one of whom annually disappears into and reappears from the ground, while the other has little to do but to weep and rejoice at the appropriate times. This explanation of the double personification of the corn in Greek myth assumes that both personifications (Demeter and Proserpine) are original. But if we assume that the Greek myth started with a single personification, the after-growth of a second personification may perhaps be explained as follows. On looking over the peasant harvest customs which have been passed under review, it may be noticed that they involve two distinct conceptions of the corn-spirit. For whereas in some of the customs the corn-spirit is treated as immanent in the corn, in others it is regarded as external to it. Thus when a particular sheaf is called by the name of the corn-spirit, and is dressed in clothes and treated with reverence,(1193) the corn-spirit is clearly regarded as immanent in the corn. But when the corn-spirit is said to make the corn grow by passing through it, or to blight the corn of those against whom she has a grudge,(1194) she is clearly conceived as quite separate from, though exercising power over, the corn. Conceived in the latter way the corn-spirit is in a fair way to become a deity of the corn, if she has not become so already. Of these two conceptions, that of the corn-spirit as immanent in the corn is doubtless the older, since the view of nature as animated by indwelling spirits appears to have generally preceded the view of it as controlled by deities external to it; to put it shortly, animism precedes deism. In the harvest customs of our European peasantry the conception of the corn-spirit as immanent appears to be the prevalent one; the conception of it as external occurs rather as an exception. In Greek mythology, on the other hand, Demeter is distinctly conceived in the latter way; she is the deity of the corn rather than the spirit immanent in it.(1195) The process of thought which seems to be chiefly instrumental in producing the transition from the one mode of conception to the other is anthropomorphism, or the gradual investment of the immanent spirits with more and more of the attributes of humanity. As men emerge from savagery the tendency to anthropomorphise or humanise their divinities gains strength; and the more anthropomorphic these become, the wider is the breach which severs them from those natural objects of which they were at first merely the animating spirits or souls. But in the progress upwards from savagery, men of the same generation do not march abreast; and though the anthropomorphic gods may satisfy the religious wants of more advanced individuals, the more backward members of the community will cling by preference to the older animistic notions. Now when the spirit of any natural object (as the corn) has been invested with human qualities, detached from the object, and converted into a deity controlling it, the