orship through claiming the attention of God
in their behalf. The deity is conceived, not under the form of a broad
and consecutive purpose, but under the form of a casual and desultory
good-nature.

{237}

But superstition has been corrected mainly by the advancement of
scientific knowledge. Science has pronounced finally against the belief
in localized or isolated natural processes. Whether the mechanical
theory be accepted or not, its method is beyond question, in so far as it
defines laws and brings all events and phenomena under their control. In
the dealings of nature there can be no favoritism, no special
dispensations, no bargaining over the counter.

IV

The correction of superstition brings us to our second type, which I have
chosen to call _tutelary religion_. It is distinguished by the fact that
life is organized into a definite purpose, which, although still narrow
and partisan with reference to humanity at large, nevertheless embraces
and subordinates the manifold desires of a community. The deity
represents this purpose in the cosmos at large, and rallies the forces of
nature to its support. He is no longer capricious, but is possessed of a
character defined by systematic devotion to an end. His ways are the
ways of effectiveness. Furthermore, since his aims are identical with
those of his worshippers, he is now loved and served for himself. It
follows that he will demand of his followers only conformity to those
rules which define the realization of the {238} common aim, and that
these rules will be enforced by the community as the conditions of its
secular well-being. Ritual is no longer arbitrary, but is based on an
enlightened knowledge of ways and means.

While this type of religion is clearly present in the most primitive
tribal worship, it is best exemplified when a racial or national purpose
manifests itself aggressively and self-consciously, as in the cases of
ancient Assyria and Egypt. Here God is identified with the kingship,
both being symbols of nationality. Among the Assyrians the national
purpose was predominantly one of military aggrandizement. Istar
communicates to Esar-haddon this promise of support: "Fear not, O
Esar-haddon; the breath of inspiration which speaks to thee is spoken by
me, and I conceal it not. . . . I am the mighty mistress, Istar of
Arbela, who have put thine enemies to flight before thy feet. Where are
the words which I speak unto thee, that tho