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indigo-yielding plants, Indigofera anil, anil being derived from the Sanskrit nila, dark-blue, and mild, the indigo plant. About the same time N. N. Zinin found that on reducing nitrobenzene, a base was formed which he named benzidam. A. W. von Hofmann investigated these variously prepared substances, and proved them to be identical, and thenceforth they took their place as one body, under the name aniline or phenylamine. Pure aniline is a basic substance of an oily consistence, colourless, melting at -8° and boiling at 184°C On exposure to air it absorbs oxygen and resinifies, becoming deep brown in colour; it ignites readily, burning with a large smoky flame. It possesses a somewhat pleasant vinous odour and a burning aromatic taste; it is a highly acrid poison. Aniline is a weak base and forms salts with the mineral acids. Aniline hydrochloride forms large colourless tables, which become greenish on exposure, it is the “aniline salt” of commerce. The sulphate forms beautiful white plates. Although aniline is but feebly basic, it precipitates zinc, aluminium and ferric salts, and on warming expels ammonia from its salts. Aniline combines directly with alkyl iodides to form secondary and tertiary amines, boiled with carbon disulphide it gives sulphocarbanilide (diphenyl thio-urea), CS(NHC.H.), which may be decomposed into phenyl mustard-oil, C.H.CNS, and triphenyl guanidine, C.H.N.: C(NHC.H.). Sulphuric acid at 180° gives sulphanilic acid, NH, C.H. SO3H Anilides, compounds in which the amino group is substituted by an acid radical, are prepared by heating aniline with certain acids, antifebrin or acetanilide is thus obtained from acetic acid and aniline. The oxidation of aniline has been carefully investigatcd. In alkaline solution azobenzene results, while arsenic acid produces the violet-colouring matter violaniline. Chromic acid converts it into quinone, while chlorates, in the presence of certain metallic salts (especially of vanadium), give aniline black. Hydrochloric acid and potassium chlorate give chloranil. Potassium permanganate in neutral solution oxidizes it to nitrobenzene, in alkaline solution to azobenzene, ammonia and oxalic acid, in acid solution to aniline black. Hypochlorous acid gives para-amino phenol and para-amino diphenylamine (E. Bamberger, Ber., 1898, 31, p. 1522). The great commercial value of aniline is due to the readiness with which it yields, directly or indirectly, valuable dyestuffs. The discovery of mauve in 1858 by Sir W. H. Perkin was the first of a series of dyestuffs which are now to be numbered by hundreds. Reference should be made to the articles DYEING, FuchsiNE, SAFRANINE, INDULINEs, for more details on this subject. In addition to dyestuffs, it is a starting-product for the manufacture of many drugs, such as antipyrine, antifebrin, &c Aniline is manufactured by reducing nitrobenzene with iron and hydrochloric acid and steam-distilling the product. The purity of the product depends upon the quality of the benzene from which the nitrobcnzene was prepared. In commerce three brands of aniline are distinguished—aniline oil for blue, which is pure aniline; aniline oil for red, a mixture of equimolecular quantities of aniline and ortho- and para-toluidines; and aniline oil for safranine, which contains aniline and ortho-toluidine, and is obtained from the distillate (échappés) of the fuchsine fusion. Monomethyl and dimethyl aniline are colourless liquids prepared by heating aniline, aniline hydrochloride and mcthyl alcohol in an autoclave at 220°. They are of great importance in the colour industry. Monomethyl aniline boils at 193-195°, dimethyl aniline at 192° ANIMAL (Lat. animalis, from anima, breath, soul), a term first used as a noun or adjective to denote a living thing, but now used to designate one branch of living things as opposed to the other branch known as plants. Until the discovery of protoplasm, and the series of investigations by which it was established that the cell was a fundamental structure essentially alike in both animals and plants (see CYToloGY), there was a vague belief that plants, if they could really be regarded as animated creatures, exhibited at the most a lower grade of life. We know now that in so far as life and living matter can be investigated by science, animals and olants cannot be described as being alive
in different degrees. Animals and plants are extremely closely related organisms, alike in their fundamental characters, and each grading into organisms which possess some of the characters of both classes or kingdoms (see PROTISTA). The actual boundaries between animals and plants are artificial; they are rather due to the ingenious analysis of the systematist than actually resident in objective nature. The most obvious distinction is that the animal cell-wall is either absent or composed of a nitrogenous material, whereas the plant cell-wall is composed of a carbohydrate material-cellulose. The animal and the plant alike require food to repair waste, to build up new tissue and to provide material which, by chemical change, may liberate the energy which appears in the processes of life. The food is alike in both cases; it consists of water, certain inorganic salts, carbohydrate material and proteid material. Both animals and plants take their water and inorganic salts directly as such. The animal cell can absorb its carbohydrate and proteid food only in the form of carbohydrate and proteid; it is dependent, in fact, on the pre-existence of these organic substances, themselves the. products