object from which he claimed descent, and which, in a certain degree, he
worshipped. Though sun-worship became the established religion, worship
of the animal pacarissas was still tolerated. The sun-temples also
contained huacas, or images, of the beasts which the Indians had
venerated. {105b} In the great temple of Pachacamac, the most spiritual
and abstract god of Peruvian faith, 'they worshipped a she-fox and an
emerald. The devil also appeared to them, and spoke in the form of a
tiger, very fierce.' {105c} This toleration of an older and cruder, in
subordination to a purer, faith is a very common feature in religious
evolution. In Catholic countries, to this day, we may watch, in Holy
Week, the Adonis feast described by Theocritus, {105d} and the procession
and entombment of the old god of spring.

'The Incas had the good policy to collect all the tribal animal gods into
their temples in and round Cuzco, in which the two leading gods were the
Master of Life, and the Sun.' Did a process of this sort ever occur in
Greek religion, and were older animal gods ever collected into the
temples of such deities as Apollo?

* * * * *

While a great deal of scattered evidence about many animals consecrated
to Greek gods points in this direction, it will be enough, for the
present, to examine the case of the Sacred Mice. Among races which are
still in the totemistic stage, which still claim descent from animals and
from other objects, a peculiar marriage law generally exists, or can be
shown to have existed. No man may marry a woman who is descended from
the same ancestral animal, and who bears the same totem-name, and carries
the same badge or family crest, as himself. A man descended from the
Crane, and whose family name is Crane, cannot marry a woman whose family