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It is a long journey from the primitive nature-worship to the ethical monotheism of Isaiah, Plato, and Christ, and the students of comparative religion are far from unanimous in retracing it. Indeed, there is a discussion as to the manner in which the early myths passed from their original meaning into accounts of legendary gods and heroes. Mr. Spencer thinks the stories first related to incidents in the lives of actual ordinary individuals, but the vast majority of mythologists agree with Max Müller that they were transferred directly from natural phenomena (their application to which was lost sight of) to historical personages; Professor Max Müller thinks the process due to a "disease of language"—the later Aryans found the solar terms in their languages, were ignorant of their true application, and founded the legends upon them. However that may be, the earliest stage of religion to which science can attain is a kind of chaotic, indistinct naturism; the primitive man, in the first faint glimmer of reflection, falls awe-stricken before the more impressive phenomena of nature which he considers as the acts of living powers; he has no consciousness of personality, or spirituality, or of his superiority over the animals, hence his gods are mere undefined powers. The life about him gradually takes shape, and there arises a number of polydcemonistic religions with much magic and sorcery; in some quarters a decadence into fetishism. To this succeeds a definite polytheism, in some cases therianthropic, in others anthropomorphic, which in many tribes becomes a henotheism—a recognition of one supreme god with many others, a national or relative and practical (not speculative) monotheism. Many of the nature myths are already legendary, and sometimes the vague oral tradition is embodied in sacred books or laws, thus giving rise to nomistic or nomothetic religions, in China, India, Persia, etc. Anthropomorphic polytheism is gradually subdued by pantheism or by monotheism, and national religions are overcome by universal or world religions of a proselytizing disposition, such as Buddhism, Christianity, and Mohammedanism. Ethical religions are the final development, such as Confucianism, Brahmanism, Jainism, Mazdaism, and Judaism (non-proselytic), and Buddhism and Christianity (proselytic). Through such a process has been developed the ethical monotheism which the course of political events