There are many expressions which, though simple in themselves, must forever remain beyond the grasp of human comprehension. Eternity, that which has neither end nor beginning, baffles the most profound human thought. It is impossible to think of a point beyond which there is absolutely nothing, or to imagine the passing of a million years without bringing us one day or one minute nearer to their close. Suppose that one could fix upon the terminal point, we would still fancy something beyond that, and then some ...
There are many expressions which, though simple in themselves, must forever remain beyond the grasp of human comprehension. Eternity, that which has neither end nor beginning, baffles the most profound human thought. It is impossible to think of a point beyond which there is absolutely nothing, or to imagine the passing of a million years without bringing us one day or one minute nearer to their close. Suppose that one could fix upon the terminal point, we would still fancy something beyond that, and then some period still more remote would present itself, and so on ad infinitum.
The same insurmountable difficulty confronts us when we seek to imagine a First Cause. God was the beginning, and yet it seems to our finite minds, that something  must have brought Him into existence, and we conclude that back again of that creating Power must have been another originating cause, and perhaps still another, and so on without limitation.
And yet we know that there must have been a period when everything was void, or, in other words, when there was nothing. In the awful grandeur of that loneliness, desolation, and chaos, God we know, however, existed and called the universe into being. All that we, in our present finite condition, can ever comprehend of that stupendous birth is contained in the opening of the first chapter of Genesis.
That is the story of the creation as told by God Himself to His chosen people, the Hebrews, they alone being selected from the nations then existing upon the earth to receive the wonderful revelation.
Every people, no matter how degraded and sunken in barbarism, has some perception, some explanation of, and a more or less well-grounded belief in, a First Cause. Far back among the mists of antiquity, at the  remotest beginnings of the shadowy centuries, sits enthroned a Being, who in His infinite might and power brought mankind, the universe, and all animate and inanimate things into existence, and who rewards those of His children who do His will, and punishes those who disobey His commands. That will, as interpreted by believers, is as various in its application to the conduct of man as are the standards of right and wrong among the civilized and even among the barbarous nations of to-day. What is virtue with one is vice with the other, as beauty and ugliness of form or feature, being relative terms, are opposites with many different peoples.
Since the Greeks and Romans were not among those who received the divine story of creation, they were forced to devise a theory to explain their own existence and account for the origin of all things. The foundation of this theory lay in the marvelous phenomena of nature around them. The growth of the mighty tree from the tiny seed, the bursting bud and blossom, the  changing hues and the fragrance of flowers, the alternation of day and night, the flash of the rock-rending lightning, the rage of the tempest, the flow of the rivers; the towering mountains, the lovely valleys; dew, rain, the clouds, and the ever-shifting panorama on every hand; the majestic sweep of the blazing worlds through space—all these pointed unerringly to a First Cause, which originally launched them into being, and maintains the constant order of things and the miraculous procession of the planets and the orderly succession of the seasons in obedience to laws that know no change.
To the Greeks and Romans, there was a time more remote than history gives us any account of, when there was neither land nor water, and when the earth and all things within and upon it were “without form and void.” Over that misty, nebulous mixing and mingling brooded the god Chaos, who shared his throne with Nox, the goddess of night. From this union the innumerable myths gradually sprang up and developed, which in their own imaginative though  often grotesque way explained the various phases of creation. These finally became crystallized into a literature, or mythology, which has since been the inspiration alike of romancers and poets.
The most learned of mythologists differ in their analysis of the multitude of myths that have descended to us. Their varying analyses, however, may be separated into two distinct classes or divisions, each of which has its own adherents and supporters.
The first school is that of the philologists, and the second that of the anthropologists, or comparative mythologists.
Philology relates to the study of language, especially when treated in a philosophical manner. This school maintains that the myths had their origin in a “disease of the language, as the pearl is a result of a disease of the oyster.” The key, therefore, to all mythologies, they say, is found in language. The names originally applied to the gods generally referred to the phenomena of the clouds, winds, rain, sunshine, etc. Latin, Greek, and Sanskrit,