"Islamism, following as it did on ground that was none of the best, has, on the whole, done as much harm as good to the human race. It has stifled everything by its dry and desolating simplicity."
Again:--
"At the present time, the essential condition of a diffused civilization is the destruction of the peculiarly Semitic element, the destruction of the theocratic power of Islamism, consequently the destruction of Islamism itself."[401]
Again:--
"Islamism is evidently the product of an inferior, and, so to speak, of a meagre combination of human elements. For this reason its conquests have all been on the average plane of human nature. The savage races have been incapable of rising to it, and, on the other hand, it has not satisfied people who carried in themselves the seed of a stronger civilization."[402]
Note to the Chapter on Mohammed.
We give in this note further extracts from Mr. Palgrave"s description of the doctrine of Islam.
"This keystone, this master thought, this parent idea, of which all the rest is but the necessary and inevitable deduction, is contained in the phrase far oftener repeated than understood, "La Ilah illa Allah," "There is no G.o.d but G.o.d." A literal translation, but much too narrow for the Arab formula, and quite inadequate to render its true force in an Arab mouth or mind.
""There is no G.o.d but G.o.d" are words simply tantamount in English to the negation of any deity save one alone; and thus much they certainly mean in Arabic, but they imply much more also. Their full sense is, not only to deny absolutely and unreservedly all plurality, whether of nature or of person, in the Supreme Being, not only to establish the unity of the Unbegetting and Unbegot, in all its simple and uncommunicable Oneness, but besides this the words, in Arabic and among Arabs, imply that this one Supreme Being is also the only Agent, the only Force, the only Act existing throughout the universe, and leave to all beings else, matter or spirit, instinct or intelligence, physical or moral, nothing but pure, unconditional pa.s.siveness, alike in movement or in quiescence, in action or in capacity. The sole power, the sole motor, movement, energy, and deed is G.o.d; the rest is downright inertia and mere instrumentality, from the highest archangel down to the simplest atom of creation. Hence, in this one sentence," La Ilah illa Allah," is summed up a system which, for want of a better name, I may be permitted to call the Pantheism of Force, or of Act, thus exclusively a.s.signed to G.o.d, who absorbs it all, exercises it all, and to whom alone it can be ascribed, whether for preserving or for destroying, for relative evil or for equally relative good. I say "relative," because it is clear that in such a theology no place is left for absolute good or evil, reason or extravagance; all is abridged in the autocratic will of the one great Agent: "sic volo, sic jubeo, stet pro ratione voluntas"; or, more significantly still, in Arabic, "Kema yesha"o," "as he wills it," to quote the constantly recurring expression of the Koran.
"Thus immeasurably and eternally exalted above, and dissimilar from, all creatures, which lie levelled before him on one common plane of instrumentality and inertness, G.o.d is one in the totality of omnipotent and omnipresent action, which acknowledges no rule, standard, or limit save his own sole and absolute will. He communicates nothing to his creatures, for their seeming power and act ever remain his alone, and in return he receives nothing from them; for whatever they may be, that they are in him, by him, and from him only. And secondly, no superiority, no distinction, no pre-eminence, can be lawfully claimed by one creature over its fellow, in the utter equalization of their unexceptional servitude and abas.e.m.e.nt; all are alike tools of the one solitary Force which employs them to crush or to benefit, to truth or to error, to honor or shame, to happiness, or misery, quite independently of their individual fitness, deserts, or advantage, and simply because he wills it, and as he wills it.
"One might at first think that this tremendous autocrat, this uncontrolled and unsympathizing power, would be far above anything like pa.s.sions, desires, or inclinations. Yet such is not the case, for he has with respect to his creatures one main feeling and source of action, namely, jealousy of them lest they should perchance attribute to themselves something of what is his alone, and thus encroach on his all-engrossing kingdom. Hence he is ever more p.r.o.ne to punish than to reward, to inflict than to bestow pleasure, to ruin than to build. It is his singular satisfaction to let created beings continually feel that they are nothing else than his slaves, his tools, and contemptible tools also, that thus they may the better acknowledge his superiority, and know his power to be above their power, his cunning above their cunning, his will above their will, his pride above their pride; or rather, that there is no power, cunning, will, or pride save his own.
"But he himself, sterile in his inaccessible height, neither loving nor enjoying aught save his own and self-measured decree, without son, companion, or counsellor, is no less barren for himself than for his creatures, and his own barrenness and lone egoism in himself is the cause and rule of his indifferent and unregarding despotism around. The first note is the key of the whole tune, and the primal idea of G.o.d runs through and modifies the whole system and creed that centres in him.
