Theories of theism and pantheism, of creations and incarnations, of Trinities and atonements, of polarities between good and evil, free-will and necessity, were argued and answered, now in one direction and now in another. Science contributed its share, sometimes in the form of crude cosmogonies and first attempts at ethnology, but principally through the medium of astronomy. An important function of the priests was to form a calendar, predict the seasons, and regulate the holding of religious rites at the proper times. Hence the course of the heavens was carefully watched, the stars were mapped out into constellations, through which the progress of the sun and planets was recorded; and myths sprang into existence based on the sun's daily rising and setting, and its annual journey through the seasons and the signs of the zodiac. Mixed up with astronomy was astrology, which, watching the sun, moon, and five planets, inferred life from motion, and recognized Gods exerting a divine influence on human events. The sacred character of the priests was confirmed by the popular conviction that they were at the same time prophets and magicians, and that they alone were able to interpret the will of personified powers of Nature, and influence them for good or evil. The element of morality is one of the latest to appear. It is only after a long progress in civilization that ideas of personal sin and righteousness, of an overruling justice and goodness, of future rewards and punishments, are developed from the cruder conceptions and superstitious observances of earlier times. It was a long road from the jealous and savage local god of the Hebrew tribes, who smelt the sweet savour of burnt sacrifices and was pleased, and who commanded the extermination of enemies, and the slaughter of women and children, to the Supreme Jehovah, who loved justice and mercy better than the blood of bulls and rams. It is one great merit of the Bible, intelligently read, that it records so clearly the growth and evolution of moral ideas, from a plane almost identical with that of the Red Indians, to the supreme height of the Sermon on the Mount and St. Paul's definition of charity. There is one phenomenon which appears very commonly in these ancient religions, that of degeneration. After having risen to a certain height of pure and lofty conception they cease to advance, branch out into fanciful fables accompanied by cruel and immoral rites, and finally decay and perish. This is an inevitable consequence of the law of birth, growth, maturity, decay and death, which underlies all existence. "The old order changes, giving place to new."