otherwise, of their worshippers.

Among certain nations, the polytheistic theology, thus
constituted, has become modified by the selection of some one
cosmic or tribal god, as the only god to whom worship is due on
the part of that nation (though it is by no means denied that
other nations have a right to worship other gods), and thus
results a worship of one God--monolatry, as Wellhausen
calls it--which is very different from genuine monotheism.<27>
In ancestral sciotheism, and in this monolatry, the
ethical code, often of a very high order, comes into closer
relation with the theological creed. Morality is taken under the
patronage of the god or gods, who reward all morally good
conduct and punish all morally evil conduct in this world or the
next. At the same time, however, they are conceived to be
thoroughly human, and they visit any shadow of disrespect to
themselves, shown by disobedience to their commands, or by
delay, or carelessness, in carrying them out, as severely as any
breach of the moral laws. Piety means minute attention to the
due performance of all sacred rites, and covers any number of
lapses in morality, just as cruelty, treachery, murder, and
adultery did not bar David's claim to the title of the man after
God's own heart among the Israelites; crimes against men may be
expiated, but blasphemy against the gods is an unpardonable sin.
Men forgive all injuries but those which touch their self-
esteem; and they make their gods after their own likeness, in
their own image make they them.

It is in the category of monolatry that I conceive the theology
of the old Israelites must be ranged. They were polytheists, in