(_c_) If we now proceed to inquire what is the _symbolical_ form of art, which is given to such conceptions, we must look for this among the characteristic features of Egyptian architecture. The form of this architecture is twofold; there is one type that is superterraneous, while the other is subterraneous. On the one hand we find underground labyrinths, gorgeous and extensive excavations, passages half a mile in length, dwellings covered with hieroglyphics elaborated with every possible care. On the other we have piled above their level those amazing constructions among which we may first and foremost reckon the _pyramids_. For centuries men have ventilated various notions as to the precise meaning and significance of these pyramids. It is now, however, assured beyond dispute that they are nothing more or less than the enclosures of the graves of kings or sacred animals, such as the Apis, the Cat, or the Ibis. In this way we have before our eyes in the pyramids the simple prototype of symbolical art. They are enormous crystals which secrete an Inward within them; and they so enclose an external form which is the product of art, that we are at the same time made aware they stand there for this very Inward in its severation from the mere actuality of Nature, and that their entire significance depends on that relation. But this kingdom of Death and the Invisible, which here constitutes the significance, possesses merely the one and, what is more, the formal aspect appropriate to the true type of art, that is its dissociation from immediate existence; it is for this reason primarily but a Hades, not yet a Life, which, although raised above sensuous existence as such, is none the less at the same time essentially a defined existence, and thereby intrinsically free and living Spirit. Consequently the embodiment for such an Inward still remains in relation to the determinacy of the same's content quite as much a wholly external form and envelopment. Such an external environment, in which an Inward reposes under a veil, are the pyramids. 2. In so far, then, as the Inward can be generally envisaged as an external object to immediate perception, the Egyptians in their relation to the aspect opposed to this externality have come to worship a Divine existence in living animals, such as the bull, the cat, and various others. That which is alive is on a higher plane than the purely inorganic object, inasmuch as the living organism possesses an Inward, to which the external shape points, which, however, persists as an Inward and consequently a realm of mystery. This sacred cult of animals must consequently be understood as the vision of a secreted soul[62], which as Life is a power superior to that which is merely external. To us no doubt it can only appear as a repugnant fact that animals, dogs and cats, are held sacred instead of that which is truly spiritual.