66] 
been struck with Aaron's conduct in making a golden calf 
in the wilderness, and saying, " These be thy gods, 0 Israel, 
which brought thee up out of the land of Egypt." We 
cannot suppose that, after all that he had seen, he could so 
readily fall into abject idolatry, and provoke the God of 
Israel; he was not leading them back to the darkness of 
Egyptian superstition; but, as the people were amazed at 
the absence of Moses, saying, " We know not what is 
become of him," and wanted a visible leader, he made for 
them an emblem of Deity, which both they and their 
fathers, in Egypt and in Canaan, had acknowledged and wor- 
shipped. So with the golden calves at Dan and Bethel. And 
it is to be observed that when Jehu destroyed the worship of 
Baal, which Ahab had introduced to please Jezebel (and this 
Baal was a new one to Israel — the Baal of Tyre — " Moloch," 
with his bloody ritual), he spared the calves at Dan and 
Bethel, as representing an idea, not strange to Israel, and, 
perhaps, in its original acceptation, not objectionable. Baal 
of Tyre was represented as a man with a calf s head ; the 
Syrian Baal as a golden calf. Tobit. (i. 5) supports this 
notion, as his words in the Septuagint are, " h /3a»x yi $<xy.*\is" 
" Baal the heifer," thus unmistakably connecting the two. 
With respect to Britain, it is not so clear ; but in the cairns, 
or rather the cists within the caims, the teeth of cows, 
imburnt, are very frequently found among the burnt bone 
and charcoal. They are more common than urns or imple- 
ments of flint. In several cists that the writer of this paper 
has examined in Argyleshire, cows* teeth were always 
present. 
In Persia, however, the ram's head seems to have been 
the religious emblem, instead of the bull's head, and in some 
old Tynan coins the ram's horn is impressed upon them, 
together with the pillars of Hercules. The "horns of the 
altar" was a common expression. The most ancient altars 
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