As to the first point, you ask me to believe that something like the mythology of the Hindoos or Egyptians could spring up and diffuse itself in such an age of civilization and philosophy, books and history; whereas all experience shows us that only a time of barbarism, before authentic history has commenced, is proper to the birth of such monstrosities; that this congelation of tradition and legend takes place only during the long frosts and the deep night of ages, and is impossible in the bright sun of history;—in whose very beams, nevertheless, these prodigious icicles are supposed to have been formed!
As to the second point, you ask me to believe that the thing should be done almost instantly; for in A.D. 1, we find, by all remains of antiquity, that both Jews and Gentiles were reposing in the shadow of their ancient superstitions; and in A. D. 60. multitudes among different races had become the bigoted adherents of this novel mythology!
As to the third point, you ask me to believe that such a mythology as Christianity could have sprung up when those amongst whom it is supposed to have originated, and those amongst whom it is supposed to have been propagated, must have equally loathed it. National prepossessions of the Jews. Why, the kind of Messiah on which the national heart was set, the inveteracy with which they persecuted to the death the one that offered himself, and the hatred with which for eighteen hundred years they have recoiled from him, sufficiently show how preposterous this notion is! As a nation, they were, ever have been, and are now, more opposed to Christianity than any other nation on earth. Prepossessions of the Gentiles! There was not a Messiah that a Jew could frame a notion of, but would have been an object of intense loathing and detestation to them all! Yet you ask me to believe that a mythology originated in the prejudices of a nation the vast bulk of whom from its commencement have most resolutely rejected it, and was rapidly propagated among other nations and races, who must have been prejudiced against it; who even in its favor those venerable superstitions which were consecrated by the most powerful associations of antiquity!
As to the fourth point, you ask me to believe that, at a juncture when all the world was divided between deep-rooted superstition and incredulous scepticism,—divided, as regards the into Pharisees and Sadducees, and, as regards the Gentiles, into their Pharisees and Sadducees, that is, into the vulgar who believed, or at least practised, all popular religions, and the philosophers who laughed at them all, and whose combined hostility was directed against the supposed new mythology,—it nevertheless found favor with multitudes in almost all lands! You ask me to believe that a mythology was rapidly received by thousands of different races and nations, when all history proclaims, that it is with the utmost difficulty that any such system ever passes the limits of the race which has originated it; and that you can hardly get another race even to look at it as a matter of philosophic curiosity! You ask me to believe that this system was received by multitudes among many different races, both of Asia and Europe, without force, when a similar phenomenon has never been witnessed in relation to any mythology whatever! Thus, after asking me to burden myself with a thousand perplexities to account for the origin of these fables, you afterwards burden me with a thousand more, to account for their success! Lastly, you ask me to believe, not only that men of different races and countries became bigotedly attached to legends which none were likely to originate, which all were likely to hate, and, most of all, those who are supposed to have originated them; but that they received them as historic facts, when the known recency of their origin must have shown the world that they were the legendary birth of yesterday; and that they acted thus, though those who propagated these legends had no military power no civil authority, no philosophy, no science, no one instrument of human success to aid them, while the opposing prejudices which everywhere encountered them had! I really know not how to believe all this.
"There are certainly many difficulties in the matter" candidly replied my infidel friend. But, as if wishing to effect a diversion,—"Have you ever read Gibbon's celebrated chapter?"
Why, yes, I told him, two or three years before; but he does not say a syllable in solution of my chief difficulties; he does not tell me any thing as to the origin of the ideas of Christianity, nor who could have written the wonderful books in which they are embodied; besides, said I, in my simplicity, he yields the point, by allowing miracles to be the most potent cause of the success of Christianity.
"Ah" he replied, "but every one can see that he is there speaking ironically."
Why, then, said I, laughing, I fear he is telling us how the success of Christianity cannot be accounted for, rather than how it can.
"O, but he gives you the secondary causes; which it is easy to see he considers the principal; and also sufficient."
I will read him again, I said, and with deep attention. Some time after, in meeting with the same friend, I began upon Gibbon's secondary causes.