tion in which earthly forces take the form of the supernatural. In the beginning of history it is the forces of nature which first produce this reflection and in the course of development of different peoples give rise to manifold and various personification. This first process is capable of being traced, at least as far as the Indo-European peoples are concerned, by comparative mythology, to its source in the Indian Vedas and its advance can be shown among the Indians, Greeks, Persian, Romans, and Germans, and, as far as the material is available, also among the Celts, Lithuanians, and Slavs. But, besides the forces of nature, the social forces dominated men by their apparent necessity, for these forces were, in reality, just as strange and unaccountable to men as were the forces of nature. The imaginary forms in which, at first, only the secret forces of nature were reflected, became possessed of social at tributes, became the representatives of historical forces. By a still further development the natural and social attributes of a number of gods were transformed to one all-powerful god, who is, on his part, only the reflection of man in the abstract. So arose monotheism, which was historically the latest product of the Greek vulgar philosophy, and found its impersonation in the Hebrew exclusively national god, Jahve. In this convenient, handy and adaptible form religion can continue to exist as the direct, that is, the emotional form of the relations of man to the dominating outside, natural, and social forces, as long as man is under the power of these forces. But we have seen over and over again in modern bourgeois society that man is dominated by the conditions which he has himself created and that he is controlled by the same means of production which he himself has made. The fundamental facts which give rise
