Keeping these conclusions firmly in mind, let us now advance to the consideration of a third question, which naturally arises out of those facts which I assume to have been established.
That question is--How far has caste acted beneficially, or the reverse, in helping to retard our interpretation of Christianity? Pursuing the same order as before, let us ask, in the first place, whether caste has, as regards the country populations, acted beneficially in this as well as in the other points we have looked at. But, before attempting to answer this question, it may be as well to offer a few general remarks which tend to show that, independently of any question of caste, it is hopeless to expect that any ignorant 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 which they have sprung; and I have little doubt that the low estimation in which the native Christians are held is owing to the fact that our countrymen have generally come in contact with the specimens that have been nurtured amidst the scum of our Indian towns. Were we to believe the assertions of our English missionaries, very different conclusions would, of course, be arrived at; but unless they can show that the lowest and most ignorant classes of natives, who from their habits, and from having nothing to lose, are under great temptations, form an exception to all specimens of humanity in other quarters of the globe, I am afraid there can be little reason to doubt that the opinions I have expressed are fairly correct. I doubt very much, in fact, from my intimate knowledge of the lower classes of natives--and it is from these, as I said before, that our converts are mainly derived--whether they are capable of comprehending our religion at all. Of one thing I think we may be quite certain, and that is, that the moment the missionary's back is turned, these people return to their devils in the event of any danger or sickness arising. This might be arrived at deductively with perfect accuracy, and arguing solely from our knowledge of humanity under certain conditions; but I may mention that in Ceylon instances of people reverting to their devil-worship are common amongst the native Christians, and instances might, no doubt, be soon collected in India, if anyone thought it worth the trouble.