On the hypothesis here offered to criticism there are two chief sources of Religion, (1) the belief, how attained we know not,[10] in a powerful, moral, eternal, omniscient Father and Judge of men; (2) the belief (probably developed out of experiences normal and supernormal) in somewhat of man which may survive the grave. This second belief is not, logically, needed as given material for the first, in its apparently earliest form. It may, for all we know, be the later of the two beliefs, chronologically. But this belief, too, was necessary to religion; first, as finally supplying a formula by which advancing intellects could conceive of the Mighty Being involved in the former creed; next, as elevating man's conception of his own nature. By the second belief he becomes the child of the God in whom, perhaps, he already trusted, and in whom he has his being, a being not destined to perish with the death of the body. Man is thus not only the child but the heir of God, a 'nurseling of immortality,' capable of entering into eternal life. On the moral influence of this belief it is superfluous to dwell. From the most backward races historically known to us, to those of our own status, all have been more or less washed by the waters of this double stream of religion. The Hebrews, as far as our information goes, were chiefly influenced by the first belief, the faith in the Eternal, and had comparatively slight interest in whatever posthumous fortunes might await individual souls. Other civilised peoples, say the Greeks, extended the second, or animistic theory, into forms of beautiful fantasy, the material of art. Yet both in Greece and Rome, as we learn from the 'Republic' (Books i. iii.) of Plato, and from the whole scope of the poem of Lucretius, and from the Painted Porch at Delphi, answering to the frescoes of the Pisan Campo Santo, there existed, among the people, what was unknown to the Hebrews, an extreme anxiety about the posthumous fortunes and possible punishment of the individual soul. A kind of pardoners and indulgence-sellers made a living out of that anxiety in Greece. For the Greek pardoners, who testify to an interest in the future happiness of the soul not found in Israel, Mr. Jevons may be cited: 'The _agyrtes_ professed by means of his rites to purify men from the sins they had themselves committed ... and so to secure to those whom he purified an exemption from the evil lot in the next world which awaited those who were not initiated.' 'A magic mirror' (crystal-gazing) 'was among his properties.'[11] In Egypt a moral life did not suffice to secure immortal reward. There was also required knowledge of the spells that baffle the demons who, in Amenti, as in the Red Indian and Polynesian Hades, lie in wait for souls. That knowledge was contained in copies of the Book of the Dead--the _gagne-pain_ of priests and scribes.