In all the antique religions, mythology takes the place of dogma; that is, the sacred lore of priests and people... and these stories afford the only explanation that is offered of the precepts of religion and the prescribed rules of ritual.

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.

Belief in a certain series of myths was neither obligatory as a part of the true religion, nor was it supposed that, by believing, a man acquired religious merit and conciliated the favour of the gods.

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.

Thus a man was born into a fixed relation to certain gods as surely as he was born into a relation to his fellow-men; and his religion... was simply one side of the general scheme of conduct prescribed for him by his position as a member of society.

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

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.