ites with the latter. Till quite lately it was thought (in Britain)
that only secularists and unfashionable people took any interest in
sungods; and while it was true that learned professors might point to a
belief in Magic as one of the first sources of Religion, it was easy in
reply to say that this obviously had nothing to do with Christianity!
The Secularists, too, rather spoilt their case by assuming, in their
wrath against the Church, that all priests since the beginning of
the world have been frauds and charlatans, and that all the rites of
religion were merely devil's devices invented by them for the purpose of
preying upon the superstitions of the ignorant, to their own enrichment.
They (the Secularists) overleaped themselves by grossly exaggerating a
thing that no doubt is partially true.

Thus the subject of religious origins is somewhat complex, and yields
many aspects for consideration. It is only, I think, by keeping a broad
course and admitting contributions to the truth from various sides, that
valuable results can be obtained. It is absurd to suppose that in this
or any other science neat systems can be found which will cover all the
facts. Nature and History do not deal in such things, or supply them for
a sop to Man's vanity.

It is clear that there have been three main lines, so far, along which
human speculation and study have run. One connecting religious rites and
observations with the movements of the Sun and the planets in the sky,
and leading to the invention of and belief in Olympian and remote gods
dwelling in heaven and ruling the Earth from a distance; the second
connecting religion with the changes of the season, on the Earth and
with such practical things as the growth of vegetation and food, and
leading to or mingled with a vague belief in earth-spirits and magical
methods of influencing such spirits; and the third connecting religion
with man's own body and the tremendous force of sex residing in
it--emblem of undying life and all fertility and power. It is clear
also--and all investigation confirms it--that the second-mentioned phase
of religion arose on the whole BEFORE the first-mentioned--that is, that
men naturally thought about the very practical questions of food and
vegetation, and the magical or other methods of encouraging the same,
before they worried themselves about the heavenly bodies and the laws of
THEIR movements, or about the sinister or favorable influences the stars