(8) The Egyptian Sphinx is closely related to the Greek legend of Œdipus, who first solved the famous riddle propounded by the mysterious creature with the body of a winged lion and the head of a woman which frequented the highway leading to Thebes. To each who passed her lair the sphinx addressed the question, "What animal is it that in the morning goes on four feet, at noon on two feet, and in the evening on three feet?" These who failed to answer her riddle she destroyed. Œdipus declared the answer to be man himself, who in childhood crawled upon his hands and knees, in manhood stood erect, and in old age shuffled along supporting himself by a staff. Discovering one who knew the answer to her riddle, the sphinx cast herself from the cliff which bordered the road and perished.

(84) When God had thus gently incorporated it, or compacted it together, then it found and felt itself to be mighty and powerful, and saw that it had or possessed a body more beautiful than the figures were, that were without, distinct from it; thereupon it became high minded, and elevated itself in its body, and would be more severe and eager than the Salitter was, which was without, distinct from its body.

(25) The most remarkable of allegorical creatures was the mantichora, which Ctesias describes as having aflame-colored body, lionlike in shape, three rows of teeth, a human head and ears, blue eyes, a tail ending in a series of spikes and stings, thorny and scorpionlike, and a voice which sounded like the blare of trumpets. This synthetic quadruped ambled into mediæval works on natural history, but, though seriously considered, had never been seen, because it inhabited inaccessible regions and consequently was difficult to locate.

(5) Sometimes an animal, when covered, struggles So that his impulse needs must be apparent, By reason of the wrappage following it; And in like manner the primeval soul Made clear to me athwart its covering How jubilant it was to give me pleasure. Then breathed: "Without thy uttering it to me, Thine inclination better I discern Than thou whatever thing is surest to thee; For I behold it in the truthful mirror, That of Himself all things parhelion makes, And none makes Him parhelion of itself. Thou fain wouldst hear how long ago God placed me Within the lofty garden, where this Lady Unto so long a stairway thee disposed. And how long to mine eyes it was a pleasure, And of the great disdain the proper cause, And the language that I used and that I made. Now, son of mine, the tasting of the tree Not in itself was cause of so great exile, But solely the o'erstepping of the bounds. There, whence thy Lady moved Virgilius, Four thousand and three hundred and two circuits Made by the sun, this Council I desired;

(3) Certainly Nature, when she left the making Of animals like these, did well indeed, By taking such executors from Mars; And if of elephants and whales she doth not Repent her, whosoever looketh subtly More just and more discreet will hold her for it; For where the argument of intellect Is added unto evil will and power, No rampart can the people make against it. His face appeared to me as long and large As is at Rome the pine-cone of Saint Peter's, And in proportion were the other bones; So that the margin, which an apron was Down from the middle, showed so much of him Above it, that to reach up to his hair Three Frieslanders in vain had vaunted them; For I beheld thirty great palms of him Down from the place where man his mantle buckles. "Raphael mai amech izabi almi," Began to clamour the ferocious mouth, To which were not befitting sweeter psalms. And unto him my Guide: "Soul idiotic, Keep to thy horn, and vent thyself with that, When wrath or other passion touches thee.

(11) Then the Formative Mind ([at-oned] with Reason), he who surrounds the spheres and spins them with his whorl, set turning his formations, and let them turn from a beginning boundless unto an endless end. For that the circulation of these [spheres] begins where it doth end, as Mind doth will. And from the downward elements Nature brought forth lives reason-less; for He did not extend the Reason (Logos) [to them]. The Air brought forth things winged; the Water things that swim, and Earth-and-Water one from another parted, as Mind willed. And from her bosom Earth produced what lives she had, four-footed things and reptiles, beasts wild and tame.

(51) The great rapidity of motion manifested by lizards has caused them to be associated with Mercury, the Messenger of the Gods, whose winged feet traveled infinite distances almost instantaneously. A point which must not be overlooked in connection with reptiles in symbolism is clearly brought out by the eminent scholar, Dr. H. E. Santee, in his Anatomy of the Brain and Spinal Cord: "In reptiles there are two pineal bodies, an anterior and a posterior, of which the posterior remains undeveloped but the anterior forms a rudimentary, cyclopean eye. In the Hatteria, a New Zealand lizard, it projects through the parietal foramen and presents an imperfect lens and retina and, in its long stalk, nerve fibers."

(4) And the creation of all the four-footed animals and the birds being finished, they were told by the Creator and the Maker and the Forefathers: "Speak, cry, warble, call, speak each one according to your variety, each, according to your kind." So was it said to the deer, the birds, pumas, jaguars, and serpents. "Speak, then, our names, praise us, your mother, your father. Invoke then, Huracán, ChipiCaculhá, Raxa-Caculhá, the Heart of Heaven, the Heart of Earth, the Creator, the Maker, the Forefathers; speak, invoke us, adore us," they were told. But they could not make them speak like men; they only hissed and screamed and cackled; they were unable to make words, and each screamed in a different way.

