וּלְשֵׁ֤ת גַּם־הוּא֙ יֻלַּד־בֵּ֔ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ אֱנ֑וֹשׁ אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהֹוָֽה

הוּחַ֔ל -
According to “modern” translations, derived from לְהָחֵל meaning to begin. Thus in Sefaria, and Koren we get:

And to Seth, in turn, a son was born, and he named him Enosh. It was then that יהוה began to be invoked by name even though Sefaria associates הוּחַ֔ל with חָלַל (v) meaning to profane, defile, pollute, desecrate and, lastly, begin — which completely misses the point. Why would the Torah say this? Because to “invoke HaShem by name is to desecrate His Name, which is why we refer to this Sacred Name as the Name…”

So the older translations say this: Then the name of God was invoked profanely or (Stone edition), then to call in the Name of HaShem became profaned—implying that the Name was used until Enosh entered the world, and the Name was profaned by that generation, and all the generations following, until the Flood. In Stone, there is even an explanation of this occurrence, whereas in Koren there is none.

The generation of Enosh introduced idolatry, which was to become the blight of humanity for thousands of years. By ascribing G-d-like qualities to man and lifeless objects, they created the abominable situation in whcih to *call in the Name of HaShem became profaned (Rashi).
Rambam (Hil. Avodas Kochavim 1:1-2) explains how the grievious misconception of idol worship began and developed. Very briefly, he says that it began when people felt that they should honour the heavenly bodies as G-d’s emissaries to the world, just as it is proper to honour the ministers of a ruler. Eventually this trend spread and became more and more corrupted, until the worshippers forgot about G-d and assumed that all powers were vested in the whatever representation they chose to worship.

I think it is more that 1. they began to worship the material, raising it to the level of the Divine, thus equating the Divine Kingdom with the material reality to which we are bound, believing that we can affect this reality, lessening or even removing the need for any Divine Providence.

The Zohar has a fuller explanation of what occurred here, starting with Adam’s sin…