not lost sight of in the presence of Christ, of whom the church is declared to be the bride. In Christianity we see the final expression of the primitive worship of the father as the head of the family—the generator—as the result of an instinctive reasoning process leading up from the particular to the universal—with which, however, the dogma of the “fall” and its consequences—deduced so strangely from a Phallic legend—have been incorporated.[215] As a religion of the emotions, the position of Christianity is perfectly unassailable. As a system of rational faith, however, it is otherwise; and the tendency of the present age is just the reverse of that which took place among the Hebrews—the substitution of a Heavenly King for a Divine Father. In fact, modern science is doing its best to effect for primitive fetishism, or demon-worship, what Christianity has done for Phallic-worship—generalise the powers of nature and make of God a Great Unknowable Being, who, like the Elohim, of the Mosaic Cosmogony, in some mysterious manner, causes all things to appear at a word. This cannot, however, be the real religion of the future. If God is to be worshipped at all, the Heavenly King and the Divine Father must be combined as a single term, and He must be viewed, not as the unknowable cause of being, but as the great source of all being, who may be known in nature—the expression of his life and energy, and in man who was “created” in his own image. * * * * * _Note._—M. François Lenormant, in the seventh edition of his “Histoire ancienne de l’Orient” (T. i., p. 91), after considering the traditions of a great deluge preserved by various peoples, concludes that “the biblical deluge, far from being a myth, has been a real and historical fact, which has struck the ancestors of at least the Aryan or Indo-European, the Semitic or Syro-Arab, and the Hamitic or Kouschite races—that is, the three great civilised races of the ancient world, before the ancestors of these races were separated, and in the Asiatic country which they inhabited together.” The authority of M. Lenormant is great, but preference must be given on this point to the arguments of M. Dupuis, who, in his “Origine de tous des Cultes” (T. iii., p. 176, _et seq._), has almost certainly proved the astronomical character of what he terms the “fiction sacerdotale,” which, however, may have originated with the common ancestors of the three races referred to by M. Lenormant. FOOTNOTES: [4] “Origin of Pagan Idolatry,” vol. iii., p. 117. [5] “Histoire abrégée de differens Cultes,” vol. ii. [6] “A Discourse on the Worship of Priapus.” [7] “Memoirs of the Anthropological Society of London,” vol. i., p. 320. [8] Dulaure, _op. cit._, vol. ii., 219. [9] “Rural Bengal,” p. 203. [10] Ennemoser’s “History of Magic” (Bohn), vol. ii., p. 33.