11. On the other hand, the religion of the northern races (who as being of Hellenic descent are put in contrast with the Pelasgians) had in early times taken a more moral turn, to which their political relations had doubtless contributed. The heroic life (which is no fiction of the poets), the fondness for vigorous and active exertion, the disinclination to the harmless occupations of husbandry, which is so remarkably seen in the conquering race of the Hellenes, necessarily awakened and cherished an entirely different train of religious feeling. Hence the Zeus Hellanius of Æacus, the Zeus Laphystius of Athamas, and, finally, the Doric Zeus, whose son is Apollo, the prophet and warrior,(55) are rather representations of the moral order and harmony of the universe, after the ancient method, than of the creative powers of nature. I do not however deny, that there was a time when these different views had not as yet taken a separate direction. Thus it may be shown, that the Apollo Lyceus of the Dorians conveyed nearly the same notions as the Zeus Lycæus of the Arcadians, although the worship of either deity was developed independently of that of the other. Thus also certain ancient Arcadian and Doric customs had, in their main features, a considerable affinity. The points of resemblance in these different worships can be only perceived by comparison: tradition presents, at the very first outset, an innumerable collection of discordant forms of worship belonging to the several races, but without explaining to us how they came to be thus separated. For these different rites were not united into a whole until they had been first divided; and both by the connexion of worships and by the influence of poetry new combinations were introduced, which differed essentially from those of an earlier date.