It is easy to let adulation of the Deity make amends for lack of proper behavior towards man. And so we see that in all times and in all countries the great majority of mankind find it much easier to beg their way to heaven by prayers than to deserve to go there by their actions. In every religion it soon comes to be the case that faith, ceremonies, rites and the like, are proclaimed to be more agreeable to the Divine will than moral actions; the former, especially if they are bound up with the emoluments of the clergy, gradually come to be looked upon as a substitute for the latter. Sacrifices in temples, the saying of masses, the founding of chapels, the planting of crosses by the roadside, soon come to be the most meritorious works, so that even great crimes are expiated by them, as also by penance, subjection to priestly authority, confessions, pilgrimages, donations to the temples and the clergy, the building of monasteries and the like. The consequence of all this is that the priests finally appear as middlemen in the corruption of the gods. And if matters don't go quite so far as that, where is the religion whose adherents don't consider prayers, praise and manifold acts of devotion, a substitute, at least in part, for moral conduct? Look at England, where by an audacious piece of priestcraft, the Christian Sunday, introduced by Constantine the Great as a subject for the Jewish Sabbath, is in a mendacious way identified with it, and takes its name,—and this in order that the commands of Jehovah for the Sabbath (that is, the day on which the Almighty had to rest from his six days' labor, so that it is essentially the last day of the week), might be applied to the Christian Sunday, the dies solis, the first day of the week which the sun opens in glory, the day of devotion and joy. The consequence of this fraud is that "Sabbath-breaking," or "the desecration of the Sabbath," that is, the slightest occupation, whether of business or pleasure, all games, music, sewing, worldly books, are on Sundays looked upon as great sins. Surely the ordinary man must believe that if, as his spiritual guides impress upon him, he is only constant in "a strict observance of the holy Sabbath," and is "a regular attendant at Divine Service," that is, if he only invariably idles away his time on Sundays, and doesn't fail to sit two hours in church to hear the same litany for the thousandth time and mutter it in tune with the others, he may reckon on indulgence in regard to those little peccadilloes which he occasionally allows himself. Those devils in human form, the slave owners and slave traders in the Free States of North America (they should be called the Slave States) are, as a rule, orthodox, pious Anglicans who would consider it a grave sin to work on Sundays; and having confidence in this, and their regular attendance at church, they hope for eternal happiness. The demoralizing tendency of religion is less problematical than its moral influence. How great and how certain that moral influence must be to make amends for the enormities which religions, especially the Christian and Mohammedan religions, have produced and spread over the earth! Think of the fanaticism, the endless persecutions, the religious wars, that sanguinary frenzy of which the ancients had no conception! think of the crusades, a butchery lasting two hundred years and inexcusable, its war cry "It is the will of God," its object to gain possession of the grave of one who preached love and sufferance! think of the cruel expulsion and extermination of the Moors and Jews from Spain! think of the orgies of blood, the inquisitions, the heretical tribunals, the bloody and terrible conquests of the Mohammedans in three continents, or those of Christianity in America, whose inhabitants were for the most part, and in Cuba entirely, exterminated. According to Las Cases, Christianity murdered twelve millions in forty years, of course all in majorem Dei gloriam, and for the propagation of the Gospel, and because what wasn't Christian wasn't even looked upon as human! I have, it is true, touched upon these matters before; but when in our day, we hear of Latest News from the Kingdom of God [Footnote: A missionary paper, of which the 40th annual number appeared in 1856], we shall not be weary of bringing old news to mind. And above all, don't let us forget India, the cradle of the human race, or at least of that part of it to which we belong, where first Mohammedans, and then Christians, were most cruelly infuriated against the adherents of the original faith of mankind. The destruction or disfigurement of the ancient temples and idols, a lamentable, mischievous and barbarous act, still bears witness to the monotheistic fury of the Mohammedans, carried on from Marmud, the Ghaznevid of cursed memory, down to Aureng Zeb, the fratricide, whom the Portuguese Christians have zealously imitated by destruction of temples and the auto de fé of the inquisition at Goa. Don't let us forget the chosen people of God, who after they had, by Jehovah's express command, stolen from their old and trusty friends in Egypt the gold and silver vessels which had been lent to them, made a murderous and plundering inroad into "the Promised Land," with the murderer Moses at their head, to tear it from the rightful owners,—again, by the same Jehovah's express and repeated commands, showing no mercy, exterminating the inhabitants, women, children and all (Joshua, ch. 9 and 10). And all this, simply because they weren't circumcised and didn't know Jehovah, which was reason enough to justify every enormity against them; just as for the same reason, in earlier times, the infamous knavery of the patriarch Jacob and his chosen people against Hamor, King of Shalem, and his people, is reported to his glory because the people were unbelievers! (Genesis xxxiii. 18.) Truly, it is the worst side of religions that the believers of one religion have allowed themselves every sin again those of another, and with the utmost ruffianism and cruelty persecuted them; the Mohammedans against the Christians and Hindoos; the Christians against the Hindoos, Mohammedans, American natives, Negroes, Jews, heretics, and others.
