If, by any process of investigation, and as now seems possible, it could be proved that man’s Creator is no universal lord by any means but a blind fumbling force, it should be possible for man to do one of two things: either ally himself strictly with such impulses and instincts as he can detect as coming from this lesser and plainly more immediate Creator--many of them plainly non-moral enough, as we may see by like impulses in him, and so aid this Creator to discover Himself; or, now that he has a foothold here and appears to be a fairly self-perpetuating machine, to endeavor to reveal to himself and for himself the secret of self-creation and perpetuation and so become the equal of the force or forces now using him. But to that end he would need to rid himself of the delusion that anything in life should be accepted in blind faith and without question as permanent. One of the oldest of the Hebraic sayings is “My son, get wisdom, get understanding,” and a later saw declares “Knowledge is power,” and so it is. Adam, in the fable of the genesis of man, was condemned not so much for eating of the Fruit of the Tree of Knowledge as for the fact that “in the day ye eat thereof your eyes shall be opened and ye shall be as gods, knowing good and evil.” And Prometheus (forethought), the other “God” who is supposed to have created man out of earth and water and who for man’s benefit “stole fire from heaven in a hollow tube” and taught him all the useful arts, was punished for this by Zeus, the supreme “God,” by being chained to a rock and having his liver daily torn by an eagle--certainly a most significant fable, for he was trying to make something of man, or rather teaching man to help himself, and this the Supreme Ruler of the Universe did not want, probably for the same reason that the Hebraic “God” wanted Adam to remain a dull machine or clod. But the Greek fable is far more hopeful and significant than is the Hebraic one, for, in the former, strength (Hercules) subsequently slew the eagle and released Prometheus, or forethought, thus allowing him to aid man; while in Genesis man is condemned, slave-like and forever after, to “eat his bread in the sweat of his face,” a very sharp commentary on the nature of his Maker as the ancients conceived him. What is implied by both fables is that man is a waif or accident in Nature, not intentionally endowed with wisdom or the power to get it, and that Nature (Zeus, Jehovah, anything you will) markedly objects to his obtaining any “lest he become as one of us” and “put forth his hand and take also of the Tree of Life and eat and live forever.”