“Is it Sunday, then?” I exclaimed.
“Yes,” he replied. “It was on Friday, you see, when we made the lucky discovery of the buried chamber to which we owe your society this morning. It was on Saturday morning, soon after midnight, that you first awoke, and Sunday afternoon when you awoke the second time with faculties fully regained.”
“So you still have Sundays and sermons,” I said. “We had prophets who foretold that long before this time the world would have dispensed with both. I am very curious to know how the ecclesiastical systems fit in with the rest of your social arrangements. I suppose you have a sort of national church with official clergymen.”
Dr. Leete laughed, and Mrs. Leete and Edith seemed greatly amused.
“Why, Mr. West,” Edith said, “what odd people you must think us. You were quite done with national religious establishments in the nineteenth century, and did you fancy we had gone back to them?”
“But how can voluntary churches and an unofficial clerical profession be reconciled with national ownership of all buildings, and the industrial service required of all men?” I answered.
“The religious practices of the people have naturally changed considerably in a century,” replied Dr. Leete; “but supposing them to have remained unchanged, our social system would accommodate them perfectly. The nation supplies any person or number of persons with buildings on guarantee of the rent, and they remain tenants while they pay it. As for the clergymen, if a number of persons wish the services of an individual for any particular end of their own, apart from the general service of the nation, they can always secure it, with that individual’s own consent, of course, just as we secure the service of our editors, by contributing from their credit cards an indemnity to the nation for the loss of his services in general industry. This indemnity paid the nation for the individual answers to the salary in your day paid to the individual himself; and the various applications of this principle leave private initiative full play in all details to which national control is not applicable. Now, as to hearing a sermon today, if you wish to do so, you can either go to a church to hear it or stay at home.”
“How am I to hear it if I stay at home?”
“Simply by accompanying us to the music room at the proper hour and selecting an easy chair. There are some who still prefer to hear sermons in church, but most of our preaching, like our musical performances, is not in public, but delivered in acoustically prepared chambers, connected by wire with subscribers’ houses. If you prefer to go to a church I shall be glad to accompany you, but I really don’t believe you are likely to hear anywhere a better discourse than you will at home. I see by the paper that Mr. Barton is to preach this morning, and he preaches only by telephone, and to audiences often reaching 150,000.”
“The novelty of the experience of hearing a sermon under such circumstances would incline me to be one of Mr. Barton’s hearers, if for no other reason,” I said.
An hour or two later, as I sat reading in the library, Edith came for me, and I followed her to the music room, where Dr. and Mrs. Leete were waiting. We had not more than seated ourselves comfortably when the tinkle of a bell was heard, and a few moments after the voice of a man, at the pitch of ordinary conversation, addressed us, with an effect of proceeding from an invisible person in the room. This was what the voice said:
MR. BARTON’S SERMON
“We have had among us, during the past week, a critic from the nineteenth century, a living representative of the epoch of our great-grandparents. It would be strange if a fact so extraordinary had not somewhat strongly affected our imaginations. Perhaps most of us have been stimulated to some effort to realize the society of a century ago, and figure to ourselves what it must have been like to live then. In inviting you now to consider certain reflections upon this subject which have occurred to me, I presume that I shall rather follow than divert the course of your own thoughts.”
Edith whispered something to her father at this point, to which he nodded assent and turned to me.
“Mr. West,” he said, “Edith suggests that you may find it slightly embarrassing to listen to a discourse on the lines Mr. Barton is laying down, and if so, you need not be cheated out of a sermon. She will connect us with Mr. Sweetser’s speaking room if you say so, and I can still promise you a very good discourse.”
“No, no,” I said. “Believe me, I would much rather hear what Mr. Barton has to say.”
“As you please,” replied my host.
When her father spoke to me Edith had touched a screw, and the voice of Mr. Barton had ceased abruptly. Now at another touch the room was once more filled with the earnest sympathetic tones which had already impressed me most favorably.
“I venture to assume that one effect has been common with us as a result of this effort at retrospection, and that it has been to leave us more than ever amazed at the stupendous change which one brief century has made in the material and moral conditions of humanity.
“Still, as regards the contrast between the poverty of the nation and the world in the nineteenth century and their wealth now, it is not greater, possibly, than had been before seen in human history, perhaps not greater, for example, than that between the poverty of this country during the earliest colonial period of the seventeenth century and the relatively great wealth it had attained at the close of the nineteenth, or between the England of William the Conqueror and that of Victoria. Although the aggregate riches of a nation did not then, as now, afford any accurate criterion of the masses of its people, yet instances like these afford partial parallels for the merely material side of the contrast between the nineteenth and the twentieth centuries. It is when we contemplate the moral aspect of that contrast that we find ourselves in the presence of a phenomenon for which history offers no precedent, however far back we may cast our eye. One might almost be excused who should exclaim, ‘Here, surely, is something like a miracle!’ Nevertheless, when we give over idle wonder, and begin to examine the seeming prodigy critically, we find it no prodigy at all, much less a miracle. It is not necessary to suppose a moral new birth of humanity, or a wholesale destruction of the wicked and survival of the good, to account for the fact before us. It finds its simple and obvious explanation in the reaction of a changed environment upon human nature. It means merely that a form of society which was founded on the pseudo self-interest of selfishness, and appealed solely to the anti-social and brutal side of human nature, has been replaced by institutions based on the true self-interest of a rational unselfishness, and appealing to the social and generous instincts of men.
“My friends, if you would see men again the beasts of prey they seemed in the nineteenth century, all you have to do is to restore the old social and industrial system, which taught them to view their natural prey in their fellow-men, and find their gain in the loss of others. No doubt it seems to you that no necessity, however dire, would have tempted you to subsist on what superior skill or strength enabled you to wrest from others equally needy. But suppose it were not merely your own life that you were responsible for. I know well that there must have been many a man among our ancestors who, if it had been merely a question of his own life, would sooner have given it up than nourished it by bread snatched from others. But this he was not permitted to do. He had dear lives dependent on him. Men loved women in those days, as now. God knows how they dared be fathers, but they had babies as sweet, no doubt, to them as ours to us, whom they must feed, clothe, educate. The gentlest creatures are fierce when they have young to provide for, and in that wolfish society the struggle for bread borrowed a peculiar desperation from the tenderest sentiments. For the sake of those dependent on him, a man might not choose, but must plunge into the foul fight — cheat, overreach, supplant, defraud, buy below worth and sell above, break