{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_60848/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_60848","id":"gutenberg_60848","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/60848","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Mythology, Legends & Folklore","Folklore -- Periodicals","Folklore -- United States -- Periodicals","Manners and customs -- Periodicals","United States -- Social life and customs -- Periodicals"],"text":"THE JOURNAL OF\n\n                          AMERICAN FOLK-LORE.\n\n                VOL. VI.\u2014JULY-SEPTEMBER, 1893.\u2014NO. XXII.\n\n\n\n\n                        BLACKFOOT MYTHOLOGY.[1]\n\n\nThe Blackfoot Indian Confederacy comprises the Piegan, Blood, and\nBlackfoot tribes. Each tribe is located on its own reservation, and the\nthree reservations are within the provisional district of Alberta. The\nseparation of the tribes, the rapid settlement of the country by the\nwhite people, the death of many of the old chiefs, and the depressed\nspirits of the people have seriously impaired the purity of the\nfolk-lore of the natives. The following fragments were gathered from the\nlips of the Blood Indians, as I sat in their lodges with note-book in\nhand. The younger members of the tribe could not be relied upon to\nrelate these myths accurately. Those I have given have been repeatedly\nverified by the aged members of the tribe.\n\n\n                             CREATION MYTH.\n\nNapioa, the _Old Man_, floated upon a log in the waters, and had with\nhim four animals: Mameo, the fish; Matcek\u00fbpis, the frog; Maniskeo, the\nlizard; and Spopeo, the turtle. He sent them down into the waters in the\norder named, to see what they could find. The first three descended, but\nnever returned; the turtle, however, arose with his mouth full of mud.\nNapioa took the mud from the mouth of the turtle, rolled it around in\nthe hollow of his hand, and in this manner made the earth, which fell\ninto the waters, and afterward grew to its present size.\n\n\nThere was only one person named Napioa. He lived in the world when the\npeople who dwelt with him had two heads. He did not make these people,\nalthough he made the world, and how they came upon the earth no one\nknows. The Bloods do not know where Napioa came from. They do not know\nwhether he was an Indian or not. He was not the ancestor of the\nBlackfeet, but the Creator of the Indian race. He was double-jointed. He\nis not dead, but is living in a great sea in the south. He did not make\nthe white people, and the Indians do not know who made them.\n\nAfter he made the earth, he first made a woman. Her mouth was slit\nvertically, and he was not satisfied, so he closed it, and recut it in\nthe same shape as it has remained till to-day. Afterward he made several\nwomen, and then he made several men. The men lived together, but\nseparate from the women, and they did not see the women for some time.\nWhen the men first saw the women they were astonished and somewhat\nafraid. Napioa told them to take one woman each, but they were afraid.\nHe encouraged them, and then they each took a wife.\n\nNapioa made the buffalo. They were quite tame. He gave bows and arrows\nto the Indians and told them to shoot the buffalo. They did so; and as\nthe buffalo were tame, they killed a large number.\n\n\n                          ORIGIN OF THE WIND.\n\nThe stories differ. Some say that it is caused by a very large deer\nwhich dwells in the mountains; others, that there are large cattle in\nthe mountains, who roar loudly and thus cause the wind to blow; and\nagain others, that it is caused by a large bird flapping its wings in\nthe mountains. The prevailing form is the following:\n\nNapioa at one time had with him the wolf as his companion. He also had\nwith him an owl, which he employed to look for things for him when it\nwas dark. As he was travelling around he saw a lodge in which were a man\nand a woman. In this lodge were two bags; one contained the winter and\nthe other the summer. He told the owl to look in and see what there was\ninside the lodge, and when he looked he saw the two bags. Napioa said\nthat he was going to place some months in each bag, and make the summer\nand winter of equal length. He went inside, and the woman had a long\npiece of ice. He failed to accomplish his purpose. He came out of the\nlodge determined to gain possession of the summer and winter bags. He\ntold the prairie chicken to steal the bags, and it got hold of the\nsummer bag and escaped. Being pursued by the man and woman, the prairie\nchicken hid in the long grass. The man and woman cut the long grass to\nget the bag. The chicken clung close to the earth, and had part of the\nextremity of its body taken off. In the struggle the bag burst, and a\nvery strong wind sprang up.\n\nSome time after this, Napioa, having burnt himself, was anxious for a\nwind to blow to cool himself. He went up to the top of a mountain and\nbegan \u201cmaking medicine,\u201d and the wind soon began to blow. It blew so\nhard that he had to hold on to the bushes, but they were torn up by the\nroots. At last he caught hold of a birch tree and firmly clung to it, so\nthat by the force of the wind and his weight marks were left upon the\nbark of the tree.\n\n\n                          THE BLOOD-CLOT BOY.\n\nThere lived, a long time ago, an old man and his wife, who had three\ndaughters and one son-in-law. One day, as the mother was cooking some\nmeat, she threw a clot of blood into the pot containing the meat. The\npot began to boil, and then there issued from it a peculiar hissing\nnoise. The old woman looked into the pot, and was surprised to see that\nthe blood-clot had become transformed into a little boy. Quickly he\ngrew, and in a few moments he sprang from the pot, a full-grown young\nman. The father and mother were delighted, but the son-in-law was angry\nand jealous. The name of the blood-clot boy was K\u00fbtoy\u012ds. The son-in-law\nwas a lazy, badtempered young man, who made the old man hunt the\nbuffalo, procure the wood, and carry the water. He had a lodge of his\nown, where he dwelt with his wife. When the old man brought in the meat\nhe threw it down in his lodge; and no sooner had he placed it there than\nthe son-in-law came and took whatever he needed, oftentimes leaving the\nold man and his family in want. The old man brought in wood and water\nfor his family, and the son-in-law took what he wanted. Sometimes the\nold man and his family were compelled to suffer, because as he was old\nhe could not work very hard, and all that he had was taken from him. The\nson-in-law would not hunt, but depended altogether upon the old man to\nsupport him. K\u00fbtoy\u012ds went out to hunt with his father, and he proved\nhimself to be an expert hunter. He saw a fine fat buffalo cow, and he\nkilled it. He procured abundance of meat for his father, and he carried\nit home for him. He would not allow the old man to do any work. He\nfilled his lodge with meat. He then went out and got a large supply of\nwood and water. As K\u00fbtoy\u012ds and his father were walking together, they\nheard the son-in-law scolding. The old man was afraid. K\u00fbtoy\u012ds told his\nfather not to be afraid. He told him to say to his son-in-law that he\ncould not get any of the meat, wood, or water. If he threatened to kill\nhim, he was to answer him in the same manner. The son-in-law came to the\nold man\u2019s lodge and began to remove the meat. The old man told him to\nleave it alone. He threatened to kill the old man, and the father-in-law\nangrily retorted that he would kill him. The son-in-law became very\nangry, and ran to his lodge for his bow and arrows. When he had procured\nthem he returned, scolding and threatening; and as he reached the old\nman\u2019s lodge, K\u00fbtoy\u012ds, who had been hiding behind the lodge, sprang in\nfront of the old man, and the two men fought. K\u00fbtoy\u012ds drew his bow and\nkilled his brother-in-law dead. After his death the old man and his\nfamily had peace and abundance of food. The son-in-law had no\ndistinguishing name. K\u00fbtoy\u012ds sought to drive out all the evil in the\nworld, and to unite the people and make them happy.\n\nThe fathers and mothers in the camp told this story to their children to\nhush them to sleep.\n\n\n                                NAPIOA.