and ordainers of the ceremonies, would be glorified at last into the composite-image of a God in whom were concentrated all magic powers. "Recent researches," says Gilbert Murray, "have shown us in abundance the early Greek medicine-chiefs making thunder and lightning and rain." Here is the germ of a Zeus or a Jupiter. The particular medicine-man may fail; that does not so much matter; he is only the individual representative of the glorified and composite being who exists in the mind of the tribe (just as a present-day King may be unworthy, but is surrounded all the same by the agelong glamour of Royalty). "The real [gr qeos], tremendous, infallible, is somewhere far away, hidden in clouds perhaps, on the summit of some inaccessible mountain. If the mountain is once climbed the god will move to the upper sky. The medicine-chief meanwhile stays on earth, still influential. He has some connection with the great god more intimate than that of other men... he knows the rules for approaching him and making prayers to him." (2) Thus did the Medicine-man, or Priest, or Magician (for these are but three names for one figure) represent one step in the evolution of the god. (1) See The Art of Creation, ch. viii, "The Gods as Apparitions of the Race-Life." (2) The Four Stages, p. 140. And farther back still in the evolutionary process we may trace (as in chapter iv above) the divinization or deification of four-footed animals and birds and snakes and trees and the like, from the personification of the collective emotion of the tribe towards these creatures. For people whose chief food was bear-meat, for instance, whose totem was a bear, and who believed themselves descended from an ursine ancestor, there would grow up in the tribal mind an image surrounded by a halo of emotions--emotions of hungry desire, of reverence, fear, gratitude and so forth--an image of a _divine Bear_ in whom they lived and moved and had their being. For another tribe or group in whose yearly ritual a Bull or a Lamb or a Kangaroo played a leading part there would in the same way spring up the image of a holy bull, a divine lamb, or a sacred kangaroo. Another group again might come to worship a Serpent as its presiding genius, or a particular kind of Tree, simply because these objects were and had been for centuries prominent factors in its yearly and seasonal Magic. As Reinach and others suggest, it was the Taboo (bred by Fear) which by first forbidding contact with the totem-animal or priest or magician-chief gradually invested him with Awe and Divinity.