When men had to struggle with savage beasts, it required superior intelligence to preserve themselves from destruction. That might have led to the worship of the strongest animals, such as the lion and the tiger. But no sooner did man learn the use of iron, which enabled him to kill these his gods, proving himself superior to the thing he worshiped, than these gods were thrown aside.
So long as man was unable to explain the mysterious appearances of the sun, moon, and stars, he endowed them with his own intelligence. He worshiped what was to him incomprehensible, mighty, wonderful; made images representing their phenomena or forces for his adoration. In his mind he pictured the sun as a warrior clad in golden panoply, the pale moon he regarded as the queen, and the stars as an immense host of spirits and heroes. Some interpreted the sun to be the child of darkness, the morning the bride of heaven, the clouds a fairy network, and the heat a friend of man; when the heat was very intense, then the sun was slaying his children. They would liken the dark clouds which rested on the earth to a terrible being whom they named the Snake or Dragon, that shut up the waters in his prisonhouse. When the thunder rolled they said that this hateful monster was uttering his hard riddles; and when, at last, the rain burst forth, they said that the bright sun had slain his enemy, and brought the stream of life for the thirsting earth.
Professor Max Müller says: “He begins to lift up his eyes; he stares at the tent of heaven, and asks, Who supports it? He opens his ears to the winds, and asks them, Whence and whither? He is awakened from darkness and slumber by the light of the sun, and him whom his eyes cannot behold, and who seems to grant him the daily pittance of his existence, he calls his life, his health, his brilliant Lord and Protector. He gives names to all the powers of nature.”
All sorts of names were invented to designate any particular force, phenomenon, or characteristic. In the Vedas the sun has twenty different names, each one descriptive of the sun or its aspect. In Persia the blazing sun was adored, and altars smoked perpetually of fire. In Gaul and Britain pillars were raised to the sun, altars to the moon, and fires were heaped under sacrificial caldrons to Cardwen, the earth-goddess.
Man’s ideas of course underwent modifications as civilization advanced. The religious idea had taken root and elaborated ramifications, and laws were evolved to govern them. The sun of prosperity shone; communities grew stronger and more numerous; from the worship of the physical laws of nature, the laws governing morality became involved. Thus morals invaded nations, over which they enthroned their gods. Every nation elaborated its own details, and slowly took its relative position. As these gods grew in importance men assumed the responsibility to guard them, and the function to attend them. Thus a class called priests were chosen, elected, or self-appointed to minister to them. These functionaries at the same time assumed the moral and political guidance of nations or communities, and individuals. In this manner arose hundreds upon hundreds of Gods: Io, Isis, Jupiter, Juno, etc., etc.
The qualities of the gods, like the qualities of men, were good and bad. They were good and evil, light and dark, life and death, and were arranged to suit the time and occasion. When laws were established to govern society, obedience to these laws was declared to be right, disobedience wrong. Men learned this; they became conscious of what was right and what was wrong. The ministration to these gods was acknowledged to be a righteous act. Rules were established to prevent any violation or infringement of the duty due to these gods. A trespass in violation of anything considered sacred was regarded as an evil—a sin. Slowly the consciousness of sin, of doing wrong, of violating the law, was recognized and established, and the attitude men assumed towards the gods, or their conduct towards them, was regarded as moral holiness, sanctity, or piety. The evolution of images, idols, gods and goddesses, was not the work of a day, but of very many centuries. The same may be said of sacrifices, worship, ceremonies, the laws concerning the same, holiness, sin, good and evil, sanctity, sacrilege, divinity, blasphemy, etc., etc.
Theologians, as well as theological philosophers and theorists, finding their pet notion of a god strangely interfered with and disturbed by the advancing progress in the knowledge of the natural sciences, bring to their aid additional proof to demonstrate the existence of a god, viz., that all races of men, wherever found, savage, barbarian, Indian, African, etc., on the different parts of the earth’s surface, believe in a something higher and greater or more powerful than themselves, a spirit, a soul, a supernatural being. Unfortunately for their argument, this mental condition that is ascribed to the barbarians, etc., as being instinctive or innate—that is, this supernatural element—this having an idea of something they do not understand—proves the contrary, that there is no truth in their assumption. The very fact that they have gone through that process, or are going through it, shows it a kind of educational distemper of a lower order that all primitive races have to pass. As children who learn to read must first know their A B C, it is the road that leads to a higher grade of thought. They begin in surprise and wonder at the natural, concerning which they know nothing. They fear, they adore the forces they cannot overcome. They make images of them in their likeness and worship them. When, however, they have learned through experience to overpower them, they cease to respect them. New forms are adopted, modifications made, and lastly so changed that but a mere shadow of the original remains.
All races began in a similar fashion, varying in form and method. The sun, clouds, atmosphere, seasons, oceans, thunder, and all other phenomena in nature—the inability to account for the existence of these led to worship, sacrifice, etc.; and images, idols, gods, originated; and in connection with them, stories, fables, myths, and fictions were supplied by the officiating priests or persons in attendance. The fanciful creations of the imagination hold good and will hold good so long as we do not know anything of the realities of life, of nature, of the actualities, of facts, of truth. But when the masses shall have learned more of nature, then the visionary, the imaginary god, the heirloom and heritage of our antiquated forefathers, will be thrown aside as the images were by Abraham, the idols dismissed or discarded later. The relics, the remnants, of this barbarism still have a hold on the minds of men.
Our entire religious fabric rests upon the creation as related in the Bible, handed down to us as the universally acknowledged text-book of all knowledge. The time was when it was dangerous to doubt, and imperiled one’s safety or even life to openly state an opinion contrary to the supposed infallible assertions contained in the holy book.
The man or men who originally wrote that part of Genesis had not the remotest idea what he or they were talking about. He or they knew nothing of the subject-matter in consideration. The story told is like many other fables that had their origin in those early days of waking humanity.