and compelled him to disgorge. 'The stone came forth first, as he had
swallowed it last.' {52a} The other children also emerged, all alive
and well. Zeus fixed the stone at Delphi, where, long after the
Christian era, Pausanias saw it. {52b} It was not a large stone,
Pausanias tells us, and the Delphians used to anoint it with oil and wrap
it up in wool on feast-days. All Greek temples had their fetich-stones,
and each stone had its legend. This was the story of the Delphian stone,
and of the fetichism which survived the early years of Christianity. A
very pretty story it is. Savages more frequently smear their
fetich-stones with red paint than daub them with oil, but the latter, as
we learn from Theophrastus's account of the 'superstitious man,' was the
Greek ritual.

* * * * *

This anecdote about Cronus was the stumbling-block of the orthodox Greek,
the jest of the sceptic, and the butt of the early Christian
controversialists. Found among Bushmen or Australians the narrative
might seem rather wild, but it astonishes us still more when it occurs in
the holy legends of Greece. Our explanation of its presence there is
simple enough. Like the erratic blocks in a modern plain, like the flint-
heads in a meadow, the story is a relic of a very distant past. The
glacial age left the boulders on the plain, the savage tribes of long ago
left the arrowheads, the period of savage fancy left the story of Cronus
and the rites of the fetich-stone. Similar rites are still notoriously
practised in the South Sea Islands, in Siberia, in India and Africa and
Melanesia, by savages. And by savages similar tales are still told.

* * * * *