It is an interesting and instructive historical fact, that in all
religious countries,--Christian, heathen, and Mahomedan,--as the people
become educated and enlightened, a portion of them improve the teachings
of their Bible by new interpretations; while another portion, possessed
of still more intelligence, abandon the book altogether, and become
infidels to the prevailing religion of the country. I have spoken of the
former class in another chapter. In this chapter I shall present a brief
history of the latter class, who are known as infidels under different
systems of religion. We find, by our historical researches, that in
India, Egypt, Persia, Chaldea, China, Mexico, Arabia, &c., a portion of
the people outgrow the religion of the country in which they have been
educated. And it is an important fact, observable in all religious
countries, that _that_ portion of the population who become dissatisfied
with the established religion of the country are the most intellectual,
the most intelligent, and very generally the most moral also. We desire
the reader to notice this, as it tends to prove that the cause of
infidelity in all countries is intelligence and intellect, and to
establish the converse proposition that the mass of people who adhere
so rigidly to the religion in which they were educated are people of
limited intellect, large veneration, and not very progressive by nature,
and very generally have but little historical or scientific knowledge.
They consequently have not observed the errors and defects of their
religion, or its cramping and stultifying effect upon the mind, or its
effect upon the morals of the country. They prefer having somebody else
to do their thinking for them. This will be fully illustrated by the
brief historical sketch we will now present of the practical operation
of infidelity under several forms of religion.
I. THE RELIGIOUS SKEPTICS OF INDIA.
It is generally assumed by the disciples of the Christian faith that the
people of India are on a low scale of mind and intelligence, and that
this accounts for the tardy success of the missionaries in the work of
converting them to the Christian faith, and the obstacles which lie
in their pathway, which makes the cost of conversion bear an enormous
proportion to the few proselytes won over to the religion of Jesus. This
matter is interestingly controverted by the Rev. David O. Allen, who
spent twenty-five years in that country as a missionary. We will make
an extract from his work, "India, Ancient and Modern." Speaking of the
obstacles the two hundred missionaries have to encounter in the work of
conversion, he says, "It is now some years since a spirit of infidelity
and skepticism began to take strong hold of the _educated_ native minds
of India. This spirit was first manifested in Calcutta, Madras, and
Bombay; and it is making rapid progress in all the large cities" (p.
584). Let the reader mark the word "_educated_" in this extract. Most
cogently does it sustain the assumption we have several times made in
this work, that it is intellect and intelligence that cause infidelity
under every form and system of religion. It denotes an upward tendency
from the brute creation, which is devoid of intellectual brain. Mr.
Allen says, "This class of persons [the infidels] have associations
and societies for debates, discussions, and lectures; and, among the
subjects which engage their attention at such times, religion, in some
of its forms and claims, has a prominent place. Their libraries are well
furnished with infidel and deistical works, which have been provided
from Europe and America. The historical facts and doctrines of the
Bible, the ordinances of the gospel, and certain facts and periods
of the history of Christianity are made the subjects of inquiry,
discussion, and lectures. At such times Christianity and all connected
with it--the scriptures, doctrines, and characters, as well as parts of
its history--are often treated with levity, scurrility, and blasphemy."
Let the reader bear in mind that it is a Christian missionary that is
speaking, who is in the habit of styling every thing "blasphemy" in the
shape of argument against his idolized and superstitious religion. We
are assured from other sources that their language, although freighted
with argument and wit, is always respectable. "On such occasions,"
continues Mr. Allen, "they make a free use of the works of infidel
writings, and the sneers and cavils and arguments of deists in Europe
and America.... This same class has also, to a great extent, the
management and control of the national press of India. [This statement
suggests that infidelity in India is becoming deep, wide-spread, and
popular.] In their journals much appears of an infidel and scurrilous
nature against Christianity in perverted and distorted statements of its
doctrines and duties, of its principles and its precepts, of the conduct
and character of its professors, and of the ways and means used for
propagating it.... The following facts show the state of the native
mind in India: The proprietor and editor of one of _the oldest and
best-supported_ newspapers in Bombay some time ago expressed his views
of the state of religion among all classes, and suggested what course
should be pursued. After inserting two or three articles in his paper,
to prepare the minds of his readers, he said it was obvious to all that
the state of religion was very sad, and becoming more so, and that all
classes of people appeared to have lost all confidence in their sacred
books; that Christians do not believe in their Bible, or they would
practice its precepts; that the Jews, Mahomedans, Hindoos, and the
Zoroastrians do not believe in their sacred books, because, if they did,
they would not do so many things which their Bibles forbid, and neglect
so many things which they command. He then proceeds to say that the
sacred books of all these different classes may have been of divine
origin, and when first given they may have been adapted to the the state
and circumstances of the people, and may have been very useful, but that
they had become unsuitable to the present advanced state of knowledge
and improved state of society; and that none of these sacred books could
ever again have the confidence of the people, and become the rule
of their faith and practice.... He then suggested that a religious
convention be called in Bombay, and that each class of people send a
delegation of their learned and devout men with copies of their sacred
books, and that the men of this convention should prepare from all these
sacred books a Shastra suited to the present state of the world, and
adapted to all classes of people. And he expressed his belief that a
Shastra thus prepared and recommended would soon be generally adopted.
