Keightley, in his "Origin of Mythology," says: "Supposing, for the sake of hypothesis, a race of men in a state of total or partial ignorance of Deity, their belief in many gods may have thus commenced. They saw around them various changes brought about by human agency, and hence they knew the power of intelligence to produce effects. When they beheld other and greater effects, they ascribed them to some unseen being, similar but superior to man." They associated particular events with special unknown beings (gods), to each of whom they ascribed either a peculiarity of power, or a sphere of action not common to other gods. Thus one was god of the sea, anothor god of war, another god of love, another ruled the thunder and lightning; and thus through the various elements of the universe and passions of humankind, so far as they were then known.
This mythology became modified with the advancement of human knowledge. The ability to think has proved itself oppugnant to and destructive of the desire to worship. Science has razed altar after altar heretofore erected to the unknown gods, and pulled down deity after deity from the pedestals on which ignorance and superstition had erected them. The priest who had formerly spoken as the oracle of God lost his sway, just in proportion as the scientific teacher succeeded in impressing mankind with a knowledge of the facts around them. The ignorant who had hitherto listened unquestioning during centuries of abject submission to their spiritual preceptors, at last commenced to search and examine for themselves, and were guided by experience rather than by church doctrine. To-day it is that advancing intellect which challenges the reserve guard of the old armies of superstition, and compels a conflict which humankind, must in the end have great gain by the forced enunciation of the truth.
From the word "God" the Theist derives no argument in his favor; it teaches nothing, defines nothing, demonstrates nothing, explains nothing. The Theist answers that this is no sufficient objection, that there are many words which are in common use to which the same objection applies. Even admitting that this were true, it does not answer the Atheist's objection. Alleging a difficulty on the one side is not a removal of the obstacle already pointed out on the other.