\n\nNapioa is the Secondary Creator of the Indians. There are two kinds of\nstories told concerning him. One class reveals him in the character of a\ngood man, and the other class as a bad man. He is not, however, a man,\nbut a supernatural being, able to perform deeds which no human being\ncould perform. The Indians do not know the manner of his birth, nor the\nplace from whence he came. He is still living in a great sea away in the\nsouth. He made his home for a long time at the source of the Old Man\u2019s\nRiver, in Alberta, where may be seen the lake from which he drank, the\nstones which he threw along the ground when he was sporting, and the\nindentations in the ground showing where he lay. At the Red Deer River\nthere is a high ridge, where there is a land-slide, down which Napioa\nslid as a toboggan slide.\n\nOne day, as he was travelling across the prairie, he saw a bird which\nthrew its eyes upward, and said, \u201cTuhu!\u201d As he came up to the place\nwhere the bird was, he said, \u201cLet me see how you do that?\u201d After being\ntold to repeat this word and throw his head back, he felt quite elated.\nHe was so much overjoyed that he threw his eyes up repeatedly. He was\nstanding under a tree, and as he threw his eyes upward they were caught\nin the branches of the tree, and he lost his sight. He then went off\nalone. As he wandered on his journey he kept beckoning in different\ndirections, so that if any one saw him he would receive help and find\nhis people. A woman saw him throwing his arms about as if desiring some\none to come to him, and at once she went and asked him what he wanted.\nHe said, \u201cTake me to the place where the people are.\u201d She took him and\nled him along by means of a stick, the woman going in front and Napioa\nfollowing. He was afraid that she might leave him, so he tied a bell to\nher dress, that he might follow her should she try to escape. Nothing\neventful happened until they crossed a river, when he inquired, \u201cAre\nthere any buffalo to be seen?\u201d The woman answered, \u201cYes, there are some\nat the river now.\u201d He told her to point his arrow toward the buffalo,\nthat he might shoot one. She did so; but he missed the buffalo, and then\nhe shouted that the arrow did not belong to him. Again he commanded her\nto point an arrow in the right direction; but the buffalo were not\nkilled, and again he asserted that the arrow did not belong to him.\nAfter several attempts he shot a buffalo, and then called out, \u201cThat was\nmy arrow.\u201d He bade the woman skin the animal, cut up the meat, and bring\nit to the camping ground. While she was doing this he said that he would\nput up the lodge. He sought the lodge-poles; and as he brought them one\nby one, he failed to find those that he had already placed on the\nground. He had quite a number of lodge-poles arranged here and there,\nbut owing to his blindness he could not collect them. When the woman\nreturned she asked him why he had so many poles, and none arranged in\ntheir proper places. \u201cThat you might choose the best ones,\u201d he replied.\nThus was Napioa ever crafty, never allowing any one to say that there\nwas anything wrong with him. The lodge being prepared, and supper ended,\nNapioa went to sleep. As he lay with his hair drawn over his eyes, the\ncuriosity of the woman tempted her to lift the hair that she might see\nhis face. As she slowly lifted his locks she gazed into the empty\nsockets from which his eyes had been torn, and suddenly seized with\nterror, she fled from the lodge and sped her way through the darkness.\nNapioa heard the bell, and springing from his grassy bed, pursued her,\nguided by the ringing of the bell. She ran in different directions; but\nhe was fast gaining upon her when she tore the bell from her dress, and\nas she threw it one way she ran in another direction, and thus escaped\nfrom the wiles of Napioa.\n\n\nThe dwellers in the Western lodges have many legends relating to places\nof historical interest in the country, and these throw a flood of light\non the religious ideas, migrations, social and domestic customs,\npolitical life, and other matters of interest connected with the tribes\ncomprising the Blackfoot Confederacy. Some of the legends are local, and\nwhen told by the aged men as they sit around their camp-fires, vary\nsomewhat in detail according to the intellectual ability, inventiveness,\nand strength of memory of the narrator. I have listened to some of these\nlegends as told over and over again for the past nine years, and I find\nthat the young men are not able to relate them as accurately as the\naged; besides, as the country is becoming settled with white people,\nthey are less disposed to tell to others their native religious ideas,\nlest they are laughed at because of not believing the same things as\ntheir superior brethren of the white race. As the children grow up they\nare forgetting these things, and the years are not far distant when the\nfolk-lore of the Blackfeet will be greatly changed, and many of their\ntraditions forgotten.\n\n\n                       THE LEGEND OF SHEEP CREEK.\n\nNapioa, the Old Man, the Secondary Creator of the Blackfeet, was\ntravelling one day with the Kit-Fox, near Sheep Creek, which is located\nabout twenty-five miles south of Calgary, in the Provisional District of\nAlberta. As they travelled together they saw a large rock, and Napioa\nfelt constrained to make an offering of his robe to it. He presented the\nrobe, and, with the Kit-Fox as his companion, departed. He had not\nproceeded far upon the way, when perceiving that it was going to rain,\nhe told his companion to return and ask the rock to give him back his\nrobe, as he was afraid of being drenched with the rain. The rock refused\nto give the robe to the Kit-Fox, and then Napioa, becoming angry, said:\n\u201cThat old rock has been there for a long time and never had a robe. It\nhas always been poor. I will go back myself and take away my robe.\u201d\n\nHe returned and took the robe by force, and then the rock became very\nangry, and followed them, determined to punish them. Napioa fled south\ntoward High River, and the Kit-Fox, anxious for his own safety, hid in a\nhole in the ground. Napioa saw an old buffalo bull, and he called to him\nfor help; but when the buffalo came to his rescue the rock ran over him\nand crushed him to death. Then two bears came to help Napioa, and they\ntwo were killed by the rock. Two small birds with very large, strong\nbills came to help him, and they attacked the rock, breaking off pieces\nfrom it as they suddenly pounced upon it and then flew upward. In a\nshort time they killed the rock, and Napioa was saved. The Indians then\nnamed the stream \u201cOqkotoqseet\u00fbqta\u201d (the Rock Creek, or Stony Creek), but\nit is called by the white people at the present day \u201cSheep Creek.\u201d\n\n\n                        LEGEND OF TONGUE CREEK.\n\nTongue Creek is situated between Sheep Creek and High River, about nine\nmiles south of Sheep Creek. In the distant past, Napioa was travelling\nin the vicinity of Tongue Creek, when he espied a band of elk sporting\nthemselves on its banks. They came to a place where the bank was steep,\nand they all leaped down, seeking a sandy resting-place in the bed of\nthe stream. Napioa reached the creek, and lighting a piece of wood, he\nthrew the firebrand over the bank. The elk heard him, and asked him what\nhe wanted. \u201cOh,\u201d said he, \u201cI was laughing when you spoke to me, and I\ncould not answer: but that is a very nice spot down there, and I want to\ngo down, for there is an abundance of beautiful clean sand.\u201d When the\nelk saw the firebrand they became frightened, and rushing headlong over\neach other, broke their necks. A single young elk escaped; but Napioa\nsaid, \u201cNever mind, there are many more elk in the country; that one can\ngo.\u201d Napioa pitched his lodge and erected a pole with a flag upon it. He\nskinned the elk, filled his lodge with the meat, and made preparations\nto camp there and have a feast. While thus engaged, a coyote entered his\nlodge and asked him for something to eat, but he would not give any. He\nnoticed that the coyote had on a necklace of shells, and said, \u201cIf you\nwill give me that necklace, I will give you something to eat.\u201d The\ncoyote replied, \u201cI can\u2019t do that, for this is my medicine [amulet], and\nit is very strong.\u201d \u201cWell, I will run a race with you, and if you beat\nme I will give you some of the meat.