The attempt to make Olympianism a religion of the Polis failed also. The Olympians did not belong to any particular city: they were too universal; and no particular city had a very positive faith in them. The actual Polis was real and tangible, the Homeric gods a little alien and literary. The City herself was a most real power; and the true gods of the City, who had grown out of the soil and the wall, were simply the City herself in her eternal and personal aspect, as mother and guide and lawgiver, the worshipped and beloved being whom each citizen must defend even to the death. As the Kouros of his day emerged from the social group of Kouroi, or the Aphiktor from the band of suppliants, in like fashion ἡ Πολιάς or ὁ Πολιεύς emerged as a personification or projection of the city. ἡ Πολιάς in Athens was of course Athena; ὁ Πολιεύς might as well be called Zeus as anything else. In reality such beings fall into the same class as the hero Argos or 'Korinthos son of Zeus'. The City worship was narrow; yet to broaden it was, except in some rare minds, to sap its life. The ordinary man finds it impossible to love his next-door neighbours except by siding with them against the next-door-but-one. It proved difficult even in a city like Athens to have gods that would appeal to the loyalty of all Attica. On the Acropolis at Athens there seem originally to have been Athena and some Kouros corresponding with her, some Waterer of the earth, like Erechtheus. Then as Attica was united and brought under the lead of its central city, the gods of the outlying districts began to claim places on the Acropolis. Pallas, the thunder-maid of Pallene in the south, came to form a joint personality with Athena. Oinoe, a town in the north-east, on the way from Delos to Delphi, had for its special god a 'Pythian Apollo'; when Oinoe became Attic a place for the Pythian Apollo had to be found on the Acropolis. Dionysus came from Eleutherae, Demeter and Korê from Eleusis, Theseus himself perhaps from Marathon or even from Trozên. They were all given official residences on Athena's rock, and Athens in return sent out Athena to new temples built for her in Prasiae and Sunion and various colonies.[72:1] This development came step by step and grew out of real worships. It was quite different from the wholesale adoption of a body of non-national, poetical gods: yet even this development was too artificial, too much stamped with the marks of expediency and courtesy and compromise. It could not live. The personalities of such gods vanish away; their prayers become prayers to 'all gods and goddesses of the City'--θεοῖς καὶ θεῇσι πᾶσι καὶ πάσῃςι; those who remain, chiefly Athena and Theseus, only mean Athens.