the scene. A lady was visiting the zoological gardens in a German town
with her daughter, when the little girl was seized with the wish to
possess a pretty moulted feather which was lying on the ground in the
parrots’ cage. She made several attempts to reach it, but in vain.
Seeing which, an old cockatoo hopped solemnly from the back of the cage
and taking up the feather in his beak, handed it to the child with an
air of the greatest politeness.
One of the first upholders of the idea of legislative protection of
animals was Jeremy Bentham, who asked why the law should refuse its
protection to any sensitive being? Most people forget the degree of
opposition which was encountered by the earlier combatants of cruel
practices and pastimes in England. Cobbett made a furious attack on a
clergyman who (to his honour) was agitating for the suppression of
bull-baiting, “the poor man’s sport,” as Cobbett called it. That it
demoralised the poor man as well as tormented the bull never entered
into the head of the inimitable wielder of English prose, pure and
undefiled, who took it under his (happily) ineffectual protection. “The
common law fully sanctions the baiting of bulls,” he wrote, “and, I
believe, that to sell the flesh of a bull which has _not_ been baited is
an offence which is punishable by that very law to which you appeal”
(“_Political Register_,” June, 1802).
Societies for the Prevention of Cruelty to Animals had, in their day, to
undergo almost as much criticism and ridicule in England as they now
meet with in some parts of the Continent. Even the establishment of the
Dogs’ Home in London raised a storm of disapproval, as may be seen by
any one who turns over the files of the _Times_ for October, 1860. If
the friends of humanity persevere, the change of sentiment which has
become an accomplished fact in England will, in the end, triumph
elsewhere.
Unfortunately, humane sentiment and humane practice do not progress on a
level line. As long ago as 1782 an English writer named Soame Jenyns
protested against the wickedness of shooting a bear on an inaccessible
island of ice, or an eagle on the mountain’s top. “We are unable to give
life and therefore ought not to take it away from the meanest insect
without sufficient reason.” What would he say if he came back to earth
to find whole species of beautiful winged creatures being destroyed to
afford a barbarous ornament for women’s heads?
The “discovery” of Indian literature brought prominently forward in the
West the Indian ideas of animals of which the old travellers had given
the earliest news. The effect of familiarity with those ideas may be
traced in many writers, but nowhere to such an extent as in the works of
Schopenhauer, for whom, as for many more obscure students, they formed
the most attractive and interesting part of Oriental lore. Schopenhauer
cannot speak about animals without using a tone of passionate vehemence
which was, without doubt, genuine. He felt the intense enjoyment in
observing them which the lonely soul has ever felt, whether it belonged
to saint or sinner. All his pessimism disappears when he leaves the
haunts of man for the retreats of beasts. What a pleasure it is, he
says, to watch a wild animal going about undisturbed! It shows us our
own nature in a simpler and more sincere form. “There is only one
mendacious being in the world, and that is man. Every other is true and
sincere.” It strikes me that total sincerity did not shine on the face
of a dog which I once saw trotting innocently away, after burying a
rabbit he had caught in a ploughed field near a tree in the hedge—the
only tree there was—which would make it easy for him to identify the
spot. But about that I will say no more. The German “Friend of the
Creature” was indignant at “the unpardonable forgetfulness in which the
lower animals have hitherto been left by the moralists of Europe.” The
duty of protecting them, neglected by religion, falls to the police.
Mankind are the devils of the earth and animals the souls they torment.
Full of these sentiments, Schopenhauer was prepared to welcome
unconditionally the Indian conception of the Wheel of Being and to close
his eyes to its defects. Strauss, too, hailed it as a doctrine which
“unites the whole of Nature in one sacred and mysterious bond”—a bond in
which, he goes on to say, a breach has been made by the Judaism and
dualism of Christianity. He might have observed that the Church derived
her notions on the subject rather from Aristotle than from Semitic
sources.
