The land of a god corresponds with the land of his worshipers.

The land of a god corresponds with the land of his worshipers.

This, it may be said, is no more than a hypothesis, but it satisfies the conditions of a legitimate hypothesis, by postulating the operation of no unknown or uncertain cause, but only of that force of precedent which in all times has been so strong to keep alive religious forms of which the original meaning is lost.

Religion did not exist for the saving of souls but for the preservation and welfare of society, and in all that was necessary to this end every man had to take his part, or break with the domestic and political community to which he belonged.

The myths connected with individual sanctuaries and ceremonies were merely part of the apparatus of the worship; they served to excite the fancy and sustain the interest of the worshipper... no one cared what he believed about its origin.

But, strictly speaking, this mythology was no essential part of ancient religion, for it had no sacred sanction and no binding force on the worshippers.

The god, it would appear, was frequently thought of as the physical progenitor or first father of his people.