Nin-ip, then, must have been one of the Anunna-ki, a spirit of the earth and the land of Hades, before he assumed the form of a Semitic Baal, and clothed himself with the attributes of the sun-god. And the shape in which he appeared to his worshippers was that of a swine. We are told that Nin-ip was one with Nin-sakh, “the lord of the swine”(283) and the servant of El-lil, who was adored at Lagas in Sumerian days, and to whom a temple was erected even at Erech. That the swine should be connected with the underground world of the dead, is not surprising. We find the same connection in Keltic mythology. There, too, the swine are the cattle of Hades, and it was from the subterranean fields of Hades that they were transported by Pryderi to the earth above.(284) The swine turns up the ground in his search for food; even to-day he is used to hunt for truffles, and primitive man saw in his action an attempt to communicate with the spirits of the underworld.(285) From the earth-spirit with the veiled face, who incarnated himself in the swine, the distance is great to the solar hero and warrior god of the Semitic age. In fact, the distance is too great to be spanned by any natural process of evolution. It is a distance in kind and not in degree. It presupposes fundamentally different conceptions of religion, animism on the one side and anthropomorphic gods on the other. If we are to listen to fashionable theories of the origin of religion, we start in the one case with the fetish, in the other case with the worship of ancestors. The difference is racial: wherever we find the Semite, in all periods of his history, his gods are human and not made in the form of the beast.