These announce absolute truths, which, with whatever reverence received, are speedily dragged down into a savage interpretation.
The interior tribes of our Indians, and some of the Pacific islanders, flog their gods, when things take an unfavorable turn.
The Greek poets did not hesitate to let loose their petulant wit on their deities also. Laomedon, in his anger at Neptune and Apollo, who had built Troy for him, and demanded their price, does not hesitate to menace them that he will cut their ears off. (*) Among our Norse forefathers, King Olaf's mode of converting Eyvind to Christianity was to put a pan of glowing coals on his belly, which burst asunder. "Wilt thou now, Eyvind, believe in Christ?" asks Olaf, in excellent faith. Another argument was an adder put into the mouth of the reluctant disciple Rand, who refused to believe.
(*) Iliad, Book xxi. l. 455.
Christianity, in the romantic ages, signified European culture, -- the grafted or meliorated tree in a crab forest. And to marry a pagan wife or husband, was to marry Beast, and voluntarily to take a step backwards towards the baboon.
"Hengist had verament A daughter both fair and gent, But she was heathen Sarazine, And Vortigern for love fine Her took to fere and to wife, And was cursed in all his life;For he let Christian wed heathen, And mixed our blood as flesh and worms."What Gothic mixtures the Christian creed drew from the pagan sources, Richard of Devizes's chronicle of Richard I.'s crusade, in the twelfth century, may show. King Richard taunts God with forsaking him: "O fie! O how unwilling should I be to forsake thee, in so forlorn and dreadful a position, were I thy lord and advocate, as thou art mine. In sooth, my standards will in future be despised, not through my fault, but through thine: in sooth, not through any cowardice of my warfare, art thou thyself, my king and my God conquered, this day, and not Richard thy vassal." The religion of the early English poets is anomalous, so devout and so blasphemous, in the same breath. Such is Chaucer's extraordinary confusion of heaven and earth in the picture of Dido.
"She was so fair, So young, so lusty, with her eyen glad, That if that God that heaven and earthe made Would have a love for beauty and goodness, And womanhede, truth, and seemliness, Whom should he loven but this lady sweet?
There n' is no woman to him half so meet."With these grossnesses, we complacently compare our own taste and decorum. We think and speak with more temperance and gradation, -- but is not indifferentism as bad as superstition?
We live in a transition period, when the old faiths which comforted nations, and not only so, but made nations, seem to have spent their force. I do not find the religions of men at this moment very creditable to them, but either childish and insignificant, or unmanly and effeminating. The fatal trait is the divorce between religion and morality. Here are know-nothing religions, or churches that proscribe intellect; scortatory religions; slave-holding and slave-trading religions; and, even in the decent populations, idolatries wherein the whiteness of the ritual covers scarlet indulgence. The lover of the old religion complains that our contemporaries, scholars as well as merchants, succumb to a great despair, -- have corrupted into a timorous conservatism, and believe in nothing. In our large cities, the population is godless, materialized, -- no bond, no fellow-feeling, no enthusiasm. These are not men, but hungers, thirsts, fevers, and appetites walking.
How is it people manage to live on, -- so aimless as they are? After their peppercorn aims are gained, it seems as if the lime in their bones alone held them together, and not any worthy purpose. There is no faith in the intellectual, none in the moral universe. There is faith in chemistry, in meat, and wine, in wealth, in machinery, in the steam-engine, galvanic battery, turbine-wheels, sewing machines, and in public opinion, but not in divine causes. A silent revolution has loosed the tension of the old religious sects, and, in place of the gravity and permanence of those societies of opinion, they run into freak and extravagance. In creeds never was such levity;witness the heathenisms in Christianity, the periodic "revivals," the Millennium mathematics, the peacock ritualism, the retrogression to Popery, the maundering of Mormons, the squalor of Mesmerism, the deliration of rappings, the rat and mouse revelation, thumps in table-drawers, and black art. The architecture, the music, the prayer, partake of the madness: the arts sink into shift and make-believe. Not knowing what to do, we ape our ancestors; the churches stagger backward to the mummeries of the dark ages. By the irresistible maturing of the general mind, the Christian traditions have lost their hold. The dogma of the mystic offices of Christ being dropped, and he standing on his genius as a moral teacher, 'tis impossible to maintain the old emphasis of his personality; and it recedes, as all persons must, before the sublimity of the moral laws.
