[646]. It is not clear how early the practice began of giving these beings proper names. In the lowest known tribes we meet descriptive titles such as "old one," "grandfather," "grandmother"; and so among some civilized peoples, as the Semites, whose local deities are often known simply as baals ('possessors,' 'lords'), sometimes as lords of particular places, as, for example, the Arabic Dhu ash-Shara (Dusares), 'lord of the Shara.' A god identified with a particular object may be called by its name; so 'Heaven' is said to have become the proper name of a Huron deity (cf. Zeus, Tien, Shangti).[1083] Names of Pawnee gods are Bright Star (Evening Star), Great Star (Morning Star), Motionless One (North Star), and many other such; the Navahos have The Woman Who Changes (apparently the changing year), White Shell Woman, Child of Water;[1084] the Kolarian Sunthals, Great Mountain;[1085] the Brazilian Arawaks, River-born.[1086] A proper name becomes necessary as soon as definite social relations with a god are established. Divine names in civilized religions, of remote origin, are often inexplicable.
[647]. Among the simple clan gods divinized men should be included. In many parts of the world, as is remarked above, chiefs and other great personages are regarded as divine; this attribution of divinity is a part of that general early conception according to which there was an element of power in all things, naturally embodied in a special way in important men. This sort of divinization is particularly prominent in Melanesia and parts of Polynesia; it exists also in Japan and in West Africa. As a rule it is only the recently dead that are thus regarded as divine objects of worship, and the cult would thus be substantially a part of the worship of ancestors; but such divinized men frequently bore a peculiarly intimate relation to the clan or community and became specific protectors.[1087] So far as their origin is concerned, this class of divine patrons differs essentially from the old clan god, whose genesis probably belongs to a remote antiquity and is based on the general consciousness of some powerful influence in nature.[1088]
[648]. Clan gods are found abundantly among the ancient civilized peoples, Egyptian, Babylonian, Canaanite, Arabian, Greek, Roman, and probably existed among other peoples as to whom we have no exact information. In Old Egypt every hamlet had its protecting deity; these continued to be the objects of popular worship down to a very late time, the form of the deity being usually that of a living animal.[1089]
[649]. A similar religious constitution obtained among the old Semitic peoples. This is obvious in the case of the Canaanites (including the Phœnicians), where every clan or community had its divine lord (the Baal), who was a universal deity sufficient for all the needs of the living, though particularly connected with the dominant interests of his people.[1090] Such, probably, was the original form of the Hebrew Yahweh (Jehovah); in his Sinaitic home he was naturally connected with the phenomena of desert and mountain, and in Canaan, whither the Israelites brought his cult, he was after a while recognized as the giver of crops also, and gradually became a universal god in the larger sense of the term.[1091] The Phœnician Baals—such as the Tyrian Melkart, 'the king of the city'—are obviously local deities.[1092] The same thing is true of the various gods that appear in pre-Mohammedan Arabia; the deity of any particular clan or tribe was known to the people as "the god" (Arabic Allah, that is, al-Ilahu), and the title "Allah," adopted by Mohammed as the name of the supreme and only god, thus in so far fitted in with the usage of the people.[1093]
[650]. In Babylonia also a very large part of the divine names found in the inscriptions must be understood to refer ultimately to local deities, each supreme in his own territory; the later theologians (probably priests) endeavored to organize these into a sort of pantheon, but never succeeded in differentiating the various deities distinctly. In general it may be said that all these old Semitic gods had one and the same character; each in his place was supreme, and it is difficult to find any difference in real character and function among the great gods, as Ea, Bel, Marduk, Sin, Shamash, Ishtar, Nabu, Ashur, Eshmun, and others.[1094]
[651]. The same remark will probably hold good of the popular worship of the old Greeks. When Pausanias traveled through Greece he found everywhere local cults which bore evidence of primitiveness, and obviously pertained to the clan gods of the various regions. In many cases these had been identified with old animal-gods or had been interwoven into the general later scheme and had been merged with the great gods of the developed pantheon.[1095] The functions ascribed to various deities in the Veda suggest a similar origin for them. When we find that many of them are credited with the same larger or smaller acts of creation, protection, or blessing, we may suspect that they were originally clan gods that have been incorporated in the great theologic system, and that "henotheism" is mainly a survival from this earlier scheme or an extension of it.[1096] Similar local gods appear in Peru[1097] and Mexico.[1098]
[652]. One class of Greek "heroes" may be considered as belonging in the category of clan gods.[1099] When the hero appears to be originally a god his worship is identical in character with that offered to local deities; so in the case of Achilles and many others.[1100] Such an one is often a divine patron of a definite (usually small) territory, has his sacred shrine with its ministers, and his specific sacrificial cult. A trace of this type may perhaps be recognized in Hesiod's "halfgods,"[1101] the heroes of the Trojan war and others, whom he places just after the age of bronze and just before his modern age of iron; their origin is thus made relatively late, as was natural if they descended culturally from old gods.
[653]. A similar view appears in the fact that a hero is sometimes of mixed parentage—his father or his mother is divine: a local god, standing in close cultic connection with a greater deity, is easily made into a son of the latter. In general, in the popular worship there seems to be no distinction between old heroes and gods. Where such a hero stood in close relations with a community—if, for example, as was sometimes the case, he was the patron or tutelary divinity of a family, or a mythical ancestor—there was doubtless a peculiar tenderness in the feeling for him. But his general function probably was simply that of local patron.[1102]
[654]. Clan gods are specially important in the history of worship—they form the real basis of the great theistic development. Ghosts and spirits continue to be recognized and revered or dreaded, but they are not powerful social bonds—it is the local deity about whose person organized public worship grows up, and it is he whose functions are gradually enlarged till he becomes a universal god. The initial forms of religion are everywhere limited locally and intellectually; it is only by loyalty to the home as a center and standing-place that man's religious affections and ideals have expanded so as to embrace the world, and reach a high standard of ethical purity and logical consistency.