[24] Supra, [ii. 115], [116], [121], [122], [686], [687], [699].
[25] Amélineau, L’évolution des idées morales dans l’Égypte ancienne, p. 187. See also supra, [ii. 115], [699].
[26] Farnell, Cults of the Greek States, i. 58.
[27] Pollux, Onomasticum, viii. 12. 142.
[28] Rohde, Psyche, p. 246.
It has been said that when men ascribe to their gods a mental constitution similar to their own they also eo ipso consider them to approve of virtue and disapprove of vice.[29] But this conclusion is certainly not true in general. Malevolent gods cannot be supposed to feel emotions which essentially presuppose altruistic sentiments; and, as we have just noticed, an invocation is frequently required to induce benevolent gods to interfere with the worldly affairs of men. Moreover, where the system of private retaliation prevails, not even the extension of human analogies to the world of supernatural beings would lead to the idea of a god who of his own accord punishes social wrongs. But it is quite probable that such analogies have in some cases made gods guardians of morality at large, especially ancestor gods who may readily be supposed not only to preserve their old feelings with regard to virtue and vice but also to take a more active interest in the morals of the living, and who are notoriously opposed to any deviation from ancient custom.[30] I also admit that the conception of a great or supreme god may perhaps, independently of his origin, involve retributive justice as a natural consequence of his power and benevolence towards his people. Yet it is obvious that even a god like Zeus was more influenced by the invocation of a suppliant than by his sense of justice. Dr. Farnell points out that the epithets which designate him as the god to whom those stricken with guilt can appeal are far more in vogue in actual Greek cult than those which attribute to him the function of vengeance and retribution.[31] Hermes was addressed by thieves as their patron.[32] According to the Talmud “the thief invokes God while he breaks into the house.”[33] And the Italian bandit begs the Virgin herself to bless his endeavours.
[29] Adam Smith, Theory of Moral Sentiments, p. 232 sq. Darwin, Descent of Man, p. 95. Tiele, Elements of the Science of Religion, i. 92 sq.
[30] See supra, [ii. 519 sq.] Cf. Tylor, Anthropology, p. 369; Macdonald, Religion and Myth, p. 229.
[31] Farnell, op. cit. i. 66 sq.
[32] Schmidt, Die Ethik der alten Griechen, i. 136.