(1) The concubine of old Tithonus now Gleamed white upon the eastern balcony, Forth from the arms of her sweet paramour; With gems her forehead all relucent was, Set in the shape of that cold animal Which with its tail doth smite amain the nations, And of the steps, with which she mounts, the Night Had taken two in that place where we were, And now the third was bending down its wings; When I, who something had of Adam in me, Vanquished by sleep, upon the grass reclined, There were all five of us already sat. Just at the hour when her sad lay begins The little swallow, near unto the morning, Perchance in memory of her former woes, And when the mind of man, a wanderer More from the flesh, and less by thought imprisoned, Almost prophetic in its visions is, In dreams it seemed to me I saw suspended An eagle in the sky, with plumes of gold, With wings wide open, and intent to stoop, And this, it seemed to me, was where had been By Ganymede his kith and kin abandoned, When to the high consistory he was rapt.

(26) We may now take the various specific types of Motion, such as locomotion, and once again enquire for each one whether it is not to be divided on the basis of direction, up, down, straight, circular- a question already raised; whether the organic motion should be distinguished from the inorganic- they are clearly not alike; whether, again, organic motions should be subdivided into walking, swimming and flight.

Perhaps we should also distinguish, in each species, natural from unnatural motions: this distinction would however imply that motions have differences which are not external. It may indeed be the case that motions create these differences and cannot exist without them; but Nature may be supposed to be the ultimate source of motions and differences alike.

Motions may also be classed as natural, artificial and purposive: "natural" embracing growth and decay; "artificial" architecture and shipbuilding; "purposive" enquiry, learning, government, and, in general, all speech and action.

Again, with regard to growth, alteration and birth, the division may proceed from the natural and unnatural, or, speaking generally, from the characters of the moved objects.

(2) Then to the wheels the maidens turned themselves, And the Griffin moved his burden benedight, But so that not a feather of him fluttered. The lady fair who drew me through the ford Followed with Statius and myself the wheel Which made its orbit with the lesser arc. So passing through the lofty forest, vacant By fault of her who in the serpent trusted, Angelic music made our steps keep time. Perchance as great a space had in three flights An arrow loosened from the string o'erpassed, As we had moved when Beatrice descended. I heard them murmur altogether, "Adam!" Then circled they about a tree despoiled Of blooms and other leafage on each bough. Its tresses, which so much the more dilate As higher they ascend, had been by Indians Among their forests marvelled at for height. "Blessed art thou, O Griffin, who dost not Pluck with thy beak these branches sweet to taste, Since appetite by this was turned to evil." After this fashion round the tree robust The others shouted; and the twofold creature: "Thus is preserved the seed of all the just."

(1) Not yet had Nessus reached the other side, When we had put ourselves within a wood, That was not marked by any path whatever. Not foliage green, but of a dusky colour, Not branches smooth, but gnarled and intertangled, Not apple-trees were there, but thorns with poison. Such tangled thickets have not, nor so dense, Those savage wild beasts, that in hatred hold 'Twixt Cecina and Corneto the tilled places. There do the hideous Harpies make their nests, Who chased the Trojans from the Strophades, With sad announcement of impending doom; Broad wings have they, and necks and faces human, And feet with claws, and their great bellies fledged; They make laments upon the wondrous trees. And the good Master: "Ere thou enter farther, Know that thou art within the second round," Thus he began to say, "and shalt be, till Thou comest out upon the horrible sand; Therefore look well around, and thou shalt see Things that will credence give unto my speech." I heard on all sides lamentations uttered, And person none beheld I who might make them, Whence, utterly bewildered, I stood still.

(3) They wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented, of whom the world was not worthy. They wandered in deserts, in mountains, in dens, and caves of the earth. And all having received a good report, through faith, received not the promise of God" (what is expressed by a parasiopesis is left to be understood, viz., "alone "). He adds accordingly, "God having provided some better thing for us (for He was good), that they should not without us be made perfect.

