Such sacrificial rites, however, though felt to be the means whereby communion was effected and maintained between the god and his worshippers, may come to be interpreted as the making of gifts to the god, as the means of purchasing his favour, or as a full discharge of their obligations. When so interpreted they will be denounced by true religion. But though it be admitted that the sacrificial rite might be made to bear this aspect, it does not follow, as is sometimes supposed, that it was from the outset incapable of bearing any other. On the contrary, it was, from the beginning, not only the rite of making offerings to the god but, also, the rite whereby communion was attained, whereby the society of worshippers was brought into the presence of the god they {xxi} worshipped, even though the chief benefits which the worshippers conceived themselves to receive were earthly blessings. It is because the rite had from the beginning this potentiality in it that it was possible for it to become the means whereby, through Christ, all men might be brought to God . . . 175-210 MORALITY The question whether morality is based on religion, or religion on morality, is one which calls for discussion, inasmuch as it is apt to proceed on a mistaken view of facts in the history of religion. It is maintained that as a matter of history morality came first and religion afterwards; and that as a matter of philosophy religion presupposes morality. Reality, that is to say, is in the making; the spirit of man is self-realising; being is in process of becoming rationalised and moralised; religion in process of disappearing. Early religion, it is said, is unethical: it has to do with spirits, which, as such, are not concerned with morality; with gods which are not ethical or ideal, and are not objects of worship in our sense of the term. Now, the spirits which, in the period of animism, are believed to animate things, are not, it is true, concerned with morality; but then, neither are they gods. To be a god a spirit must have a community of worshippers; and it is as the protector of that community that he is worshipped. He protects the community against any individual member who violates the custom of the community. The custom of the community constitutes the morality of the society. Offences against that custom are offences against the god of the community. A god starts as an ethical power, and as an object of worship.