divine conceptions of various Hellenic clans before the union of clans into states. However this may be, when we first encounter the gods in Homer and Hesiod, they have been organised into a family, with regular genealogies and relationships. Functions have been assigned to them, and departments. Was Hermes always the herald? Was Hephæstus always the artisan? Was Athene from the first the well-be-loved daughter of Zeus? Was Apollo from the beginning the mediator with men by oracles? Who can reply? We only know that the divine ministry has been thoroughly organised, and departments assigned, as in a cabinet, before we meet the gods on Olympus. What they were in the ages before this organisation, we can only conjecture. Some may have been adopted from clans whose chief deity they were. If any one took all the Samoan gods, he could combine them into a family with due functions and gradations. No one man did this, we may believe, for Greece: though Herodotus thought it was done by Homer and Hesiod. The process went on through centuries we know not of; still less do we know what or where the gods were before the process began.
Thus the obscurity in which the divine origins are hidden is natural and inevitable. Our attempt has been to examine certain birth-marks which the gods bear from that hidden antiquity, relics of fur and fin and feather, inherited from ancestral beasts like those which ruled Egyptian, American, and Australian religions. We have also remarked the brilliant divinity of beautiful form which the gods at last attained, in
