Page:The Outline of History Vol 1.djvu/261

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men, three or four hundred generations ago, had brains very like our own. The fancies of our childhood and youth are perhaps the best clue we have to the ground-stuff of early religion, and anyone who can recall those early mental experiences will understand very easily the vagueness, the monstrosity, and the incoherent variety of the first gods. There were sun gods, no doubt, early in the history of temples, but there were also hippopotamus gods and hawk gods; there were cow deities, there were monstrous male and female gods, there were gods of terror and gods of an adorable quaintness, there were gods who were nothing but lumps of meteoric stone that had fallen amazingly out of the sky, and gods who were mere natural stones that had chanced to have a queer and impressive shape. Some gods, like Marduk of Babylon and the Baal (= the Lord) of the Phœnicians, Canaanites, and the like, were quite probably at bottom just legendary wonder beings, such as little boys will invent for themselves to-day. The early Semites, it is said, as soon as they thought of a god, invented a wife for him; most of the Egyptian and Babylonian gods were married. But the gods of the nomadic Semites had not this marrying disposition. Children were less eagerly sought by the inhabitants of the food-grudging steppes.

Even more natural than to provide a wife for a god is to give him a house to live in to which offerings can be brought. Of this house the knowing man, the magician, would naturally become the custodian. A certain seclusion, a certain aloofness, would add greatly to the prestige of the god. The steps by which the early temple and the early priesthood developed so soon as an agricultural population settled and increased are all quite natural and understandable, up to the stage of the long temple with the image, shrine and altar at one end and the long nave in which the worshippers stood. And this temple, because it had records and secrets, because it was a centre of power, advice, and instruction, because it sought and attracted imaginative and clever people for its service, naturally became a kind of brain in the growing community. The attitude of the common people who tilled the fields and herded the beasts towards the temple would remain simple and credulous. There, rarely seen and so imaginatively enhanced, lived the god whose ap-