These points in Egyptian religion have been the great puzzle both of antiquity and of modern mythology. The common priestly explanations varied. Sometimes it was said that the gods had concealed themselves in the guise of beasts during the revolutionary wars of Set against Horus.* Often, again, animal-worship was interpreted as symbolical; it was not the beast, but the qualities which he personified that were adored.** Thus Anubis, really a jackal, is a dog, in the explanations of Plutarch, and is said to be worshipped for his fidelity, or because he can see in the night, or because he is the image of time. "As he brought forth all things out of himself, and contains all things within himself, he gets the title of dog."*** Once more, and by a nearer approach to what is probably the truth, the beast-gods were said to be survivals of the badges (representing animals) of various tribal companies in the forces of Osiris. Such were the ideas current in Graeco-Roman speculation, nor perhaps is there any earlier evidence as to the character of native interpretation of animal-worship. The opinion has also been broached that beast-worship in Egypt is a refraction from the use of hieroglyphs. If the picture of a beast was one of the signs in the writing of a god's name, adoration might be transferred to the beast from the god. It is by no means improbable that this process had its share in producing the results.**** Some of the explanations of animal-worship which were popular of old are still in some favour. * De Is. et Os., lxxii. ** Op. cit., xi. *** Ibid., xliv. **** Pietschmann, op. cit., p. 163, contends that the animal-worship is older than these Egyptian modes of writing the divine names, say of Amnion Ra or Hathor. Moreover, the signs were used in writing the names because the gods were conceived of in these animal shapes.