\u201d But the coyote refused, and as he\ndid so he held out a bandaged foot, and the two went on together, the\ncoyote protesting that his foot was sore, and he could not run. He\nmanaged to get Napioa a long distance from the lodge, and then quickly\nunloosing the bandage from his foot, he ran back to the lodge. Napioa\nfollowed a long distance behind, shouting, \u201cSave me some of the meat!\u201d\nWhen the coyote reached the lodge he called aloud for his\nfellow-coyotes, who speedily came and devoured all the meat. Napioa had\nplaced the tongues on the top of the pole, but a mouse ran up the pole\nand ate them all. When Napioa found that all the meat was gone, he said,\n\u201cThen I shall have the tongues, for the coyote could not get them.\u201d But\nas he took down the remaining portions he threw them away, saying, \u201cThey\nare bad food.\u201d The Indians call this creek \u201cMatsinaw\u00fbstam\u201d (Tongue\nFlag), but the white people call it \u201cTongue Creek.\u201d\n\n\n                         LEGEND OF RED COULEE.\n\nThere lies in a \u201ccoulee\u201d near the Marias River, on the road that leads\nfrom Macleod to Benton, a large \u201cmedicine stone,\u201d venerated by the\nIndians belonging to the Blackfoot Confederacy. The \u201ccoulee\u201d is named by\nthe Indians the \u201cRed Coulee.\u201d When the Blackfeet came from the north,\nthe Snake Indians, who at that time inhabited the country, told the\nBlackfeet that there was a large medicine stone on the top of a hill,\nclose to a ravine.\n\nSeveral years after they were told this, a Blackfoot chief with fifty\nmen went southward on the war-path. They all went to this stone, and the\nchief, being sceptical about the mysterious powers possessed by it,\nlaughed at his men for exhibiting such childishness as to believe in it.\nIn derision he hurled the stone down the mountain-side into the ravine\nand then departed. They engaged in a battle with some Indians in the\nsouth, and all of them were killed, only one man returning to tell the\nfate of his comrades. Ever since that time the Indians have called the\nplace the \u201cRed Coulee,\u201d and as they travel to and fro they never forget\nto go there and present their offerings, to insure safety in battle and\nprotection by the way.\n\n\n                        LEGEND OF THE RED STONE.\n\nOn the river flat at the mouth of one of the ravines at Lethbridge, and\nnot many yards distant from the coal mine, lies a stone, which\noftentimes I have seen painted and surrounded by numerous Indian\ntrinkets which had been given to it by the Indians. The Blood Indians\ncall it \u201cMikioto\u00fbqse\u201d (The Red Stone). Tradition states that a long time\nago a young man lay down beside this stone and fell asleep, and as he\nlay there he dreamed that the stone spoke to him and said, \u201cAm I the Red\nStone?\u201d And the young man said, \u201cYes, you are the Red Stone.\u201d When he\nawoke he felt that this must be a mysterious stone that could thus\nconverse with him, and he made offerings to it. Until the present day\nthese offerings are made, the Indians believing that by giving to it\nreverence they will be blessed in all things that concern them in this\nlife.\n\n\nAmong the Blackfeet there are several traditions which the writer was\nunable to obtain, as only a few of the older men possessed the knowledge\nsufficient to relate them accurately, and they seemed to be unwilling at\nthe time to impart the information. The following were mentioned as\nmyths of the people: the Myth of Asinakopi, or the Great Snake; the\nGreat Bear Myth; the Lesser Bear; the Morning Star; the Man and Woman in\nthe Moon.\n\nThere are also songs of historical importance, some relating to love,\nwar, and one of traditional significance. The writer learned from Jerry\nPotts, a Piegan Indian, who is government interpreter, and from some of\nthe Blood Indians, that there was a historical song which from the\naccount given concerning it resembled the Song of Hiawatha. An aged\nchief named Manistokos, the Father of Many Children, was said to know it\nthoroughly, but never at any time was the author able to obtain\npossession of it. Joe Healey, a Blood Indian, who speaks English well,\nhaving lived when a boy with an Indian trader, who sent him to school,\ninformed the writer that there were several secret societies among the\nBlackfoot tribes, the members of which had traditions of interest\nrelating to their people. Only those who were initiated could obtain the\nrevelation of these stories of mythological import. In relation to their\nsocial organization, the taboos of the gentes reveal facts of special\nsignificance to the mythology of the Blackfeet. The stories relating to\nthe origin of the names of the gentes shed light upon the migrations and\nreligious ideas of the people, but this phase of their traditions comes\nproperly under the study of their social organization. Such names as\nNetsepoye, the people who speak the same language, the name of the\nBlackfoot Confederacy, Kaina, the name of the Blood Indians, the origin\nand significance of which is unknown, and Apik\u00fbn\u012d, the name of the\nPiegans, are of traditional importance. The separation of the tribes in\nlate years has modified their mythology, but the basis of the myths\nremains the same.\n\n                                                         _John Maclean._\n\n PORT ARTHUR, ONTARIO, CANADA.\n\n\n\n\n                            ONONDAGA TALES.\n\n\n      GRANDMOTHER O-NE-HA-TAH, MOTHER OO-KWA-E, AND THE LOST BOY.\n\nI had this story of the Lost Boy from the Rev. Albert Cusick, a native\nOnondaga, and the first part is very nearly as he wrote it out. The\nlatter part he told me, and I took it down.\n\nA long time ago, among the Onondaga Indians, were several families who\nwent off to camp near the wildwood streams, where fish, deer, bear,\notter, beaver, and other like game could be caught for winter use. These\nOnondagas, or People of the Hill, journeyed several days, and finally\ncame to the hunting-grounds. The hunting-ground where they stopped was a\nvery beautiful place, with its little hills and the river with high\nbanks. Not far from their camp was a beautiful lake, with high rocky\nbanks, and with little islands full of cedar-trees. When they came there\nit was in the moon or month of _Chut-ho-wa-ah_, or October. Some of\nthese Indians made their camps near the river, and some near the lake.\nAs it was quite early in the season for hunting, some of the Indians\namused themselves by making birch-bark canoes. With these they could go\nup and down the river and on the lakes, fishing and trapping, or making\ndeadfalls for smaller game.\n\nIn the party were five little boys, who had their own bows and arrows,\nand would go hunting, imitating their fathers and uncles. Among them was\none much smaller than the rest, who was greatly teased by the older\nboys. Sometimes they would run away from him and hide themselves in the\nwoods, leaving him crying; then they would come back and show\nthemselves, and have a great laugh over the little boy\u2019s distress.\nSometimes they would run for the camp, and would tell him that a bear or\na wolf was chasing them, leaving the little boy far behind, crying with\nall his might. Many a time he sought his father\u2019s camp alone, when the\nother boys would leave him and hide themselves in the woods.\n\nOne day these little Indians found a great hollow log lying on the\nground. One of them said, \u201cMaybe there is a _Ta-hone-tah-na-ken_\n[rabbit] or a _Hi-sen_ [red squirrel] in this hollow log. Let us shoot\ninto it, and see if there is any _Ta-hone-tah-na-ken_ in it.\u201d All agreed\nto this, and they began to take the little boy\u2019s arrows from him and\nshoot them into the hole; then the larger boys said to him, \u201cNow go into\nthe hollow log, and get your arrows.\u201d The little boy said, \u201cNo; I am\nafraid something might catch me.\u201d Then he began to cry, and was not at\nall willing to go into the log. The others coaxed him to do so, and one\nsaid he would get his uncle to make him a new bow and arrows if he would\ngo into the hollow log, and get the arrows they had shot there. At last\nthis tempted the little boy. He stopped crying, got down on his hands\nand knees, and crawled into the log. When he had gone in a little way,\nhe found one of his arrows, and handed it out. This gave him courage to\ngo in a little farther. When he had advanced some distance in the log,\none of the larger boys said, \u201cLet\u2019s stop up the log, and trap that boy\nin it, so that he can\u2019t get out.