But now this in its true intention is no such thing. But they make their lamentation for the fruits; and their prayers to the Gods, who are the authors and bestowers of those fruits, that they would be pleased to produce and bring up again other new ones in the place of them that are gone. Wherefore it is an excellent saying among philosophers, that they that have not learned the true sense of words will mistake also in the things; as we see those among the Greeks who have not learned nor accustomed themselves to call the brazen and stone statues and the painted representations of the Gods their images or their honors, but the Gods themselves, are so adventurous as to say that Lachares stripped Minerva, that Dionysius cropped off Apollo’s golden locks, and that Jupiter Capitolinus was burned and destroyed in the civil wars of Rome. They therefore, before they are aware, suck in and receive bad opinions with these improper words. And the Egyptians are not the least guilty herein, with respect to the animals which they worship. For the Grecians both speak and think aright in these matters, when they tell us that the pigeon is sacred to Venus, the serpent to Minerva, the raven to Apollo, and the dog to Diana, as Euripides somewhere speaks: Into a bitch transformed you shall be, And be the image of bright Hecate. But the greater part of the Egyptians worshipping the very animals themselves, and courting them as Gods, have not only filled their religious worship with matter of scorn and derision (for that would be the least harm that could come of their blockish ignorance); but a dire conception also arises therefrom, which blows up the feeble and simple minded into an extravagance of superstition, and when it lights upon the more subtle and daring tempers, outrages them into atheistical and brutish cogitations. Wherefore it seems not inconsonant here to recount what is probable upon this subject.

For that the Gods, being afraid of Typhon, changed themselves into these animals, and did as it were hide themselves in the bodies of ibises, dogs, and hawks, is a foolery beyond all prodigiousness and legend. And that such souls of men departed this life as remain undissolved after death have leave to be reborn into this life by these bodies only, is equally incredible. And of those who would assign some political reason for these things, there are some that affirm that Osiris in his great army, dividing his forces into many parts (which we in Greek call λόχοι and τάξεις), at the same time gave every of them certain ensigns or colors with the shapes of several animals upon them, which in process of time came to be looked upon as sacred, and to be worshipped by the several kindred and clans in that distribution. Others say again, that the kings of after times did, for the greater terror of their enemies, wear about them in their battles the golden and silver heads and upper parts of fierce animals. But there are others that relate that one of these subtle and crafty princes, observing the Egyptians to be of a light and vain disposition and very inclinable to change and innovation, and withal, when sober and unanimous, of an inexpugnable and irrestrainable strength by reason of their mighty numbers, therefore taught them, in their several quarters, a perpetual kind of superstition, to be the ground of endless quarrels and disputes among them. For the various animals which he commanded different cities to observe and reverence being at enmity and war with one another, and desiring one another for food, each party among them being upon the perpetual defence of their proper animals, and highly resenting the wrongs that were offered them, it happened that, being thus drawn into the quarrels of their beasts, they were, before they were aware, engaged in hostilities with one another. For at this very day, the Lycopolitans (or Wolf-town-men) are the only people among the Egyptians that eat the sheep, because the wolf, which they esteem to be a God, doth so too. And in our own times, the Oxyrynchites (or those of Pike-town), because the Cynopolitans (or those of Dog-town) did eat a pike, catched the dogs and slew them, and ate of them as they would do of a sacrifice; and there arising a civil war upon it, in which they did much mischief to one another, they were all at last chastised by the Romans.

And whereas there are many that say that the soul of Typhon himself took its flight into these animals, this tale may be looked upon to signify that every irrational and brutal nature appertains to the share of the evil Daemon. And therefore, when they would pacify him and speak him fair, they make their court and addresses to these animals. But if there chance to happen a great and excessive drought which, above what is ordinary at other times, brings along with it either wasting diseases or other monstrous and prodigious calamities, the priests then conduct into a dark place, with great silence and stillness, some of the animals which are honored by them; and they first of all menace and terrify them, and if the mischief still continues, they then consecrate and offer them up, looking upon this as a way of punishing the evil God, or at least as some grand purgation in time of greatest disasters. For, as Manetho relateth, they were used in ancient times to burn live men in the city of Ilithyia, entitling them Typhonian; and then they made wind, and dispersed and scattered their ashes into the air. And this was done publicly, and at one only season of the year, which was the dog-days. But those consecrations of the animals worshipped by them which are made in secret, and at irregular and uncertain times of the year as occasions require, are wholly unknown to the vulgar sort, except only at the time of their burials, at which they produce certain other animals, and in the presence of all spectators throw them into the grave with them, thinking by this means to vex Typhon and to abate the satisfaction he received by their deaths. For it is the Apis, with a few more, that is thought sacred to Osiris; but the far greater part are assigned to Typhon. And if this account of theirs be true, I believe it explains the subject of our enquiry as to such animals as are universally received and have their honors in common amongst them all; and of this kind is the ibis, the hawk, the cynocephalos, and the Apis himself; for so they call the goat which is kept at Mendes.

