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 many-headed as a giant in a fairy tale, or as Purusha in the Rig-Veda. He had a ram's head, a bull's head, a snake's head, and a lion's head, and glanced around with four eyes, presumably human. This remarkable being was also provided with golden wings. The nature of the physical arrangements by which Phanes became capable of originating life in the world is described in a style so savage and crude, that the reader must be referred to Suidas for the original text. The tale is worthy of the Swift-like fancy of the Australian Narrinyeri.

Nothing can be easier or more delusive than to explain all this wild part of the Orphic cosmogony as an allegorical veil of any modern ideas we choose to select. But why the "allegory" should closely imitate the rough guesses of uncivilised peoples, Ahts, Diggers, Zunis, Cahrocs, it is less easy to explain. We can readily imagine African or American tribes who were accustomed to revere bulls, rams, snakes, and so forth, ascribing the heads of all their various animal patrons to the deity of their confederation. We can easily see how such races as practise the savage rites of puberty should attribute to the first being the special organs of Phanes. But on the Neo-Platonic hypothesis that Orpheus was a seer of Neo-Platonic opinions, we do not see why he should have veiled his ideas under so savage an allegory. This part of the Orphic speculation is left in judicious silence by some modern commentators, such as M. Darmesteter in Les