The language of Henotheism is--"Thou, O Jehovah, art far above all the earth; thou art exalted far above all gods" (Ps. xcvii. 9). "There is none like unto Thee among the gods, O Lord!... Thou art great, and doest wondrous things: Thou art God alone" (Ps. lxxxvi. 8, 10). Here the other gods are recognised as existing, but only one is worshipped. Compare also St Paul: "There are gods many, and lords many, but to us there is one God" (1 Cor. viii. 5, 6). The language of Monotheism is--"All the gods of the peoples are idols: but Jehovah made the heavens" (Ps. xcvi. 5), and "Thou shalt have no other god before Me." A further religious position to be noticed here is that of Dualism. Not all dualism comes from nature-worship, but in a land where a beneficent and a harmful natural force are in striking antagonism to each other, this may take place. Man, when he interprets the kindly influences of nature as the blessings of the good god, naturally interprets the agencies which blight or ruin as being also the manifestation of a living power, but of an evil one. Thanks to the good god alternate, in this case, with efforts to counteract or to appease the bad one; if the two appear to be nearly balanced, then neither is supreme, and both overawe the mind and receive worship. But in general we may remark that the greater nature-worship is of an elevating tendency. It brings man into relations with powers which are truly great, and places him even physically in the position of looking up, not down. Where the nature-power is a harsh one, a scorching sun, a tempestuous sea, the self-command and self-sacrifice called out by the worship of them may be, if not carried to extremes, a bracing discipline; but with some exceptions the nature-gods are good, and have to do with light and with kindness. 2. The Minor Nature-worship.--The worship of the great powers of nature has a universal character; it can be carried on anywhere; wandering tribes carry it with them; heaven and the sun and the winds can be addressed in every land. The minor nature-worship differs from it in this respect: an animal is only worshipped in the country where it occurs, and the worship of the tree, the well, the stone, is altogether local. With this local nature-worship the world was, in early times, thickly overspread; and manifold survivals of it are still to be found even in lands where the primitive religion has been longest superseded. This is the religion of local observance and local legend, which clings to the face of a country in spite of public changes of creed, and, when the old religion has departed, is found to have secured a shelter for itself in the new one.