Schopenhauer came to the conclusion that the ill-treatment of animals
arose directly from the denial to them of immortality, while it was
ascribed to men. There is and there is not truth in this. When all is
said, the well-conditioned man always was and always will be humane;
“the righteous man regardeth the life of his beast.” And since people
reason to fit their acts rather than act to fit their reasoning, he will
even find a motive for his humanity where others find an excuse for the
lack of it. Humphry Primatt wrote in 1776: “Cruelty to a brute is an
injury irreparable because there is no future life to be a compensation
for present afflictions.”
Mr. Lecky, in his “History of European Morals,” tells of a Cardinal who
let himself be bitten by gnats because “_we_ have heaven, but these poor
creatures only present enjoyment!” Could Jaina do more?
Strauss thought that the rising tide of popular sentiment about animals
was the direct result of the abandonment by science of the
spiritualistic isolation of man from Nature. I suspect that those who
have worked hardest for animals in the last half-century cared little
about the origin of species, while it is certain that some professed
evolutionists have been their worst foes. The fact remains, however,
that by every rule of logic the theory of evolution _ought_ to produce
the effect which Strauss thought that it had produced. The discovery
which gives its name to the nineteenth century revolutionises the whole
philosophic conception of the place of animals in the Universe.
Lamarck, whom Cuvier so cruelly attacked, was the first to discern the
principle of evolution. At one time he held the Chair of Zoology at the
University of Paris; but the opposition which his ideas met with crushed
him in body, though not in soul, and he died blind and in want in 1829,
only consoled by the care of an admirable daughter. His last words are
said to have been that it is easier to discover a truth than to convince
others of it.
An Italian named Carlo Lessona was one of the first to be convinced. He
wrote a work containing the phrase, “The intelligence of animals”—which
work, by the rule then in force, had to be presented to the
ecclesiastical Censor at Turin to receive his permit before publication.
The canon who examined the book fell upon the words above mentioned, and
remarked: “This expression, ‘intelligence of animals,’ will never do!”
“But,” said Lessona, “it is commonly used in natural history books.”
“Oh!” replied the canon, “natural history has much need of
revision.”[12]
Footnote 12:
See Dr. F. Franzolini’s interesting monograph on animal psychology
from the point of view of science (“Intelligenza delle Bestie,” Udine,
1899).
The great and cautious Darwin said that the senses, intuitions,
emotions, and faculties, such as love, memory, attention, curiosity,
imitation, reason, of which man boasts, may be found in an incipient, or
even, sometimes, in a well-developed condition in the lower animals.
“Man, with all his noble qualities, his God-like intellect, still bears
in his bodily frame the indelible stamp of his lowly origin. Our
brethren fly in the air, haunt the bushes, and swim in the sea.” Darwin
agreed with Agassiz in recognising in the dog something very like the
human conscience.
Dr. Arnold said that the whole subject of the brute creature was such a
painful mystery that he dared not approach it. Michelet called animal
life a “sombre mystery,” and shuddered at the “daily murder,” hoping
that in another globe “these base and cruel fatalities may be spared to
us.” It is strange to find how many men of very different types have
wandered without a guide in these dark alleys of speculation. A few of
them arrived at, or thought they had arrived at, a solution. Lord
Chesterfield wrote that “animals preying on each other is a law of
Nature which we did not make, and which we cannot undo, for if I do not
eat chickens my cat will eat mice.” But the appeal to Nature will not
satisfy every one; our whole human conscience is a protest against
Nature, while our moral actions are an attempt to effect a compromise.
Paley pointed out that the law was not good, since we could live without
animal food and wild beasts could not. He offered another justification,
the permission of Scripture. This was satisfactory to him, but he must
have been aware that it waives the question without answering it.
Some humane people have taken refuge in the automata argument, which is
like taking a sleeping-draught to cure a broken leg. Others, again, look
for justice to animals in the one and only hope that man possesses of
justice to himself; in compensation after death for unmerited suffering
in this life. Leibnitz said that Eternal Justice _ought_ to compensate
animals for their misfortunes on earth. Bishop Butler would not deny a
future life to animals.
