell pamphlets. Mr. Bonney had proposed a union of all religions against irreligion; and this would have been in harmony with the policy adopted by many States of the American Union. Their Sunday laws and similar statutes show a purpose of encouraging all the popular sects alike, with little regard for the rights of citizens outside of these favoured associations. Most of the speakers in the Parliament, especially the Buddhists, were so zealous for the brotherhood of man, that they protested against any discrimination on account of theology. The great audiences gave most applause to the broadest declarations; and the few utterances of Protestant bigotry were plainly out of place. The general tendency of the Parliament was strongly in favour of recognising the equal rights of all mankind, without regard to belief or unbelief. All legislation inconsistent with this principle will be swept away, sooner or later, by that great wave of public opinion which broke forth during the Parliament of Religions. There the golden age of religion began, and war must give place to peace.
CHAPTER VII. THE EVOLUTIONISTS
WE have seen how the Transcendentalists tried to suppress vivisection, in spite of all it has done for the health and happiness of mankind. The sanguinary intolerance of Robespierre and other disciples of Rousseau was described earlier in this volume. And the notorious inability of Carlyle and Garrison to argue calmly with those who differed with them further illustrates the tendency of confidence in one's own infallibility. Only he who knows that he may be wrong can admit consistently that those who reject his favourite beliefs may be right. The Parliament of Religions showed that there has been a growing conviction of the equal rights of holders of all forms of belief and unbelief; this conviction has been promoted by recognition of two great facts: first, that knowledge is based upon experience, and, second, that no one's life is so complete that he has nothing to learn from other people. If they do not believe as he does, it may be merely because experience has taught them truth which he still needs to learn. Each one knows only in part; and therefore no one can afford to take it for granted that anyone else is completely in error.
I. This tolerant method of thought has gained greatly in popularity since Darwin proved its capacity to solve the problem of the origin of man. The possibility that all forms of life, even the highest, are results of a natural process of gradual development has often been suggested by poets and philosophers. The probability was much discussed by men of science early in the nineteenth century; but it was not until 1858 that sufficient evidence was presented to justify acceptance of evolution as anything better than merely a theory. Twenty-one years had then elapsed since Darwin began a long series of investigations. In the first place, he collected an irresistible number of cases of the influence of environment in causing variations in structure, and of the tendency of such variations to be inherited. Most men who accepted these propositions admitted their insufficiency to account for the multiplicity of species; but the explanation became complete when Darwin discovered that any plant or animal which is peculiarly fit for survival in the continual struggle for existence is likely to become largely represented in the next generation. A spontaneous variation which prolongs the life of its possessor may thus become not only more common but more firmly fixed in successive generations, until a new species is established.