History of Religion

Latin writers tell us about Egypt, we find that the religion of the country is described as consisting mainly in the worship of animals. This excited the wonder

he early Roman assailant of Christianity, speaks to the same effect. Thus the popular religion of Egypt, before and after the Christian era, had animals for its principal objects. A representative of the sacred species sat or crawled or hopped in the temple, and in that nome that animal was not eaten. In the nome in which the cat was sacred all cats were inviolable; any insult offered to a cat roused the whole population to frenzy, and one who killed a cat, even though he was a stranger in the place and unacquainted with its manners, forfeited his own lif

l Apis of Memphis, the bull Mnevis of Heliopolis, or the goat of Mendes. These, though originally local deities, might obtain a wider reverence if the nome they belonged to rose to greater power. Animals of every size and kind were worshipped in Egypt. Besides the large animals we h

als and trees will be found in Wilkinson'

ew it well, but were not interested in it, or did not wish to encourage it. The Egyptians certainly did not believe the worship of animals to have been a late innovation. Manetho, an Egyptian priest who wrote in the third century B.C., says that the worship of animals was introduced under the second king of the second dynasty. That is as if we should say that an old custom of which we did not know the origi

as a man with the head of a hawk, Hathor as a woman with the head and horns of a cow, Bast is a woman with the head of a cat, Osiris has the head of a bull or of an ibis, Chnum of a ram, Amon has the head now of a ram now of a hawk. Deities also occur with human bodies and the heads of mythical animals such as the phoenix. But along with these semi-human, semi-animal figures there are found still simpler symbols for the deities; they are drawn as animals. It is only about the twelfth dynasty that the change to the higher form takes place, but even after the step was made of representing the gods as half-human, the older pictures of them were not discarded, but placed side by side with the new ones. Thus we find on the same stone two representations of Horus, one of which gives him as a man with

Lectures, On the Origin and Growth of Religion,

e cow as a great kind mother; the beetle for that wonderful procedure in the reproduction of his kind, in which he so strikingly brings life out of decay. (2) The beasts are not worshipped themselves; they are only the emblems of the deities with whom they are connected, and it is the deity who is worshipped, not the animal. This may be quite true of later practice, but is by no means a satisfactory explanation of its origin; for how was it arranged, and who was it that ordained at first, that the jackal should be the emblem of Anubis, the cat of Bast, the crocodile of Sebak, and so on? (3) Various mythological and quasi-historical accounts of the origin of the practice are given, such as that men long ago chose different animals

have nothing to do with calling the system into existence. We may be sure that a refined and cultivated people did not take up animal worship and cling to it, in spite of its repulsive features, with such tenacity as the Egyptians did, because of a speculative idea of the likeness of certain beasts to certain gods, or to express pantheistic view

North American Indians of to-day, we have a number of communities each with its special sacred animal, which it does not eat, but reverences and defends. Other traces of totemistic arrangements may be suspected here and there in Egyptian observances, but even did the analogy extend no further than to the facts just mentioned, there would be a case for considering wheth

e modern Egyptologists incline to the theory that animal worship, though not the only, w

orship of anima