of living matter, and in this respect the animal is essentially a parasite on existing animal and plant life. The plant, on the other hand, if it be a green plant, containing chlorophyll, is capable, in the presence of light, of building up both carbohydrate material and proteid material from inorganic salts, if it be a fungus, devoid of chlorophyll, whilst it is dependent on pre-existing carbohydrate material and is capable of absorbing, like an animal, proteid material as such, it is able to build up its proteid food from material chemically simpler than proteid. On these basal differences are founded most of the characters which make the higher forms of animal and plant life so different. The animal body, if it be composed of many cells, follows a different architectural plan; the compact nature of its food, and the yielding nature of its cell-walls, result in a form of structure consisting essentially of tubular or spherical masses of cells arranged concentrically round the food-cavity. The relatively rigid nature of the plant cell-wall, and the attenuated inorganic food-supply of plants, make possible and necessary a form of growth in which the greatest surface is exposed to the exterior, and thus the plant body is composed of flattened laminae and elongated branching growths. The distinctions between animals and plants are in fact obviously secondary and adaptive, and point clearly towards the conception of a common origin for the two forms of life, a conception which is made still more probable by the existence of many low forms in which the primary differences between animals and plants fade out. An animal may be defined as a living organism, the protoplasm of which does not secrete a cellulose cell-wall, and which requires for its existence proteid material obtained from the living or dead bodies of existing plants or animals. The common use of the word animal as the equivalent of mammal, as opposed to bird or reptile or fish, is erroneous. The classification of the animal kingdom is dealt with in the article ZooloGY (P. C. M.) ANIMAL HEAT. Under this heading is discussed the physiology of the temperature of the animal body. The higher animals have within their bodies certain sources of heat, and also some mechanism by means of which both the production and loss of heat can be regulated. This is conclusively shown by the fact that both in summer and winter their mean temperature remains the same. But it was not until the intfoduction of thermometers that any exact data on the temperature of animals could be obtained. It was then found that local differences were present, since heat production and heat loss vary considerably in different parts of the body, although the circulation of the blood tends to bring about a mean temperature of the internal parts. Hence it is important to determine the temperature of those parts which most nearly approaches to that of the internal organs. Also for such results to be comparable they must be made in the same situation. The rectum gives most accurately the temperature of internal parts, or in women and some animals the vagina, uterus or bladder. Occasionally that or the urine as it leaves the urethra may be of use. More usually the temperature is taken in the mouth, axilla or groin. Warm and Cold Blooded Animals.-By numerous observations upon men and animals, John Hunter showed that the essential difference between the so-called warm-blooded and cold-blooded animals lies in the constancy of the temperature of the former, and the variability of the temperature of the latter. Those animals high in the scale of evolution, as birds and mammals, have a high temperature almost constant and independent of that of the surrounding air, whereas among the lower animals there is much variation of body temperature, dependent entirely on their surroundings. There are, however, certain mammals which are exceptions, being warm-blooded during the summer, but cold-blooded during the winter when they hibernate; such are the hedgehog, bat and dormouse. John Hunter suggested that two groups should be known as “animals of permanent heat at all atmospheres” and “animals of a heat variable with every atmosphere,” but later Bergmann suggested that they should be known as “homoiothermic” and “poikilothermic” animals. But it must be remembered there is no hard and
Hours of activity and work.
has a much greater range than this, and is susceptible of wide divergencies from comparatively slight causes. Of the lower warm-blooded animals, there are some that appear to be cold-blooded at birth. Kittens, rabbits and puppies, if removed from their surroundings shortly after birth, lose their body heat until their temperature has fallen to within a few degrees of that of the surrounding air. But such animals are at birth blind, helpless and in some cases naked. Animals who are born when in a condition of greater development can maintain their temperature fairly constant. In strong, healthy infants a day or two old the temperature rises slightly, but in that of weakly, ill-developed children it either remains stationary or falls. The cause of the variable temperature in infants and young immature animals is the imperfect development of the nervous regulating mechanism. The average temperature falls slightly from infancy to puberty and again from puberty to middle age, but after that stage is passed the temperature begins to rise again, and by about the eightieth year is as high as in infancy. A diurnal variation has been observed dependent on the periods of rest and activity,
Hours of rest and sleep.
