down another sphere he retards her pursuit, and yet the memory of the fraud does not drown the instinct of the mother. She paws her own empty reflection, and crouches down as if to suckle her cub. Thus misled by her zealous maternal care, she loses both her offspring and her revenge."
   It will be noticed that beyond the sentiment involved in the last sentence there is no symbolism here, but it must not be supposed that the subject was not made use of in that way, because if we turn to one of the French Bestiaries, that written by Pierre, a "clerc," early in the thirteenth century at the instance of "l’eveque Philipon Cuers," who was Bishop of Beauvais 1175 to 1217, we find it fully developed. This MS. is in the Picardy dialect, and somewhat difficult to translate .* The illustrations differ considerably from those in the English Latin MSS. The hunter is on foot, and carries two cubs, while the tiger, which has wings, is gazing at a mirror fixed to a tree, another being below (Plate III.). In MS. Han. 273 (B.M.), a Bestiaire d’Amours in Old French, the hunter is also on foot, and carries a cub and a mirror.

   The text commences: "Une beste est qui est apelee tigre, cest une maniere de sarpent," and there is no mention of the river Tigris. A translation runs thus: "There is a beast which is called tiger; it is a kind of serpent. This beast is of a nature so courageous and fierce that no living man dares to approach it. When the beast has young and the hunters have found out the place where they are, they obtain possession of them by setting to work in the way you will now see. The hunters take mirrors and carry them with them when they go to capture the young of the tiger. Then they watch until they see the tiger go off and leave its den and its young; they then seize the cubs, and place the mirrors in the path just when they leave. The character of the tiger is such that however angry it may be it is unable to look in the mirror without its gaze becoming fixed. It believes then that it is its cub that it sees in the mirror; it recognizes its figure with great satisfaction, and believes
   * The text is given in Cahier and Martin’s Mélanges d’Archaeologie, vol. ii., p. 140