He gives a vivid sketch of the nature of Christianity and its progress from century to century, and he expresses himself respecting its modern developments much in the same strain, though in a far more gentlemanlike style, as did his contemporary, the Rev. R. Taylor, to whom was given, or who assumed for himself, the title of the Devil's chaplain.
In the estimation of some of these writers, Jesus, the son of Mary, is quite as mythical a being as Hercules, the son of Alcmena. This view has been more recently adopted by some freethinkers of the present day. The main support on which such individuals rely is the fact that there is no mention of Jesus by any contemporary historian; and that, although there are extant Jewish records of current history, at the time in which Christ is said to have lived, they make no mention of him who is now called the Saviour and of his wonderful history. It is pointed out that the histories of the Gospels came out with marvellous rapidity, from Alexandria, about the end of the first century, at a time when all contemporaries of Jesus were dead.
To this work of Higgins it is probable that we shall have repeatedly to refer, for his language is frequently so forcible that it cannot be improved, and, moreover, he very often quotes from books, copies of which I have been unable to obtain.
When I found that the ground which I intended to occupy had already been so well and so ably cultivated, it occurred to me that it would be advisable to take a wider flight than was originally contemplated, and, instead of examining the Christian faith alone, to associate with it an account of the faiths of those nations of whom we have some knowledge. By this means it appeared to me, that we should be enabled to see clearly, how far the current belief and practice of Christendom differs from the doctrines and practices of those to whom Christianity could never, by any possibility, have come, and we can examine, incidentally, into the teachings of Jesus, and compare them with that of his predecessor, Sakya Muni, or Buddha. We may also investigate impartially such doctrines as the immaculate conception, and the existence of angels.
When treating, however, a subject like the religions of the ancient and modern world, it is difficult to frame the history so as to bring out the salient points, in a manner satisfactory to the reader or to the writer. The latter is tempted to begin, as he believes, at the beginning, and to trace the development of religious thought from its simplest expression up to its highest aspiration. This temptation becomes all the stronger if, in the course of his study, he has investigated the animal and vegetable creations. In those vast kingdoms he sees that the philosopher is able to lead his disciples onwards from the minute monad, or the simplest mass of matter, to the gigantic mastodon, without any very conspicuous flaw or break in continuity; but, on closely observing his method of proceeding, the student finds that links which connect genera or species together are found in countries so wide apart, that no direct communication can be supposed between the one type and the other. Thus the gap between mammals and birds is said to be filled by the "ornithorhynchus paradoxus," an animal living in a vast island, in which scarcely one quadruped mammalian is known to have existed, and where the aboriginal birds form a class peculiar to Australia, and have no resemblance to the creature referred to.
Yet, though the temptation is great, and although we feel justified in reasoning from the known to the unknown, and in supplying missing links from analogy, or from our own imagination, still, we consider that it will be our best plan to confine ourselves, as far as possible, to that which is written, and to describe first, the religious ideas and practices of some so-called savages; secondly, the ideas and practices of some ancient races, whose histories, more or less perfect, have come down to us, with a view to ascertain whether there is anything essentially good in modern Christianity, either in faith or practice, which is peculiar to that form of religion, or whether almost the same style of teaching may not be found to have been common in the remote East, at a period some centuries prior to the birth of Jesus.
As we have investigated the subjects of Sin, Salvation, Prayer, Inspiration, &c., it is unnecessary to refer to them again.
CHAPTER II
Travellers' tales not to be trusted. Prejudice perverts
facts. The Esquimaux. Cause of reverence for parents. The
Red Indian in the presence of immigration is a moral
murderer. Inquiry into Indian religion. O. KEE. PA. Indian
reverence for phenomena of nature. Ruins of a past
civilization in America. Cairns and human sacrifices.
Manufactured goods. Bronze in Yucatan. Resemblance between
the ancient American people and certain Orientals. Abbé
Domenech's travels. Sacrifice at obsequies, idea involved
thereby. Scythian proceedings. Mexico and its theology. Two
different conceptions of deity. The Unity subdivided by
Mexicans, Jews, and Christians. The God of war and the Lord
of Hosts. The God of air a deity in Mexico, a devil in Judea
or Ephesus. Mexican baptismal regeneration. Resemblances
between the Occidental and Oriental people in many curious
doctrines. Particulars. Mexican Heaven, Hell, and Limbo.
Mexican baptism and prayers. Priests and their duties. A
parallel. Romanists and Mexicans. Confession. Expiation.
Human sacrifice to obtain pardon of sin. A comparison
suggested. Mexican education. Purity of life in the Mexican
priestesses. Father Acosta's opinion thereon. Tartary, Rome,
and Mexico have something common in culture. Education of
youth. Policy of the priesthood. Reflections thereupon.
Teocallis or houses of God. Worship. Festivals. Human
sacrifice. No sexual deities or rites. Question of
credibility—God and the Devil act alike! Aztecs and
Europeans compared. Christians have offered human sacrifice
from the time of Peter downwards. Transubstantiation is a
cannibal doctrine. Christian gods in Mexico as bad as the
Aztec deities. History of Peru. The policy of its rulers.
Roads and magazines. Nature of its government Governors were
instructed in their duties. Civil service examination.
Inauguration of youths into honourable manhood. Travelling
compulsory in rulers. Postal system—division of the people
—local magistrates—law speedy. Code of law. Punishment
without torture. Peruvians and inquisitors. Reports required
of lands and families. Register of births, &c. Rapidity of
communication. Plunder not permitted. Peace the motive for
war. The vanquished incorporated with the victors. A
paternal government. Peruvian religion. Difference between
political institutions and priestcraft. Peruvian sun god. An
invisible God recognised. Priests. Eternal life. Heaven
and Hell. Temple of the sun magnificent. Golden
ornaments. Huge urns of silver. Number of priests.
Festivals. Cannibalism not permitted. Fire made from rays of
sun and concave mirror, or by friction. Virgins of the sun.
Concubines of the Inca. Matrimony. Reflexions.