language by passing from the solitary hunter stage into the gregarious pastoral stage. Everywhere in the ancient stories (except in Hebrew, as we understand it), “Cow of Heaven,” “Bull of Heaven,” “Primeval Ox,” “Cow of Earth,” “Mother-cow,” “Goddess-cow,” “God-bull,” &c., are met with in prayer and praise. If Darkness was the first deity, holding the generative power (as among the Maoris), then this person was certainly called “the Bull” in the oldest Aryan religious hymns. The Zend Avesta, the sacred books of the ancient Persians (“fire-worshippers” though we call them), contain many allusions to this bovine first principle. “Hail, holy Bull! Hail to thee, beneficent Bull! Hail to thee who makest increase!” &c.* “Vendidad,” Fargard xxi. “Up, rise up, thou Moon, that dost keep in thee the seed of the Bull!”† Id. “To the only created Bull.”‡ Sirozah i. In the Persian mythology Geush urvâ, “the universal soul of earth,” means literally the “soul of the cow.” (See Haug on Gatha Ahunavaiti, in “Essays on Sacred Language of the Parsis,” p. 148.) Concerning Egypt we find that “the Great Mother in her primordial phase was the ‘Abyss in Space,’ and the earliest recorded beginnings of time are with the Bull and the Seven Cows.”§ See Massey, “Natural Genesis,” ii., 4. In Greece the same idea prevailed. The Argolic name for Dionysius as the Sun-god was “Bougenes” (Ox-sprung). He is called “bull-faced” in the Orphic Hymn. Tauropolos is “the Kosmos considered as alive and animated, replete with motive life-power. This is the kosmogonic bull-cow.” “The Bull: This animal in its widest symbolical sense represented the active energising principle of the universe.”∥ “The Great Dionysiak Myth,” Brown, pp. 42 and 137. This bears out the idea of Pictet as to the prominence the cow or bull took in the myths as well as the lives of the Aryans and men leading the primitive life.¶ “Ce fait reçoit une nouvelle évidence de ce que l'animal domestique, source de tant de bienfaits, était rattaché par toute sorte d'images et de mythes aux phénomènes de la nature et aux croyances religieuses.”—Pictet, “Les Origines indo-Européenees,” ii., 87. Is this Bo (Irish bo Latin bos, &c.), of the primeval Bull, the primeval Bo or Po, the “night” of the Maoris? Darkness was connected with the idea of the black Bull before the powers of Fear and Night had been succeeded by the powers of Light—before the great Sun himself became “the Bull of Heaven.” In our own English sayings we find “the Bull of Heaven.” In our own English sayings we find “The black ox has trodden on his foot”** “Dict. Phrase and Fable,” p. 94.—meaning, “Trouble has come