John Lord - Beacon Lights of History, Volume 01 - The Old Pagan Civilizations

In preparing a new edition of Dr. Lord's great work, the "Beacon Lights of History," it has been necessary to make some rearrangement of lectures and volumes. Dr. Lord began with his volume on classic "Antiquity," and not until he had completed five volumes did he return to the remoter times of "Old Pagan Civilizations" (reaching back to Assyria and Egypt) and the "Jewish Heroes and Prophets." These issued, he took up again the line of great men and movements, and brought it down to modern days.

The "Old Pagan Civilizations," of course, stretch thousands of years before the Hebrews, and the volume so entitled would naturally be the first. Then follows the volume on "Jewish Heroes and Prophets," ending with St. Paul and the Christian Era. After this volume, which in any position, dealing with the unique race of the Jews, must stand by itself, we return to the brilliant picture of the Pagan centuries, in "Ancient Achievements" and "Imperial Antiquity," the latter coming down to the Fall of Rome in the fourth century A.D., which ends the era of "Antiquity" and begins the "Middle Ages."

It has been my object in these Lectures to give the substance of accepted knowledge pertaining to the leading events and characters of history; and in treating such a variety of subjects, extending over a period of more than six thousand years, each of which might fill a volume, I have sought to present what is true rather than what is new.

Although most of these Lectures have been delivered, in some form, during the last forty years, in most of the cities and in many of the literary institutions of this country, I have carefully revised them within the last few years, in order to avail myself of the latest light shed on the topics and times of which they treat.

The revived and wide-spread attention given to the study of the Bible, under the stimulus of recent Oriental travels and investigations, not only as a volume of religious guidance, but as an authentic record of most interesting and important events, has encouraged me to include a series of Lectures on some of the remarkable men identified with Jewish history.

Of course I have not aimed at an exhaustive criticism in these Biblical studies, since the topics cannot be exhausted even by the most learned scholars; but I have sought to interest intelligent Christians by a continuous narrative, interweaving with it the latest accessible knowledge bearing on the main subjects. If I have persisted in adhering to the truths that have been generally accepted for nearly two thousand years, I have not disregarded the light which has been recently shed on important points by the great critics of the progressive schools.

I have not aimed to be exhaustive, or to give minute criticism on comparatively unimportant points; but the passions and interests which have agitated nations, the ideas which great men have declared, and the institutions which have grown out of them, have not, I trust, been uncandidly described, nor deductions from them illogically made.

Inasmuch as the interest in the development of those great ideas and movements which we call Civilization centres in no slight degree in the men who were identified with them, I have endeavored to give a faithful picture of their lives in connection with the eras and institutions which they represent, whether they were philosophers, ecclesiastics, or men of action.

And that we may not lose sight of the precious boons which illustrious benefactors have been instrumental in bestowing upon mankind, it has been my chief object to present their services, whatever may have been their defects; since it is for services that most great men are ultimately judged, especially kings and rulers. These services, certainly, constitute the gist of history, and it is these which I have aspired to show.

It is my object in this book on the old Pagan civilizations to present the salient points only, since an exhaustive work is impossible within the limits of these volumes. The practical end which I have in view is to collate a sufficient number of acknowledged facts from which to draw sound inferences in reference to the progress of the human race, and the comparative welfare of nations in ancient and modern times.

The first inquiry we naturally make is in regard to the various religious systems which were accepted by the ancient nations, since religion, in some form or other, is the most universal of institutions, and has had the earliest and the greatest influence on the condition and life of peoples–that is to say, on their civilizations–in every period of the world. And, necessarily, considering what is the object in religion, when we undertake to examine any particular form of it which has obtained among any people or at any period of time, we must ask, How far did its priests and sages teach exalted ideas of Deity, of the soul, and of immortality? How far did they arrive at lofty and immutable principles of morality? How far did religion, such as was taught, practically affect the lives of those who professed it, and lead them to just and reasonable treatment of one another, or to holy contemplation, or noble deeds, or sublime repose in anticipation of a higher and endless life? And how did the various religions compare with what we believe to be the true religion–Christianity–in its pure and ennobling truths, its inspiring promises, and its quiet influence in changing and developing character?

I assume that there is no such thing as a progressive Christianity, except in so far as mankind grow in the realization of its lofty principles; that there has not been and will not be any improvement on the ethics and spiritual truths revealed by Jesus the Christ, but that they will remain forever the standard of faith and practice. I assume also that Christianity has elements which are not to be found in any other religion,–such as original teachings, divine revelations, and sublime truths. I know it is the fashion with many thinkers to maintain that improvements on the Christian system are both possible and probable, and that there is scarcely a truth which Christ and his apostles declared which cannot be found in some other ancient religion, when divested of the errors there incorporated with it. This notion I repudiate. I believe that systems of religion are perfect or imperfect, true or false, just so far as they agree or disagree with Christianity; and that to the end of time all systems are to be measured by the Christian standard, and not Christianity by any other system.

The oldest religion of which we have clear and authentic account is probably the pure monotheism held by the Jews. Some nations have claimed a higher antiquity for their religion–like the Egyptians and Chinese–than that which the sacred writings of the Hebrews show to have been communicated to Abraham, and to earlier men of God treated of in those Scriptures; but their claims are not entitled to our full credence. We are in doubt about them. The origin of religions is enshrouded in mystical darkness, and is a mere speculation. Authentic history does not go back far enough to settle this point. The primitive religion of mankind I believe to have been revealed to inspired men, who, like Shem, walked with God. Adam, in paradise, knew who God was, for he heard His voice; and so did Enoch and Noah, and, more clearly than all, Abraham. They believed in a personal God, maker of heaven and earth, infinite in power, supreme in goodness, without beginning and without end, who exercises a providential oversight of the world which he made.