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276 from Agbome a man carried in a hammock, with the dress, the stool, and the umbrella of a caboceer; a canoe takes him out to sea, where he is thrown to the sharks.' While in these descriptions the individual divine personality of the sea is so well marked, an account of the closely related Slave Coast religion states that a great god dwells in the sea, and it is to him, not to the sea itself, that offerings are cast in. In South America the idea of the divine Sea is clearly marked in the Peruvian worship of Mamacocha, Mother Sea, giver of food to men. Eastern Asia, both in its stages of lower and higher civilization, contributes members to the divine group. In Kamchatka, Mitgk the Great Spirit of the Sea, fish-like himself, sends the fish up the rivers. Japan deifies separately on land and at sea the lords of the waters; Midsuno Kami, the Water-god, is worshipped during the rainy season; Jebisu, the Sea-god, is younger brother of the Sun.

Among barbaric races we thus find two conceptions current, the personal divine Sea and the anthropomorphic Sea-god. These represent two stages of development of one idea — the view of the natural object as itself an animated being, and the separation of its animating fetish-soul as a distinct spiritual deity. To follow the enquiry into classic times shows the same distinction as strongly marked. When Kleomenes marched down to Thyrea, having slaughtered a bull to the Sea he embarked his army in ships for the Tirynthian land and Nauplia. Cicero makes Cotta remark to Balbus that 'our generals, embarking on the sea, have been accustomed to immolate a victim to the waves,' and he goes on to argue,