(so called) which is most widely diffused though the interior of Africa, and prevails among some American tribes, and nations of the North East of Asia; it is easy to perceive, that magical rites are connected with it, and that all these corporeal objects are but magical instruments and conductors of magical power; and that the religion of these nations, sunk undoubtedly to the lowest grade of idolatry, comprises nothing beyond the rude beginnings of a Pagan magic, such as in all probability was practised by the _Cainites_, according to historical indications mentioned in an earlier part of this work. That the Egyptian mind had a certain leaning towards magic, though towards a magic of a very different, more comprehensive, and even more profound and scientific nature, cannot be called in question; for all the Hebrew, Greek, and native vouchers and authorities are unanimous in the assertion. But if the different religions of Paganism must be classed according to their _outward rites_ and _outward objects of worship_, the diversity of sacrifices would constitute a far better and more important standard of classification. We are taught that a difference in the mode of sacrifice was the principal cause of the dispute between the first two hostile brothers among men. Although, if we were to judge from first impressions and according to human feelings, no sacrifice is so filial, so simple, so appropriate, as that of the first fruits of the earth in returning Spring, (such for instance as the flower-offering of the pious Brahmins, or a similar oblation of thanksgiving among the ancient Persians and other nations); still on account of their deeper import and typical character, the pre-eminence has ever been allotted to animal-sacrifices; and these among the most civilized nations of Pagan antiquity have ever held the foremost place. Of this kind is the great sacrifice of the horse[57] in India, where in ancient times the bull was offered in sacrifice, till the destruction of the latter animal was severely prohibited, and came to be considered as a grievous crime. But there was ever a symbolical meaning attached to this sort of sacrifice,[58] and the victim selected as it was out of the purest and noblest species of domestic animals that surround man (such as the bull, the horse or the lamb), was looked upon only as the representative of another, and the emblem of a far higher victim.