Speaking of her approaching death, Mrs. Somerville said: “I shall regret
the sky, the sea, with all the changes of their beautiful colouring; the
earth with its verdure and flowers: but far more shall I grieve to leave
animals who have followed our steps affectionately for years, without
knowing for certainty their ultimate fate, though I firmly believe that
the living principle is never extinguished. Since the atoms of matter
are indestructible, as far as we know, it is difficult to believe that
the spark which gives to their union life, memory, affection,
intelligence, and fidelity, is evanescent.”
In the seventeenth and eighteenth centuries, seven or eight small works,
written in Latin in support of this thesis, were published in Germany
and Sweden. Probably in all the world a number, unsuspectedly large, of
sensitive minds has endorsed the belief expressed so well in the lines
which Southey wrote on coming home to find that a favourite old dog had
been “destroyed” during his absence:—
... “Mine is no narrow creed;
And He who gave thee being did not frame
The mystery of life to be the sport
Of merciless man! There is another world
For all that live and move—a better one!
Where the proud bipeds, who would fain confine
Infinite Goodness to the little bounds
Of their own charity, may envy thee!”
The holders of this “no narrow creed” start with all the advantages from
the mere point of view of dialectics. They can boast that they have
placed the immortality of the soul on a scientific basis. For truly, it
is more reasonable to suppose that the soul is natural than
supernatural, a word invented to clothe our ignorance; and, if natural,
why not universal?
They have the right to say, moreover, that they and they alone have
“justified the ways of God.” They alone have admitted all creation that
groaneth and travaileth to the ultimate guerdon of the “Love which moves
the sun and other stars.”
------------------------------------------------------------------------
INDEX
------------------------------------------------------------------------
Abdâls, 261-262
Abu Djafar al Mausur, Caliph, 232
Abu Jail, 241-243
Achilles, 26-27, 298
Adi Granth, 201
_Æsop’s fables_, 25, 29-30, 80-81
Aethe, 26
Aethon, 26
Afghan ballad, 241-243
African pastoral tribes, 95
Agamemnon, 25-26, 29
Agassiz, 364
Agora Temple, 77
_Ahimsa_, 166-167, 172, 193
Ahriman, 124-126, 143, 145-146, 149-151, 158-159
Ahriman, hymn to, 125
Ahuna-Vairya, 138
Ahura Mazda, 116, 121-122, 136, 138-139, 143, 154, 158-159
Alberti, Leo Battista, 154, 158-159, 352
Albigenses, 346
Alexander the Great, 75, 133
Alfonso, King of Spain, 291-292
Alger, W. R., 286
Alhambra, 229
Al Rakîm, 230
Amatongo, 107-109
Amazulu, 107
_L’âme est la fonction du cerveau_, 357
Ammon, Temple of, 31
Amon Ra, 103
Amritsar, 201
Anaxandrides, 82
Anchorites, 179, 252-254
Andromache, 26
Animals, treatment of, in India, 19;
the purgatory of men, 21;
slaying of, by Greeks, 24-25;
naming of, 26;
prophetic powers of, 27-28;
talking, 29;
Roman treatment of, 45-46;
butchery of, at Colosseum, 51;
imported for arena, 51-52;
humanity of, 53-54;
performing, 54-55;
Plutarch on kindness to, 64-71;
Plutarch on animal intelligence, 67-71;
instances of discrimination of, 75-76;
domestication of, 90-91;