fast line between the two Deg. r * *
groups. Also, from work recently done by J. O. Wakelin Barratt, it has been shown that under certain pathological conditions a warm-blooded (homoiothermic) animal may become for a time cold-blooded (poikilothermic). He has shown conclusively that this condition exists in rabbits suffering from rabies during the last period of their life, the rectal temperature being then within a few degrees of the room temperature and varying with it. He explains this condition by the assump-” tion that the nervous mechanism of heat regulation has become paralysed. The respiration and heart-rate being also retarded during this period, the resemblance to the condition of hibernation is considerable. Again, Sutherland Simpson has shown that during deep anaesthesia a warm-blooded animal tends to take the same temperature as that of its environment. He demonstrated that when a monkey is kept decply anaesthetized with ether and is placed in a cold chamber, its temperature gradually falls, and that when it has reached a sufficiently low point (about 25°C. in the monkey), the employment of an anaesthetic is no longer necessary, the animal then being insensible to pain and incapable of being roused by any form of stimulus; it is, in fact, narcotized by cold, and is in a state of what may be called “artificial hibernation.” Once again this is explained by the fact that the heat-regulating mechanism has been interfered with. Similar results have been obtained from experiments on cats. These facts—with many others-tend to show that the power of maintaining a constant temperature has been a gradual development, as Darwin's theory of evolution suggests, and that anything that interferes with the due working of the higher nerve-centres puts the animal back again, for the time being, on to a lower plane of evolution. Variations in the Temperature of Man and some other Animals.— As stated above, the temperature of warm-blooded animals is maintained with but slight variation. In health under normal conditions the temperature of man varies between 36° C. and 38°C., or if the thermometer be placed in the axilla, between 36.25° C. and 37.5°C. In the mouth the reading would be from .25° C. to 1.5°C. higher than this; and in the rectum some 9°C. higher still. The temperature of infants and young children II. 2
the maximum ranging from 10 A.M. to 6 P.M., the minimum from 11 P.M. to 3 A.M. Sutherland Simpson and J. J. Galbraith have recently done much work on this subject. In their first experiments they showed that in a monkey there is a well-marked and regular diurnal variation of the body temperature, and that by reversing the daily routine this diurnal variation is also reversed. The diurnal temperature curve follows the periods of rest and activity, and is not dependent on the incidence of day and night; in monkeys which are active during the night and resting during the day, the body temperature is highest at night and lowest through the day. They then made observations on the temperature of animals and birds of nocturnal habit, where the periods of rest and activity are naturally the reverse of the ordinary through habit and not from outside interference. They found that in nocturnal birds the temperature is highest during the natural period of activity (night) and lowest during the period of rest (day), but that the mean temperature is lower and the range less than in diurnal birds of the same size. That the temperature curve of diurnal birds is essentially similar to that of man and other homoiothermal animals, except that the maximum occurs earlier in the afternoon and the minimum earlier in the morning. Also that the curves obtained from rabbit, guinea-pig and dog were quite similar to those from man. The mean temperature of the female was higher than that of the male in all the species examined whose sex had been determined.