(5) Be silent Ovid, of Cadmus and Arethusa; For if him to a snake, her to fountain, Converts he fabling, that I grudge him not; Because two natures never front to front Has he transmuted, so that both the forms To interchange their matter ready were. Together they responded in such wise, That to a fork the serpent cleft his tail, And eke the wounded drew his feet together. The legs together with the thighs themselves Adhered so, that in little time the juncture No sign whatever made that was apparent. He with the cloven tail assumed the figure The other one was losing, and his skin Became elastic, and the other's hard. I saw the arms draw inward at the armpits, And both feet of the reptile, that were short, Lengthen as much as those contracted were. Thereafter the hind feet, together twisted, Became the member that a man conceals, And of his own the wretch had two created. While both of them the exhalation veils With a new colour, and engenders hair On one of them and depilates the other,

(2) And there are those who fashion ears and eyes of costly material, and consecrate them, dedicating them in the temples to the gods - by this plainly indicating that God sees and hears all things. Besides, the lion is with them the symbol of strength and prowess, as the ox clearly is of the earth itself, and husbandry and food, and the horse of fortitude and confidence; while, on the other hand, the sphinx, of strength combined with intelligence - as it had a body entirely that of a lion, and the face of a man. Similarly to these, to indicate intelligence, and memory, and power, and art, a man is sculptured in the temples. And in what is called among them the Komasiae of the gods, they carry about golden images - two dogs, one hawk, and one ibis; and the four figures of the images they call four letters. For the dogs are symbols of the two hemispheres, which, as it were, go round and keep watch; the hawk, of the sun, for it is fiery and destructive (so they attribute pestilential diseases to the sun); the ibis, of the moon, likening the shady parts to that which is dark in plumage, and the luminous to the light. And some will have it that by the dogs are meant the tropics, which guard and watch the sun's passage to the south and north. The hawk signifies the equinoctial line, which is high and parched with heat, as the ibis the ecliptic. For the ibis seems, above other animals, to have furnished to the Egyptians the first rudiments of the invention of number and measure, as the oblique line did of circles.

(620) and when he saw it, he said that he would have done the same had his lot been first instead of last, and that he was delighted to have it. And not only did men pass into animals, but I must also mention that there were animals tame and wild who changed into one another and into corresponding human natures—the good into the gentle and the evil into the savage, in all sorts of combinations. All the souls had now chosen their lives, and they went in the order of their choice to Lachesis, who sent with them the genius whom they had severally chosen, to be the guardian of their lives and the fulfiller of the choice: this genius led the souls first to Clotho, and drew them within the revolution of the spindle impelled by her hand, thus ratifying the destiny of each; and then, when they were fastened to this, carried them to Atropos, who spun the threads and made them irreversible, whence without turning round they passed beneath the throne of Necessity; and when they had all passed, they marched on in a scorching heat to the plain of Forgetfulness, which was a barren waste destitute of trees and verdure; and then towards evening they encamped by the river of Unmindfulness, whose water no vessel can hold; of this they were all obliged to drink a certain quantity, and those who were not saved by wisdom drank more than was necessary; and each one as he drank forgot all things.

(33) And from thence I went to the ends of the earth and saw there great beasts, and each differed from the other; and (I saw) birds also differing in appearance and beauty and voice, the one differing from the other.

(1) Eager already to search in and round The heavenly forest, dense and living-green, Which tempered to the eyes the new-born day, Withouten more delay I left the bank, Taking the level country slowly, slowly Over the soil that everywhere breathes fragrance. A softly-breathing air, that no mutation Had in itself, upon the forehead smote me No heavier blow than of a gentle wind, Whereat the branches, lightly tremulous, Did all of them bow downward toward that side Where its first shadow casts the Holy Mountain; Yet not from their upright direction swayed, So that the little birds upon their tops Should leave the practice of each art of theirs; But with full ravishment the hours of prime, Singing, received they in the midst of leaves, That ever bore a burden to their rhymes, Such as from branch to branch goes gathering on Through the pine forest on the shore of Chiassi, When Eolus unlooses the Sirocco. Already my slow steps had carried me Into the ancient wood so far, that I Could not perceive where I had entered it.

(6) The one uprose and down the other fell, Though turning not away their impious lamps, Underneath which each one his muzzle changed. He who was standing drew it tow'rds the temples, And from excess of matter, which came thither, Issued the ears from out the hollow cheeks; What did not backward run and was retained Of that excess made to the face a nose, And the lips thickened far as was befitting. He who lay prostrate thrusts his muzzle forward, And backward draws the ears into his head, In the same manner as the snail its horns; And so the tongue, which was entire and apt For speech before, is cleft, and the bi-forked In the other closes up, and the smoke ceases. The soul, which to a reptile had been changed, Along the valley hissing takes to flight, And after him the other speaking sputters.

(37) Serapis is often shown standing on the back of the sacred crocodile, carrying in his left hand a rule with which to measure the inundations of the Nile, and balancing with his right hand a curious emblem consisting of an animal with the heads. The first head--that of a lion--signified the present; the second head--that of a wolf--the past; and the third head--that of a dog--the future. The body with its three heads was enveloped by the twisted coils of a serpent. Figures of Serapis are occasionally accompanied by Cerberus, the three-headed dog of Pluto, and--like Jupiter--carry baskets of grain upon their heads.