\u201d This was soon agreed to, and the boys\nbegan to fetch old rotten wood and old limbs, stopping up the hollow,\nand trapping the little boy in it. When this mischief was done, the four\nboys ran to their camp, not saying a word about the little boy who was\ntrapped in the log.\n\nIt was two days before the mother[2] and father began to notice the\nabsence of their boy, for they thought he must have stayed over night\nwith one of the others, as very often he had done; but the second day a\nsearch was begun, and the other four boys were asked whereabouts they\nhad left him. They all said that they did not know, and that the last\ntime they were out the little boy did not go with them. Then the entire\ncamp turned out to join in the search, as now they knew that the boy\nmust be lost. After they had hunted a long time he could not be found,\nand they ceased to look for him; they thought he must have been killed\nand eaten by a wolf or a bear.\n\nWhen he was first shut up in the log the little boy tried to get out,\nbut could not do it, as the chunks of rotten wood were too large for him\nto move. He could not kick or push them out. Then he cried for help, but\nno one came. There he was for three days and three nights, crying loudly\nfor help, and now and then falling asleep. But on the fourth night,\nwhile he was in the hollow log, he thought he heard some one coming. He\nlistened, and was sure he heard the crying of a very old woman and the\nnoise of the tramping of human feet. The crying and the tramping came\nnearer and nearer to the log where he was. At last the crying came very\nclose to him, and then he heard a noise, as though some one sat down on\nthe log. Now he heard the old woman cry in earnest, and now and then she\nwould say: \u201cOh, how tired I am! how tired I am! and yet I may have come\ntoo late, for I do not hear my grandchild cry. He may be dead! he may be\ndead!\u201d Then the old woman would cry in earnest again. At last he heard a\nrap on the log and his own name called: \u201cHa-yah-noo! Ha-yah-noo! are you\nstill alive?\u201d Ha-yah-noo, or Footprints under the Water (for this was\nthe name of the little lost boy), answered the old woman, and said that\nhe still lived. The old woman said, \u201cOh, how glad I am to find my\ngrandchild still alive!\u201d Then she asked Ha-yah-noo if he could not get\nout; but he said he could not, for he had already tried. Then said the\nold woman, \u201cI will try to get you out of this log.\u201d He heard her pull at\nthe chunks of old wood; but at last she said she could not get him out,\nas she was too old and tired. She had heard him crying three days\nbefore, and had journeyed three days and nights to come and help her\ngrandchild out of his trouble. Now this old woman was an O-ne-ha-tah, or\nPorcupine. She lived in an old hemlock tree near the spot where the boy\nwas shut up in the log.[3]\n\nWhen Grandmother O-ne-ha-tah had said that she had to journey three days\nand nights, and now she could not help Ha-yah-noo out of the log, she\nwas very sorry, and began to cry again. Finally she said that she had\nthree children, who were very strong, and that she would get them to\nhelp her; so she went after them. It was almost daylight when they came,\nand then Ha-yah-noo heard them pull out the chunks which stopped up the\nlog. At last Grandmother O-ne-ha-tah said to Ha-yah-noo: \u201cCome out now.\nMy children have got the chunks out of the log. You can come out.\u201d\n\nWhen Ha-yah-noo came out, he saw four wild animals around him. There was\nGrandmother O-ne-ha-tah and her three children, as she called them. They\nwere Oo-kwa-e, the Bear; Sken-no-doh, the Deer; and Tah-you-ne, the\nWolf. \u201cNow,\u201d said O-ne-ha-tah, \u201cI want one of you to take care of this\nboy, and love him as your own child. You all know that I have got to be\nvery, very old. If I were younger I would take care of him myself.\u201d\n\nTah-you-ne, the Wolf, was the first one to speak. She said she could\ntake care of the boy, as she lived on the same meat on which he fed.\n\u201cNo,\u201d said Grandmother O-ne-ha-tah, \u201cyou are too greedy. You would eat\nup the boy as soon as he is left with you alone.\u201d The Wolf was very\nangry. She showed her teeth, and snapped them at the boy, who was very\nmuch afraid, and wanted no such mother.\n\nThe next that spoke was Sken-no-doh, the Deer. She said that she and her\nhusband would take care of the boy, as they lived on corn and other\nthings which they knew the boy liked. Her husband would carry him on his\nback wherever they went. But Grandmother O-ne-ha-tah said: \u201cNo; you\ncan\u2019t take care of the boy, for you are always travelling, and never\nstay in one place. The boy cannot do the travelling that you do, for you\nrun very fast and make very long journeys. The boy cannot stand it, and\nyou have no home for him for the winter. Boys like this have homes.\u201d\nThen the Deer ran away, very happy, as though she were glad to be rid of\nthe boy.\n\nThen Oo-kwa-e, the Bear, said that she knew she could take care of the\nboy, as she lived in a large stone house and had plenty to eat. She\nlived on meats and fishes, and all kinds of nuts and berries, and even\nwild honey, all of which the boy would like. She had a good warm bed for\nhim to sleep on through the winter, and she was a loving mother to her\nchildren. She would rather die than see them abused. Then O-ne-ha-tah,\nor Porcupine (meaning \u201cFull of quills\u201d), said: \u201cYou are just the right\none to take care of this boy. Take him and carry him home.\u201d So the Bear,\nlike a loving mother, took the boy and brought him to her home. When\nthey got there, Oo-kwa-e said to her two children, the Oo-tutch-ha, or\nYoung Bears, \u201cDon\u2019t play with him roughly, and he will be your kind\nlittle brother.\u201d Then she gave him some berries to eat, and they were\nall happy together.\n\nThe stone house was a cave in the rocks, but to the little boy it seemed\nto have rooms like any other house, and the little bears seemed to him\nlike human children. They did not tease him, but lived in the most\nfriendly way, and the old Oo-kwa-e was a very kind mother to the boy. It\nwas now quite late in the fall, and the days became short and dark. Then\nMother Oo-kwa-e said: \u201cIt is late and dark now. We had better go to\nbed.\u201d The nights were cold, but the bed was warm, and they slept until\nthe spring.\n\nOne evening it thundered; for the bears do not wake up until the thunder\nis heard. It made such a noise that they thought the walls were coming\ndown. Then the old Oo-kwa-e said: \u201cWhy, it\u2019s getting light. We had\nbetter get up.\u201d So they lived happily together for a very long time. She\nwent out in the woods, going to and fro for food, and the children\namused themselves at home.\n\nEvery now and then, through the summer, the Bear people would come in\nand say, \u201cIn such a place are plenty of berries.\u201d These would be\nstrawberries, raspberries, or others, according to the season. Later\nthey told of chestnuts and other kinds of nuts, of which they were fond.\nThen they would say, \u201cLet us go and gather them.\u201d So the Mother Bear and\nthe little Bears went, taking the little boy along with them; for they\nalways expected a good time. The other bears knew nothing about the\nlittle boy. When they came near the spot, and he was seen, these would\nbe frightened, and say: \u201cThere is a human being! Let us run! let us\nrun!\u201d So they would scamper off as fast as bears can, leaving their\nheaps of nuts or berries behind them. Then the old Oo-kwa-e would gather\nthese up, she and her children, and take them home, which was a very\neasy way of getting plenty of food. Thus the boy became very useful to\nMother Bear.\n\nThe boy lived with them thus for about three years, and the same things\nhappened every year. In the third year Mother Bear said, \u201cSome one is\ncoming to kill us.\u201d Then all looked out, and saw a man coming through\nthe woods, with his bow and arrows in his hand, and his dog running all\naround looking for game. Then Mother Bear said, \u201cI must see what I can\ndo.\u201d So she took a forked stick, and pointed the open fork towards the\nman. It seemed to come near him, and appeared to him like a line of\nthick brush that he did not wish to break through. So he turned aside,\nand went another way, and they were safe that time.