thunder and the dragon, and has suggested that the process
of blending the seven demons into a seven-headed demon has been assisted
by the symbolism of the octopus and the _Pterocera_.

[414: "The Celtic Dragon Myth," by J. F. Campbell, with the "Geste of
Fraoch and the Dragon," translated with introduction by George
Henderson, Edinburgh, 1911, p. 134.]

[415: My italics.]

[416: Henry Whitehead (Bishop of Madras), "The Village Gods of South
India," Oxford, 1916, p. 24.]

[417: "The Celtic Dragon Myth," p. 136.]

[418: See Chapter I, p. 47.]

[419: I do not propose to discuss here the interesting problems raised
by this identification of the dragon with a man's good or evil spirit.
But it is worthy of note that while the Babylonian might be possessed by
seven evil spirits, the Egyptian could have as many as fourteen good
spirits or _kas_. In a form somewhat modified by the Indian and
Indonesian channels, through which they must have passed, these beliefs
still persist in Melanesia; and the illuminating account of them given
by C. E. Fox and F. W. Drew ("Beliefs and Tales of San Cristoval,"
_Journ. Roy. Anthropol. Inst._, Vol. XLV, 1915, p. 161), makes it easier
to us to form some conception of their original meaning in ancient
Babylonia and Egypt. The _ataro_ which possesses a man (and there may be
as many as a hundred of these "ghosts") leaves his body at death and
usually enters a shark (or in other cases an octopus, skate, turtle,
crocodile, hawk, kingfisher, tree, or stone).]

[420: Vol. II, 19, 11-18, and 65, quoted by Sayce, _Hibbert Lectures_,
p. 282.]

[421: _Op. cit._, p. 150.]

[422: A. B. Cook, "Zeus," Vol. I, p. 337, in which (Fig. 269) the rider
in the car is _welcoming_ the thunderbolt as a divine gift from heaven,
_i.e._ as a life-amulet, a giver of fertility and good luck. For a
design representing the octopus as a weapon of the god Eros see the
title-page of Usener's "Die Sintfluthsagen," 1899.]

The Pig.

I have already referred to the circumstances that were responsible for
the identification of the cow with the Great Mother, the sky, and the
moon. Once this had happened, the process seems to have been extended to
include other animals which were used as food, such as the sheep, goat,
pig, and antelope (or gazelle and deer). In Egypt the cow continued to
occupy the pre-eminent place as a divine animal; and the cow-cult
extended from the Mediterreanean to equatorial Africa, to Wester