Greek religion differed from the chief now existing religions of the world in its origin and development. It had no founder. Its sanction was not the _ipse dixit_ of some inspired teacher. It possessed nothing analogous to the Gospel of Jesus Christ, or the Koran. It was a free, autochthonous growth, evolved from the various hopes and fears of a whole people. If we could catch a glimpse of it in its infancy, we should probably deny to it the very name of religion, and call it superstition or folklore. Great teachers indeed arose, like Orpheus, advocating special doctrines and imposing upon their followers special rules of life. Great centres of religious influence were developed, such as Delphi, exercising a general control over rites and ceremonies. But no single preacher, no priesthood, succeeded in dominating over the free conscience of the people. Nothing was imposed by authority. In belief and in worship each man was a law unto himself; and so far as there were any accepted doctrines and established observances, these were not the subtle inventions of professional theologians or an interested priesthood, but were based upon the hereditary and innate convictions of the whole Greek race. The individual was free to believe what he would and what he could; it was the general, if vague, consensus of the masses which constituted the real religion of Greece. The _vox populi_ fully established itself as the _vox dei_. Again in this popular religion, when it had emerged from its earliest and crudest form and had reached the definitely anthropomorphic stage in which we know it, we can discern no trace of any tendency towards monotheism. The idea of a single supreme deity, personal or impersonal, appealed only to some of the greatest thinkers: the mass of the people remained frankly polytheistic. For this reason the development of Greek religion proceeded on very different lines from that of Hebrew religion. The earliest Jewish conception of a God ‘walking in the garden in the cool of the day’ was certainly no less anthropomorphic than the Homeric presentation of the Olympian deities: but the subsequent growth of Judaism was like that of some tall straight palm tree lifting its head to purer air than is breathed by men; whereas Greek religion resembled rather the cedar spreading wide its branches nearer the earth. The Jew, by concentrating in one unique being every transcendent quality and function, exalted gradually his idea of godhead far above the anthropomorphic plane: the Greek multiplied his gods to be the several incarnations of passions and powers and activities pertaining also, though in less fulness, to mankind.