child.[1] Maori tale-tellers have heard of the road by which the spirits of dogs descend to Reinga, the Hades of the departed; the Hovas of Madagascar know that the ghosts of beasts and men, dwelling in a great mountain in the south called Ambondrombe, come out occasionally to walk among the tombs or execution-places of criminals.[2] The Kamchadals held that every creature, even the smallest fly, would live again in the under-world.[3] The Kukis of Assam think that the ghost of every animal a Kuki kills in the chase or for the feast will belong to him in the next life, even as the enemy he slays in the field will then become his slave. The Karens apply the doctrine of the spirit or personal life-phantom, which is apt to wander from the body and thus suffer injury, equally to men and to animals.[4] The Zulus say the cattle they kill come to life again, and become the property of the dwellers in the world beneath.[5] The Siamese butcher, when in defiance of the very principles of his Buddhism he slaughters an ox, before he kills the creature has at least the grace to beseech its spirit to seek a happier abode.[6] In connexion with such transmigration, Pythagorean and Platonic philosophy gives to the lower animals undying souls, while other classic opinion may recognize in beasts only an inferior order of soul, only the 'anima' but not the human 'animus' besides. Thus Juvenal:
'Principio indulsit communis conditor illis
Tantum animas; nobis animum quoque. ...'[7]
Through the middle ages, controversy as to the psychology of brutes has lasted on into our own times, ranging between
- ↑ Cranz, 'Grönland,' p. 257.
- ↑ Taylor, 'New Zealand,' p. 271; Ellis, 'Madagascar,' vol. i. p. 429.
- ↑ Steller, 'Kamtschatka,' p. 269.
- ↑ Stewart, 'Notes on Northern Cachar,' in 'Journ. As. Soc. Bengal,' vol. xxiv. p. 632; Cross, 'Karens,' l.c.; Mason, 'Karens,' l.c.
- ↑ Callaway, 'Zulu Tales,' vol. i. p. 317.
- ↑ Low in 'Journ. Ind. Archip.' vol. i. p. 426. See Meiners, vol. i. p. 220; vol. ii. p. 791.
- ↑ Juvenal, Sat. xv. 148.
