[990]. Passing now to the oldest Semitic civilizations, we find in Babylonia and Assyria many local deities, one or another of whom comes to the front under the hegemony of some city or state. Here we are met by the fact already referred to that the gods are interchangeable—it is practically a matter of indifference whether one deity or another is elevated to headship. In the great empires the gods of the capital cities naturally became preëminent; so Marduk in Babylonia and Ashur in Assyria. The royal inscriptions speak of these gods as if they were all-powerful and all-controlling. In both countries the goddess Ishtar appears as the supreme director of affairs, and other deities are similarly honored. What might have been the issue if the later Babylonian kingdom had continued for a long time it is impossible to say, but the impression made by the words of the devout king Nebuchadnezzar II (605-562 B.C.) is that he would have been content with Marduk as the one object of worship. Babylonia produced no such radical reformer as the Egyptian Amenophis—there is no formulation of monotheism; but the general tone of the Babylonian religion of the sixth century is not very different from that of the Hebrew religion of the same time.
[991]. The religious point of view of the Vedas belongs in the same category with the early Egyptian. Varuna, Agni, and Indra appear in the hymns, each in his turn, as supreme. The rôle of Varuna seems to be practically identical with that of the Iranian Ahura, but unlike the latter he does not succeed in expelling his brother divinities. This difference of development between the Hindu and the Iranian people we cannot hope to explain. India moved not toward monotheism, but toward pantheism. But the Vedic hymns prove the existence of a certain sense of oneness in the world, held by the poets, though not by the mass of the people, and destined to issue in a very remarkable religious system.
[992]. It has been by a very different line that China has reached its unitary conception of the world. The details of the movement are obscure, but its general course is clear.[1811] As with many other peoples it is the objects of nature to which Chinese worship is mainly paid, but the Chinese mind, impressed by the power of these objects, is content to rest in them in their visible form; no proper names are attached to them, and they have a more or less vague personality which varies in definiteness at different times and with different persons. The theistic system is a reflection of the social system. The eminently practical Chinese mind lays the chief stress on the earthly life: in the common everyday life the family is the unit; but the general course of affairs is controlled by the great natural Powers of earth and sky, whence arise the two great divisions of Chinese worship. The State is a larger family in which the duke or emperor or other chief political officer occupies the same position that is occupied by the father in the smaller social circle; the government is patriarchal, with gradations which correspond to those of the family. Life, it is held, is controlled by the heavenly bodies, by the mountains and rivers of the earth, and by deceased members of families. To these the people sacrifice, the principal part being taken by the civil heads of the larger and smaller constituent parts of the empire; there is thus no place for priests. As the emperor (or other head of the State) is supreme on earth, so Heaven and Earth, Sun and Moon occupy the highest positions in the divine hierarchy, and ancestors are influential and entitled to worship according to the rank of the families they represent.[1812] From an early time, long before Confucius, the headship of the divine Powers, it would seem, was assigned to Heaven—not the physical sky, but, at least in the thinking circles of the nation, the Power therein residing. Thus arose the conception of an imperial divine government in which Heaven, though it does not stand alone, is recognized as supreme. The larger theistic conception is embodied in the annual sacrifices conducted by the emperor,[1813] especially at the winter and summer solstices when sacrifices are offered to Heaven and Earth, Sun and Moon, the Four Quarters and the mountains and rivers of the empire and to his ancestors, whose worship includes the interests of the whole State. Thus with a vast number of objects of worship (spirits of all departments of life, and a few gods proper) the Chinese religion has attained and maintained a general unitary conception of the divine government of the world.[1814]
[993]. Some resemblance to the Chinese system appears in the religion of Peru, so far as this can be understood from the accounts that have come down to us.[1815] The supreme position given to the Sun in Peru and to the Inca as child of the Sun is parallel to the supremacy of Heaven in China and the headship of the emperor as the son of Heaven. The Peruvian cult appears not to have reached the distinctness of the Chinese. There were, in fact, in Peru a considerable number of tolerably well-formed divinities along with a vast crowd of spirits. Yet it appears that the sun was regarded, at least by the Inca and his circle, as supreme ruler of the world. The Sun, as god, has no proper name in Peru, as in China Heaven, as god, has no proper name. In both countries, it would seem, the imagination of the people was overpowered by the spectacle of the majesty of a great natural object. The two religions differ in their ritual development: while the Inca, like the Chinese emperor, was the religious head of the nation, the Peruvians created an elaborate system of worship, with temples and ministrants, which is wanting in China.[1816] The remarkable character of the Peruvian system makes it all the more regrettable that the data available do not enable us to trace its growth from the simplest beginnings.