It remains yet behind, that I treat of their beneficialness to man, and of their symbolical use; and some of them participate of some one of these, and others of both. It is most manifest therefore that they worship the ox, the sheep, and the ichneumon for their benefit and use; as the Lemniotes did the lark, for finding out the locusts’ eggs and breaking them, and the Thessalians the storks, because that, as their soil bred abundance of serpents, they at their appearance destroyed them all, for which reason they enacted a law that whoever killed a stork should be banished the country. Moreover the Egyptians honored the asp, the weasel, and the beetle, observing in them certain dark resemblances of the power of the Gods, like those of the sun in drops of water. For there are many that to this day believe that the weasel engenders by the ear, and brings forth by the mouth, and is therein a resemblance of the production of speech; and that the beetle kind also hath no female, but that the males cast out their sperm into a round pellet of earth, which they roll about by thrusting it backwards with their hinder feet, — and this in imitation of the sun, which, while itself moves from west to east, turns the heaven the contrary way. They also compared the asp to a star, for being always young, and for performing its motions with great ease and glibness, and that without the help of organs.

Nor had the crocodile his honor given him without a show of probable reason for it; but it is reported to have been produced by a representation of God, it being the only animal that is without tongue. For the divine discourse hath no need of voice, but marching by still and silent ways, it guides mortal affairs by equal justice. Euripides, 887. Besides, they say he is the only animal that lives in water that hath his eye-sight covered over with a thin and transparent film, descending down from his forehead, so that he sees without being seen himself by others, in which he agrees with the first God. Moreover, in what place soever in the country the female crocodile lays her eggs, that may be certainly concluded to be the utmost extent of the rise of the river Nile for that year. For not being able to lay in the water, and being afraid to lay far from it, they have so exact a knowledge of futurity, that though they enjoy the benefit of the approaching stream at their laying and hatching, they yet preserve their eggs dry and untouched by the water. And they lay sixty in all, and are just as many days a hatching them, and the longest lived of them live as many years; that being the first measure which those that are employed about the heavens make use of. But of those animals that were honored for both reasons, we have already treated of the dog; but now the ibis, besides that he killeth all deadly and poisonous vermin, was also the first that taught men the evacuation of the belly by clysters, she being observed to be after this manner washed and purged by herself. Those also of the priests that are the strictest observers of their sacred rites, when they consecrate water for lustration, use to fetch it from some place where the ibis has been drinking; for she will neither taste nor come near any unwholesome or infectious water. Besides, with her two legs standing at large and her bill, she maketh an equilateral triangle; and the speckledness and mixture of her feathers, where there are black ones about the white, signify the gibbousness of the moon on either side.

Nor ought we to think it strange that the Egyptians should affect such poor and slender comparisons, when we find the Grecians themselves, both in their pictures and statues, make use of many such resemblances of the Gods as these are. For example, there was in Crete an image of Jupiter having no ears, for he that is commander and chief over all should hear no one. Phidias also set a serpent by the image of Minerva, and a tortoise by that of Venus at Elis, to show that maids needed a guard upon them, and that silence and keeping at home became married women. In like manner the trident of Neptune is a symbol of the third region of the world, which the sea possesses, situated below that of the heaven and air. For which reason they also gave their names to Amphitrite and the Tritons. The Pythagoreans also honored numbers and geometric figures with the names of Gods. For they called an equilateral triangle Minerva Coryphagenes (or crown-born) and Tritogeneia, because it is equally divided by perpendiculars drawn from the three angles. They likewise called the unit Apollo; the number two, contention and also audaciousness; and the number three, justice; for, wronging and being wronged being two extremes caused by deficiency and excess, justice came by equality in the middle. But that which is called the sacred quaternion, being the number thirty-six, was (according to common fame) the greatest oath among them, and was called by them the world, because it is made up of the first four even numbers and the first four odd numbers summed up together.