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faithfulness. They stood their ground and
argued their case. They made their protest
heard and did not modify or compromise
with those who were unwilling to hear the
truth. It may be that had not IMoses interfered
they would have been killed, but the
providence of God had other use for them
than to be his martyrs; they were to show
to others and to see themselves how wise was
their stand and how God was able to give the
promised land to his people.
OUR POPULAR SONGS AND VICE.
Writing for The Musical Observer on "The
Degeneration of Our Popular Songs," Harry
David Kerr traces a connection between the
modern
ragtime song, the lascivious dance,
and the white slave trade.
"In the olden days, 'Yankee Doodle,'
'Swanee River,' 'JMy Old Kentucky
Home,'
and many other popular songs of that time
actually exerted a striking influence over the
whole nation.
Imagine the heartfelt sentiment,
the inspiration aroused by the strains
of '^larching Through Georgia' when Sherman
and his men were marching to the sea;
and to this very day, when the band strikes
up 'Dixie,' there is the never-failing hearty
applause which its stirring strains arouse.
"Now
imagine arousing sentiment, memories
that bring burning tears, thoughts that
inspire one's very soul, to the melody of
•Swing your Honey Kiddo right around your hip,
Lordy! what a feeling—that's the chicken flip.'
or this beautiful lyrical gem:
T want to be way down in Dixie
Where the hens are dog-gone glad to lay
Scrambled eggs in the new mown hay.'
or this superbly \vorded classic:
'Do the honey shuffle. Babe, right on your toes.
Cuddle, cuddle next to me, ev'rybody knows;
See that fiddle, fiddle man, he's bavin' a fit;
Hear that red-faced trombone man; say kid,
he's it;
Wheel it! Reel it! Lordy, can't you feel it!
Bow! wow!— —
That's the Bull Dog Rag.'
"These are net obscure numbers
have chosen for illustration.
that I
They are 'hits'
and are an apt example of a hundred others
that are being sung throughout the country
as illustrative of what the public likes in the
line of popular songs to-day.
To set forth
bere even the titles of a great many of our
popular 'hits' would subject this article to
censure or expurgation.
"It cannot be successfully argued that our
songs ha^'e not gone
back, or rather gone
down, deteriorated, degenerated in every
sense of the \\ord, and it behooves us to concern
ourselves seriously ^vith the question
whether or not in going down, our songs
THE CHRISTIAN NATION. Vol. 59.
have not dragged down with them the morals
of a great many of our young women and
men who hear them and sing them."
-Vfter naming the songs found on the
piano in the large majority of the homes of
our land, Mr. Kerr declares: "It cannot be
denied tb.at these songs are having their effect,
and the clean-minded minority seem to
take little note of such eft'ect upon the youthful
generaion to-day."
After dwelling on the character of truly
good music, Mr. Kerr inquires:
"W^bat does a ragtime song suggest? Oniy
the sensuous 'Turkey Trot,' 'The Bunny
Hug,' 'The Grizzly Bear,' all dances that originated
in the underworld, and which have
been taken up, approved, and even printed
on the programs that are used in the ball
rooms Cl our best society, and danced by innocent
girls not yet out of their teens. Still,
if )Ou should suggest to the mothers of these
same girls some of the results that very often
arise from these dances and songs, they
would fly up in matronly rage and denounce
such an idea as preposterous."
Actual conditions, not possible dangers, arc
portrayed in the following- paragraph:
"The girl of poor parentage, who, perhaps,
works in a department store during the
day, has, it seems, but one pleasing diversion
at night, and that is to attend a dance vvith
her 'steady.' Her parents know little of the
societ}- that she encounters there, or the class
of dances in vogue. The girl is tired from
standing behind a counter all day, and enters
into the spirit of the dance with all of
the abandon of a half-starved Llottentot. And
then we wonder why the white slave traffic
in our cities flourishes, and we denounce the
girl when she falls, and turn her out into the
world an outcast."
SOCIALISM AND CHRISTIANITY.
A gqod deal of uncertainty has existed in
the minds of some people as to the relation
of Socialism to Christianity. W^e have heard
a good deal claimed for this movement as
an ally of Christianity, or as one of its forms.
There is a so-called "Christian
Socialism,"
and many professed Christians profess a
great devotion to Socialism.
Of course there
are Socialists and Socialists, but before taking
up too much with the teachings of this
party it will be safe for all to know
what
some Socialists say about Christ and Christianity.
Robert Blatchford says: "I have not gone
out of my way to attack religion.
It was
because I found religion in my way that I
attacked it. I am working for Socialism
when I attack reli.'^ion. We must tear down
before we can build up. In a really humane
and civilized nation, there should, and need.
be no such thing as poverty, crime, war, slavery,
hate, envy pride, greed, gluttony, and
vice. But this is not a civilized, humane nation
; and never will be while it accepts
Christianity as its religion.
have their Heaven.
infidel.
not true."
Let >the holy
I am a man and an
Besides, gentlemen, Christianity is
Belfort Bax says: "Socialism is the natural
enemy of religion. No man can be botl
a Christian and a Socialist. According to
Christianity, regeneration must come from.
within. The ethics and religion of modern
Socialism, on the contrary, look for regeneration
from without. In what sense Socialism
is no religion is not clear. It utterly
despises the other world."
Carl Marx, in The Manifesto, says: "There
are eternal truths, such as liberty and justice,
that are common to all states of society,
but communism abolishes eternal
truths. It abolishes all religion and morality."
Bebel says: "I ftm convinced] that the
study of Socialism leads to Atheism. Christianity
and Socialism are to one another as
fire and water."
In the New York Call, of March 3, 1911,
note the following: "There is nothing to be
gained by holding out any false hopes that
a study of Socialism does not tend to undermine
religious beliefs. The Church and
the Courts stand, one in the mental and the
other in the legal world, as the opponents
of progress and the exponents of things as
they are. The churches teach patriotic and
religious faith. These faiths render the people
unfit to think, and therefore easy to govern
and exploit. This means the bonds of
religion must be loosened before scientific socialism
can be accepted,"
Again the same paper in the issue of Feb.
10, 1912, in an article said:
"If I had been Samuel Gompers, when he
was reproached by the capitalists for placing
his foot on the flag, I would have answered,
'Yes, I tramped on it, and more
than that, I spit on your flag—not mine. I
loathe the Stars and Stripes. To hell with
your flag. When the red flag fliesover our
homes and our nation, we shall love it and
honor it. Down with the Stars and Stripes.
Run up the red flag of humanity.' "
It will be admitted that these extreme
statements do not represent the views of all.
Socialists, but where are we to turn for a
true expression of what Socialism is? It is;
safe to say tbat the views above quoted pretty
fairly represent the sentiments of those
heard talking socialism on the streets of every
city in the land. If Christians withil^
the ranks of Socialism have any message
for this nation, they must needs march under
a different flag than that carried by the
Socialists.