their deities. Had the Greeks known that this was in their power to do, then Apollo, Dionysus, Cronos, Zeus, Hermes, Aphrodite, Ares had not died. Yet die they did, if the graves of each of these mortals prove the prevailing belief in their decease.[25] Mankind, according to Mr. Frazer, believed in 'mighty beings,' 'who breathed into man's nostrils and made him live.' He implored them 'to bring his immortal spirit ... to some happier world ... where he might rest with them,' and so on.[26] Yet, 'lacking the idea of eternal duration, primitive man naturally supposed the gods to be mortal like himself.' Mr. Frazer has, we see, also told us that they did not believe their gods to be mortal. Probably, then, the belief in their immortality was a late stage in a gradual process.[27] Yet it had not prevailed when the grave of Zeus was shown 'about the beginning of our era.'[28] Man, then, believed that he could keep one out of the crowd of gods alive (though he implored them to keep _him_ alive) by sacrificing his rightful king once a year, thereby overthrowing dynasty after dynasty, and upsetting the whole organisation of the state. All this we must steadfastly believe, before we can accept Mr. Frazer's theory of the origin of the Nicene Creed. It is a large preliminary demand. The gods keep on being 'immortals,' and this we must insist on, in view of Mr. Frazer's theory that man-gods who are slain are slain to keep alive the god who is incarnate in them, of which he does not give one example. His instances of beliefs that the high gods are dead notoriously contradict the prevalent belief that they are deathless. And the prevalent belief regulates religion. However, man-gods certainly die, and some South Sea Islanders--by a scientific experiment--demonstrated that Captain Cook was no god, because he died when stabbed, which a genuine god would not have done. This, of course, proves that these benighted heathen knew the difference between an immortal god and a deathly man as well as did Anchises in the Homeric hymn to Aphrodite. III. RELIGIOUS REGICIDE Peoples who think that all the luck depends on their king-man-god (the second sort, the superior sorcerer, with no god in him) hold, we are to believe, that his luck and cosmic influence wane with his waning forces. Therefore they kill him, and get a more vigorous recipient of his _soul_ (not of a god) and of his luck.[29] Of king-killing for this reason Mr. Eraser gives, I think, one adequate example. Of the transmission of the soul of the slain divinity to his successor he 'has no direct proof,' though souls of incarnating gods are transmitted after natural deaths.[30]