some personal being or power, higher than and superior to man. What anthropomorphic polytheism presented him with, in the upshot, was with beings, not superior, but, in some or many cases, undeniably inferior to man. As such they could not thenceforth be worshipped. In Europe their worship was overthrown by Christianity. But, on reflection, it seems clear not only that, as such, they could not thenceforth be worshipped; but that, as such, they never had been worshipped. In the consciousness of the community, the object of worship had always been, from the beginning, some personal being superior to man. The apostle of Christianity might justifiably speak to polytheists of the God 'whom ye ignorantly worship.' It is true, and it is important to notice, that the sacrifices and the rites and ceremonies, which together made up the service of worship, had been consciously and intentionally rendered to deities represented in human form; and, in this sense, anthropomorphic deities had been worshipped. But, if worship is something other than sacrifice and rite and ceremony, then the object of worship--the personal being, greater than man--presented to the common consciousness, is something other than the anthropomorphic being, inferior in much to man, of whom poets speak in mythology and whom artists represent in bodily shape. Just as fetishism developed and persisted, because it did contain, though it perverted, one element of religious truth--the accessibility of the power worshipped to the worshipper--so too anthropomorphism, notwithstanding the consequences to which, in mythology, it led, did contain, or rather, was based on, one element of truth, viz. that the divine is personal, as well as the human. Its error was to set up, as divine personalities, a number of reproductions or reflections of human personality. It leads to the conclusion, as a necessary consequence, that the divine personality is but a shadow of the human personality, enlarged and projected, so to speak, upon the clouds, but always betraying, in some way or other, the fact that it is but the shadow, magnified or distorted, of man. It excludes the possibility that the divine personality, present to the common consciousness as the object of worship, may be no reproduction of the human personality, but a reality to which the human personality has the power of approximating. Be this as it may, we are justified in saying, indeed we are compelled to recognise, that in mythology, all the world over, we see a process of reflection at work, by which the beings, originally apprehended as superior to man, come first to be anthropomorphised, that is to be apprehended as having the parts and passions of men, and then, consequently, to be seen to be no better than men. This discovery it is which in the long run proves fatal to anthropomorphism.