Next Dyaus, or rather the Greek form Zeus, almost lost its meaning of the sky, and the true sense being partially obscured, became a name supposed to indicate a person. Lastly the expression became "Zeus thunders," Zeus being regarded as a person, because the old meaning of his name, "the sky," was forgotten, or almost forgotten. The _nomen_ (name) has become a _numen_ (god). As Mr. Keary puts it, "The god stands out as clear and thinkable in virtue of this name as any living friend can be". The whole doctrine resolves itself into this, a phenomenon originally (according to the theory) considered impersonal, came to be looked on as personal, because a word survived in colloquial expressions after it had lost, or all but lost, its original meaning. As a result, 'all the changes and processes of the impersonal sky came to be spoken of as personal actions performed by a personal being, Zeus. The record of these atmospheric processes on this theory is the legend of Zeus. Whatever is irrational and abominable in the conduct of the god is explained as originally a simple statement of meteorological phenomena. "Zeus weds his mother;" that must mean the rain descends on the earth, from which it previously arose in vapour. "Zeus weds his daughter," that is, the rain falls on the crop, which grew up from the rainy embrace of sky and earth. 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 thought, 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 in myth, as distinct from religion, he is 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