believed to have chosen for his temporary incarnation. When found, the man is taken to the altar of the god, where the mystery of incarnation takes place. Then the man becomes an object of veneration to his fellows, who implore him to protect the village against the plague.[1] The image of Apollo at Hylæ in Phocis was believed to impart superhuman strength. Sacred men, inspired by it, leaped down precipices, tore up huge trees by the roots, and carried them on their backs along the narrowest defiles.[2] The feats performed by inspired dervishes belong to the same class.
Thus far we have seen that the savage, failing to discern the limits of his ability to control nature, ascribes to himself and to all men certain powers which we should now call supernatural. Further, we have seen that over and above this general supernaturalism, some persons are supposed to be inspired for short periods by a divine spirit, and thus temporarily to enjoy the knowledge and power of the indwelling deity. From beliefs like these it is an easy step to the conviction that certain men are permanently possessed by a deity, or in some other undefined way are endued with so high a degree of supernatural powers as to be ranked as gods and to receive the homage of prayer and sacrifice. Sometimes these human gods are restricted to purely supernatural or spiritual functions. Sometimes they exercise supreme political power in addition. In the latter case they are kings as well as gods, and the government is a theocracy. I shall give examples of both.
In the Marquesas Islands there was a class of men who were deified in their life-time. They were sup-
