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 otherwise it was believed that he would swell up and die, or at least be afflicted with scrofula or some other disease. We have seen, too, what fatal effects are supposed to follow, and do actually follow, from contact with a sacred object in New Zealand. In short, primitive man believes that what is sacred is dangerous; it is pervaded by a sort of electrical sanctity which communicates a shock to, even if it does not kill, whatever comes in contact with it. Hence the savage is unwilling to touch or even to see that which he deems peculiarly holy. Thus Bechuanas, of the Crocodile clan, think it "hateful and unlucky" to meet or see a crocodile; the sight is thought to cause inflammation of the eyes. Yet the crocodile is their most sacred object; they call it their father, swear by it, and celebrate it in their festivals. The goat is the sacred animal of the Madenassana Bushmen; yet "to look upon it would be to render the man for the time impure, as well as to cause him undefined uneasiness." The Elk clan, among the Omaha Indians, believe that even to touch the male elk would be followed by an eruption of boils and white spots on the body. Members of the Reptile clan in the same tribe think that if one of them touches or smells a snake, it will make his hair white. In Samoa people whose god was a butterfly believed that if they caught a butterfly it would strike them dead. Again, in Samoa the reddish-seared leaves of the banana-tree were commonly used as plates for handing food; but if any member of the Wild Pigeon family had used banana leaves for this purpose, it was supposed that he would suffer from rheumatic swellings or an eruption all over the body like chicken-pox. The Mori clan of the Bhils in Central India worship the peacock as their totem and make offerings of grain to it; yet members of the clan believe that were they even to set foot on the tracks of a peacock they would afterwards suffer from some disease, and if a woman sees a peacock she must veil her face and look away. Thus the primitive mind seems to conceive of holiness as a sort of dangerous virus, which a prudent man will shun as far as possible, and of which, if he should chance to be infected by it, he will carefully disinfect himself by some form of ceremonial purification.

In the light of these parallels the beliefs and customs of the Egyptians touching the pig are probably to be explained as based upon an opinion of the extreme sanctity rather than of the extreme uncleanness of the animal; or rather, to put it more correctly, they imply that the animal was looked on, not simply as a filthy and disgusting creature, but as a being endowed with high supernatural powers, and that as such it was regarded with that primitive sentiment of religious awe and fear in which the feelings of reverence and abhorrence are almost equally blended. The ancients themselves seem to have been aware that there was another side to the horror with which swine seemed to inspire the Egyptians. For the Greek astronomer and mathematician Eudoxus, who resided fourteen months in Egypt and conversed with the priests, was of opinion that the Egyptians spared the pig, not out of abhorrence, but from a regard