as an element in ritual, but with modifications of the modes in which he approaches his fellow man. He must beg their favour with submissive speech or buy it with bribes. And here, with prayer and oblation, religion in the stricter sense makes its appearance. The next step of man is from the crowd of animistic spirits to isolate the god. The notion of a god is much the old notion of an anthropomorphic elemental spirit, widened, exalted, and further removed from sense. Instead of a local and limited home, the god has his dwelling in the whole expanse of heaven or in some distant region of space. He transcends and as an object of cult supplants the more bounded and more concrete personifications of natural forces out of which he has been evolved. But he does not annul these: they survive in popular credence as his servants and ministers. It is indeed on the analogy of the position of the human chief amongst his _comitatus_ that, in all probability, the conception of the god is largely arrived at. Comparative philology seems to show that the belief in gods is common to the Aryan-speaking peoples, and that at the root of all the cognate mythologies there lies a single fundamental divinity. This is the Dyaus of the Indians, the Zeus of the Greeks, the Jupiter of the Romans, the Tiwaz (O.H.G. Zîu, O.N. Týr, A.-S. Tîw) of the Teutons. He is an embodiment of the great clear sunlit heavens, the dispenser of light to the huntsman, and of warmth and moisture to the crops. Side by side with the conception of the heaven-god comes that of his female counterpart, who is also, though less clearly, indicated in all the mythologies. In her earliest aspect she is the lady of the woods and of the blossoming fruitful earth. This primary dualism is an extremely important factor in the explanation of early religion. The all-father, the heaven, and the mother-goddess, the earth, are distinct personalities from the beginning. It does not appear possible to resolve one into a mere doublet or derivative of the other. Certainly the marriage of earth and heaven in the showers that fertilize the crops is one of the oldest and most natural of myths. But it is generally admitted that myth is determined by and does not determine the forms of cult. The heaven-god and the earth-goddess must have already had their separate existence before the priests could hymn their marriage. An explanation of the dualism is probably to be traced in the merging of two cults originally distinct. These will have been sex-cults. Tillage is, of course, little esteemed by primitive man. It was so with the Germans, even up to the point at which they first came into contact with the Romans[359]. Yet all the Aryan languages show some acquaintance with the use of grains[360]. The analogy with existing savages suggests that European agriculture in its early stages was an affair of the women. While the men hunted or afterwards tended their droves of cattle and horses, the women grubbed for roots, and