THE LOWER RACES OF MAN. 359 



Hence the name of Hermes or Termes, a boundary or terminus, while 

 the name of the corresponding Eoman deity, Mercury, is connected with 

 the word "march," or boundary, whence our title of marquis, meaning 

 originally a person to whom was intrusted the duty of guarding the 

 ^' march," or neutral territory, which in the troublous times of old it 

 was customary to leave between the possessions of different nations. 



These marches, not being cultivated, served as grazing grounds ; to 

 them came merchants to exchange on neutral ground the products of 

 their respective countries; here also, for the same reason, treaties were 

 negotiated; here also international games and sports were held. Up- 

 right stones were used to indicate places of burial ; and lastly, on them 

 were inscribed laws and decrees, records of remarkable events, and the 

 I)raises of the deceased. 



Hence Mercury, represented by a plain upright stone, was the deity 

 of travelers, because he was a landmark ; of shepherds, as presiding over 

 pastures ; he conducted the souls of the dead into the infernal regions, 

 because even in the very early dajs upright stones were used as tomb- 

 stones; he was the god of merchants, because commerce was carried on 

 mainly at the frontiers ; and of thieves out of sarcasm. He was the 

 messenger of the gods, because ambassadors met at the frontiers ; and 

 of eloquence, for the same reason. He invented the lyre and presided 

 over games, because contests in music, &c., were held on neutral ground ; 

 and he was said to have invented letters, because inscriptions were 

 engraved on upright pillars. 



Stone-worship in its lower phases has, however, I think, a different 

 origin, and is merely' a form of that indiscriminate worship which 

 characterizes the human mind in one i)hase of development. 



Fire, again, is worshipped all over the world. In ancient times it 

 was for from being so easy to light a fire as it is now that we have lucifer 

 matches and various other appliances for the purpose. In some parts 

 of Tasmania and Australia the natives, if their tires went out, preferred 

 to go long distances to get a fresh spark from another tribe rather than 

 attempt to light one for themselves. 



In somewhat more advanced communities, as, for instance, in some oi 

 the North American tribes, and in the familiar instance of Eome, certain 

 individuals were told off to keep a fire continually burning. Thus would 

 imturally arise the idea that this fire was something sacred and holy. 

 The name of the classical goddess of fire, Vesta, or Hestia, means lit 

 erally a health. 



The worship of fire naturally reminds us of that of the heavenly bodies, 

 and especially of the sun and moon. When once the idea of religion 

 had arisen, no one can wonder that they should be regarded as deities. To 

 us indeed this worship seems to contain much that is grand ; and while 

 many writers have refused to believe it possible that man could ever 

 really have worshipped animals and plants, almost a 11 have regarded that 

 of the sun and moon as natural and appropriate. 



Yet the sun and moon do not appear to have suggested the idea of 

 divinity to tiie savage mind by auy other jjrocess than that already 

 alluded to in the case of animals. The lowest races have never raised 

 their minds to the contemplation of the sun or moon as deities. This 

 worship commences only in the stage above Fetichism, that is to say, as 

 a form of Totemism ; but it reaches its greatest importance at a sub- 

 sequent stage of religious development. Before quitting Totemism, it 

 may be well to observe that even objects most inappropriate, according 

 to our ideas, have been deified by various races. 



Thus, in Central India, the Todas are said to worship a buffalo bull, 



