Thus it will be observed they have not outgrown or advanced beyond the essential principle of idolatry,--that of worshiping a visible or imaginary form for an invisible God, who, the "positive philosophy" teaches, never has been and never can be seen under any circumstances, because, being omnipresent (that is, present everywhere, and everywhere alike), if he could be seen at all, he could be seen at all times and in all places. This is a self-evident, axiomatic truth. _Origin of Idolatry_.--Here we deem it proper to speak more directly and specifically of the primary origin of idolatry, or image-worship, than is disclosed in the preceding pages. After the primitive inhabitants of the earth had conceived the notion that the sun, moon, and stars are moved in their orbits through the heavens by beings who occupied them (as has already been shown), they were in the habit of gazing upon these tower-lights of the Elvsian fields (the home of the Gods) with the most intense delight, the most reverential awe and devotion. But ever and anon this pleasing reverie was interrupted, and subjected to sad suspense, by "the departure of the heavenly host to other and distant lands." First of all, the solar God, mounted upon his gem-wheeled chariot drawn by his fleet steeds, after plowing his way through the deep-blue vault of the sky, was off on his swift-sped journey behind the western hills, but followed almost immediately by the whole retinue of stellar orbs (the homes of the lesser Gods), who danced along in his wake; but, ever true to the line of march, followed on apace, and were soon beyond the bounds of human vision. This left an aching void in their devout minds. Hence the invention and construction of images as imaginary likenesses of the Gods, to serve as substitutes for them, to be venerated in their stead daring their absence, as we secure the likeness of a friend when about to leave us for a journey, or to be long absent. And here we may date the primary origin of idolatry, which is nothing more nor less than the first rude germination of man's religious nature. II. ALL CHRISTIANS ATHEISTS OR IDOLATERS. It seems most strikingly strange that atheism and idolatry should be considered by the orthodox representatives of the Christian faith as "the most God-defying and heaven-daring sins that man can be guilty of" (as one Christian writer represents them to be), when there is not a professor of the Christian faith, and never has been, who was not guilty most unquestionably of one of these sins. It requires but a few words to prove this statement. Nearly all the early Christian writers defined atheism to be "disbelief in a personal God," and idolatry as "image-making."