It is curious that, on our theory, the mythical Zeus must have morally degenerated at a certain period as the Zeus of religion more and more approached the rank of a pure and almost supreme deity. On our hypothesis, it was while Greece was reaching a general national consciousness, and becoming more than an aggregate of small local tribes, that Zeus attracted the worst elements of his myth. In deposing or relegating to a lower rank a crowd of totems and fetishes and ancestral ghosts, he inherited the legends of their exploits. These were attached to him still more by the love of genealogies derived from the gods. For each such pedigree an amour was inevitably invented, and, where totems had existed, the god in this amour borrowed the old bestial form. For example, if a Thessalian stock had believed in descent from an ant, and wished to trace their pedigree to Zeus, they had merely to say, "Zeus was that ant". Once more, as Zeus became supreme among the other deities of men in the patriarchal family condition, those gods were grouped round him as members of his family, his father, mother, brothers, sisters, wife, mistresses and children. Here was a noble field in which the mythical fancy might run riot; hence came stories of usurpations, rebellions, conjugal skirmishes and jealousies, a whole world of incidents in which humour had free play. Nor would foreign influences be wanting. A wandering Greek, recognising his Zeus in a deity of Phoenicia or Babylon, might bring home some alien myth which would take its place in the general legend, with other myths imported along with foreign objects of art, silver bowls and inlaid swords. Thus in all probability grew the legend of the Zeus of myth, certainly a deplorable legend, while all the time the Greek intellect was purifying itself and approaching the poetical, moral and philosophical conception of the Zeus of religion. At last, in the minds of the philosophically religious, Zeus became pure deity, and the details of the legend were explained away by this or that system of allegory; while in the minds of the sceptical, Zeus yielded his throne to the "vortex" of the Aristophanic comedy. Thus Zeus may have begun as a kindly supreme being; then ætiological and totemistic myths may have accrued to his legend, and, finally, philosophic and pious thought introduced a rational conception of his nature. But myth lived on, ritual lived on, and human victims were slain on the altars of Zeus till Christianity was the established religion. "Solet it be," says Pausanias, "as it hath been from the beginning."