Page:Myth, Ritual, and Religion (Volume 2).djvu/181

and Delphian theories about their origins and genealogies. Homer minutely described their politics and society. His description, however, must inevitably have tended to develop a later scepticism. While men lived in city states under heroic kings, acknowledging more or less the common sway of one king at Argos or Mycenæ, it was natural that the gods should be conceived as dwelling in a similar society, with Zeus for their Agamemnon, a ruler supreme but not absolute, not safe from attempts at resistance and rebellion. But when Greek politics and society developed into a crowd of republics, with nothing answering to a certain imperial sway, then men must have perceived that the old divine order was a mere survival from the time when human society was similarly ordained. Thus Xenophanes very early proclaimed that men had made the gods in their own likeness, as a horse, could he draw, would design his deity in equine semblance. But the detection by Xenophanes of the anthropomorphic tendency in religion could not account for the instinct which made Greeks, like other peoples, as Aristotle noticed, figure their gods not only in human shape, but in the guise of the lower animals. For that zoomorphic element in myth an explanation, as before, will be sought in the early mental condition which takes no great distinction between man and the beasts. The same method will explain, in many cases, the other peculiarly un-Hellenic elements in Greek divine myth. Yet here, too, allowance must be made for the actual borrowing of rites and legends from contiguous peoples.