Those which were invented or arranged by the Greeks, have at least the merit of possessing elegance in their composition. Like those arabesques which decorate the remains of some ancient buildings, and which have been multiplied by the fertile pencil of Raphael, the forms which they combine, however repugnant to reason they may be, present agreeable contours. They are the fantastic productions of playful genius; perhaps emblematic representations in the oriental taste, in which were supposed to be concealed under mystical images certain propositions in metaphysics or in morals. We may excuse those who employ their time in attempts to discover the wisdom concealed in the sphinx of Thebes, the pegasus of Thessaly, the minotaur of Crete, or the chimera of Epirus; but it would be absurd to expect seriously to find such productions in nature. As well might we search for the animals described in the Book of Daniel, or for the beast of the Apocalypse. Neither may we look for the mythological animals of the Persians, creatures of a still bolder imagination: the _martichore_, or man-destroyer, bearing a human head on the body of a lion, terminated by the tail of a scorpion[62]; the _griffon_, guardian of treasures, half eagle, half lion[63]; the _cartazonon_, or wild ass, armed with a long horn on its forehead[64]. Ctesias, who has described these as real animals, has been looked upon by many authors as an inventor of fables; whereas he has merely attributed an actual existence to emblematical figures. These imaginary compositions have been seen in modern times sculptured upon the ruins of Persepolis[65]. What they were intended to signify we shall probably never know; but of this much we are certain, that they do not represent actual beings. Agatharchidas, another fabricator of animals, drew his information in all probability from a similar source. The ancient Egyptian monuments still furnish us with numerous fantastic representations, in which the parts of different species are combined: gods are often figured with a human body and the head of an animal, and animals are seen with human heads; thus giving rise to the cynocephali, sphinxes, and satyrs of ancient naturalists. The custom of representing in the same painting men of very different sizes, of making the king or the conqueror gigantic, the subjects or the conquered three or four times smaller, must have given rise to the fable of the pigmies. It was in some corner of one of these monuments that Agatharchidas must have seen his carnivorous bull, which, with mouth extending from ear to ear, devoured every other animal[66]. Certainly no naturalist would admit the existence of such an animal; for nature never combines either cloven hoofs or horns with teeth adapted for devouring animal food.