value of, 94-95;
excuses for killing, 100;
attitude of savages to, 107-108;
killing of, by priests, 148-150;
Zoroastrian treatment of, 147-157;
in sacred books, 188;
Hebrew treatment of, 212-220;
hunting of, by Moslems, 224-225, 232, 241-243;
musical instinct in, 245-246;
and the Messiah, 247-252;
and saints, 259;
stories of, 306-316;
theory of Celsus as to intelligence of, 340-344;
theory of Porphyry, 344;
the Church and humanity, 346;
animal prosecutions, 347-351;
Renaissance admiration of, 352-353;
animals and thought, 355;
automata
theory, 353-359, 365;
societies to protect, 359-360;
ill-treatment and immortality, 362;
principle of evolution, 363
Antelope, 240
Ants, wisdom of, 76-77;
killing of, 149-150;
Hebrew proverb, 216;
in the Koran, 227;
social economy of, 341-342
Apis, 102, 144
Apollo, 246
Apollonius of Tyana, 268-269; 337-340; 345
Apsarases, the, 279-280
Apuleius, 55
Archæological Congress, 95
Archetypes (_see_ Fravashi)
Ardâ Vîrâf, 159-165
Arena, cruelties of the, 45-46
Ariosto, 297
Aristophanes, 28
Aristotle, 58, 78, 80, 269, 340, 362
Arnold, Dr., 364
Arnold, Sir Matthew, 302-303
Aryans, 13, 18, 113-115
Asceticism, 179-183
Astrachan, 258
Ataro, 162
Atharva-Veda, 208
Atman, 14
Augustus, 336
Automata theory, 353-359, 365
Avebury, Lord, 343
Avesta, 113, 116, 120, 123, 125, 128, 131, 133-140, 143, 145-148, 153,
155, 159, 163, 233-234
Bactria, 131
Baiardo, 297
Balaam’s ass, 212-213, 219
Balius, 26-27
Balkis, Queen, 229
Bankes’ horse, 283
Banyan deer, 327-230
Barbary, 296
Basan, Bulls of, 144
Basri, Hasan, 234
_Battle of the frogs and mice_, 29
Baudelaire, 18
Bavieca, 289-294
Bears, legends of, 88-89
Beast tales, 28, 317, 351
Beaver (_see_ Udra)
Bedouins, 272
Behkaa, 104
Benares, 183
Benedict XII., 49
Bentham, Jeremy, 359
Bhagavad, Gita, 14
Bion, 64
Birds, in captivity, 56-57;
Plutarch’s views on, 78;
language of, 226-227;
and St. Francis, 259-260
Bismarck, 304
Bi’sm-illah, custom of saying, 224
Bivar, Ruy Diaz de, 289-294
Blackbird, White, 51
Blake, Wm., 251
Bleeck, 153
Blessing the beast, rite of, 347
Boccaccio’s falcon, 285
Bœotia, 62
Boëthius, 345
Bolingbroke, 296
Bosanquet, Dr. R. C., 95
Brahmans, 14, 21, 169, 175, 183, 309
_Breath from the veldt, A_, 240
British school at Athens, 95
Broca, Professor, 354
Browning, Robert, 138
Bruno, Giordano, 216, 260-261, 353
Bubastis, 81
Bucephalus, 75
Buddhism, 21, 105-106, 124, 130, 167-173, 187, 190-196, 261, 273, 308,
321-328
_Buddhist India_, 328
Buffalo of Karileff, 254
Bull-baiting, 50, 359-360
Bull-fights, 32, 47-50
Bulls, 143-146
_Bundehesh_, 142-143
Burgundy, Duke of, 349
Burial, methods of, 123-124
Burkitt, Prof. F. C., 135-136
Burns and Oates, 346
Burns, Robert, 59
Cæsar, Julius, 51, 53, 55, 296
Cagliari, 248
Callaway, Canon, 109
Cambaleth, 195
Cambyses, 144
Camels, 286
Canna, 333-334
Carbonaria, 49
Carlyle, Thos., 33
Cartesian philosophy, 353-355
Carthage, 211
Cassandra, 29
Cato, 45
Cats, 80-83, 155, 222, 258, 278, 314, 322
Celsus, 73, 339-344
Celts, 273-274
Ceriana, 358
Cervantes, 290
Chanet, 355
Chantal, Mdme. de, 178
Chariot-racing, 30
Charles, King (the Peace), 50
Chesterfield, Lord, 364
Childebert, 254-255
_China, religion of_, 327
Chinese, belief and folk-lore, 104-106;
saving of animal life, 194;
folk-lore stories, 306-308, 313-316, 326-330.
