Here then we have the philological theory of the personality and conduct of Zeus. To ourselves and those who have followed us the system will appear to reverse the known conditions of the working of the human mind among early peoples. On the philological theory, man first regards phenomena in our modern way as impersonal; he then gives them personality as the result of a disease of language, of a forgetfulness of the sense of words. Thus Mr. Keary writes: "The idea of personality as apart from matter must have been growing more distinct when men could attribute personality to such an abstract phenomenon as the sky." Where is the distinctness in a conception which produces such confusion? We have seen that as the idea of personality becomes more distinct the range of its application becomes narrower, not wider. The savage, it has been shown, attributes personality to everything without exception. As the idea of personality grows more distinct it necessarily becomes less extensive, till we withdraw it from all but intelligent human beings. Thus we must look for some other explanation of the personality of Zeus, supposing his name to mean the sky. This explanation we find in a survival of the savage mental habit of regarding all phenomena, even the most abstract, as persons. Our theory will receive confirmation from the character of the personality of Zeus in his myth. Not only is he a person, but a very savage person, with all the powers of the medicine-man and all the passions of the barbarian. Why should this be so on the philological theory? When we examine the legend
