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.
We are so accustomed to think of religion as a thing between individual men and God that we can hardly enter into the idea of a religion in which a whole nation in its national organisation appears as the religious unit.
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.
It is only in times of social dissolution, as in the last age of the small Semitic states, when men and their gods were alike powerless before the advance of the Assyrians, that magical superstitions based on mere terror, or rites designed to conciliate alien gods, invade the sphere of tribal or national religion. In better times the religion of the tribe or state has nothing in common with the private and foreign superstitions or magical rites that savage terror may dictate to the individual.
In better times the religion of the tribe or state has nothing in common with the private and foreign superstitions or magical rites that savage terror may dictate to the individual.
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.