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Gradually, as the processes of human life and of the external world become better known, and the vastness of the extrahuman control becomes evident, the Something is conceived of as great, then as indefinitely great, and finally, under the guidance of philosophic thought, as infinite.
The belief arose that certain disadvantageous things were to be referred to extrahuman influences, and such things were of course to be avoided this belief produced the taboo system. +631+. The prohibitions of morality sprang from social relations with human beings, the prohibitions of taboo from social relations with superhuman beings duties to both classes of beings were defined by experience.
This sort of agnosticism appears in Greece as early as the fifth century B.C., when Protagoras's view that "man is the measure of all things" makes extrahuman Powers superfluous. Epicurus reached a similar practical atheism apparently from a scientific view of the construction of the world.
When in the Iliad the river Xanthos rises to seize and drown Achilles, it may be a question whether the stream or the god of the stream is the actor. Nor is it always possible to say whether the extrahuman Power inhabiting a water mass is a true god or a spirit; the latter form may pass by invisible gradations into the former.
+635+. The climax of the organization of external religion appears in the conception of gods proper; this conception is always associated with more or less well-developed institutions. Early religious life expresses itself in ceremonies; the god is the embodiment of man's ideal of the extrahuman power that rules the world.
+126+. Precautions are taken to guard against antagonistic extrahuman influences; there are taboos and rules of purification in preparation for hunting. In New Guinea hunters are required to abstain from certain sorts of food and to perform purificatory ceremonies.
The obelisks that stood in front of Egyptian temples, likewise, were probably sacred monuments reared in honor of deities. +300+. Images of gods and other extrahuman beings arise through the natural human impulse to represent familiar objects of thought. Very rude tribes have stone or wood carvings of spirits and gods, good and bad.
Yet in the Madeleine, at a funeral, when the door opens, and the corpse advances in a gap of daylight, all is changed. Like a superterrestrial antiseptic, an extrahuman disinfectant, the liturgy purifies and cleanses the impious ugliness of the place.
But in the human communities known to us, even the lowest, the relations with extrahuman beings appear to be in general of a mixed nature, sometimes friendly, sometimes unfriendly, but neither pure love nor pure hatred. So refined a feeling as love for a deity is not found among savages.
It is better to distinguish, as far as possible, between these different senses of the word. The functions of a spirit are sometimes practically identical with those of a god. The difference between these two classes of extrahuman agents is one of general culture; it is especially determined in any community by the extent of the organization of such agents that has been effected by the community.
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