essentially material; all punishments and rewards are such as effect man as a material being; morality, the innate sense of right and wrong, lies stifled, almost dormant.
Thrown wholly upon himself, without experience to guide him, the savage must, of necessity, invest nature with his own qualities, for his mind can grasp none other. But when experience dispels the nearer illusions, objects more remote are made gods; in the sun and stars he sees his controlling destinies; the number of his gods is lessened until at last all merge into one God, the author of all law, the great and only ruler of the universe. In every mythology we see this impersonation of natural phenomena; frost and fire, earth and air and water, in their displays of mysterious powers, are at once deified and humanized. These embodiments of physical force are then naturally formed into families, and their supposed descendants worshiped as children of the gods. Thus, in the childhood of society, when incipient thought takes up its lodgment in old men's brains, shadows of departed heroes mingle with shadows of mysterious nature, and admiration turns to adoration.
Next arises the desire to propitiate these unseen powers, to accomplish which some means of communication must be opened up between man and his deities. Now, as man in his gods reproduces himself, as all his conceptions of supernatural power must, of necessity, be formed on the skeleton of human power, naturally it follows that the strongest and most cunning of the tribe, he upon whom leadership most naturally falls, comes to be regarded as specially favored of the gods. Powers supernatural are joined to powers temporal, and embodied in the chieftain of the nation. A grateful posterity reveres and propitiates departed ancestors. The earlier rulers are made gods, and their descendants lesser divinities; the founder of a dynasty, perhaps, the supreme god, his progeny subordinate deities. The priesthood and kingship thus become united;
