[350] See Gubernatis’ “Zoological Mythology,” _passim_. Dr. Brinton shows that the Great Rabbit of Algonkin Mythology is the Light God.—_Op. cit._, p. 47. [351] “Chaldean Magic,” p. 228. [352] Ditto, p. 231. [353] _Fortnightly Review_, vol. vii., n. s., p. 212. [354] _Op. cit._, p. 199. [355] This idea survives in the personal patron saints of the Greek Church. The special god was of a peculiar character, “partaking of the imperfections and foibles of human nature,” and, like the Mazdian _fravishi_, it was part of the man’s soul. Lenormant says, however, that in the Mazdian books, “the conception rose to a higher degree, detaching itself from the materiality and imperfections of the terrestrial nature.” [356] See “Evolution of Morality,” vol. ii., p. 154, _et seq._ [357] _Loc. cit._, p. 423. [358] See Tylor, _op. cit._, vol. ii., p. 6. [359] Osburn’s “Egypt and Her Testimony to the Truth,” p. 2. The God Amoun is said to address Sethos as “my beloved son, my lineal descendant.”—Ditto, p. 49. [360] Professor Robert Smith (_op. cit._, p. 17) refers to Arab tribes, called “Children of the Sun” and “Children of the Moon.” [361] See De Gubernatis, _op. cit._, _passim_. He states that the stag, the bear, and some other animals represent the luminous appearances in the darkness, rather than the moon itself. [362] “Kamilaroi and Kurnai,” p. 169. [363] _Op. cit._, p. 43. CHAPTER XIII. MAN AND THE APE. The primary object of the present essay is to ascertain whether the conclusion arrived at by Mr. Darwin and other writers as to the origin of man—that he has sprung from the ape by simple descent—can be depended on, and if not, what is the nature of man’s relationship to the animal kingdom.