The gods who fill the court of Zeus and surround his throne are so numerous that a complete account of each would exceed the limits of our space. The legend of Zeus is typical, on the whole, of the manner in which the several mythical chapters grew about the figures of each of the deities. Some of these were originally, it is probable, natural forces or elemental phenomena, conceived of at first as personal beings; while, later, the personal earth or sun shaded off into the informing genius of the sun or earth, and still later was almost freed from all connection with the primal elemental phenomenon or force. In these processes of evolution it seems to have happened occasionally that the god shed, like a shell or chrysalis, his original form, which continued to exist, however, as a deity of older family and inferior power. By such processes, at least, it would not be difficult to explain the obvious fact that several gods have "under-studies" of their parts in the divine comedy. It may be well to begin a review of the gods by examining those who were, or may be supposed to have been, originally forces or phenomena of Nature. APOLLO. This claim has been made for almost all the Olympians, but in some cases appears more plausible than in others. For example, Apollo is regarded as a solar divinity, and the modes in which he attained his detached and independent position as a brilliant anthropomorphic deity, patron of art, the lover of the nymphs, the inspirer of prophecy, may have been something in this fashion. First the sun may have been regarded (in the manner familiar to savage races) as a personal being. In Homer he is still the god "who sees and hears all things,"* and who beholds and reveals the loves of Ares and Aphrodite. This personal character of the sun is well illustrated in the Homeric hymn to Hyperion, the sun that dwells on high, where, as Mr. Max Müller says, "the words would seem to imply that the poet looked upon Helios as a half-god, almost as a hero, who had once lived upon earth".** It has already been shown that this mythical theory of the origin of the sun is met with among the Aztecs and the Bushmen.*** In Homer, the sun, Helios Hyperion, though he sees and hears all things,**** needs to be informed by one of the nymphs that the companions of Odysseus have devoured his sacred cattle. In the same way the supreme Baiame of Australia needs to ask questions of mortals. Apollo then speaks in the Olympian assembly, and threatens that if he is not avenged he will "go down to Hades and shine among the dead". The sun is capable of marriage, as in the Bulgarian _Volkslied_, where he marries a peasant girl,***** and, by Perse, he is the father of Circe and Æetes.****** * _Odyssey_, viii. 270. ** _Selected Essays_, i. 605, note 1. *** "Nature Myths," antea. **** _Iliad_, iii. 277. ***** Dozon, _Chansons Bulgares_. ****** _Odyssey_, x. 139.