viii THE EVOLUTION OF THEOLOGY 335 



that of his priestly representative, was supposed to 

 take part. These sacrifices were offered on every 

 occasion of importance,, and even the daily meals 

 were prefaced by oblations and libations of food 

 and drink, exactly answering to those offered by 

 the old Romans to their manes, penates, and lares. 

 The sacrifices had no moral significance, but were 

 the necessary result of the theory that the god 

 was either a deified ghost of an ancestor or chief, 

 or, at any rate, a being of like nature to these. If 

 one wanted to get anything out of him, therefore, 

 the first step was to put him in good humour by 

 gifts ; and if one desired to escape his wrath, which 

 might be excited by the most trifling neglect or 

 unintentional disrespect, the great thing was to 

 pacify him by costly presents. King Finow 

 appears to have been somewhat of a freethinker (to 

 the great horror of his subjects), and it was only 

 his untimely death which prevented him from 

 dealing with the priest of a god, who had not 

 returned a favourable answer to his supplications, 

 as Saul dealt with the priests of the sanctuary of 

 Jahveh at Nob. Nevertheless, Finow showed his 

 practical belief in the gods during the sickness of 

 a daughter, to whom he was fondly attached, in a 

 fashion which has a close parallel in the history of 

 Israel. 



If the gods have any resentment against us, let the whole 

 weight, of vengeance fall on my head. I fear not their ven- 

 geance but spare my child ; and I earnestly entreat you, Toobo 



