a lonely moor? It is impossible to think of mortal power having placed it there. The stone must have moved itself there. That is to say some spirit must dominate it. Everything that has a body is subject to magic, including, therefore, the spirits of nature. If a god is directly connected with his portrait, a direct influence (by refraining from devout offerings, by whippings, chainings and the like) can be brought to bear upon him. The lower classes in China tie cords around the picture of their god in order to defy his departing favor, when he has left them in the lurch, and tear the picture to pieces, drag it through the streets into dung heaps and gutters, crying: "You dog of a spirit, we housed you in a beautiful temple, we gilded you prettily, we fed you well, we brought you offerings, and yet how ungrateful you are!" Similar displays of resentment have been made against pictures of the mother of god and pictures of saints in Catholic countries during the present century when such pictures would not do their duty during times of pestilence and drought. Through all these magical relationships to nature countless ceremonies are occasioned, and finally, when their complexity and confusion grow too great, pains are taken to systematize them, to arrange them so that the favorable course of nature's progress, namely the great yearly circle of the seasons, may be brought about by a corresponding course of the ceremonial progress. The aim of religious worship is to influence nature to human advantage, and hence to instil a subjection to law into her that originally she has not, whereas at present man desires to find out the subjection to law of nature in order to guide himself thereby. In brief, the system of religious worship rests upon the idea of magic between man and man, and the magician is older than the priest. But it rests equally upon other and higher ideas. It brings into prominence the sympathetic relation of man to man, the existence of benevolence, gratitude, prayer, of truces between enemies, of loans upon security, of arrangements for the protection of property. Man, even in very inferior degrees of civilization, does not stand in the presence of nature as a helpless slave, he is not willy-nilly the absolute servant of nature. In the Greek development of religion, especially in the relationship to the Olympian gods, it becomes possible to entertain the idea of an existence side by side of two castes, a higher, more powerful, and a lower, less powerful: but both are bound together in some way, on account of their origin and are one species. They need not be ashamed of one another. This is the element of distinction in Greek religion. 112