In his next paper he proceeded to mention some of the doctrines
which such a Shastra should contain; and among them he said it should
inculcate the existence of only one God, and the worship of him
without any kind of idol or material symbol. And then he would have no
distinction of caste, which he thought was one of the greatest evils
and absurd things in the Hindoo religion. Now, these opinions and
suggestions are chiefly remarkable as exhibiting the state of the
native mind. [Do you mean to say, Mr. Allen, that the hundred and fifty
millions of the native minds in India are all tinctured with these
doctrines? If so, it is glorious news indeed.] It is unnecessary to
say that these views are entirely subversive of Hindooism, invoking the
rejection of its sacred books as well as its preceptive rites and most
cherished practices. The writer of these articles for the public _was a
respectable and well-educated_ Hindoo.... He was proprietor as well
as editor of his paper; so he had much interest in sustaining its
popularity and increasing its circulation. Indeed, I was told he had but
little property besides his paper, and that he relied chiefly upon
it for his support. He knew the state of religious opinions among the
Hindoos; and he was well assured that such opinions and suggestions
would not be to the prejudice of his character, nor to the injury of
his paper. [Glad to hear this, Mr. Allen, on his account, and as showing
that a remarkable amount of good sense, intelligence, and infidelity
predominate over the Christian religion in India.] Now, this man, the
readers of his paper, and the circle of his acquaintance, show the state
of hundreds of thousands in India, who are dissatisfied with the
Hindoo religion, and, having no confidence in it, would gladly embrace
something better, more reasonable, and calculated to exert a better
influence upon society and the character of their nation." All hail to
such intelligence as this! It shows that the heathen of India have more
reason, sense, and intelligence than many professors of Christianity.
Now, mark the cause which Mr. Allen assigns for this intellectual
skepticism of India. He says, "It is in part the effect of the knowledge
they acquire which removes their stupidity and ignorance, and imparts
power to think, compare, reason, and judge on religious subjects; and
in part from the principles and facts of modern astronomy, history,
geography, &c., being utterly at variance with the declarations and
doctrines of the Hindoo Shastras: so that no person who believes in the
former can retain any confidence in the latter. [And, if he had included
the Christian Bible with the Shastras, the statement would have
been almost equally true.] The natural consequence of this course
of education is to produce a spirit of skepticism in _respect to
all religions_. [Another wonderful admission, and more proof that
infidelity, brains, and intelligence are correlative terms.] The effect
is now seen in the religious, or rather the irreligious, views of a
proportion of the young men who have been educated in European science
and literature in the institutions established by the government of
India. They are strongly opposed to Christianity, and often ridicule its
most sacred and solemn truths [errors more probably]. They openly
avow their skepticism and deistical sentiments; but they have hitherto
generally conformed to the popular superstitions so far as to avoid
persecution, and retain their sacred positions, and to secure and enjoy
their property rights.... Motives of worldly policy may lead most of
the present generation of educated young men through life to show some
respect to notions, rites, and ceremonies which they regard as false,
unmeaning, and superstitious; but, should these views pervade the masses
of the native population (which they are now doing rapidly), they may
be expected to develop their genuine spirit in very painful consequence,
unless Christianity acquires sufficient power to restrain them" (pp. 574
and 321). The painful consequence here apprehended is simply the triumph
of religious skepticism based on, and growing out of, a broad and
thorough literary and scientific education over the senseless dogmas and
superstitions of Christianity. Such "painful consequences" will always
follow in any country the enlightenment and expansion of the minds of
the people by a thorough acquaintance with the principles of science and
literature. It is just as natural as that light should dispel darkness;
and that is exactly what is realized in such cases. Mr. Allen's
statement that motives of worldly policy restrains many of the educated
young men of India from avowing their real convictions on the subject
of religion shows that the same spirit of mental _surveillance_ and
priestly despotism prevails in India that prevails in all Christian
countries, and prevents thousands from letting their real sentiments be
known. And this mental slavery has filled the world with hypocrites;
but it will soon burst its bonds in India, or would, if the two hundred
Christian missionaries could be called home. And then I would suggest
that the tide of missionary emigration be reversed, and that some of
those highly enlightened, educated men of India be sent to throw some
light upon this country. Mr. Allen, in the continuation of his subject,
states that the government councils of education in India are publishing
various works on science and literature,--the production of the minds of
its own citizens,--and that they have published a large number of works
of this character within a few years past. And he states that, "if
this course is continued, India will soon have a valuable indigenous
literature" (p. 321). This statement tends to enlighten us still further
as to the cause of the recent rapid spread of infidelity in that
country; for science and literature are certain to precede infidelity.
