eastern part of Japan, and Sugahara (Tenjin), the god of learning, may be quoted as examples.
Phases of Conception.—They are variously conceived of, as follows:—
I. X, alive or dead, is a great man, worthy of our love, reverence, gratitude, or fear.
II. X, sometimes when alive, more frequently when dead, is possessed of superhuman powers, usually borrowed from those of nature, such as the control of the weather and the seasons, and of diseases.
III. X's powers reside not in his body but in a more or less spiritual emanation from it.
In the first of these three phases, man-worship is not religion. So long as a man is honoured for those qualities only which he really possesses or possessed, he cannot be called a God. But although rational man-worship is not in itself religion, it is a necessary factor in its development. Our sentiments of gratitude and awe towards the great nature-powers spring up in hearts already prepared by the feelings which we entertain towards our parents, superiors, and other fellow-men. Whether individually or collectively, a man loves his parents before he loves God. The outward signs of divine worship are almost exclusively in the first place acts of reverence towards men. A man bows his head or makes presents to his superiors before he worships or sacrifices to a deity.
There is a tendency to restrict the word worship to the adoration of deity. Thus, when we speak of ancestor-worship, we are apt to think of it as implying deification. But there is much worship of living and dead men which is perfectly rational, and implies no ascription to them of superhuman powers.
The second, or religious, phase of man-worship involves the assumption that some men are possessed of powers of a kind different from those of ordinary mortals. The mere exaggeration of the human faculties may produce an inferior