Chinvat, 154, 158, 162
Choo-Foo-Tsze, 104
Christianity, approach of, 337-338
Cicada, 260
Cicero, 16, 50, 58-59, 128, 340
Cignani, 208
Cimon, 31
Circuses, 54-55
_Clothilde’s God_, 93
Clovis, 93
Clytemnestra, 29
Cobbett, 359
Cockatoo, Story of a, 359
Colonna, Cardinal, 49
Colosseum, Butchery at inauguration of, 51
Comte, Auguste, 133
Concha, 57-58
Confucianism, 104-105, 130
Constantinople, 233
Constantinople, Council at, 14
_Contemporary Review_, 6
Copenhagen National Museum, 47
Corinna, Parrot of, 56
Corsica, 347
Crete, 32, 77, 95
Cuvier, 363
Cyrus, 118, 121-122
Daevas, 116
d’Alviella, Count Goblet, 5
Damascus, 231, 306
Dante, 13, 160, 162-163, 187
Darmesteter, James, 241
Darius, 119, 121-122
Darwin, Charles, 150-151, 206, 344, 363-364
Darwin, Francis, 175
Davids, Professor T. W. Rhys, 328
Deathlessness of souls, 91-92
Deer (_see_ Banyan deer)
Dervishes, 234-235, 261
Descartes, 16, 353-357
Deucalion, dove of, 78
Diaz, Gil, 293
Digby, Sir Kenelm, 283
Dog, grave of a faithful, 314
Dogs, 57-59, 79-80, 114-115, 151-153, 158, 229-233, 244, 306-308, 312,
314-316, 322-324, 358-359
Dog’s Grave, the, 79
Dolmen-builders, 92-93, 96
Domestication of animals, 90-91
Doughty, Charles M., 236
Doukhobors, 32
Downe, 283
Draupadi, story of, 322-324
Dravidians, 18-19, 163
Duperron, Anquetil, 135, 152
Eden, Garden of, 208-209
Eden, Garden of (picture by Rubens), 247
Edkins, Joseph, D.D., 327
_l’Église et la Pitié envers les Animaux_, 346
Egyptian cosmogony, 103-104
El Djem, well at, 109
Elephants, legend of, 74-75, 77;
in Oriental books, 188;
white elephant killed by Rustem, 294
Eleusinian mysteries, 32
Elisha and the she-bears, 248-249
Elmocadessi, Azz’Eddin, 236
Empedocles, 14-15, 34, 72
Epictetus, 73-74
Epirus, 57
Erasmus, 16, 353
Eskimo, the, 88-89, 92
Euripides, 78, 190, 246, 340
Evolution, theory of, 363-365
Falcon, Persian fable of a, 313
Faliscus, Gratius, 57
Fargard XIII., 152
Ferrière, Émile, 357
_Fioretti_, 74, 258
Firdusi, 141, 225, 240, 294, 296, 301-304
Flesh-eating, 24-25, 31-32, 61-64, 71, 85-86, 148, 193-194, 217-218
Folk-lore Association of Chicago, 102
_Folk-Songs of Southern India_, 17
Foxes, 106
Franzolini, Dr. F., 363
Fravashi, 117, 145, 162
Games, Roman, 47-48, 51-52
Gargantuan feasts, 148
Garibaldi, 294, 298
Gâthâs, 134, 139, 144-145
Gautama, 308
Gayatri, 117-118, 138
Gayo Marathan, 143
Gellert, Beth, 306-307, 309, 312
Geus Urva, 143-144
Ghusni, 241
Giles, Dr., 105, 313, 316
Gladiators, importation of, 52-53
Gnostics, 346
Goat, Story of a, 245
Goethe, 333
Gover, Charles E., 17
Gray, Asa, 150-151
Gubernatis, Count de, 290
_Guillaume de Palerme_, 351
Gunádhya, 245
Guru, 168, 181, 345
Gymnosophists, 172
Hall, 283
Hallal, custom of the, 224
