not unfairly, that if the Earth herself is a goddess, what is she other than Tellus, and 'if the Earth, the Sea too, whom thou saidst to be Neptune.'[1] Here is direct nature-worship in its extremest sense of fetish-worship. But in the anthropomorphic stage appear that dim præ-Olympian figure of Nēreus the Old Man of the Sea, father of the Nereids in their ocean caves, and the Homeric Poseidōn the Earth-shaker, who stables his coursers in his cave in the Ægean deeps, who harnesses the gold-maned steeds to his chariot and drives through the dividing waves, while the subject sea-beasts come up at the passing of their lord, a king so little bound to the element he governs, that he can come from the brine to sit in the midst of the gods in the assembly on Olympos, and ask the will of Zeus.[2]
Fire-worship brings into view again, though under different aspects and with different results, the problems presented by water-worship. The real and absolute worship of fire falls into two great divisions, the first belonging rather to fetishism, the second to polytheism proper, and the two apparently representing an earlier and later stage of theological ideas. The first is the rude barbarian's adoration of the actual flame which he watches writhing, roaring, devouring like a live animal; the second belongs to an advanced generalization, that any individual fire is a manifestation of one general elemental being — the Fire-god. Unfortunately, evidence of the exact meaning of fire-worship among the lower races is scanty, while the transition from fetishism to polytheism seems a gradual process of which the stages elude close definition. Moreover, it must be borne in mind that rites performed with fire are, though often, yet by no means necessarily, due to worship of the fire itself. Authors who have indiscriminately mixed up such rites as the new fire, the perpetual fire, the passing