Meals sometimes cause a slight elevation, sometimes a slight depression-alcohol seems always to produce a fall. Exercise
and variations of external temperature within ordinary limits cause very slight change, as there are many compensating influences at work, which are discussed later. Even from very active exercise the temperature does not rise more than one degree, and if carried to exhaustion a fall is observed. In travelling from very cold to very hot regions a variation of less than one degree occurs, and the temperature of those living in the tropics is practically identical with those dwelling in the Arctic regions. Limits compatible with Life.—There are limits both of heat and cold that a warm-blooded animal can bear, and other far wider limits that a cold-blooded animal may endure and yet live. The effect of too extreme a cold is to lessen metabolism, and hence to lessen the production of heat. Both katabolic and anabolic changes share in the depression, and though less energy is used up, still less energy is generated. This diminished metabolism tells first on the central nervous system, especially the brain and those parts concerned in consciousness. Both heart-beat and respiration-number become diminished, drowsiness supervenes, becoming steadily deeper until it passes into the sleep of death. Occasionally, however, convulsions may set in towards the end, and a death somewhat similar to that of asphyxia takes place. In some recent experiments on cats performed by Sutherland Simpson and Percy T. Herring, they found them unable to survive when the rectal temperature was reduced below 16°C. At this low temperature respiration became increasingly feeble, the heart-impulse usually continued after respiration had ceased, the beats becoming very irregular, apparently ceasing, then beginning again. Death appeared to be mainly due to asphyxia, and the only certain sign that it had taken place was the loss of knee jerks. On the other hand, too high a temperature hurries on the metabolism of the various tissues at such a rate that their capital is soon exhausted. Blood that is too warm produces dyspnoea and soon exhausts the metabolic capital of the respiratory centre. The rate of the heart is quickened, the beats then become irregular and finally cease. The central nervous system is also profoundly affected, consciousness may be lost, and the patient falls into a comatose condition, or delirium and convulsions may sct in. All these changes can be watched in any patient suffering from an acute fever. The lower limit of temperature that man can endure depends on many things, but no one can survive a temperature of 45° C. (113°F) or above for very long. Mammalian muscle becomes rigid with heat rigorat about 50°C., and obviously should this temperature be reached the sudden rigidity of the whole body would render life impossible. H. M. Vernon has recently done work on the death temperature and paralysis temperature (temperature of heat rigor) of various animals. He found that animals of the same class of the animal kingdom showed very similar temperature values, those from the Amphibia examined being 38.5°C., Fishes 39°, Reptilia 45°, and various Molluscs 46°. Also in the case of Pelagic animals he showed a relation between death temperature and the quantity of solid constituents of the body, Cestus having lowest death temperature and least amount of solids in its body. But in the higher animals his experiments tend to show that there is greater variation in both the chemical and physical characters of the protoplasm, and hence greater variation in the extreme temperature compatible with life. Regulation of Temperature.—The heat of the body is generated by the chemical changes-those of oxidation-undergone not by any particular substance or in any one place, but by the tissues at large. Wherever destructive metabolism (katabolism) is going on, heat is being set free. When a muscle does work it also gives rise to heat, and if this is cstimated it can be shown that the muscles alone during their contractions provide far more heat than the whole amount given out by the body. Also it must be remembered that the heart-also a muscle, -never resting, does in the 24 hours no inconsiderable amount of work, and hence must give rise to no inconsiderable amount of heat. From this it is clear that the larger proportion of total heat of the body is supplied by the muscles. These are essentially the “thermogenic tissues.” Next to the muscles as heat generators
come the various secretory glands, especially the liver, which appears never to rest in this respect. The brain also must be a source of heat, since its temperature is higher than that of the arterial blood with which it is supplied. Also a certain amount of heat is produced by the changes which the food undergoes in the alimentary canal before it really enters the body. But heat while continually being produced is also continually being lost by the skin, lungs, urine and faeces. And it is by the constant modification of these two factors, (1) heat production and (2) heat loss, that the constant temperature of a warm-blooded animal is maintained. Heat is lost to the body through the faeces and urine, respiration, conduction and radiation from the skin, and by evaporation of perspiration. The following are approximately the relative amounts of heat lost through these various channels (different authorities give somewhat different figures):-faeces and urine about 3, respiration about 20, skin (conduction, radiation and evaporation) about 77. Hence it is clear the chief means of loss are the skin and the lungs. The more air that passes in and out of the lungs in a given time, the greater the loss of heat. And in such animals as the dog, who do not perspire easily by the skin, respiration becomes far more important. But for man the great heat regulator is undoubtedly the skin, which regulates heat loss by its vasomotor mechanism, and also by the nervous mechanism of perspiration. Dilatation of the cutaneous vascular areas leads to a larger flow of blood through the skin, and so tends to cool the body, and vice versa. Also the special nerves of perspiration can increase or lessen heat loss by promoting or diminishing the secretions of the skin. There are greater difficulties in the exact determination in the amount of heat produced, but there are certain wellknown facts in connexion with it. A larger living body naturally produces more heat than a smaller one of the same nature, but the surface of the smaller, being greater in proportion to its bulk than that of the larger, loses heat at a more rapid rate. Hence to maintain the same constant bodily temperature, the smaller animal must produce a relatively larger amount of heat. And in the struggle for existence this has become so. Food temporarily increases the production of heat, the rate of production steadily rising after a meal until a maximum is reached from about the 6th to the 9th hour. If sugar be included in the meal the maximum is reached earlier; if mainly fat, later. Muscular work very largely increases the production of heat, and hence the more active the body the greater the production of heat. But all the arrangements in the animal economy for the production and loss of heat are themselves probably regulated by the central nervous system, there being a thermogenic centre -situated above the spinal cord, and according to some observers in the optic thalamus. AUTHORITIES.