As regards Mr. Cook’s theory of Mycenaean animal-worship, it is not now necessary to examine it at any length. It was based mainly on a comparison of a fairly large number of “Mycenaean” seals and gems from Crete and elsewhere showing monsters bearing animals on their shoulders or standing by them. He interpreted the “monsters” as men engaged in a religious mummery, wearing the skins of lions, asses, horses, bulls, stags, swine, that is, as ministers of a divine lion, ass, etc., bringing sacrificial animals to these animal-deities, and he raised the large questions of totemism and totemistic cult-practices. His theory presents a picture of zoolatric ritual that cannot be paralleled elsewhere in the world either among primitive or advanced societies. And we begin to distrust it when it asks us to interpret the figures in a gem-representation as an ass-man bearing two lions to sacrifice; for neither in Greece, Egypt, or {74} Asia is there any record of a lion-sacrifice, a ceremony which would be difficult to carry out with due solemnity. The more recent discovery of a set of clay-sealings at Zakro in Crete by Dr. Hogarth, who published them in the _Hellenic Journal_ of 1902, has rendered Mr. Cook’s view of the cult-value of these “monsters” now untenable. They are found in combinations too widely fantastic to be of any value for totemistic or a zoolatric theory, and the opinion of archaeologists like Sir Arthur Evans and Winter[74.1] that these bizarre forms arose from modifications of foreign types, such as the Egyptian hippopotamus goddess, crossed at times with the hippokamp and the lion, has received interesting confirmation from the discovery of a shell relief at Phaistos showing a series of monsters with hippopotamus heads, and in a pose derived undoubtedly from a Nilotic type.[74.2] We may venture to say that the exuberant fancy of the Minoan-Mycenaean artist ran riot and amused itself with wild combinations of monsters, men and animals, to which no serious meaning was attached.