eir existence, as well as influence, was boldly asserted, not only by
the early christians, but even by the reformers, it was long before the
rites to which they were accustomed were totally eradicated.

FOOTNOTES:

[1] Thus the Penates, or household gods presided over new-born infants.
Every thing had its guardian or peculiar genius: cities, groves,
fountains, hills, were all provided with keepers of this kind, and to
each man was allotted no less than two--one good, the other bad (Hor.
Lib. II. Epist. 2.) who attended him from the cradle to the grave. The
Greeks called them _demons_. They were named _Praenestites_, from their
superintending human affairs.

CHAPTER II.

MAGIC AND MAGICAL RITES, &C.

Few subjects present to a philosophic eye more matter of curious,
important and instructive research than the natural history of religion.
Some sort of religious service has been found to prevail in all ages and
nations, from the most rude and barbarous periods of human society, to
those of cultivation and refinement. In these periods are to be traced
specimens strongly marked with exertions of the feelings, and faculties
of men in every situation almost that can be supposed. It is from the
contemplation of these exertions that we learn what sort of creature man
is; that we discover the extent of his powers, and the tendency of his
desires: and that we become acquainted with the force of culture and
civilization upon him, by comparing the degrees of improvement he has
attained in the various stages of society through which he has passed.

It seems to be a principle established by experience, that mankind in
general have at no time been able, by the operation of their own mutual
powers, to ascend in their inquiries to the great comprehensive
foundation of true religion,--the knowledge of a first cause. This idea
is too grand, too distinct, or too refined for the generality of the
human race. They are surrounded by sensible objects, and strongly
attached to them; they are in a great measure unaccustomed to the most
simple and obvious degrees of abstraction, and they can scarcely
conceive anything to have a real existence that may not become an object
of their senses. Possessed of such sentiments and views, they are fully
prepared in embracing all the follies and absurdities of superstition.
They worship every thing they either love or fear, in order to procure
the continuance of favours enjoyed, or to avert th