The use of stones erect, for marking boundaries, must be very ancient; perhaps, indeed, this was one of the earliest purposes to which such rude monuments were applied. An interesting notice of this custom is given in the “Iliad,” where Homer, speaking of the great stone thrown by Minerva at Mars, says, as King renders the passage, that “she retreating, seized in her strong hand a stone lying in the field—black, rough, and vast—which men in former times had placed as a boundary of cultivated land.” How long and how effectually this custom existed, Olaus Magnaus, archbishop of Upsal and metropolitan of Sweden, speaking of his own parts, about the middle of the seventeenth century, bears testimony with justifiable pride:—“There are also high stones, by the aspect and signature whereof the ancient possessions of provinces, governments, forts, communities of noble and country men, are suffered to continue to every man in peace, without laws, suits, or arbitration, giving an example to other nations, that among these nations there is more right to be found in these stones that are boundaries than elsewhere in the large volumes of laws, where men think themselves to be more learned and civil.” Stringent laws were given by Moses to the Jewish nation in reference to these boundary marks. “Thou shalt not remove thy neighbour’s landmark, which they of old time have set in thine inheritance.” (Deut. xix. 14.) “Remove not the ancient landmark which thy fathers have set.” (Prov. xxii. 28.) Job complained that some in his day removed the landmarks (chap, xxiv. ver. 2). Every one will remember the fearful denunciation in the book of Deuteronomy,—“Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen,” (chap, xxvii. ver. 17). In Hosea we have the following strong language, which shews in what light Jehovah viewed this sin:—“The princes of Judah were like them that remove the bound: therefore will I pour out my wrath upon them like water,” (chap. v. ver. 10).