THE NEW SCHAFF-HERZOG
limiting work from four to six hours. In Hungary, since 1891, there has been a Sunday rest law. In Switzerland, consisting of several independent cantons united for limited purposes, the State lacks uniformity in Sunday laws. Five of the cantons have laws requiring rest in commerce. This country is such a resort of tourists that no law could be obtained to limit Sunday as regards their entertainment and amusement. In Italy in 1907 a Sunday law was enacted by which labor must cease and shops must be closed after noon on Sunday. In Spain in 1904 a Sunday law was enacted, but has since been very much changed. Bull fights on Sunday were unlawful, but the popular clamor for that brutal sport compelled the modification of the law to permit restoration of bull fights on Sunday. Portugal has a Sunday law, but it is practically ignored. In Turkey the Mohammedan keeps Friday as his Sabbath; the Jew, Saturday; the Christian, Sunday. This land has many of all these peoples, and to require physical rest or business suspension for all three would leave but four days in the week for other than religious duties. Hence, no Sunday legislation exists or can exist in the Ottoman empire.
From this survey, it is impossible to avoid the conclusion that, although the manner of Sundaykeeping is physical rest and quiet for one day in seven, yet the general and exclusive choice of Sunday for that time of rest, is due to the influence of the Christian religion. Although observation may show that Christian religious and hygienic requirements are not loyally observed and enforced by all, this does not contradict the teaching of history that its provisions are Christian. All attacks upon these laws are in violation of the best interests and assail the health and manhood of the people. Such attacks are mainly commercial, aiming to destroy any rest day whatever, and never aim to substitute another day of rest for the Sunday of rest.
Ralph E. Prime.
Bibliography: For the Sabbath as a Hebrew institution see Sabbath. On the history, theory, and ethics of Sunday observance consult. Bingham, Origines, XX., ii.iii., cf. XVI., viii.; A. J. Binterim, Denkwiirdigkeiten, vol. v., part 1, Mainz, 1829; G. Holden, The Christian Sabbath, London, 1825; D. Wilson, The Divine Authority and Perpetual Obligation of the Lord's Day, ib. 1830; J. J. Gurney, Brief Remarks on the History, Authority, and Use of the Sabbath, ib. 1831; J. E. Volbeding, Thesaurus commentationum selectarum, vol. i., Leipsic, 1847 (collects tracts by C. C. L. Francke, J. B. Albert, and D. H. Arnoldt) ; P. J. Proudhon, De la celebration du dimanche, Paris, 1848; G. Huyssen, Die Feste der christlichen Kirche, 2 vols., Iserlohn, 1850-59; W. B. Barter, Tracts in Defense of the Sabbath and the Church, London, 1851; E. W. Hengstenberg, Der Tag des Herrn, Berlin, 1852, Eng. transl., The Lord's Day, London, 1852; J. T. Baylee, History of the Sabbath, London, 1857; W. L. Fisher, History of the Institution of the Sabbath Day, its Uses and Abuses, 2d ed., Philadelphia, 1859; J. N. Andrews, History of the Sabbath and First Day of the Week, Battle Creek, Mich., 1887, London, 1861; N. L. Rice and others, The Christian Sabbath: its History, Authority, Duties, Benefits, and Civil Relations, New York, 1863; R. Cox, The Literature of the Sabbath Question, 2 vols., Edinburgh, 1865; J. Gilfillan, The Sabbath, ib. 1861, New York, 1865; W. Milligan. The Decalogue and the Lord's Day in the Light of the General Relation of the Old and New Testament, Edinburgh, 1866, J. S. Stone, The Divine Rest; or. Scriptural Views of the Sabbath, New York, 1867; G. Uhlhorn, Die Sonntagsfrage tn ihrer sozialen Bedeutung, Leipsic, 1870; T. Hayem, Le
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