But he complains that the government system of education, which simply
teaches science without superstition, while "it is destroying the
confidence of the people in their own system of religion, is also
introducing speculation, skepticism, and deism" (p. 321). If he were an
enlightened philosopher, he would understand that this is the legitimate
operation of cause and effect. Mr. Allen, in concluding this sketch of
the rapid progress of skepticism in India, says there are many thousands
in India who have passed from conviction of the falsehood of the Hindoo
religion into a state of skepticism and indifference to all religion,
unless when the progress of Christianity now and then rouses them
to oppose it. This must be cheering news to every enlightened
philanthropist. This whole sketch of Mr. Allen's is very interesting,
as it discloses the real causes of infidelity or skepticism in all
religion? countries, and shows that every form of superstition is giving
way and sinking before the march of science, literature, and education
in the most populous nation on the globe. It is indeed a soul-cheering
thought. And where is there a Christian professor who is so bigoted as
not to derive the hint from these historical facts that he can find the
cause of his rigid adherence to his own religion, with all its errors,
by simply placing his hands on his head? It is true. There are, however,
many persons who still believe in an erroneous system of religion,
simply because they have had no opportunity of obtaining light on the
subject.
II. SECTS AND INFIDELS IN GREECE AND ROME.
When we arrive at Greece we find a nation possessing a mental caliber
seldom equaled, and furnishing many philosophers with brains sufficient
to enable them to see through the errors and the absurdities of any
system of religion. Hence infidels were more numerous than sectarians;
and those infidels (better known as philosophers) nearly succeeded,
by the force of superior logic and wisdom, in banishing all systems of
religious superstition from the nation. But questions of controversy
were more on philosophical subjects than on religious themes; because
the dogmas of the popular religion of Greece, like that of all other
countries, were so absurd that the Grecian philosophers could dispose
of them without much mental effort. As a proof and illustration of
this statement, we will cite the case of Stilpo, who, on being asked
by Crates (B.C. 331) whether he believed that God took any pleasure in
being worshiped by mortals, replied, "Thou fool, don't question me upon
such absurdities in the public streets, but wait till we are alone."
Greece, and also Rome, furnished intellectual minds of a high order; and
all their numerous philosophers were skeptical on the prevailing forms
of religion in those and other nations. It will be observed, then,
that nearly all the religious orders of antiquity gave rise to numerous
sects, and also numerous infidels and skeptics, _alias_ philosophers.
III. SECTS AND SKEPTICS IN EGYPT.
Ancient Egypt was characterized by a considerable amount of intellectual
mind, and no inconsiderable proficiency in the arts and sciences. And
hence, as would naturally be expected, a considerable portion of her
people, in the course of time, broke from the trammels of the popular
religious faith, and became infidel to all the systems and sects in the
nation; while those of a secondary order of intellect abandoned some
dogmas, modified others, and started new sects. This gave offense to
the parental religious order, which resulted in one or two cases in a
serious quarrel, though not with the bloody and deadly results which
have marked the religious quarrels among the sects and followers of "the
Prince of peace," which have been so sanguine, cruel, and bloody, as to
leave eighteen million human beings on the battle-field, or consumed by
fire, or consigned to a watery grave. Religious wars among the heathen
have not been half so fiendish or fatal as those waged by the disciples
of the cross. The number of sects in Egypt is not known, but they were
numerous.