–M.S. Pembrey, “Animal Heat,” in Schafer's Textbook of Physiology (1898); C. R. Richet, “Chaleur,” in Dictionnaire de physiologie (Paris, 1898); Hale White, Croonian Lectures, Langet, London, 1897; Pembrey and Nicol, Journal of Physiology, vol. xxiii., 1898–1899; H. M. Vernon, "Heat Rigor,” Journal £f #y'. logy, xxiv., 1899; H. M. Vernon, “Death Temperatures,” Journal % Physiology. xxv., 1899; F C. Eve. “ Temperature on Nerve ells,” Journal of Physiology. xxvi., 1900; G. Weiss, Comptes Rendus, Soc. de Biol., lii., 1900; Swale Vincent and Thomas Lewis, “Heat Rigor of Muscle.” Journal of Physiology, 1901; Sutherland Simpson and Percy Herring, "Cold and Reflex Action.” Journal of Physiology, 1905: Sutherland Simpson, Proceedings of Physiological Soc., # 19, 1902; Sutherland Simpson and J. J. Galbraith, “ Diurnal Variation of Body Temperature,” Journal of Physiology, 1905; Transactions Royal Society Edinburgh, 1905; Proc. Physiological Society, p. xx., 1903: A. #. Boycott and J. S. Haldane, Effects of High Temperatures on Man. ANIMAL WORSHIP, an ill-defined term, covering facts ranging from the worship of the real divine animal, commonly conceived as a “god-body,” at one end of the scale, to respect for the bones of a slain animal or even the use of a respectful name for the living animal at the other end. Added to this, in many works on the subject we find reliance placed, especially for the African facts, on reports of travellers who were merely visitors to the regions on which they wrote,
Classification.—Animal cults may be classified in two ways: (A) according to their outward form; (B) according to their inward meaning, which may of course undergo transformations. (A) There are two broad divisions: (1) all animals of a given species are sacred, perhaps owing to the impossibility of distinguishing the sacred few from the profane crowd; (2) one or a fixed number of a species are sacred. It is probable that the first of these forms is the primary one and the second in most cases a development from it due to (i) the influence of other individual cults, (ii.) anthropomorphic tendencies, (iii.) the influence of chieftainship, hereditary and otherwise, (iv.) annual sacrifice of the sacred animal and mystical ideas connected therewith, (v.) syncretism, due either to unity of function or to a philosophic unification, (vi) the desire to do honour to the species in the person of one of its members, and possibly other less easily traceable causes. (B) Treating cults according to their meaning, which is not necessarily identical with the cause which first led to the deification of the animal in question, we can classify them under ten specific heads: (i) pastoral cults; (ii) hunting cults; (iii.) cults of dangerous or noxious animals; (iv.) cults of animals regarded as human souls or their embodiment; (v.) totemistic cults; (vi.) cults of secret societies, and individual cults of tutelary animals; (vii.) cults of tree and vegetation spirits; (viii.) cults of ominous animals; (ix.) cults, probably derivative, of animals associated with certain deities; (x.) cults of animals used in Imagic. (i.) The pastoral type falls into two sub-types, in which the species (a) is spared and (b) sometimes receives special honour at intervals in the person of an individual. (See Cattle, Buffalo, below.) (ii.) In hunting cults the species is habitually killed, but (q) occasionally honoured in the person of a single individual, or (b) each slaughtered animal receives divine honours. (See Bear, below.) (iii.) The cult of dangerous animals is due (a) to the fear that the soul of the slain beast may take vengeance on the hunter, (b) to a desire to placate the rest of the species. (See Leopard, below.) (iv.) Animals are frequently regarded as the abode, temporary or permanent, of the souls of the dead, sometimes as the actual '. f the dead. . Respect for them is due to two main reasons: (a) the kinsmen of the dead desire to preserve the goodwill of their dead relatives; (b) they wish at the same time to secure that their kinsmen are not molested and caused to undergo unnecessary suffering. (See Serpent, below.) . (v.). One of the most widely found modes of showing respect to animals is known as totemism (see ToIEM AND Totemism), but except in decadent forms there is but little positive worship; in Central Australia, however, the rites of the Wollunqua totem group are directed towards placating this mythical animal, and cannot be termed anything but religious ceremonies. (vi.) In secret societies we find bodies of men grouped together with a single tutelary animal; the individual, in the same way, acquires the nagual or individual totem, sometimes by ceremonies of the nature of the bloodbond. (vii.) Spirits of vegetation in ancient and modern Europe and in China are conceived in animal form. (See Goat, below.) (viii.) The ominous animal or bird may develop into a deity. (See Hawk, below.) (ix.) It is commonly assumed that the animals associated with certain deities are sacred because the god was originally theriomorphic; this is doubtless the case in certain instances, but Apollo Smintheus, Dionysus Bassareus and other examples seem to show that the god may have been appealed to for help and thus become associated with the animals from whom he protected the crops, &c. (x.) The use of animals in magic may sometimes give rise to a kind of respect for them, but this is of a negative nature. Sec, however, articles by Preuss in Globus, vol. lxvii., in which he maintains that animals of magical influence are elevated into divinities.
