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 support from the sacrifice of pigs to him on the very day on which, according to tradition, Osiris himself was killed; for thus the killing of the pig was the annual representation of the killing of Osiris, just as the throwing of the pigs into the caverns at the Thesmophoria was an annual representation of the descent of Persephone into the lower world; and both customs are parallel to the European practice of killing a goat, cock, and so forth, at harvest as a representative of the corn-spirit.

Again, the theory that the pig, originally Osiris himself, afterwards came to be regarded as an embodiment of his enemy Typhon, is supported by the similar relation of red-haired men and red oxen to Typhon. For in regard to the red-haired men who were burned and whose ashes were scattered with winnowing-fans, we have seen fair grounds for believing that originally, like the red-haired puppies killed at Rome in spring, they were representatives of the corn-spirit himself that is, of Osiris, and were slain for the express purpose of making the corn turn red or golden. Yet at a later time these men were explained to be representatives, not of Osiris, but of his enemy Typhon, and the killing of them was regarded as an act of vengeance inflicted on the enemy of the god. Similarly, the red oxen sacrificed by the Egyptians were said to be offered on the ground of their resemblance to Typhon; though it is more likely that originally they were slain on the ground of their resemblance to the corn-spirit Osiris. We have seen that the ox is a common representative of the corn-spirit and is slain as such on the harvest-field.

Osiris was regularly identified with the bull Apis of Memphis and the bull Mnevis of Heliopolis. But it is hard to say whether these bulls were embodiments of him as the corn-spirit, as the red oxen appear to have been, or whether they were not in origin entirely distinct deities who came to be fused with Osiris at a later time. The universality of the worship of these two bulls seems to put them on a different footing from the ordinary sacred animals whose worships were purely local. But whatever the original relation of Apis to Osiris may have been, there is one fact about the former which ought not to be passed over in a disquisition on the custom of killing a god. Although the bull Apis was worshipped as a god with much pomp and profound reverence, he was not suffered to live beyond a certain length of time which was prescribed by the sacred books, and on the expiry of which he was drowned in a holy spring. The limit, according to Plutarch, was twenty-five years; but it cannot always have been enforced, for the tombs of the Apis bulls have been discovered in modern times, and from the inscriptions on them it appears that in the twenty-second dynasty two of the holy steers lived more than twenty-six years.

5. Virbius and the Horse
WE are now in a position to hazard a conjecture as to the meaning of the tradition that Virbius, the first of the divine Kings of the Wood at Aricia, had been killed in the character of Hippolytus by horses. Having found, first, that spirits