That is the philosophical explanation of the rise of theology, of the peopling of Nature with divine spirits. But does it explain the rise of Religion? No, for theology and religion are not conterminous. Mr. Spencer has unwittingly conceded to the divines that which they assume so confidently—that theology is the same thing as religion, and that there was no religion at all until there was a belief in superhuman spirits within and behind Nature. This is obviously an oversight. We have to go very much further back for the genesis of religion. There were countless centuries of time, and there were, and there are, countless millions of men for whom no doctrine of superhuman spirits ever took coherent form. In all these ages and races, probably by far the most numerous that our planet has witnessed, there was religion in all kinds of definite form. Comte calls it Fetichism—terms are not important: roughly, we may call it Nature-worship. The religion in all these types was the belief and worship not of spirits of any kind, not of any immaterial, imagined being inside things, but of the actual visible things themselves—trees, stones, rivers, mountains, earth, fire, stars, sun, and sky. Some of the most abiding and powerful of all religions have consisted in elaborate worship of these physical objects treated frankly as physical objects, without trace of ghost, spirit, or god. To say nothing of fire-worship, river, and tree-worship, the venerable religion of China, far the most vast of all systematic religions, is wholly based on reverence for Earth, Sky, and ancestors treated objectively, and not as the abode of subjective immaterial spirits.
Hence the origin of religion is to be sought in the countless ages before the rise of theology; before spirits, ghosts, or gods ever took definite form in the human mind. The primitive uncultured man frankly worshiped external objects in love and in fear, ascribing to them quasi-human powers and feelings. All that we read about Animism, ghosts, spirits, and universal ideas of godhead in this truly primitive stage are metaphysical assumptions of men trying to read the ideas of later epochs into the facts of an earlier epoch. Nothing is more certain than that man everywhere started with a simple worship of natural objects. And the bearing of this on the future of religion is decisive. The religion of man in the vast cycles of primitive ages was reverence for Nature as influencing Man. The religion of man in the vast cycles that are to come will be the reverence for Humanity as supported by Nature. The religion of man in the twenty or thirty centuries of Theology was reverence for the assumed authors or controllers of Nature. But, that assumption having broken up, religion does not break up with it. On the contrary, it enters on a far greater and more potent career, inasmuch as the natural emotions of the human heart are now combined with the certainty of scientific knowledge. The final religion of enlightened man is the systematized and scientific form of the spontaneous religion of natural man. Both