Bear.-The bear enjoys a large measure of respect from all savage races that come in contact with it, which shows itself in apologies and in festivals in its honour. The most important developments of the cult are in East Asia among the Siberian tribes; among the Ainu of Sakhalin a young bear is caught at the end of wipter and fed for some nine months; then after receiving honours it is killed, and the people, who previously show marks of grief at its approaching fate, dance merrily and feast on its body. Among the Gilyaks a similar festival is found, but here it takes the form of a celebration in honour of a recently dead kinsman, to whom the spirit of the bear is sent. Whether this feature or a cult of the hunting type
was the primary form, is so far an open question. There is a good deal of evidence to connect the Greek goddess Artemis with a cult of the bear; girls danced as “bears” in her honour, and might not marry before undergoing this ceremony. The bear is traditionally associated with Bern in Switzerland, and in 1832 a statue of Artio, a bear goddess, was dug up there. Buffalo.-The Todas of S. India abstain from the flesh of their domestic animal, the buffalo, but once a year they sacrifice a bull calf, which is eaten in the forest by the adult males. Cattle.-Cattle are respected by many pastoral peoples; they live on milk or game, and the killing of an ox is a sacrificial function. Conspicuous among Egyptian animal cults was that of the bull, Apis. It was distinguished by certain marks, and when the old Apis died a new one was sought; the finder was rewarded, and the bull underwent four months’ education at Nilopolis. Its birthday was celebrated once a year; oxen, which had to be pure white, were sacrificed to it; women were forbidden to approach it when once its education was finished. Oracles were obtained from it in various ways. After death it was mummified and buried in a rock-tomb. Less widespread was the cult of the Mnevis, also consecrated to Osiris. Similar observances are found in our own day on the Upper Nile; the Nuba and Nuer worship the bull; the Angoni of Central Africa and the Sakalava of Madagascar keep sacred bulls. In India respect for the cow is widespread, but is of post-Vedic origin; there is little actual worship, but the products of the cow are important in magic. Crow.—The crow is the chief deity of the Thlinkit Indians of N. W. America; and all over that region it is the chief figure in a group of myths, fulfilling the office of a culture hero who brings the light, gives fire to mankind, &c. Together with the eaglehawk the crow plays a great part in the mythology of S.E. Australia. Dog.—Actual dog-worship is uncommon; the Nosarii of western Asia are said to worship a dog; the Kalangs of Java had a cult of the red dog, each family keeping one in the house, according to one authority the dogs are images of wood which are worshipped after the death of a member of the family and burnt after a thousand days. In Nepal it is said that dogs are worshipped at the festival called Khicha Puja. Among the Harranians dogs were sacred, but this was rather as brothers of the mystae. Elephant.—In Siam it is believed that a white elephant may contain the soul of a dead person, perhaps a Buddha; when one is taken the capturer is rewarded and the animal brought to the king to be kept ever afterwards; it cannot be bought or sold. It is baptized and fêted and mourned for like a human being at its death. In some parts of Indo-China the belief is that the soul of the elephant may injure people after death; it is therefore fêted by a whole village. In Cambodia it is held to bring luck to the kingdom. In Sumatra the elephant is regarded as a tutelary spirit. The cult of the white elephant is also found at Ennarea, southern Abyssinia. Fish.-Dagon seems to have been a fish-god with human head and hands; his worshippers wore fish-skins. In the temples of Apollo and Aphrodite were sacred fish, which may point to a fish cult. Atargatis is said to have had sacred fish at Askelon, and from Xenophon we read that the fish of the Chalus were regarded as gods. Goat.-Dionysus was believed to take the form of a goat, probably as a divinity of vegetation. Pan, Silenus, the Satyrs and the Fauns were either capriform or had some part of their bodies shaped like that of a goat. In northern Europe the wood spirit, Ljcsche, is believed to have a goat's horns, ears and legs. In Africa the Bijagos are said to have a goat as their principal divinity. Hare.