(_a_) In considering these _first_ mere attributes and all such external accessories, the kind of ornament, armour, tools, vessels, and in general all that is associated with mere environment, we find that such things are of a very simple character in superior works of sculpture, and retained only in a temperate and restricted degree, so that we see little of them beyond what is suggestive or sufficient to appeal to our minds. It is the independent figure, that is its expression and not outside accessories, which has to give us the spiritual significance and its manifestation. Conversely, however, marks of this kind are nevertheless necessary, in order to enable us to recognize the particular gods. In other words divinity in its universal guise, which is the source of the substantive part of the presentment in the case of each individual, asserts, by virtue of this very equality of ground-basis, close affinity between the expression of each example and also between the individual figures, so that every god is to this extent withdrawn from the aspect of his particularity, and can indeed further pass through other conditions and modes of expression, than would otherwise belong to them. For this reason we do not as a rule have set before us the particular characterization with complete seriousness; and it is frequently these external additions which exclusively make the particular god intelligible. Among these indicating marks I will allude briefly to the following. (_α_) I have already discussed the real _attributes_ when the classical type of art and its gods presented an opportunity. In sculpture the same lose yet more their self-subsistent, symbolical character, and merely retain the right to appear as the external presentation and form which is referable to simply one aspect of the specific gods, a presentment which is true to this extent or approximately so. Such marks are frequently borrowed from animal life, as for example when Zeus is represented with the eagle, Juno with the peacock, Bacchus with the tiger and panther, who are harnessed to his car, because, as Winckelmann observes[175], this animal is an exceptionally thirsty one, and, moreover, fond of wine; and in the like manner we have Venus with her hare. Other attributes are tools or utensils of some kind, which are related to activities and actions, which may be ascribed to any particular god by virtue of his or her specific individuality. So we have Bacchus depicted with the thyrsus wand, in order to entwine thereon the ivy-leaves and garlands; or he receives a wreath of laurel leaves, to indicate him as victorious in his expedition to India, or a torch, with which he lighted Ceres home.