Besides the arts and crafts before mentioned as being under the protection of the Egyptian god, was the important one of commerce. "This in like manner," says Professor Anthon, "was intended to express the influence of the priesthood on commercial enterprises." "The identity of Hermes with the Dog Star, Sirius, that serves as precursor of the inundation of the Nile, the emblem of which," says the same authority, "was the gazelle that flies to the desert on the rising of the waters, his rank in demonology as the father of spirits and guide of the dead, his quality of incarnate godhead, and his cosmogonical alliance with the generative fire, the light, the source of all knowledge, and with water, the principle of fecundity. It is surprising, however, to observe how strangely the Grecian spirit modified the Egyptian Hermes, who was transformed by the Greeks into the messenger or interpreter of the wishes of others who were more powerful than himself, but not omnipotent, as the Egyptian mythology regarded him." This is seen in the mystic portions of the early Orphic or Homeric hymns, where Hermes is treated quite differently than is done in the Iliad or the Odyssey. The earliest records of Hermes recall all the peculiar qualities of the Egyptian Hermes, and sometimes even the strange legends of the Hindoo Avatars, as well as the Babylonian Nebo. One of the Hindoo gods bears the same emblems that are devoted to Mercury, namely: the Cup, the Sword, the Staff, and the Ring, Coin, or Circle; but a striking difference is noted when Hermes is adopted by the Romans, who even changed his name as well as his characteristics, although retaining his distinguishing marks or emblems. "The Romans," says Professor Anthon, "first received the sacerdotal Hermes, whose worship had been brought into Etruria by the Pelasgi, previous to the time of Homer, and, as the earlier Hermes had been represented by a column, he became with them the god Terminus. When, however, the Romans became acquainted with the twelve great deities of the Athenians, they adopted the Grecian Hermes under the name of Mercury, preserving at the same time the remembrance of their previous traditions and jumbling the attributes of the Egyptian god Thoth with that of the Grecian Hermes." But, in order to make this favourite god of use, it was necessary to approach him through his own priests, the only persons who were initiated into his mysteries and who could interpret them. Since these priests were already established and had been for some time in Italy, in the great temple of Serapeon, it is easy to see how the cult engaged the attention of the people, and how readily it absorbed the new-fashioned god who strayed there from so many different quarters. CHAPTER IV THOTH