the corn grow by passing through it, or to blight the corn of those against whom she has a grudge,[1] 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.[2] 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
