than could be serviceable for the purpose of relaxation. In Rome they had, in process of time, so multiplied as to take up a great part of the year, to the serious injury of the public; for which reason the emperor Claudius found it expedient to abridge their number ". Not only their frequency, but the length of time which several of them continued, was injurious both to the health and the morals of the people. Some of them lasted two or three days, and even for a longer period: and, as few things are more enervating than a continuance of festive mirth and jollity, they must have had a prejudicial effect upon the body. This must have been the inevitable consequence of such as were kept in the night time. The morning no doubt arose upon the votaries pale and sickly after the riot of the midnight orgies. Such festivals as were held in the light of day were for the most part of a demoralizing tendency, being celebrated with superstitious and idolatrous rites, and not unfrequently with an unprincipled and disgusting licentiousness. Occurring also at intervals of various duration, they were destitute of that which forms one great excellence in the sabbatical institution,-its regular and stated recurrence. Days of casual leisure and rest can

Adam, Roman Antiquities, p. 339.

neither be provided with any established duty, nor sanctified by any public sense of religion; and are therefore usually consumed in criminal pursuits and indulgences. But the sabbath returns at the expected time, bringing with it a stated employment of a sacred nature, and furnishing the labouring classes with a day of rest, most refreshing after the labour of the preceding six, and long enough to recruit their strength and spirits for a renewal of their employments. Nor ought it to be forgotten that the condition of slaves was but little ameliorated by the Greek and Roman festivals, as, with the exception of the Saturnalia, there were very few on. which they were absolved from work.

The Mohammedans, convinced of the utility of setting apart one day in the week for attendance upon the worship of God, have selected the sixth, or friday. Different reasons have been assigned for pitching upon this day, but the most probable is, that it was for the sake of distinguishing the followers of the Arabian impostor from the Jews and Christians. The Mohammedan writers bestow extraordinary encomiums on this day, calling it "the prince of days," "the most excellent day on which the sun rises," and believing it to be the

e

Cato, De Re Rustica, cap. II.; Seneca, Epist. 47. Virgil, Georg. I. v. 267.

day on which the work of creation was finished, and that it will be the day on which the last judgment is to be solemnized. "The Mohammedans, says Sale, do not think themselves bound to keep their day of public worship so holy as the Jews and Christians are certainly obliged to keen theirs, there being a permission as is generally supposed in the Korân', allowing them to return to their employments or diversions after divine service is over; yet the more devout disapprove the applying any part of that day to worldly affairs, and require it to be wholly dedicated to the business of the life to come "."

It is not one of the least among the many advantages of the sabbath, that it has a tendency to advance the social and intellectual character of man.

Its effects in this respect, though extensive as the limits of society, are most apparent among those ranks where its influence is most wanted,the industrious poor. In the cottages of those who subsist upon the produce of their manual labour it creates a feeling of comfort and contentment, of quiet and pleasurable repose, which is the parent of gentle and civilized manners. Its weekly recurrence produces habits of order and regularity,

62.;

Prel. Discourse to the Koran, Sect. 7. See Koran, cap. Pocock, Specimen Hist. Arab. p. 307. ed. White, Oxon. 1806.; D'Herbelot, Biblioth. Orientale in voc. AID AND GIUMAAT.

which is required for great or persevering exertions. Whatever, therefore, conduces to the health and vigour of the body, it at the same time augments the means of human industry; and the labourer renews his toils with alacrity after a day's rest, inasmuch as he returns to it with renovated strength. The sabbath also, by adding to his comforts, renders him cheerful and resigned, and experience proves the superiority of those exertions which spring from a willing and contented mind. But if the quantum of productive labour were diminished by a septenary rest, it would make no difference in a pecuniary point of view, for the diminution being universal, would only enhance the price of labour, while every article would retain its relative value. If sunday were now made a day of labour, it would have no other effect than to reduce the price, for, as the demand for labour would remain the same, the labourer would only obtain the same wages whether he worked six or seven days in the week, while in other respects he would be a material sufferer by the change". Even if some mercantile disadvantages do arise from a weekly festival, who that wishes the happiness of the poor man would consent to its abolition? Vilely selfish must that man be who

Ranken, Institutes of Theology, cap. x. Sect. 1.; Dr. Paley, Moral and Political Philosophy, lib. v. cap. 6.

would promote his interest at the expense of another's: cruel must that heart be which, for the sake of a little filthy lucre, would sacrifice the comfort of a fellow-creature.

In all civilized nations there have been appointed seasons in which the people rested from their diversified occupations, and devoted themselves to ease and amusement. On such occasions it has been the universal practice to dedicate some portion of time to the celebration of sacred rites; and wherever the worship of a Deity has obtained, there have been festive days accompanied with the solemnities of religion ". Among the Greeks and Romans the public festivals in honour of their gods were numerous and splendid. The shops were shut, the courts of judicature were closed, the rustic, the mechanic, the tradesman ceased from their employments, and the citizens, intermitting their secular cares, gave a loose to mirth and festivity. They were entertained with various and magnificent exhibitions, with shows, games, processions, and all the pageantry of a glittering and expensive, but degrading idolatry. Whether originating in superstition, or political expediency, they prove that heathen legislators were convinced of the utility

⚫ Feriarum Festorumque solemnitates adeo cum cultu numinis conjunctæ sunt, ut ubicumque hunc ibi et illas inveniamus. Witsius, Egyptiaca, lib. II. cap. xvi. Sec. 3. I.