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238 was a land of sacred cats and jackals and hawks, whose mummies are among us to this day, but the reason of whose worship was a subject too sacred for the Father of History to discuss. Egyptian animal-worship seems to show, in a double line, traces of a savage ancestry extending into ages lying far behind even the remote antiquity of the Pyramids. Deities patronising special sacred animals, incarnate in their bodies, or represented in their figures, have nowhere better examples than the divine bull-dynasty of Apis, the sacred hawks caged and fed in the temple of Horus, Thoth and his cynocephalus and ibis, Hathor the cow and Sebek the crocodile. Moreover, the local character of many of the sacred creatures, worshipped in certain nomes yet killed and eaten with impunity elsewhere, fits remarkably with that character of tribe-fetishes and deified totems with which Mr. McLennan's argument is concerned. See the men of Oxyrynchos reverencing and sparing the fish oxyrynchos, and those of Latopolis likewise worshipping the latos. At Apollinopolis men hated crocodiles and never lost a chance of killing them, while the people of the Arsinoite nome dressed geese and fish for these sacred creatures, adorned them with necklaces and bracelets, and mummified them sumptuously when they died. In the modern world the most civilized people among whom animal-worship vigorously survives, lie within the range of Brahmanism, where the sacred animal, the deity incarnate in an animal or invested with or symbolized by its shape, may to this day be studied in clear example. The sacred cow is not merely to be spared, she is as a deity worshipped in annual ceremony, daily perambulated and bowed to by the pious Hindu, who offers her fresh grass and flowers; Hanuman the monkey-god has his temples and his idols, and in him Siva is incarnate, as Durga is in the jackal; the wise Ganesa wears the elephant's head;