tendency of his government more patriarchal. The head of the household or the tribe was less of a leader and more of a master, more like the Palæolithic Old Man. And the Semitic nomads were closer to the earlier civilizations, a thing that fitted in with their greater aptitude for trade and counting. But the religion of the nomadic Semite was as little organized as the religion of the Aryan. In either case the leading man performed most of the functions of the priest. The Aryan gods were little more than a kind of magical super-prince; they were supposed to sit in hall together, and to talk and make scenes with one another under Jupiter or Thor. The early Semitic gods, on the other hand, were thought of as tribal patriarchs. As peoples develop towards nomadism, they seem to lose even such primitive religion and magic as their Neolithic ancestors professed. Nomadism cuts men off from fixed temples and intense local associations; they take a broader and simpler view of the world. They tend towards religious simplification.
We write here of the nomadic peoples, the Aryan herdsmen and Semitic shepherds, and we write in the most general terms. They had their undercurrent of fables and superstitions, their phases of fear and abjection and sacrificial fury. These people were people like ourselves, with brains as busy and moody and inconsistent, and with even less training and discipline. It is absurd to suppose—as so many writers about early religion do seem to suppose—that their religious notions can be reduced to the consistent logical development of some one simple idea. We have already glanced, in Chapter XII, at the elements of religion that must have arisen necessarily in the minds of those early peoples. But for most of the twenty-four hours these nomads were busy upon other things, and there is no sign that their houses, their daily routines, their ordinary acts, were dominated or their social order shaped, by any ideas that we should now call religious. As yet life and its ideas were too elementary for that.
But directly we turn our attention to these new accumulations of human beings that are beginning in Egypt and Mesopotamia, we find that one of the most conspicuous objects in every city is a temple or a group of temples. In some cases there arises