\n\nAnother day she again said, \u201cSome one is coming towards us again, and we\nshall be killed.\u201d She put forth the forked stick again; but the man did\nnot mind it, and came straight towards her stone house. The stick itself\nsplit, and there was nothing in the way. Then she took a bag of feathers\nand threw these outside. They flew up and down, and around and around,\nand seemed like a flock of partridges. The dog ran after them, through\nthe bushes and trees, supposing them to be birds, and so the second man\nwent away.\n\nThe days went by, and the third time Mother Bear saw a man coming. This\ntime she said, \u201cNow we certainly are all going to die.\u201d Then she said to\nthe boy: \u201cYour father is coming now, and he is too good a hunter to be\nfooled. There is his dog, with his four eyes, and he, too, is one of the\nbest of hunters.\u201d Now when a dog has light spots over each eye, the\nIndians say that he has four eyes. So the man came nearer, and she tried\nthe forked stick, but it split; and still the man and dog came on. Then\nshe scattered the feathers, and they flew around as before; but the\nhunter and dog paid no attention to them, and still they both came on.\nAt last the dog reached the door and barked, and the man drew his bow to\nshoot at anything that came out.\n\nWhen the Mother Oo-kwa-e saw the man standing there, she said, \u201cNow,\nchildren, we must all take our bundles and go.\u201d So each of the Bears\ntook a small bundle and laid it on its back, but there was no bundle at\nall for the boy. When all were ready, Mother Oo-kwa-e said, \u201cI will go\nfirst, whatever may happen.\u201d So she opened the door, and as she went out\nthe man shot, and she was killed. Then the oldest of the Oo-tutch-ha\nsaid, \u201cI will go next;\u201d and as he went he also was killed.\n\nThe last little Bear was afraid, and said to the boy, \u201cYou go first.\u201d\nBut the little boy was afraid, too, and said: \u201cNo; you go first. I have\nno bundle.\u201d For all the Bears tried to get their bundles between them\nand the man. So the little Bear and the boy at last went out together;\nbut though the Bear tried to keep behind, the man shot at him first, and\nhe was killed. As the hunter was about to shoot again, the boy called\nout: \u201cDon\u2019t shoot me! don\u2019t shoot me! I am not a bear!\u201d His father\ndropped his arrow, for he knew his voice at once, and said: \u201cWhy did you\nnot call out before? Then I would not have killed the Oo-kwa-e and\nOo-tutch-ha. I am very sorry for what I have done, for the Bears have\nbeen good to you.\u201d But the boy said: \u201cYou did not kill the Bears, though\nyou thought so. You only shot the bundles. I saw them thrown down, and\nthe spirits of the Bears run off from behind them.\u201d Still, the man was\nsorry he had shot at the Bears, for he wished to be kind to them, as\nthey had been to his boy.\n\nThen the father began to look at his boy more closely, to see how he had\ngrown and how he had changed. Then he saw that long hairs were growing\nbetween his fingers, for, living so long with them, he had already begun\nto turn into a Bear. He was very glad when he took the boy back to his\nhome, and his friends and relatives, and the whole town, rejoiced with\nhim. All day they had a great feast, and all night they danced, and they\nwere still dancing when I came away.\n\n\nBear stories of this kind seem to have been favorites among the\nIroquois, and Mrs. Erminnie A. Smith relates three of them in her\ncollection. Of such tales in general, she remarks that, \u201cIn nearly all\nof these, wherever the bear is introduced he serves as a pattern of\nbenevolence, while many other animals, such as the porcupine, are always\npresented as noxious.\u201d Yet in the one most resembling the one just\ngiven, \u201cThe Hare and his Step-son,\u201d the man shuts the child in a\nporcupine\u2019s hole, and the porcupine rescues him, calling on the animals\nto feed him. The fox and the wolf, however, do not bear a good\ncharacter, and snakes are invariably agents of evil.\n\nThe old story of \u201cValentine and Orson\u201d has so delighted white children\nthat it is no matter of surprise that Indians have enjoyed their own\nstories of lost boys nursed by bears. Perhaps the tendency of these\nanimals to assume an erect position may have suggested to them a near\nkinship to the human race. To complete the present paper, a sketch may\nbe given of the three tales related by Mrs. Smith. It may be premised\nthat several incidents of the present story are found in all three of\nthese, but not in each other.\n\nThe first she had from the Senecas of the Cattaraugus reservation. In\nthis a young boy is missed from the hunting-camp, and all search proves\nvain. His friends think him dead, and go home. A bear takes pity on him,\nbut changes herself into the appearance of a woman, and takes him home\nto live with her cubs, in her hollow tree. When the time for the return\nof the hunters arrives, she tells him of her device, and he is restored\nto his friends. He never kills a bear.\n\nThe next is quite different. A hunter is angry with his wife for\nsecreting food, and makes her eat until she dies from its effects. Her\nnew-born child he throws into a hollow tree, but takes good care of his\nolder boy. For him he makes a bow and arrows, and after a long time saw\nlittle footprints around his lodge. He made a second small bow and\narrows, and soon found they were being used. He now saw a little child\ncome from the hollow tree to play with his boy, and knew it was the\ninfant he had thrown away. He had been cared for by a bear, whom the\nhunter treated kindly. The two boys afterwards went far westward to slay\nthe great and hurtful beasts.\n\nThe third was told in Canada, and is a variant of the one I have\nrelated. A man hated his step-son, and persuaded him to enter a\nporcupine\u2019s hole. This he stopped up, leaving the boy a prisoner. He\ncried himself asleep, and when he woke up he was in a room with an old\nwoman, who was the porcupine. He could not eat her food, and so she\ncalled the animals to a council to tell how he might be fed. \u201cThe fox\nsaid: \u2018I live on geese and fowls. I\u2019ll take him, but still he can\u2019t eat\nraw food.\u2019 The council decided that it was useless for him to assume the\ncharge.\u201d All offered in turn, without effect. At last the bear spoke,\nand the child was left with her, all agreeing to help her gather nuts.\nAfter living several years in a hollow tree, they saw a man and dog\ncoming. The tree was cut down, and the bear and her two cubs were\nkilled. The hunter looked for another cub, but found the boy instead. He\nmade noises just like the cubs. The hunter took him home, tamed and\ntaught him, and gave him his daughter for a wife. Her mother, however,\nwas angry because the boy brought home no bear\u2019s meat. At last he killed\na bear, but it brought him no good luck. On his way home he fell on a\nsharp stick, which killed him at once.\n\nIn this tale the words of the fox are much like those of the wolf in the\nother. Some of the incidents differ much, and yet the common origin of\nthe two is readily seen.\n\nIn New York the Iroquois stories are becoming increasingly difficult to\nobtain. They maintain their hold among the older people, but the younger\nones find those which are quite as good among the literature of the\nwhites. It is easy to see how our stories are adopted, and told in an\nIndian way; and Mrs. Smith has given some good examples. The Onondagas\nare not behind in following the spirit of the times.\n\n\n                         THE FOX AND THE BEAR.\n\nWhile the fox is the type of all mischief with the Onondagas, they seem\nto have few stories about him. One of these has been related by Mrs. E.\nA. Smith, and has modern features. In this she makes one story depend\nupon another, while they were related to me as distinct tales. I\ninquired particularly about this, and was assured that there was no\nconnection. These are the tales I received:\u2014\n\nI. The fox saw some men carrying home a wagon load of fish, and\ncontrived to get upon it. At his leisure he quietly threw off one, and\nthen another, until he was satisfied, and slipped off himself to eat\nthem. As he was feasting on the last the bear came along, and asked\nabout his good luck. The fox said he would show him how to get a good\nsupply if he would go with him the next night. So they went on the ice\ntill they found a hole, and the fox told the bear to put his tail in\nthis that the fish might bite.