But it is when the gods begin to be thought of after the likeness of human beings that the decisive step is made in their development. If heaven is a father, it is easy to go on from that. Earth will be the corresponding mother (an idea found all over the world); and all men will be their children. If the sun is invested with a name of masculine gender (but the sun is frequently feminine), he must do feats becoming such a character. If the storm is a male god, he will be a warrior or a huntsman. Thus the god acquires a personal character and an independent movement; what is told about him has reference, of course, to the natural object he sprang from, or the season with which he is connected; but the deity is becoming more and more separate from the natural object, and acquiring a character and history of his own. The stories connected with the god vary according to the habits and the imaginations of different peoples; in some cases the gods remain pure and exalted beings, in others savage and indecent myths are accumulated around them, and these primitive myths adhere to their persons long after they themselves have felt an upward tendency and acquired a civilised character with the moral elevation of their peoples. We shall see in many instances how the nature-gods were personified, made into beasts, made into men, and surrounded with myths and legends. That is the natural history of the nature-gods; the process through which they must pass if they grow at all. Polytheism.--Another general feature of the worship of the great natural objects has to be mentioned. Each god has a history of his own; he has grown up separately as men concentrated their attention upon him. But as one god grows up after another, or as the gods who grow up in two countries are afterwards brought together, it comes to pass that there are many of them, and none of them is necessarily supreme. What is the worshipper to do? The least reflection will convince us that in any act of worship man fixes his attention on one object only. That belongs to the very nature of religion; as a child could not treat several men at once as its father, nor a servant be equally faithful to several masters, so man naturally tends to have one god. He turns to the highest he knows, who is most likely to be able to help him, and there cannot be two highests, but only one. But man's position in the early world does not allow him to be true to this religious instinct. As he sees one aspect of the world to-day, and another to-morrow, he cannot, when his god is a power of nature, always see the same god before him. But can he not worship another god when the first one is out of sight and out of mind? Though he worshipped heaven yesterday, can he not worship the sun to-day, or the storm, or the great sea? And though the former generation worshipped one of these beings in the foremost place, may not the existing generation devote itself principally to another? That power