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170 occupied a meteorological observatory, he probably did not perform these rites till he knew that a "depression" might be expected from one quarter or another. As soon as we meet Zeus in Homer, we find that he is looked on, not as the sky, but as the deity who "dwells in the heights of air," and who exercises supreme sway over all things, including storm and wind and cloud. He casts the lightning forth, he thunders on high , he has dark clouds for his covering. Under all these imposing aspects he is religiously regarded by people who approach him in prayer. These aspects may be readily explained by the theory that Zeus, after having been the personal sky, came to be thought a powerful being who dwelt in the sky. Much in the same way, as M. Maspero points out, in Egypt the animals were worshipped first, and then later the gods supposed to be present in the animals. So the sky, a personal sky, was first adored, later a god dwelling in the sky. But it is less easy to show how this important change in opinion took place. A philological theory of the causes which produced the change is set forth by Mr. Keary in his book Primitive Belief. In his opinion the sky was first worshipped as a vast non-personal phenomenon, "the bright thing" (Dyaus). But, to adopt the language of Mr. Max Müller, who appears to hold the same views, "Dyaus ceased to be an expressive predicate; it became