The standard with the emblem upon it denoted a nome in the historical days of Egypt. The emblem represented the god of the nome, or rather of the chief sanctuary in the nome. Where the god of the nome was Horus, the hawk appeared upon the standard; where two Horus-gods were worshipped, there were two hawks. As the prehistoric boat had been placed under the protection of the deity whose fetish or symbol was planted at its prow, so the nome was under the protection of the god whose emblem was erected on its standard. The standards borne before the Pharaoh on the plaque of Kom el-Aḥmar were the standards of the nomes over which he claimed rule. It would seem, then, that the god of a nome was in most instances the god of the aboriginal tribe which originally inhabited it, and that the symbols by which these gods were known were primitively the gods themselves. On the plaque of Abydos it is not Selk or Sekhet who is the protecting deity of the city, but the scorpion and the lion. And by the side of animals and birds, as we have seen, we find also inanimate objects which are on exactly the same footing as the animals and birds. The primitive religion of Egypt must have been a form of fetishism. But in passing from the older population to the Asiatic immigrants it underwent a change. The same slate plaques which portray Horus as a hawk and Anubis as a jackal, represent the king under the likeness of a bull. It is a literal pictorial rendering of the phrase so often met with in the inscriptions, in which the Pharaoh is described as a bull trampling on his enemies. The animal has ceased to represent the actual reality, and has become a symbol. And this symbolism, it will be noticed, accompanies the introduction of symbolic writing. The figure of the bull which denotes the Pharaoh, is as much a symbol as the fish which forms part of his name. It is therefore fair to conclude that the hawk which brings the captured enemy to the king is also a symbol. The fetish has become symbolic; the hawk is no longer a god in and for itself, but because it is the embodiment of the divine Horus. It was but a step further to unite the symbol with the human form. The process involved the disuse of inanimate objects; only the living could be fitly joined together. Horus could be depicted as a man with a hawk’s head; it was less easy to combine the symbol of Min with a man’s limbs. Such anthropomorphising followed necessarily from the deification of the Pharaoh. The race which turned its human leader into a god was bound to represent its gods under human form. In Egypt, however, the older element in the population, with its religious ideas, was too strong to be wholly disregarded by the ruling caste. The compromise, which had transformed the fetish into a symbol, ended by retaining the animal forms of the gods, but in subordination to the form of man. Henceforth, for the State religion, Horus wore merely the mask of a hawk.(72)