presently learnt to scratch the surface of the ground, to scatter the seed, and painfully to garner and grind the scanty produce[361]. As the avocations of the sexes were distinct, so would their magic or their religion be. Each would develop rites of its own of a type strictly determined by its practical ambitions, and each would stand apart from the rites of the other. The interest of the men would centre in the boar or stag, that of the women in the fruit-tree or the wheat-sheaf. To the former the stone altar on the open hill-top would be holy; to the latter the dim recesses of the impenetrable grove. Presently when the god concept appeared, the men’s divinity would be a personification of the illimitable and mysterious heavens beneath which they hunted and herded, from which the pools were filled with water, and at times the pestilence was darted in the sun rays; the women’s of the wooded and deep-bosomed earth out of which their wealth sprang. This would as naturally take a female as that a male form. Agriculture, however, was not for ever left solely to the women. In time pasturage and tillage came to be carried on as two branches of a single pursuit, and the independent sex-cults which had sprung out of them coalesced in the common village worship of later days. Certain features of the primitive differentiation can still be obscurely distinguished. Here and there one or the other sex is barred from particular ceremonies, or a male priest must perform his mystic functions in woman’s garb. The heaven-god perhaps remains the especial protector of the cattle, and the earth-goddess of the corn. But generally speaking they have all the interests of the farm in a joint tutelage. The stone altar is set up in the sacred grove; the mystic tree is planted on the hill-top[362]. Theriomorphic and phytomorphic symbols shadow forth a single godhead[363]. The earth-mother becomes a divinity of light. The heaven-father takes up his abode in the spreading oak.