[994]. Still another line of theistic development is furnished by the Hebrew system. The Hebrews are remarkable among ancient peoples as having had, so far as our information goes, only one national god. This god they brought with them into Canaan from the wilderness over which they appear to have roamed with their flocks for a period and under conditions not definitely known to us. Arrived in Canaan, the masses were attracted by the local Canaanite deities (whose worship represented a higher civilization than that of the nomadic Hebrews), and later, in the seventh century B.C., a great part of the people of the little kingdom of Judah adopted the Assyrian astral cult; but a group of Israelites had always remained faithful to the national deity Yahweh (Jehovah) and vigorously opposed all foreign worship. It was naturally the more thoughtful and ethically better-developed part of the community that took this uncompromising position, and their spokesmen, the writing prophets whose discourses are preserved in the Old Testament, became preachers of morality as well as champions of the sole worship of Yahweh. It does not appear that they denied the existence of other gods, but they regarded their own god as superior to all others in power, standing in a peculiarly close relation to his people and bound to them by peculiarly intimate ties.
[995]. This attachment to one deity proved to be the dominant sentiment of the nation. As time went on and the people were sifted by the Assyrian and Babylonian deportations, the higher moral feeling of the best men attached itself more and more definitely to the national god. Thus was established a monolatry which was practically monotheism, though a theory of absolute monotheism was never formulated by the pre-Christian Jews. It must be added, as is remarked above, that, from the third or second century B.C. on, the somewhat undefined range of activity attributed to Satan produced a sort of dualism, yet without impairing the practically unitary conception of the divine government of the world.[1817] The course of their national fortunes and the remarkable power of self-contained persistence of the Jews brought about a segregation of the people and, finally, their organization into a community governed by a law held to be divinely revealed. This capacity of social religious organization was the distinctive characteristic of the Jewish people and, supported by their unitary theistic system and a high moral code, gave the example of popular monotheism which, through the medium of Christianity, finally imposed itself upon the Roman world.
[996]. In the ancient world the most thorough investigation of the theistic problem was made by the Greeks, whose leading thinkers, like the Hebrews, moved steadily toward a unitary conception of the divine power, but, unlike the Hebrews, did not succeed in impressing their views on the people at large. What the theistic conception in the pre-Homeric times was we are unable to say definitely, but presumably in every separate community there was a local deity who had practically the direction of affairs. In process of time, through conditions not known to us, Zeus came to be recognized throughout the Hellenic world as the principal deity. In the Homeric poems and in Hesiod we find a political or governmental organization of the gods which followed the lines of the social organization of the times. As Agamemnon is the head chief over a group of local chiefs, so Zeus, though not absolutely supreme, is a divine king, the head over a considerable number of deities who have their own preferences and plans, and in ordinary matters go their own way and are not interfered with so long as they mind their own business; but at critical points Zeus, like Agamemnon, intervenes, and then no god disputes his decisions.
[997]. This conception of the divine government appears, therefore, to rest on the Greek demand for political organization; the world was thought of as divided into various departments which had to be brought into a unity by the ascription of a quasi-supreme authority to some one personage. Necessarily, however, larger intellectual and ethical ideas were incorporated in this political view. Though the popular anthropomorphic conceptions of the deities appear throughout the Homeric poems (the gods being sometimes morally low as well as limited in knowledge and power), yet on the other hand they are said to know everything. To Zeus in particular lofty qualities are ascribed; he is the father of men and their savior and the patron of justice. How it came about that these two sorts of conceptions of a supreme deity are mingled in the poems is a question that need not be discussed here; a similar mingling of contradictory ideas is found in the Old Testament, in which the unmoral god of the people stands alongside of the highly developed ethical Yahweh of the great prophets.
[998]. In Homer and Hesiod, however, the conception of headship is complicated by the introduction of the idea of fate. In the Iliad Zeus is sometimes ignorant of the future and has to employ the scales of destiny, and in Hesiod appear the three Fates who control the lives of men independently of the gods. The conception of a controlling fate may be regarded as an effort to reach an absolutely unitary view of the world. Above all the divine powers that regulate affairs, after the manner of the government by a king with his attendant chieftains and officers, there is a sense of a dim and undefined power of unknown origin, mysterious, absolute, universal. The question whether this conception was a reflection of a sense of the controlling power resident in the universe itself, or merely an endeavor to rise above the variations of anthropomorphic deities, is important from the point of view of the genesis of ideas, but its decision will not affect the fact just stated.[1818] Obviously in the Homeric world there appears this general conviction that men and gods are bound together in unity and that some force or power controls all things.[1819]
[999]. This sense of the governmental unity is further developed by the later great poets who infused into it higher and more definite moral elements. The polytheistic view continues; to the thinkers of the time there was no more difficulty in conceiving of a single headship along with many deities of particular functions than was felt by Hebrew prophets who recognized the existence of foreign deities, with Yahweh as a superior god, or by the modern Christian world with its apparatus of angels, saints, and demons alongside of the supreme God. For Pindar Zeus is lord of all things and is far removed from the moral impurities of the popular conception. Æschylus represents him as supreme and in general as just, though not wholly free from human weaknesses. A real unity of the world is set forth by Sophocles: there is a divinely ordered control by immutable law, and the will of Zeus is unquestioned. The unitary conception is found also in Euripides notwithstanding his skeptical attitude toward the current mythology. The sense of symmetry potent in the poets forced them to this unitary conception of government, and the natural progress of ethical feeling led them to ascribe the highest ethical qualities to the deities.