"That the notion here given of the Deity, monstrous and blasphemous as it may appear, is exactly and literally that which the Koran conveys, or intends to convey, I at present take for granted. But that it indeed is so, no one who has attentively perused and thought over the Arabic text (for mere cursory reading, especially in a translation, will not suffice) can hesitate to allow. In fact, every phrase of the preceding sentences, every touch in this odious portrait, has been taken, to the best of my ability, word for word, or at least meaning for meaning, from the "Book,"
the truest mirror of the mind and scope of its writer.
"And that such was in reality Mahomet"s mind and idea is fully confirmed by the witness-tongue of contemporary tradition."
Chapter XII.
The Ten Religions and Christianity.
-- 1. General Results of this Survey.
-- 2. Christianity a Pleroma, or Fulness of Life.
-- 3. Christianity, as a Pleroma, compared with Brahmanism, Confucianism, and Buddhism.
-- 4. Christianity compared with the Avesta and the Eddas. The Duad in all Religions.
-- 5. Christianity and the Religions of Egypt, Greece, and Rome.
-- 6. Christianity in Relation to Judaism and Mohammedanism. The Monad in all Religions.
-- 7. The Fulness of Christianity is derived from the life of Jesus.
-- 8. Christianity as a Religion of Progress and of Universal Unity.
-- 1. General Results of this Survey.
We have now examined, as fully as our limits would allow, ten of the chief religions which have enlisted the faith of mankind. We are prepared to ask, in conclusion, what they teach us in regard to the prospects of Christianity, and the religious future of our race.
First, this survey must have impressed on every mind the fact that man is eminently a religious being. We have found religion to be his supreme and engrossing interest on every continent, in every millennium of historic time, and in every stage of human civilization. In some periods men are found as hunters, as shepherds, as nomads, in others they are living a.s.sociated in cities, but in all these conditions they have their religion. The tendency to worship some superhuman power is universal.
The opinion of the positivist school, that man pa.s.ses from a theological stage to one of metaphysics, and from that to one of science, from which later and higher epoch both theology and philosophy are excluded, is not in accordance with the facts we have been observing. Science and art, in Egypt, went hand in hand with theology, during thousands of years. Science in Greece preceded the latest forms of metaphysics, and both Greek science and Greek philosophy were the preparation for Christian faith. In India the Sankhya philosophy was the preparation for the Buddhist religion.
Theology and religion to-day, instead of disappearing in science, are as vigorous as ever. Science, philosophy, and theology are all advancing together, a n.o.ble sisterhood of thought. And, looking at facts, we may ask, In what age or time was religion more of a living force, acting on human affairs, than it is at present? To believe in things not seen, to worship a power above visible nature, to look forward to an unknown future, this is natural to man.
In the United States there is no established religion, yet in no country in the world is more interest taken in religion than with us. In the Protestant denominations it has dispensed with the gorgeous and imposing ritual, which is so attractive to the common mind, and depends mainly on the interest of the word of truth. Yet the Protestant denominations make converts, build churches, and support their clergy with an ardor seemingly undiminished by the progress of science. There are no symptoms that man is losing his interest in religion in consequence of his increasing knowledge of nature and its laws.
Secondly, we have seen that these religions vary exceedingly from each other in their substance and in their forms. They have a great deal in common, but a great deal that is different. Mr. Wentworth Higginson,[403]
in an excellent lecture, much of which has our cordial a.s.sent, says, "Every race believes in a Creator and Governor of the world, in whom devout souls recognize a Father also." But Buddhism, the most extensive religion on the surface of the earth, explicitly denies creation, and absolutely ignores any Ruler or Governor of the world. The Buddha neither made the world nor preserves it, and the Buddha is the great object of Buddhist worship. Mr. Higginson says: "Every race believes in immortality." Though the Buddhists, as we have seen, believe in immortality, it is in so obscure a form that many of the best scholars declare that the highest aim and the last result of all progress in Buddhism is annihilation. He continues, "Every race recognizes in its religious precepts the brotherhood of man." The Koran teaches no such doctrine, and it is notorious that the Brahmanical system of caste, which has been despotic in India for twenty-five hundred years, excludes such brotherhood. Mr. Higginson therefore is of opinion that caste has grown up in defiance of the Vedas. The Vedas indeed are ignorant of caste, but they are also ignorant of human brotherhood. The system of caste was not a defiance of the Vedas.
