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Of myths some are theological, some physical, some psychic, and again some material, and some mixed from these last two. The theological are those myths which use no bodily form but contemplate the very essence of the Gods: e.g., Kronos swallowing his children. Since god is intellectual, and all intellect returns into itself, this myth expresses in allegory the essence of god.
Myths may be regarded physically when they express the activities of the Gods in the world: e.g., people before now have regarded Kronos as time, and calling the divisions of time his sons say that the sons are swallowed by the father.
The psychic way is to regard the activities of the soul itself; the soul's acts of thought, though they pass on to other objects, nevertheless remain inside their begetters.
The material and last is that which the Egyptians have mostly used, owing to their ignorance, believing material objects actually to be Gods, and so calling them: e.g., they call the earth Isis, moisture Osiris, heat Typhon, or again, water Kronos, the fruits of the earth Adonis, and wine Dionysus.
To say that these objects are sacred to the Gods, like various herbs and stones and animals, is possible to sensible men, but to say that they are Gods is the notion of madmen — except, perhaps, in the sense in which both the orb of the sun and the ray which comes from the orb are colloquially called "the sun".
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IV. That the species of myth are five, with examples of each.

 

Sallustius (or Sallust)

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There is this first benefit from myths, that we have to search and do not have our minds idle.
That the myths are divine can be seen from those who have used them. Myths have been used by inspired poets, by the best of philosophers, by those who established the mysteries, and by the Gods themselves in oracles. But why the myths are divine it is the duty of philosophy to inquire. Since all existing things rejoice in that which is like them and reject that which is unlike, the stories about the Gods ought to be like the Gods, so that they may both be worthy of the divine essence and make the Gods well disposed to those who speak of them: which could only be done by means of myths.

 

Sallustius (or Sallust)

 

Now the myths represent the Gods themselves and the goodness of the Gods — subject always to the distinction of the speakable and the unspeakable, the revealed and the unrevealed, that which is clear and that which is hidden: since, just as the Gods have made the goods of sense common to all, but those of intellect only to the wise, so the myths state the existence of Gods to all, but who and what they are only to those who can understand.

 

Sallustius (or Sallust)

 

Theological myths suit philosophers, physical and psychic suit poets, mixed suit religious initiations, since every initiation aims at uniting us with the world and the Gods.

 

Sallustius (or Sallust)

 

It's so much easier to create our own gods; gods that are fully knowable. Those are the gods of atheism, occultism, religion and sometimes even Christianity. Then, of course, there are those prejudices that we demand of our gods. Women who take offense at a "male" God create for themselves a female or neuter god. There, we have all the racial gods, the black gods, white gods, and cultural gods, the Spanish gods, African gods, Indian gods and so on. All of them called god. And yet none of them are truly Him. Some may be tiny glimpses of Him. Maybe His big toe or little finger, but nothing more. Others are not even that. They’re only delusions from our prejudices.

 

Sean Sellers

 

The other gods! The other gods! The gods of the outer hells that guard the feeble gods of earth!... Look away... Go back... Do not see! Do not see! The vengeance of the infinite abysses... That cursed, that damnable pit... Merciful gods of earth, I am falling into the sky!

 

H. P. Lovecraft