\n\n\u201cNow,\u201d said the fox, \u201cyou are very strong, and must wait until a good\nmany take hold of your tail.\u201d So the bear sat very still for a time; but\nwhen he shifted a little his tail was slightly pulled, for it was\nfreezing to the ice. \u201cDon\u2019t pull yet,\u201d said the fox; \u201cmore will take\nhold, and you will have a big haul. You are very strong, and must catch\nall you can.\u201d So the bear waited, and the next time he moved it pulled a\nlittle harder. \u201cNot yet,\u201d said the fox; \u201cmore will take hold.\u201d But when\nthe morning was come the fox ran to a house on the bank, and the dogs\nbegan to bark furiously. This frightened the bear, so that he pulled\nwith all his might, and left his tail frozen to the ice. Then I came\naway; but the bears have had short tails ever since.\n\nII. For some reason the bear and the fox fell out, and were going to\nfight a duel. The fox chose a cat and a lame dog for his seconds, while\nthe bear had the wolf and the pig, but the wolf kept away. The bear and\nthe pig came to the place first, both of them a little afraid, and the\nbear said he would climb a tree and watch for the rest. The pig hid\nunder the leaves by a log. The bear said: \u201cI see the fox coming. He has\ntwo men with him, and one is picking up stones to throw at us!\u201d For when\nthe dog limped, it seemed to the bear he was picking up stones. The cat,\ntoo, raised its tail and waved it around. When it did this the bear\nsaid: \u201cNow I see the other man. He has a big club, and oh! how he waves\nit around! Lie down there! Keep still! They\u2019ll give it to us if they\nfind us!\u201d Then he looked again. \u201cYes, they\u2019re coming! they\u2019re coming!\nKeep still! keep still!\u201d\n\nSo the cat came under the tree, and upon the log. The pig wanted to see,\nand tried to peep out; but when the cat saw the leaves moving she\nthought it was a mouse. Down she sprang in an instant, and had the pig\nby the nose. \u201cKe-week! ke-we-e-k!\u201d he squealed and squealed, which\nscared the cat in turn, and she ran for the tree. The bear was so\nfrightened when he saw her coming, that he let go his hold, fell from\nthe tree, and was killed. Then I came away.\n\nIn this story the narrator imitated the squealing of the pig, etc., to\nthe intense delight of the Indian children. It was thus a favorite tale.\n\n                                                      _W. M. Beauchamp._\n\n\n                       NOTES ON ONONDAGA DANCES.\n\nThe Onondagas still maintain what Albert Cusick called the Ghost Dance,\nbut which is the annual Dead Feast, differing from the one ten days\nafter death. It is managed by the women, and is held in May or June. The\nfemale society, O-kee-weh, makes the appointment and arranges details.\nThe members of this society are termed O-nah-kee-weh. The spirits of\ntheir dead relatives, especially those who have died during the year,\nare supposed to be present throughout the feast. The living guests\nassemble from 9 to 10 P. M., and dance until sunrise, but have a\nmidnight feast.\n\nFirst of all there is a speech, and then men sing a chant in 3\u20134 time,\naccompanied by a large drum and a gourd rattle. The drum is somewhat\nlike a small churn, with a head stretched across. It may be made of a\nkeg, but was probably once a kettle, as the name, _ka-na-ju-we_,\nsignifies a covered kettle. The first chant begins \u201cGo-yah-ne na\nwa-ya-hen,\u201d etc., and one tune follows another with but a slight\nvariation of the words, which are mostly without meaning, but\n_wa-ya-hen_ refers to women. The women stand in a circle before the\nsingers, keeping time. Then the women sing, and the men are silent;\nafter which the women march around in a circle to the beat of the drum.\nThe great Feather Dance follows, the men taking part in this and some\nothers until midnight, when the feast takes place. At that time tobacco\nis burned, and the spirits of the dead are implored to give the living\ngood and healthy lives through the year. Dances follow until nearly\nmorning; and among these are the Snake, Fish, Bear, and Raccoon dances.\nThe Raccoon is similar to the Fish Dance, but in the former all face\naround when the time changes. At the end the leader gives a whoop, and\nthe music ceases.\n\nTowards morning the women again form a circle before the singers, and\nnearly the same words and tunes follow as at first. Some of the words\ndiffer, and mean, \u201cThe morning has come; we will now all go home.\u201d Then\nall the women again march around in the council-house, and afterwards\nout and around it slowly. At this time two men carry the drum while\nanother beats upon it. The women have something in their hands, and as\none or another raises her arms the men rush around and try to get what\nshe holds. All then return to the council-house, where a speech is made,\nand soup is distributed from the big kettle. Having received their\nportions, all go home. While this is an annual feast, it may be given at\nother times for the benefit of the sick, being prompted by the spirits\nof the dead.\n\n\nAnother feast, quite similar, and known as the Night Dance, is often\nheld at private houses, and is managed by women alone. The forms of the\ndance are a little different, and there is no midnight feast. This is\nalso for the sick, and has similar tunes. It has some comic features.\nWhen the Indian boys hear of a meeting of this kind, they plan how they\nmay steal \u201cthe head.\u201d At intervals the lights are put out for a few\nminutes, and then is their chance. One or more chickens are boiled or\nroasted, and are known as \u201cthe head\u201d of the feast. Usually a kettle is\nplaced in the middle of the circle of women, and the chicken is in the\nsoup.\n\nAlbert Cusick told me his early experiences at two of these feasts,\nwhich will illustrate one prominent feature which I have mentioned. On\none occasion the boys saw that there was no kettle in the circle, while\nthere was a cluster of women about the pantry door. They understood the\nsituation, but the door could not be passed. An active lad quietly made\nhis way through the pantry window, found a pan with two roast chickens\nin it, secured some corn bread and other good things, and got off\nunobserved. The booty was carried to the green by the council-house, and\neaten with a hearty relish; then the pan, with the bones, was slipped\nback into the pantry, and the boys, according to the old custom, began\nto caw, like crows. All seemed safe, however, and the others made fun of\nthem. \u201cYou are all frauds. You haven\u2019t found the head. We have that\nsafe.\u201d So the dances went on. A speech was made at the close. One head\nwas to go to the speaker and the other to the singers.\n\n             But when they got there the cupboard was bare,\n             And so the poor singers had none.\n\nA dance of this kind was held at the house of my old friend, Mary Green,\none night. Her home was a good-sized log cabin, fairly furnished, and\nthe feast was well attended. The boys ran around, imitating hungry\ncrows, but with small chance of getting \u201cthe head.\u201d The circle of women\nremained unbroken around the stove in the centre of the room, and on the\nstove was a big kettle of soup, with \u201cthe head\u201d in the midst of all. The\nsoup was hot, and the kettle inaccessible. Several tried to crawl\nthrough the circle on their hands and knees, but failed. At last one got\nthrough in the dark interval, burned his fingers indeed, but put the\nchicken in a pail and successfully made off. The triumphant crows were\nsoon heard again.