with this differentiation of physical attributes from those of humanity there goes on more slowly the differentiation of mental attributes. The god of the savage, represented as having intelligence scarcely if at all greater than that of the living man, is deluded with ease. Even the gods of the semi-civilized are deceived, make mistakes, repent of their plans; and only in course of time does there arise the conception of unlimited vision and universal knowledge. The emotional nature simultaneously undergoes a parallel transformation. The grosser passions, originally conspicuous and carefully ministered to by devotees, gradually fade, leaving only the passions less related to corporal satisfactions; and eventually these, too, become partially dehumanized.
These ascribed characters of deities are continually adapted and readapted to the needs of the social state. During the militant phase of activity, the chief god is conceived as holding insubordination the greatest crime, as implacable in anger, as merciless in punishment; and any alleged attributes of a milder kind occupy but small space in the social consciousness. But, where militancy declines and the harsh despotic form of government appropriate to it is gradually qualified by the form appropriate to industrialism, the foreground of the religious consciousness is increasingly filled with those ascribed traits of the divine nature which are congruous with the ethics of peace: divine love, divine forgiveness, divine mercy, are now the characteristics enlarged upon.
To perceive clearly the effects of mental progress and changing social life, thus stated in the abstract, we must glance at them in the concrete. If, without foregone conclusions, we contemplate the traditions, records, and monuments, of the Egyptians, we see that out of their primitive ideas of gods, brute or human, there were evolved spiritualized ideas of gods, and finally of a god; until the priesthoods of later times, repudiating the earlier ideas, described them as corruptions: being swayed by the universal tendency to regard the first state as the highest—a tendency traceable down to the theories of existing theologians and mythologists. Again, if, putting aside speculations, and not asking what historical value the "Iliad" may have, we take it simply as indicating the early Greek notion of Zeus, and compare this with the notion contained in the Platonic dialogues, we see that Greek civilization had greatly modified (in the better minds, at least) the purely anthropomorphic conception of him: the lower human attributes being dropped and the higher ones transfigured. Similarly, if we contrast the Hebrew God described in primitive traditions, man-like in appearance, appetites, and emotions, with the Hebrew God as characterized by the prophets, there is shown a widening range of power along with a nature increasingly remote from that of man. And, on passing to the conceptions of him which are now entertained, we are made aware of an extreme transfiguration. By a convenient