Hatem, Tai, 285-286
Hatos, 290
Hawk and the pigeon, legend of, 317-321, 325
Haziûm, 296
Heber, Bishop, 231
Hebrews, the, 114, 145, 149, 159, 161, 207-208, 212-220, 284
Hector, 26
Hedgehog, appreciation of the, 79
Heine, 344
_Helena_, 190
Helps, Sir Arthur, 352
Henotheism, 118
Hera, 25-27
Heraclites, 72
Herakles, 24
Hermits (_see_ Anchorites)
Herodotus, 31, 81, 128, 148-149, 301
Hero-worship, 299-300
Hidery, 102
Hinduism, 13, 17, 218-219, 265-266
_History of European Morals_, 362
Homa, 148-149
Homer, 23-26, 77, 79, 241
Homizd IV., 161
Honover, 138
Horace, 76
Horses, famous, 26-27;
sacrifice of, 114;
in Oriental books, 188;
St. Columba’s horse, 255;
in chivalrous age, 281-282;
thinking, 283;
Arab and his horse, 285-288;
Hatem’s horse, 285-286;
the Cid’s horse, 289-294;
horse of Rustem, 294;
talking, 298;
Bengal fable, 313;
Russian folk-lore tale, 322
Hugo, Victor, 19, 45, 57, 164
Humanitarianism, 145-147, 175, 198-200, 243, 308, 346
Húsheng, 141-142
Huxley, Professor, 354
Iblís, 142
Ibsen, 186
Ichneumon, 311-312
“Iliad,” 25
Immortality, 159, 362
Improta, Leandro, 22
Indian doctrine of transmigration, 14-17
Indra, 116-117, 319-323
Insects, killing of, 149
_Intelligenza delle Bestie_, 363
Iranians, 113-134, 155
Isaiah, 249
Isis, 336
Islam, 160, 221
Issaverdens, Padre Giacomo, 209
Itongo, 107, 259
Itvara, 186
Jacobi, Professor Hermann, 169, 199
Jaina hermit’s story, 332
Jainism, 168-193, 196-200
_Jātaka Book_, 328
Jebb, Sir Richard, 135
Jenyns, Soame, 360
Jesus Christ, 130, 145, 188, 216, 231, 244, 249-252, 320
Jews (_see_ Hebrews)
Jinas, 170
Joghi, 181
John, Father, 338
John XXII., Pope, 49
Jones, Sir William, 135, 152, 225, 333
Jonson, Ben, 283
Joseph of Anchieta, 255-256
Josephus, 24
Julia Domna, Empress, 338
Kálidása, 333
Kambôga, 188
Karileff, 254
Karman, 175-177
Kasi, King of, 330-331
Katmir, 230
Keats, John, 207
Kempis, Thomas à, 171
Keshub Chunder Sen, 25
Khordah Avesta, 134, 137, 159
Kirghis, the, 85
Koran, 136, 221-223, 226-230, 237, 261, 287
Koureen, 296
Lahore Zoological Gardens, 236
Lake dwellers, 90
Lamarck, 363
Lamartine, 69
Lampus, 26
Lancelot, 296
Lane, 224
Language, definition of, 354-355
Laplander, the, 87-90
Lapwing, Solomon and the, 228-229
Lebid, 237-239
Lecky, 362
_Legenda Aurea_, 249, 258
Leibnitz, 365
Leland, C. G., 277
Leopardi, 59, 125, 187
Lesbia’s sparrow, 56
Lessona, Carlo, 363
Leveson, Major, 269
Lion, legend of a humane, 53;
Christ in the lions’ den, 250-251;
St. Jerome and the, 253;
lioness at Chartres, 262;
eating of monkeys and men by, 268-269;
love for his mate, 269-270;
legend of vulture and, 325;
sympathy of, 358
_Lion’s Kingdom_, 30
_Lives_, Plutarch’s, 65, 74
Lizard, sacredness of, 108-110
