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The Babylonian cosmogonic myth, in which Tiamat is the enemy of the gods of order, has no cultic significance; the great mass of demonic beings was not organized into a kingdom of evil, and the Underworld deities, nature gods, while subject to ordinary human passions, are not hostile to the gods of heaven and earth.
+975+. In India the cosmogonic myths are to be interpreted in the same way as those mentioned above. Soma and Indra, as slayers of the demon Vritya, represent order as against disorder, but Vritya never had cultic significance; he appears only as a bodily demonstration of the power of the great gods.
+669+. This disposition to define practical functions minutely appears also in the cultic history of the greater gods of the old Roman religion: the rôle of Jupiter as god of sky and rain was definitely fixed, and Tellus was not the divine mother of the human race but the beneficent bestower of crops.
The motif of the myth is the cosmic struggle between life and death; the actors are made real persons, and the story is instinct with human interest. No great cultic association like the Eleusinian mysteries was created in connection with it, but the echo of the conception appears in the great rôle later assigned to Isis.
Under certain circumstances it might become a tribal mark; the Hebrews thus distinguished themselves from their neighbors the Philistines, and "uncircumcised" was a term of reproach. +166+. Apart from its use in initiation the cultic rôle of circumcision has been small.
It is noteworthy that a distinct sun-worship is reported among certain non-Aryan tribes of India, particularly the Khonds; this cult may be compared with that of the Natchez mentioned above, though the Khonds are less socially advanced than these American tribes. +714+. The cultic history of the moon is similar to that of the sun, but in general far less important.
The Osiris myth has better literary form and more cultic significance. The slaying of Osiris by Set, Isis's search for the body of her husband, and the rôle of the young Horus as avenger of his father make a coherent history. Osiris had the singular fortune of being the most widely popular god in Egypt, the hero of a romantic episode, and the ethical judge of men in the Underworld.
The spirit, coming to be regarded as an anthropomorphic person, under peculiar circumstances assumes the character of a god. A similar development appears in the Iranian haoma, and the cultic identity of soma and haoma shows that the deification of the plant took place in the early Aryan period. +271+. Another example has been supposed to be furnished by corn-spirits.
The question of their historical development involves great difficulties, partly because the wide diffusion of their cults in Hellas occasioned many local expansions of the original conceptions in the various regions, partly because most of the deities appear fully or almost fully formed in the earliest literary monuments, so that we are dependent on cultic procedures and passing allusions for a knowledge of their preliterary character.
+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.
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