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Rh self. Hence the king, starting as a magician, tends gradually to exchange the practice of magic for the priestly functions of prayer and sacrifice. And while the distinction between the human and the divine is still imperfectly drawn, it is often imagined that men may themselves attain to godhead, not merely after their death, but in their lifetime, through the temporary or permanent possession of their whole nature by a great and powerful spirit. No class of the community has benefited so much as kings by this belief in the possible incarnation of a god in human form. The doctrine of that incarnation, and with it the theory of the divinity of kings in the strict sense of the word, will form the subject of the following chapter.

  instances which in the preceding chapters I have drawn from the beliefs and practices of rude peoples all over the world, may suffice to prove that the savage fails to recognise those limitations to his power over nature which seem so obvious to us. In a society where every man is supposed to be endowed more or less with powers which we should call supernatural, it is plain that the distinction between gods and men is somewhat blurred, or rather has scarcely emerged. The conception of gods as superhuman beings endowed with powers to which man possesses nothing comparable in degree and hardly even in kind, has been slowly evolved in the course of history. By primitive peoples the supernatural agents are not regarded as greatly, if at all, superior to man; for they may be frightened and coerced by him into doing his will. At this stage of thought the world is viewed as a great democracy; all beings in it, whether natural or supernatural, are supposed to stand on a footing of tolerable equality. But with the growth of his knowledge man learns to realise more clearly the vastness of nature and his own littleness and feebleness in presence of it. The recognition of his helplessness does not, however, carry with it a corresponding belief in the impotence of those supernatural beings with which his imagination peoples the universe. On the contrary, it enhances his conception of their power. For the idea of the world as a system of impersonal forces acting in accordance with fixed and invariable laws has not yet fully dawned or darkened upon him. The germ of the idea he certainly has, and he acts upon it, not only in magic art, but in much of the business of daily life. But the idea remains undeveloped, and so far as he attempts to explain the world he lives in, he pictures it as the manifestation of conscious will and personal agency. If then he feels himself to be so frail and slight, how vast and powerful must he deem the beings who control the gigantic machinery of nature! Thus as his old sense of equality with the gods slowly vanishes, he resigns at the same time the hope of directing the course of nature by