Perhaps I go too far in saying all religions. For the sake of truth, I must add that the fanatical enormities perpetrated in the name of religion are only to be put down to the adherents of monotheistic creeds, that is, the Jewish faith and its two branches, Christianity and Islamism. We hear of nothing of the kind in the case of Hindoos and Buddhists. Although it is a matter of common knowledge that about the fifth century of our era Buddhism was driven out by the Brahmans from its ancient home in the southernmost part of the Indian peninsula, and afterwards spread over the whole of the rest of Asia, as far as I know, we have no definite account of any crimes of violence, or wars, or cruelties, perpetrated in the course of it.
That may, of course, be attributable to the obscurity which veils the history of those countries; but the exceedingly mild character of their religion, together with their unceasing inculcation of forbearance towards all living things, and the fact that Brahmanism by its caste system properly admits no proselytes, allows one to hope that their adherents may be acquitted of shedding blood on a large scale, and of cruelty in any form. Spence Hardy, in his excellent book on Eastern Monachism, praises the extraordinary tolerance of the Buddhists, and adds his assurance that the annals of Buddhism will furnish fewer instances of religious persecution than those of any other religion.
As a matter of fact, it is only to monotheism that intolerance is essential; an only god is by his nature a jealous god, who can allow no other god to exist. Polytheistic gods, on the other hand, are naturally tolerant; they live and let live; their own colleagues are the chief objects of their sufferance, as being gods of the same religion. This toleration is afterwards extended to foreign gods, who are, accordingly, hospitably received, and later on admitted, in some cases, to an equality of rights; the chief example of which is shown by the fact, that the Romans willingly admitted and venerated Phrygian, Egyptian and other gods. Hence it is that monotheistic religions alone furnish the spectacle of religious wars, religious persecutions, heretical tribunals, that breaking of idols and destruction of images of the gods, that razing of Indian temples, and Egyptian colossi, which had looked on the sun three thousand years, just because a jealous god had said, Thou shalt make no graven image.
But to return to the chief point. You are certainly right in insisting on the strong metaphysical needs of mankind; but religion appears to me to be not so much a satisfaction as an abuse of those needs. At any rate we have seen that in regard to the furtherance of morality, its utility is, for the most part, problematical, its disadvantages, and especially the atrocities which have followed in its train, are patent to the light of day. Of course it is quite a different matter if we consider the utility of religion as a prop of thrones; for where these are held "by the grace of God," throne and altar are intimately associated; and every wise prince who loves his throne and his family will appear at the head of his people as an exemplar of true religion. Even Machiavelli, in the eighteenth chapter of his book, most earnestly recommended religion to princes. Beyond this, one may say that revealed religions stand to philosophy exactly in the relation of "sovereigns by the grace of God," to "the sovereignty of the people"; so that the two former terms of the parallel are in natural alliance.
Demopheles. Oh, don't take that tone! You're going hand in hand with ochlocracy and anarchy, the arch enemy of all legislative order, all civilization and all humanity.
Philalethes. You are right. It was only a sophism of mine, what the fencing master calls a feint. I retract it. But see how disputing sometimes makes an honest man unjust and malicious. Let us stop.
Demopheles. I can't help regretting that, after all the trouble I've taken, I haven't altered your disposition in regard to religion. On the other hand, I can assure you that everything you have said hasn't shaken my conviction of its high value and necessity.
Philalethes. I fully believe you; for, as we may read in Hudibras—
A man convinced against his will
Is of the same opinion still.