What is common to these cults, and cannot be disregarded, is their local nature. This gives its colour to all the religion of early man. The god of the sacred tree cannot be worshipped anywhere else than where the tree stands, and he who would have his wishes granted by the well must come to it. The deity of this kind of religion has his abode at a certain spot, and he is a fixed, not a movable deity. There is a story, or a set of stories, connected with his shrine, and there are observances of one kind or another to be done there; and this goes on from age to age. Now a deity who is fixed to one spot will be worshipped by the people who dwell around that spot. The god will have his own people and dwell among them, and they alone will be his worshippers. And thus the surface of the earth comes to be parcelled out among a number of deities, each seated, like a little prince, at his own court among his own people. In passing from his own home to a distant spot, a man will leave the territory of his own god and enter on that of another, and as the god can only be worshipped at his own shrine, the man will leave his religion when he leaves his home, and either be compelled to serve the gods of strangers, or to perform no religious duties at all.[5] Thus the ideas connected with totemism meet and harmonise in many old countries with those connected with local shrines.[6] Those dwelling around the shrine form a kindred of one blood, of which the local god is both the progenitor and the living head. Religion is thus both strictly tribal and strictly local. It is for his brethren of the tribe, for those in whose veins the blood of the same divine ancestor runs, that a man's enthusiasm is kindled in acts of worship; it is his duty to his clan that he then realises, the prosperity of his clan that he desires. To those of other stems no religious bond unites him, they are men of another blood, of another worship. His religious duty is to love his neighbour, or fellow-tribesman, to hate his enemy, the man of another tribe. And on the other hand, as religion consists in approaches to a particular spot and the performance of certain rites, it is left behind when these rites are accomplished, and the man is away from his god. The sanctuary is regarded with extreme veneration, often with shrinking and terror, but distance makes a change, the religion alters with travel, and is left behind. This religion was on the whole a more exciting and intense thing than that of the great nature powers; and was far more interwoven with social life; but it also presented the greatest obstacles to progress, limiting men's affections to their own kin and their own land, and confining them in an inveterate conservatism. [Footnote 5: As illustrating this circle of ideas, compare the following passages in the Bible: Genesis xxviii.; Ruth i. 16; 1 Sam. xxvi. 19; 2 Kings v. 17; and of a later period, Psalm xlii.]