IV. SECTS AND SKEPTICS IN CHINA.
China, though characterized by less mental activity than most other
religious nations, has had her sects and her skeptics, and not a very
small number of the former, though less in proportion to her religious
population than either Egypt, India, Persia, Chaldea, or Arabia. Some
of her sects manifested a disposition to borrow dogmas from other
religions; while others attempted an improvement on the ancient faith
established by Confucius, although in its moral aspects it was the best
system of religion extant. The oldest sect known was founded by Laotse,
and was known as Taotse. His religion differed more from that of
Confucius with respect to its ceremonies than its doctrines. On the
whole, there has not been sufficient intellectual growth in China to
produce any very marked changes in the long-established religion of the
country. Innovation and religious improvement in China are checked and
almost prevented by a sort of ecclesiastical tribunal, which has existed
from time immemorial, known as "the Court of Rites," which is invested
with authority to suppress religious innovation, and thus put an
extinguisher on infidelity.
V. PERSIAN SECTS AND SKEPTICS.
Persia has possessed sufficient intellectual mind to make very
considerable changes in her religion. According to tradition, she was
once overrun with idolatry. But now, and for at least three or
four thousand years (and before the time of Moses), that nation has
manifested the greatest abhorrence to images, excelling in this respect
even Moses, who probably borrowed his antipathy to idolatry from that
country. Sects have arisen which have condemned not only the doctrines
of the primary system, but its mode of worship. There has been
considerable controversy among the sects in Persia upon the question
whether God should be worshiped in temples made with hands, or in the
open air; also with respect to the origin of evil, and whether the
Devil (Ahrimanes) was eternal, or co-eternal with God (Ormuzd). These
questions of dispute, and various others, have given rise to more than
seventy different sects; while the most intellectual and best improved
minds have outgrown and renounced them all, and assumed the character of
infidels.
VI. MAHOMEDAN SKEPTICS AND SECTS.
Mahomedans have paid very particular attention to education, and the
cultivation of the arts and sciences, and have produced and published a
number of literary works. A number of scientific men have arisen among
them from time to time; and schools and colleges have been established,
in which many have obtained a literary and scientific education, Hence
there will be no difficulty in understanding why thousands of infidels
or skeptics have arisen amongst them, and avowed their disbelief in the
religion of the Koran. Some of them have spent much time in writing and
speaking in their attempts to expose its errors and absurdities; and
a large number of sects have sprung up amongst them from time to time,
numbering, on the whole, not less than fifty. All these sects mark the
progress of religious thought; and each sect made some improvement in
the prevailing creeds and dogmas, or some of the religious customs and
ceremonials. One of the oldest and principal sects was the Sabeans, who
claim to be the original founders of the Mahomedan religion. They are
very devout, pray three times a day,--morning, noon, and evening. They
also observe three annual fasts, offer animal sacrifices, and practice
circumcision, and cherish other foolish customs, and preach other
superstitious doctrines, which the cultivation of the sciences has had
the effect to open the eyes of some of its devotees to see the absurdity
of. Hence they have left, and founded new sects with new and improved
creeds. In this way a great many new sects have sprung up from time to
time, as in Christian countries, which marks the progress of religious
improvement. A great amount of religious controversy has been carried
on between these belligerent sects, which has had the effect, to some
extent, to liberalize all. One of the largest And most important of
these sects has arisen in modern times,--"the anti-Ramazan" sect,--which
now numbers not less than forty thousand adherents. They discard the
feast of Ramazan, condemn polygamy, and contend that no man ought to
be persecuted for his religious opinions or his infidelity. It will be
perceived they are somewhat radical; and this is easily accounted for.
Their origin dates since the dawn of literature in that country; and
they number in their ranks the best educated, most enlightened and
intelligent professors of the Mahomedan faith. Here is suggested again
the cause of infidelity, or the act of outgrowing the popular faith,
which has characterized a portion of the disciples of nearly every
form of religion known to history. Some of the Mahomedan sects rose up
against one form of popular superstition, and some another. One sect
opposed the prevailing belief in a physical resurrection, and argued
that the soul rises only as a spiritual entity. Another sect opposed and
exposed the absurdity and obscenity of the rite of circumcision. Another
argued that punishment after death would be but for a limited period.
Another sect opposed the savage superstition of animal sacrifice,
&c. While the mother institution, which worshiped in the ancient,
moss-covered mosque, condemned them all as infidels; but none of them
seem to have possessed the amount of intellectual acumen or scientific
intelligence to enable them to perceive that the whole system was
defective. Hence they labored to improve it, instead of laboring to
destroy it, and supply the place with something better; though
hundreds and thousands of the educated classes had their mental vision
sufficiently enlightened and expanded to enable them to see truth beyond
the narrow confines of creeds and dogmas. Hence they abandoned their
long-cherished religious errors, and have since lent their influence to
expose them, and put them down.
"Thus round and round we run;
And ever the truth comes uppermost,
And ever is justice done."