Nothing is gained for humanity by such statements, which are refuted immediately by the most evident facts. The true "sympathy of religions"
does not consist in their saying the same thing, any more than a true concord in music consists in many performers striking the same note.
Variety is the condition of harmony. These religions may, and we believe will, be all harmonized; but thus far it is only too plain that they have been at war with each other. In order to find the resemblances we must begin by seeing the differences.
Cudworth, in his great work, speaks of "the symphony of all religions," an expression which we prefer to that of Mr. Higginson. It expresses precisely what we conceive to be the fact, that these religions are all capable of being brought into union, though so very different. They may say,
"Are not we formed, as notes of music are, For one another, though dissimilar?
Such difference, without discord, as shall make The sweetest sounds."
But this harmony can only be established among the ethnic religions by means of a catholic religion which shall be able to take each of them up into itself, and so finally merge them in a higher union. The Greek, Roman, and Jewish religions could not unite with each other; but they were united by being taken up into Christianity. Christianity has a.s.similated the essential ideas of the religions of Persia, Judaea, Egypt, Greece, Rome, and Scandinavia; and each of these religions, in turn, disappeared as it was absorbed by this powerful solvent. In the case of Greece, Rome, Germany, and Judaea, this fact of their pa.s.sing into solution in Christianity is a matter of history. Not all the Jews became Christians, nor has Judaism ceased to exist. This is perhaps owing to the doctrines of the Trinity and the Deity of Christ, which offend the simplistic monotheism of the Jewish mind. Yet Christianity at first grew out of Judaism, and took up into itself the best part of the Jews in and out of Palestine.
The question therefore is this, Will Christianity be able to do for the remaining religions of the world what it did for the Greeks, the Romans, and the Teutonic nations? Is it capable of becoming a universal religion?
-- 2. Christianity a Pleroma, or Fulness of Life.
It is evident that Christianity can become the universal human religion only by supplying the religious wants of all the races of men who dwell on all the face of the earth. If it can continue to give them all the truth their own religions contain, and add something more; if it can inspire them with all the moral life which their own religions communicate, and yet more; and, finally, if it can unite the races of men in one family, one kingdom of heaven,--then it is fitted to be and will become the universal religion. It will then not share the fate of those which have preceded it. It will not have its rise, progress, decline, and fall. It will not become, in its turn, antiquated, and be left behind by the advance of humanity. It will not be swallowed up in something deeper and broader than itself. But it will appear as the desire of all nations, and Christ will reign until he has subdued all his enemies--error, war, sin, selfishness, tyranny, cruelty--under his feet.
Now, as we have seen, Christianity differs from all other religions (on the side of truth) in this, that it is a pleroma, or fulness of knowledge.
It does not differ, by teaching what has never been said or thought before. Perhaps the substance of most of the statements of Jesus may be found scattered through the ten religions of the world, some here and some there. Jesus claims no monopoly of the truth. He says. "My doctrine is not mine, but his who sent me." But he _does_ call himself "the Light of the World," and says that though he does not come to destroy either the law or the prophets, he comes to fulfil them in something higher. His work is to fulfil all religions with something higher, broader, and deeper than what they have,--accepting their truth, supplying their deficiencies.
If this is a fact, then it will appear that Christianity comes, not as an exclusive, but as an inclusive system. It includes everything, it excludes nothing but limitation and deficiency.
Whether Christianity be really such a pleroma of truth or not, must be ascertained by a careful comparison of its teachings, and the ideas lying back of them, with those of all other religions. We have attempted this, to some extent, in our Introduction, and in our discussion of each separate religion. We have seen that Christianity, in converting the nations, always accepted something and gave something in return. Thus it received from Egypt and Africa their powerful realism, as in the writings of Tertullian, Origen, Augustine, and gave in return a spiritual doctrine.
It received G.o.d, as seen in nature and its organizations, and returned G.o.d as above nature. Christianity took from Greece intellectual activity, and returned moral life. It received from Rome organization, and returned faith in a fatherly Providence. It took law, and gave love. From the German races it accepted the love of individual freedom, and returned union and brotherly love. From Judaism it accepted monotheism as the worship of a Supreme Being, a Righteous Judge, a Holy King, and added to this faith in G.o.d as in all nature and all life.
But we will proceed to examine some of these points a little more minutely.