“Aum,” which never must be spoken of man. The Tree of Life, whose fruit made gods of those who tasted it, was a mere symbol, long before the day of Moses incorporated in the Indian and Egyptian mythologies. It survived in the Christian’s early belief, and has even left its traces in the Tuba or Paradisiacal tree of El Islam. The cosmogony of Moses may be traced to the same origin. The formation of the globe, so different from modern theory; the separating of matter into four elements, fiery firmament, air, sea, and earth; and the derivation of animals from dust, were Egyptian dogmas. The Hebrew historian held to the eternity of matter, the theory of ancient philosophy in general. The creation of man (Gen. i.), which we take figuratively, referring divine resemblance to the soul, to righteousness, and to true holiness, the Hebrews believed in literally and physically. As the Lord formed man in his own image, so man in return anthropomorphized the Deity. Theirs was a personal God with mortal shape and human passions, who hated the Canaanites for no sin of their own, and loved the Hebrews for no merit of their own, but for the sake of their ancestors. The “angry God” and the “jealous God of Moses” stand for the orthodox opinion of even the modern Jews.[215] In proportion as we return to the ignorance of antiquity and seek out the metaphysics of savage races, so we find the personality of a God, a description of his form, and an account of his actions and passions most prominently brought forward. Savages and barbarians cannot believe without anthropomorphizing their Great Spirit. On the other hand, Muslims reject the tenet. Amongst them some sects, as the Bayzawi, deny, and hold it impiety to assert, that even in a future state the eyes of the beatified shall see Allah.