By J. H. GORE.
Holland, Scotland, and Switzerland, quite unlike physically, have in their institutions many points of similarity, and the impulses and character of their people are almost identical. In religious matters the resemblance is also striking, even though the creed professed be known by different names.
In Scotland the struggle for existence demands something more assertive than the doctrine of laissez faire; the terrible sweep of the avalanche in Switzerland, without any apparent cause for its starting, suggests an acceptance of the belief that "it is, because it must be"; while Holland, in its incessant war with the sea, is continually bidding defiance to natural laws, and protesting against their unrestrained action.
Calvinism found its strongest adherents in the two countries first named, and the faith of Luther answering to the active instincts of the Batavian race was at once adopted by it. In Holland as well as in Switzerland man is ever reminded of life's realities by the watchful care necessary for his very existence, and the material obstacles which must be conquered at every step. Patriotism never becomes dormant because the face of the land shows in its scars its history, and love for home grows with each reckoning of the cost of its retention. The possessions of one day are in many instances no guarantee of the wealth of the next, and the hand now extended in giving assistance may on the morrow be held out to receive. Thus we find the charitable instincts always awake, and societies for the relief of the needy thoroughly organized.
The conditions under which Holland began its geographic formation and the processes afterward employed to hold or enlarge her boundaries, together with the social unrest of the time, caused thoughtful men to put in operation every agency that could direct the innate desire to do good and to give direction to the forces within the kingdom, as well as those which came from without. In Holland, therefore, we find numerous societies for the relief of suffering humanity, and people ever ready to give due attention to the complaints and necessities of the laboring classes. No other country offers such an excellent field for the study of charitable institutions. The Dutch are eminently practical; they made an early beginning in the work of alleviating distress, and this relief, from the nature of things, as pointed out, is not spasmodic as in other countries where nothing short of famine, earthquakes, or floods can awaken the people to a realization of the duty they owe to mankind. Here the call for aid may come at any time, so that those charitably inclined must be ever ready to respond, and the organizations for relief can never become lax or inefficient.
Then, too, the population of the Netherlands is very homogeneous, and the leaders in all good works are not only administering to their own people, but are unbiased by prior experiences under other auspices. Consequently, this country furnishes institutions organized under normal conditions, with an entire absence of external influences, and where the helped and the helpers are of the same race.
England, France, and Germany have sent commissions to Holland to study its organized charity, its school system, workingmen's societies, and like institutions. These countries have but little in common, even though their forms of government are, or have been, outwardly similar, while on the other hand we have always found in the Dutchman "a friend and a brother," and an example well worthy of following. And since it is only after examining remedies for evils found without complications, that we can prescribe for abnormal conditions, the study of Dutch institutions is the best possible preparation for arriving at the means for meeting the necessities in our own country.
In Holland the general awakening to the demands of the people came in the eighteenth century, when the social life was lacking in strength, when the rich were largely given over to extravagance, while the poor were neglected, uneducated, and exposed to want. Everything seemed to separate the two classes—nothing emphasized their interdependence. The citizen class was restive under these oppressive conditions, and needed only the successful example of some neighboring people to start the revolution within their own country.
There was in the Netherlands at this time at least one thoughtful man who foresaw the approaching social revolution and realized the danger which threatened his native land if unaccustomed rights and powers should become the possession of those who heretofore had felt the power of others. This man was Jan Nieuwenhuizen, the founder of the Society of General Welfare. It is impossible to estimate the good which has been accomplished by this organization. It instituted free schools, and gave to the state the scheme on which the present public-school system rests; it established savings banks, and the Postal Savings Bank—now the model of the world—was glad to copy after them; it conducts a sort of neighborhood loaning banks, and it is likely that its plans will be incorporated in the agricultural banks now under consideration. Through its instrumentality people of different classes are brought together in periodical meetings, when the lower can learn by observation from the higher, and lose much of the prejudice and envy which is so often felt, while the higher will become more tolerant toward the lower as they realize the burdens which the latter carry, and appreciate the obstacles which mar their progress, thus leveling many of the artificial class distinctions.
What this society has done for Holland, "Ons Huis" is trying to accomplish in Amsterdam; and though the latter is occupying a more limited field, its energies are more concentrated and its methods are such as to warrant its characterization as a practical charity.