-In North America the Algonquin tribes had as their chief deity a “mighty great hare” to whom they went at death. According to one account he lived in the east, according to another in the north. In his anthropomorphized form he was known as Menabosho or Michabo. Hawk-In North Bornco we seem to see the evolution of a god in the three stages of the cult of the hawk among the Kenyahs, the Kayans and the sea Dyaks. The Kenyahs will not kill it, address to it thanks for assistance, and formally consult it before leaving home on an expedition; it seems, however, to be regarded as the messenger of the supreme god Balli Penyalong. The Kayans have a hawk-god, Laki Neho, but seem to regard the hawk as the servant of the chief god, Laki Tenangan. Singalang Burong, the hawk-god of the Dyaks, is completely anthropomorphized. He is god of omens and ruler of the omen birds; but the hawk is not his messenger, for he never leaves his house; stories are, however, told of his attending feasts in human form and flying away in hawk form when all was over. Horse.—There is some reason to believe that Poseidon, like other water gods, was originally conceived under the form of a horse. In the cave of Phigalia Demeter was, according to popular tradition, represented with the head and mane of a horse, possibly a relic of the time when a non-specialized cornspirit bore this form. Her priests were called Poloi (colts) in Laconia. In Gaul we find a horse-goddess, Epona; there are also traces of a horse-god, Rudiobus. The Gonds in India worship a horse-god, Koda Pen, in the form of a shapeless stone; but it is not clear that the horse is regarded as divine. The horse or mare is a common form of the corn-spirit in Europe. Leopard.—The cult of the leopard is widely found in West Africa. Among the Ewe a man who kills one is liable to be put to death; no leopard skin may be exposed to vicw, but a stuffed leopard is worshipped. On the Gold Coast a leopard hunter who has killed his victim is carried round the town behind the body of the leopard; he may not speak, must besmear himself so as to look like a leopard and imitate its movements. In Loango a prince's cap is put upon the head of a dead leopard, and dances are held in its honour. Lion.—The lion was associated with the Egyptian gods Ré and Horus; there was a lion-god at Baalbek and a lion-headed goddess Sekhet. The Arabs had a lion-god, Yaghuth. In modern Africa we find a lion-idol among the Balonda. Lizard.—The cult of the lizard is most prominent in the Pacific, where it appears as an incarnation of Tangaloa. In Easter Island a form of the house-god is the lizard; it is also a tutelary deity in Madagascar. Mantis.—Cagn is a prominent figure in Bushman mythology; the mantis and the caterpillar, Ngo, are his incarnations. It was called the “Hottentots’ god ” by early settlers. Monkey.—In India the monkey-god, Hanuman, is a prominent figure; in orthodox villages monkeys are safe from harm. Monkeys are said to be worshipped in Togo. At Porto Novo, in French West Africa, twins have tutelary spirits in the shape of small monkeys. Serpent.—The cult of the serpent is found in many parts of the Old World; it is also not unknown in America; in Australia, on the other hand, though many species of serpent are found, there does not appear to be any species of cult unless we include the Warramunga cult of the mythical Wollunqua totem animal, whom they seek to placate by rites. In Africa the chief centre of serpent worship was Dahomey; but the cult of the python seems to have been of exotic origin, dating back to the first quarter of the 17th century. By the conquest of Whydah the Dahomeyans were brought in contact with a people of serpent worshippers, and cnded by adopting from them the cult which they at first despised. At Whydah, the chief centre, there is a serpent temple, tenanted by some fifty snakes; every python of the danh-gbi kind must be treated with respect, and death is the penalty for killing one, even by accident. Danh-gbi has numerous wives, who until 1857 took part in a public procession from which the profane crowd was excluded; a python was carried round the town in a hammock, perhaps as a ceremony for the expulsion of evils. The rainbow-god of the Ewe was also conceived to have the form of a snake; his messenger was said to be a small variety of boa; but only certain individuals, not the whole species, were sacred. In many parts of Africa the serpent is looked upon as the incarnation of deceased relatives; among the Amazulu, as among the Betsileo of Madagascar,
