nt and generally unenlightened race can possibly
derive any benefit from adopting the formulas and dogmas of a pure faith.

To illustrate this old and well-established truth, let us point to four of
the many instances which may be adduced as decisively confirming it--the
history of Christianity in Europe, of Islam amongst the Indian Mahomedans,
and the history of Christianity in Abyssinia and India. As to the first,
to use the words of Buckle, "after the new religion had received the
homage of the best part of Europe, it was found that nothing had really
been effected." Superstition was merely turned from one channel into
another. The adoration of idols was succeeded by the adoration of saints,
and for centuries after Christianity had become the established religion
it entirely failed to produce its natural fruits, because ignorance
imperatively demanded superstition in some shape or other. To some it may
seem, at first sight, a curious circumstance that the same remarks may be
applied to the history of Mahomedanism in India. The idols were broken and
the one God declared. But how long was it before the people, like the
Israelites of old, fell away from the grand central doctrine of
Mahomedanism--the unity of God? How long was it before the adoration of
idols was followed by the adoration of saints? The exact coincidence,
however, is no more striking than that given causes produce fixed results
with an Eastern as well as with a Western people. When we turn, thirdly,
to Abyssinia, what do we find? How have the dogmas of Christianity fared
there? The Abyssinians did not rise to the level of the dogmas and
principles of Christianity--that we all know. They simply reduced it to
their own level. Look, lastly, at our native Christians in India. I
believe it is quite certain that, in the general opinion of Englishmen,
they are, to say the least, very far from being the best class in India;
in fact, I do not think it too much to say that most Europeans hold them
to be about the worst class of people in India. I confess that I do not
share this opinion altogether. The fact probably is that, in consequence
of their extreme ignorance and generally debased state, they are, in the
rural districts, neither better nor worse than the classes from which they
are principally drawn. In our cantonments, however, and especially in
those where European soldiery abounds, there is every probability of their
being worse than the classes from whic