by vultures, but to be dissipated in the speediest possible manner and without the possibility of polluting the earth or contaminating a single being dwelling thereon.  God, indeed, sends the vultures, and, as a matter of fact, these birds do their appointed work much more expeditiously than millions of insects would do if we committed our bodies to the ground.  In a sanitary point of view, nothing can be more perfect than our plan.  Even the rain-water which washes our skeletons is conducted by channels into purifying charcoal.  Here in these five towers rest the bones of all the Parsees that have lived in Bombay for the last two hundred years.  We form a united body in life and we are united in death.”

It would appear that the reasons given for this peculiar mode of disposing of the dead by the Parsee secretary are quite at variance with the ideas advanced by Muret regarding the ancient Persians, and to which allusion has already been made.  It might be supposed that somewhat similar motives to those governing the Parsees actuated those of the North American Indians who deposit their dead on scaffolds and trees, but the theory becomes untenable when it is recollected that great care is taken to preserve the dead from the ravages of carnivorous birds, the corpse being carefully enveloped in skins and firmly tied up with ropes or thongs.

Figures 3 and 4 are representations of the Parsee towers of silence, drawn by Mr. Holmes, mainly from the description given.

George Gibbs[11] gives the following account of burial among the Klamath and Trinity Indians of the Northwest coast, the information having been originally furnished him by James G. Swan.

The graves, which are in the immediate vicinity of their houses, exhibit very considerable taste and a laudable care. the dead are inclosed in rude coffins formed by placing four boards around the body, and covered with earth to some depth; a heavy plank, often supported by upright head and foot stones, is laid upon the top, or stones are built up into a wall about a foot above the ground, and the top flagged with others.  The graves of the chiefs are surrounded by neat wooden palings, each pale ornamented with a feather from the tail of the bald eagle.  Baskets are usually staked down by the side, according to the wealth or popularity of the individual, and sometimes other articles for ornament or use are suspended over them.  The funeral ceremonies occupy three days, during which the soul of the deceased is in danger from O-mak-a, or the devil.  To preserve it from this peril, a fire is kept up at the grave, and the friends of the deceased howl around it to scare away the demon.  Should they not be successful in this the soul is carried down the river, subject, however, to redemption by Peh-ko-wan on payment of a big knife.  After the expiration of three days it is all well with them.

The question may well be asked, is the big knife a “sop to Cerberus”?