certain species are assigned as the abode of certain classes; the Masai, on the other hand, regard each species as the habitat of a particular family of the tribe. In America some of the Amerindian tribes reverence the rattlesnake as grandfather and king of snakes who is able to give fair winds or cause tempest. Among the Hopi (Moqui) of Arizona the serpent figures largely in one of the dances. The rattlesnake was worshipped in the Natchez temple of the sun; and the Aztec deity Quetzalcoatl was a serpent-god. The tribes of Peru are said to have adored great snakes in the pre-Inca days; and in Chile the Araucanians made a serpent figure in their deluge myth. Over a large part of India there are carved representations of cobras (Nãgas) or stones as substitutes; to these human food and flowers are offered and lights are burned before the shrines. Among the Dravidians a cobra which is accidentally killed is burned like a human being; no one would kill one intentionally; the serpent-god's image is carried in an annual procession by a celibate priestess. Serpent cults were well known in ancient Europe; there does not, it is true, appear to be much ground for supposing that Aesculapius was a serpent-god in spite of his connexion with serpents. On the other hand, we learn from Herodotus of the great serpent which defended the citadel of Athens; the Roman genius loci took the form of a serpent; a snake was kept and fed with milk in the temple of Potrimpos, an old Slavonic god. To this day there are numerous traces in popular belief, especially in Germany, of respect for the snake, which seems to be a survival of ancestor worship, such as still exists among the Zulus and other savage tribes; the “house-snake,” as it is called, cares for the cows and the children, and its appearance is an omen of death, and the life of a pair of house-snakes is often held to be bound up with that of the master and mistress themselves. Tradition says that one of the Gnostic sects known as the Ophites caused a tame serpent to coil round the sacramental bread and worshipped it as the representative of the Saviour. See also SERPENt-Worship. Sheep.-Only in Africa do we find a sheep-god proper; Ammon was the god of Thebes; he was represented as ram-headed; his worshippers held the ram to be sacred; it was, however, sacrificed once a year, and its fleece formed the clothing of the idol. Tiger.-The tiger is associated with Siva and Durga, but its cult is confined to the wilder tribes; in Nepal the tiger festival is known as Bagh Jatra, and the worshippers dance disguised as tigers. The Waralis worship Waghia the lord of tigers in the form of a shapeless stone. In Hanoi and Manchuria tiger-gods are also found. Wolf.-Both Zeus and Apollo were associated with the wolf by the Greeks; but it is not clear that this implies a previous cult of the wolf. It is frequently found among the tutelary deities of North American dancing or secret societies. The Thlinkits had a god, Khanukh, whose name means “wolf,” and worshipped a wolf-headed image. AUTHORITIES.-For a fuller discussion and full references to these and other cults, that of the serpent excepted, see N. W. Thomas in Hastings' Dictionary of Religions; Frazer, Golden Bough; Campbell's # Basis of Belief 2nd Custom; Maclennan's Studies (series 2); W: Gennep, Tabou et totémisme a Madagascar. For the serpent, see, Ellis, Ewe-speaking Peoples, p. 54; Internat. Archiv, xvii. 113; Tylor, . Primitive Culture, ii. 239; Fergusson, Tree and Serpent Worship: Mähly, Die Schlange im Mythus: Staniland Wake, Serpent Worship, &c.; 16th Annual Report of the American Bureau
ANIMÉ, an oleo-resin (said to be so called because in its natural state it is infested with insects) which is exuded from the locust tree, Hymenaea coumaril, and other species of Hymenaea growing in tropical South America. It is of a pale brown colour, transparent, brittle, and in consequence of its agreeable odour is used for fumigation and in perfumery. Its specific gravity varies from 1.054 to 1:057. It melts readily over the fire, and softens even with the heat of the mouth; it is insoluble in water, and nearly so in cold alcohol. It is allied to copal in its