\n\n\nThe great medicine is made in a society called Ka-noo-tah, of which I\nmay say more at another time. For ordinary ailments simple remedies are\nused, but the Onondagas are easily satisfied when told that the white\nman\u2019s remedies may be best for the diseases he has introduced. When a\nman is bewitched, that is quite another thing. A Tuscarora once came to\nOnondaga, who thought he was bewitched, and Abram Island prescribed for\nhim. He took three tender shoots each of the waxberry, choke and wild\ncherry, and the green osier, and scraped off the bark. This was placed\nin twelve quarts of hot water, and almost boiled. This was to be used as\nan emetic for twelve days. On the last day Island came again, carrying\naway what was last thrown up, but soon returning with a woolly bear\ncaterpillar on a chip. This he had found in the matter, and it was the\nwitch charm. It was placed in a paper bag and hung upon the wall. They\nwere told it would revive and then die again. In a few days there was a\nrustling in the paper, and the caterpillar was taken out dead, but\nlooking as though soaked in water. After so thorough a cleansing the man\ngot well, of course.\n\nI am promised the old Onondaga songs, both music and words, but my\ninformant that is to be takes his own time. I have said that these songs\nare mostly meaningless. Some have been translated quite poetically,\nwhich the Indians assure me have strictly no meaning, though their\nassociations have almost poetic force, and so the thought has been given\nrather than the actual interpretation. As long as there is time and\nsound, the singer often cares little what the words may be, but this is\nnot an invariable rule. I have seen four kinds of rattles, two of which\nare antique,\u2014the turtle shell and gourd. Some are made of cow\u2019s horns,\nand once only have I seen a very ingenious one of bark. All are alike\neffective in dances and marches.\n\n\nSome curious changes have come over the Onondagas of late. Heretofore\nthe Green Corn Dance was held about as soon as green corn was fit for\nuse, but some of the Indians have been giving exhibition dances at\nvarious gatherings, and found there was money in it. This year they\ndeferred the feast until the autumnal equinox, having the principal\ndances on Sunday, September 24, 1893. In this case those who danced did\nnot pay the piper, but the spectators did. As many as could be\naccommodated were admitted to the council-house, at fifteen cents per\nhead; three dances were given, and then a new party was admitted. Of\ncourse this deprived the feast of all religious force, and made it a\nmere show; nor did it quite satisfy those who saw it.\n\nA few days later the annuity of goods was delivered, a sight not without\ninterest. So many Oneidas now live with the Onondagas that a large part\nof their annuity is distributed at the same time by the United States\nagent, Mr. A. W. Ferrin. The cotton cloth for the Oneidas was placed\ntowards the west end of the council-house, and Henry Powliss, or\nWas-theel-go, \u201cThrowing up pins,\u201d checked off the Oneida list, while two\nchiefs measured off the cloth. Jaris Pierce, or Jah-dah-dieh, \u201cSailing\nWhale,\u201d checked the Onondaga list, assisted in the same way. This lot\nwas placed in the centre of the house, against the south door. There was\nsome interpreting, and the scene was quite interesting. The men looked\nmuch like any farmers, but the women were quite picturesque.\n\nThis mingling of nations is not without many effects. Thus the Oneida\nsalutation, Sa-go-lah, \u201cHow do you do?\u201d has quite taken the place of the\ndifferent and longer Onondaga greeting, and other phrases and words are\nin common use. The Seneca snow snake, differing in some respects from\nthe Onondaga, is quite as frequently seen.\n\nUntil recently I had never seen two women pounding corn in one mortar,\nbut the two pestles rose and fell quite harmoniously. This may be\nfrequent, for two men seized each his double-headed pestle, to be\nphotographed on another occasion. The old pestle and mortar are still\nquite in favor with most families.\n\n                                                      _W. M. Beauchamp._\n\n\n\n\n                    SCOTTISH MYTHS FROM ONTARIO.[4]\n\n\nIn a certain part of Ontario (my stories being true, I must be reticent\nas to localities and persons) the country is peopled with Scotch\nHighlanders from Glenelg. If, as is often said, Scotch people are\nsuperstitious, the Glenelg men are superlatively so. Every nook and\nevery grassy plot in that famous glen is haunted, and weird tales belong\nto every family, high and low, handed down from father to son. The\nGlenelg men in Canada whom I knew still have the traditional tales,\u2014the\nancestral ones, I mean,\u2014and are very willing to tell them: but I greatly\npreferred to hear them recount the uncanny doings of their own Canadian\ntownship. They are the third generation in this country. It is an old\npart of Ontario,\u2014one of the oldest, I think, for in a long-discarded\nburying-ground I found inscriptions bearing date of the last century.\nAlthough so long here, and tolerably fair farmers, they are curiously\nbackward, preferring in their daily life to talk Gaelic; and it is even\nnow very common to find children of eight without a word of English.\nMost of the very old people have only their native tongue. Their schools\nare so poor that it is difficult to believe one\u2019s self in Ontario, where\nthe standard of education is so high. They are handsome people,\u2014nearly\nall very tall and well-built, bearing a family likeness. The men have\nnone of the farmer slouch so usual in most country places; they are\nthorough Highlanders of the best type, and have the traditional grace\nand condescension of manner, even when speaking to an acknowledged\nsuperior. The impression of refinement is intensified by their speech.\nThey came to this country understanding only Gaelic, had no schools\nuntil the present generation, and therefore received the whole of their\neducation in church. Their speech is Scripture English, quaint, careful,\nand accurate. It was at first an astonishment to me, as my knowledge of\nrural life in western Ontario had prepared me to expect from farmers\neverywhere the horrible colloquialisms, nasal twang, and most wonderful\nidioms which perhaps some Montrealers have noticed in the townships, for\nit is the same there, I believe. It was a great pleasure to me to listen\nto the polished old English, and I soon recognized the cause, and was\ninterested, and perhaps startled, to discover that the beautiful speech\nof one of the least progressive counties of Ontario is directly owing to\nthe neglect of the government\u2014in short, to their want of education.\n\nIt was not long before I discovered with deep, silent delight that the\ncountry-side was peopled with ghosts. It was never hard to give a turn\nto the conversation that would result in the recital of something weird\nor horrible, told with the bare simplicity of the doings of the Witch of\nEndor, and not doubted in any particular by another than myself. I\nremember that this difference between them and me threatened to disturb\nmy enjoyment. I am always uncomfortable if \u201cin my company but not of\nit,\u201d and therefore always agree with every one unless positively\nforbidden to do so by a company too intense for a happy existence. In\nthe present instance, as my infidelity was unsuspected, I was not\nhindered from assuming the sentiment of the hour as a garment which I\nheartily enjoyed wearing, and which soon belonged of right to me,\u2014so\nmuch so, in fact, that when the first of the following stories was\nrelated in the deepening dusk in a most ghostly hollow behind a\ngraveyard, it was I who, when deep-drawn breaths announced the finale,\nsuggested that we arm ourselves with cudgels and hasten home across the\nfields. And we did it, too, no one laughing; it was not an hour for\nlaughter. We walked in Indian file, following the cow-path, and I think\nthat I surreptitiously held the coat-tail of the one who strode before\nme. And as we walked, we thought that we heard the malevolent and fatal\ntap, tap, tapping in the wood across the hollow. But this is\nanticipating the d\u00e9nouement of my tale. Here is the story of\u2014\n\n\n                           THE HAUNTED GROVE.