Here comes a difficulty. If the Olympian god was not there to start with, how did he originate? We can understand--at least after a course of anthropology--this desire of primitive man to acquire for himself the superhuman forces of the bull; but how does he make the transition from the real animal to the imaginary human god? First let us remember the innate tendency of primitive man everywhere, and not especially in Greece, to imagine a personal cause, like himself in all points not otherwise specified, for every striking phenomenon. If the wind blows it is because some being more or less human, though of course superhuman, is blowing with his cheeks. If a tree is struck by lightning it is because some one has thrown his battle-axe at it. In some Australian tribes there is no belief in natural death. If a man dies it is because 'bad man kill that fellow'. St. Paul, we may remember, passionately summoned the heathen to refrain from worshipping τὴν κτίσιν, the creation, and go back to τὸν κτίσαντα, the creator, human and masculine. It was as a rule a road that they were only too ready to travel.[23:1] But this tendency was helped by a second factor. Research has shown us the existence in early Mediterranean religion of a peculiar transitional step, a man wearing the head or skin of a holy beast. The Egyptian gods are depicted as men with beasts' heads: that is, the best authorities tell us, their shapes are derived from the kings and priests who on great occasions of sacrifice covered their heads with a beast-mask.[23:2] Minos, with his projection the Minotaur, was a bull-god and wore a bull-mask. From early Island gems, from a fresco at Mycenae, from Assyrian reliefs, Mr. A. B. Cook has collected many examples of this mixed figure--a man wearing the _protomê_, or mask and mane, of a beast. Sometimes we can actually see him offering libations. Sometimes the worshipper has become so closely identified with his divine beast that he is represented not as a mere man wearing the _protomê_ of a lion or bull, but actually as a lion or bull wearing the _protomê_ of another.[24:1] Hera, βοῶπις, with a cow's head; Athena, γλαυκῶπις, with an owl's head, or bearing on her breast the head of the Gorgon; Heracles clad in a lion's skin and covering his brow δεινῷ χάσματι θηρός, 'with the awful spread jaws of the wild beast', belong to the same class. So does the Dadouchos at Eleusis and other initiators who let candidates for purification set one foot--one only and that the left--on the skin of a sacrificial ram, and called the skin Διὸς κῶας, the fleece not of a ram, but of Zeus.[24:2]