roduction of heat.

But all the arrangements in the animal economy for the production and
loss of heat are themselves probably regulated by the central nervous
system, there being a thermogenic centre--situated above the spinal
cord, and according to some observers in the optic thalamus.

AUTHORITIES.--M.S. Pembrey, "Animal Heat," in Schafer's _Textbook
of Physiology_ (1898); C.R. Richet, "Chaleur," in _Dictionnaire de
physiologie_ (Paris, 1898); Hale White, Croonian Lectures, _Lancet_,
London, 1897; Pembrey and Nicol, _Journal of Physiology_, vol. xxiii.,
1898-1899; H.M. Vernon, "Heat Rigor," _Journal of Physiology_, xxiv.,
1899; H.M. Vernon, "Death Temperatures," _Journal of Physiology_,
xxv., 1899; F.C. Eve, "Temperature on Nerve Cells," _Journal of
Physiology_, xxvi., 1900; G. Weiss, _Comptes Rendus, Soc. de Biol._,
lii., 1900; Swale Vincent and Thomas Lewis, "Heat Rigor of Muscle,"
_Journal of Physiology_, 1901; Sutherland Simpson and Percy Herring,
"Cold and Reflex Action," Journal of Physiology, 1905; Sutherland
Simpson, _Proceedings of Physiological Soc._, July 19, 1902;
Sutherland Simpson and J.J. Galbraith, "Diurnal Variation of Body
Temperature," _Journal of Physiology_, 1905; _Transactions Royal
Society Edinburgh_, 1905; _Proc. Physiological Society_, p. xx., 1903;
A.E. Boycott and J.S. Haldane, _Effects of High Temperatures on Man._

ANIMAL WORSHIP, an ill-defined term, covering facts ranging from the
worship of the real divine animal, commonly conceived as a "god-body,"
at one end of the scale, to respect for the bones of a slain animal or
even the use of a respectful name for the living animal at the other
end. Added to this, in many works on the subject we find reliance
placed, especially for the African facts, on reports of travellers who
were merely visitors to the regions on which they wrote.

[v.02 p.0051]

_Classification_.--Animal cults may be classified in two ways:
(A) according to their outward form; (B) according to their inward
meaning, which may of course undergo transformations.

(A) There are two broad divisions: (1) all animals of a given species
are sacred, perhaps owing to the impossibility of distinguishing the
sacred few from the profane crowd; (2) one or a fixed number of a
species are sacred. It is probable that the first of these forms is
the primary one and the second in most cases a development from it due
to (i.) the influence of other individual cults, (ii.) anthro