Lockhart, 291
Lombroso, 267
Long, Rev. J., 168
Lotus-flower, white, 176
Lucian, 15, 56, 278
Lucretius, 84, 206, 239
Lyall, Sir Alfred, 180
Lyall, Sir Chas., 238
Lycæus, Mount, 273
Lycanthropy, 274-275
Maeterlinck, 331
Magians, the, 119, 124, 127-129, 148, 226
Magic, 273-280
Magpie, legend of a, 77-78
_Mahabharata_, 317, 322
Mahavira, 169-173, 197-198
Mahmoud, 241
_Malay Magic_, 224
Malebranche, 356
Man, ages of, 84
Mandeville, 196, 352
Man-eating animals, 268, 270-272
Manichæism, 127, 261
Manning, Cardinal, 347
Manu, Institutes of, 29
Marcellus, Theatre of, 55
Marcus Aurelius, 59
Mare, story of the creation of, 288
Marne, 254
Marriage in the East, 139-140
Martial, 58
Massaia, Cardinal, 262
Matreya, 170
Mazdaism, 116-119, 124, 129, 133-139, 155, 157-158, 159, 160-161, 225,
233
Mecca, 231
Media, 129
Medina, 232
Melampus, 344
Melior, parrot of, 56-57
Menelek, Emperor, 229
Merodach, 122
Metempsychosis (_see_ Transmigration)
Michelet, 364
Mill, J. S., 127
Millais, Guille, 240
Milton, John, 205
Minotaur legend, 30
Mithra, 120, 147, 158, 336
Mivart, 354
Modi, Jivanji Jamsedji, 45
Mohammedanism, 109, 130, 216-217, 221-222, 248
Monkeys, 306
Monotheism, 118-123, 128
Montaigne, 352
_Moral Philosophy_, 346
“Morocco,” 283
Moslemism, 221-236
Moti (tiger at Lahore), 236
Moufflons, 85
Muklagerri Hills, 171
Mule of the Parthenon, 66-67
Mungoose stories, 306-307, 309-311
Murad, Sultan, 223
Nanak, Baba, 201
Napier, Lord, of Magdala, 316
Naples, gladiatorial shows at, 49
Natural History Museum, S. Kensington, 240
Natural History Society, Bombay, 45
Nedrotti, the, 98
Ne-kilst-lass, 102
Nemesianus, 57
Nennig, mosaic at, 47-48
Neolithic Age, 91-92
Neoplatonism, 344-346
Newman, Cardinal, 11
_Nibelungenlied_, 140
Nirvana, 178, 190-192
Nizami, 243-244
Nobarnus, 52
Non-killing (_see_ _Ahimsa_)
Oakesmith, Dr., 63
Octavius, 339
Odoric, Fra, 194-196, 351
_Odyssey_, 23, 25
Okubo, 122
Oppert, Prof. Jules, 118
_Oriental Proverbs_, 168
_Orientalists, Congress of_, 47, 168
Origen, 14, 339, 343
Origin of man and animals, 84-86
_Origin of Species_, 85
Ormuzd, 124, 126
Orpheus, 32, 246-247
Orphic sect, 31
Oseberg, 94
Ovid, 15
Owls, 112
Pahlavi, 134-135
Paley, 364
Pallas Athene, 112
_Panchatantra_, the, 307, 311
Pandion, King of Athens, 345
_Paradise Lost_, 205
Paris, University of, 363
Parrots, 56-57, 359
Parsis, food of the, 119-120;
burial customs of, 124;
and the Avesta, 133-135;
and the Ardâ Vîrâf, 164-165
Parthenon, the, 66-67
Pascal, 356
Patmore, Coventry, 174
Patmos, Seer of, 160
Paul the Hermit, 254
Paulicians, 346
Pausanias, 50-51, 128, 273
Pavia, Corte da, 282
Peace in Nature, 210-212, 231-232, 332-333
Pelicans, legend of, 92
Pereira, Gomez, 354
Pericles, 30, 66