\n\nA certain man whom it is safe to call Angus, as there was at least one\nAngus in every household, lived near the stage road that connected two\nlarge villages, which were, if I remember aright, about fourteen miles\napart. His home was situated nearly midway between them, and about a\nmile from the aforementioned hollow. He seems to have taken more\ninterest in the post-office than his friends whom I knew, and subscribed\nfor and studied certain Montreal newspapers. For this he was pitied in\nthe parish, and called \u201cPoor Angus,\u201d for the general sentiment of the\nplace was opposed to literature, and reading was considered a sign of\nmental weakness. He appears to have adhered, however, to the habit,\nwhether from native independence or native imbecility, I cannot say. I\nhave noticed that as a means of separating a man from his fellows,\neither strength or weakness, if sufficiently pronounced, is equally\npotent. So this man, following the bent of his nature, went twice or\nthrice a week to the post-office late in the afternoon, when the passing\nstage threw in a big leather mail-bag. The post-office was in a\nfarmhouse, and to reach it he walked through the hollow with the\nunwholesome reputation. On the slope of the hill farthest from the\npost-office was a grove, not a dense wood,\u2014just about half an acre of\nthinly wooded land, the trees being so far apart that you could easily\nget glimpses and peeps of the country beyond. I remember once admiring a\npink sunset scantily visible among the dark trunks of those trees.\n\nWell, one autumn afternoon Angus was ascending this hill on his way home\nwith his newspapers, when in the grove on his right suddenly sounded the\nchopping of a tree. He stopped, interested at once. The grove belonged\nto a neighbor and cousin of his own, and it had been for very many years\nleft undisturbed. I think it very possible that it was a \u201csugar bush,\u201d\nthat is, a wood reserved for sugar-making, but of this I cannot be sure.\nBut if my guess is right it would account for the surprise he felt at\nthe cutting down of a tree there. He went to the fence, or rather stone\ndike, for that is one of the very few parts in which you find fields\ninclosed by stone dikes in lieu of fences, as in Scotland. The chopping\ncontinued, though he saw no one, and he moved along, expecting every\nmoment to see man and axe. Finally he shouted. To his intense\nastonishment there was no reply, although it was incredible that he was\nunheard by a person in so near vicinity. As the echo of his shout died\naway, the chopping, which for a moment or two had been suspended, began\nagain. A curious horror crept over the listener, and he looked no more,\nbut made haste up the hill, and turning the corner was soon at home. He\nsaid nothing about the matter on this first occasion, and a few days\nlater was again on the road returning from the same errand, when, lo! on\nthe quiet air came again the same chop, chop, chopping. In telling it\nafterwards, he said that in his heart he made no fight against fate, but\nhe just thought sadly of his worldly affairs, and wondered if things\nwere in good shape for him to leave wife and little ones, for from that\nhour he confidently looked for death before another spring. He stood\nlong listening, and when at last he went home he related the whole\ncircumstance to his wife. Together they recounted it to friends, who\nwent in parties and singly to the place, but heard nothing. They also\nthoroughly searched the little wood, arguing that chopping must leave\nsigns behind in the shape of chips and disfigured trunks. But no, there\nwas no mark of any kind in any part of the grove. Angus was now\nearnestly counselled to abandon his literary pursuits. He could not but\nown that he had received a warning, and he did own it, but contended\nthat it was undeserved, and refused to be guided, as one might say, by a\nlight that, as all admitted, shone with a lurid glare. He was exhorted\nto forswear the reading of vain and foolish lies; for with the acumen\nwhich surprised and gratified me so much, they even refused to regard\nour newspapers as mediums of information, recognizing instinctively\ntheir right to stand in the ranks of fiction. Their advice was in all\npoints save one unheeded. With one voice they bade him, if he heard the\nwarning again, to pursue his way as if he heard it not, looking neither\nto the right nor left. This counsel he followed, and the end shows the\nfolly and uselessness of attempting to elude a menace which is\u2014well,\nwhich is of this kind.\n\nAngus continued to walk to and from the post-office, and when alone\nnever failed to hear the mysterious axe at work in the wood. He never\nheard it unless alone, and it was never heard by any one else. Although\nthe conviction that his death would happen before many months took firm\nhold of his mind, yet in time he became so accustomed to the thought and\nits cause as to go about his usual occupations with much of the wonted\ninterest, and even to hear the sound of an axe, wielded by invisible\nhands, without experiencing agitation.\n\nWeeks sped on and brought winter, and an unusual fall of snow. The\nstage-road became blocked, and vehicles left the highway to make a new\ntrack through the fields. For several months that winter the real road\nthrough the hollow was not used, and the snow, which drifted high in it,\ncovered the dikes on each side. Temporary roads and footpaths made\nwinding lines over the white plains on every hand. Angus now followed\none of these roads, which ran parallel to the real highway, just the\ndike being between them, until he reached the grove, when he, with\nextraordinary and fatal hardihood, instead of remaining in it, used to\nleave it, and striking out at right angles to it, would walk through the\ngrove, aiming directly for his own house, and greatly shortening his\nwalk thereby. The trees had of course protected the place from wind;\nthere had been no drifting, and walking was easy. He told it at home,\nand said with grim humor that the Man in the Bush seemed pleased that he\nwould come that way, for his chopping was louder and gladder than ever\nbefore; and his wife repeated her counsel earnestly that he look only\nstraight before him, and never stop, nor answer any sound, nor take heed\nin any way of that unholy work. \u201cAnd,\u201d said the Angus who years after\nrelated it to me, \u201cthe Axe might well be merry when she bade him that\nway!\u201d But Angus laid the advice to heart, and strode steadily through\nthe grove, looking straight before him, and every day the Axe grew gayer\nand louder. He did not speak of it now. He was getting used to it, and\nthe neighbors had ceased to think of it, the more easily because, as I\nhave told, his literary tastes had separated this Angus from among them.\nSo one day the owner of the grove and his sons went over to chop down\none particular tree that, on the day when they had searched the grove in\nthe autumn, had appeared to them to merit destruction. Perhaps it was a\nbeech growing among maples, where it was not wanted, or perhaps it was a\ndead maple cumbering the ground. They began to chop. It was late in the\nafternoon. One said with a laugh, \u201cIt may be we are taking the tree that\npoor Angus\u2019 ghost has been working at so long.\u201d\n\nPerhaps the invisible man heard them. At any rate he did not chop that\nevening. It was only his cousin\u2019s axe that gave the good strokes that\npoor Angus heard as he turned from the track to cross the grove as\nusual. The tree was swaying and shivering, and all but ready to fall. He\nhad cut trees all his life, and he knew the sound of the stroke when the\ntask was almost done; but no goblin\u2019s trick would beguile him into\nturning his head. He looked neither to right nor left. Then the chopping\nceased, and his blood nearly froze as he heard his own name shouted in\ntones of such horror that a familiar voice was unrecognized. Others\ncaught up the cry. There was a din, the crashing of branches and sound\nof rushing feet, mingled with shouts of warning, and poor Angus fell,\nwith the enormous tree upon him. When at last the burden was removed,\nand the crushed body borne home, there were men there who heard among\nthe trees inhuman laughter, and knew that Something had lured poor Angus\nto his doom.\n\n\nAnother weird tale, that made a strong impression on me, I wrote down at\nthe time, and called\u2014\n\n\n                            THE FATED FAGOT.\n\nThe title seemed very effective then, though now it strikes me as more\nalliterative than true, as it concerns a single stick and not a fagot at\nall. It was a round stick about five feet long, probably the trunk of a\nyoung ash tree brought home from the woods to serve some purpose as a\npole. It lay forgotten in the back yard of a farmhouse close to a little\nvillage called L\u2014\u2014. It was a fine strong pole about twice as thick as a\nman\u2019s wrist. The sun seasoned it day by day, so that it soon was no\nlonger \u201cgreen\u201d wood, but wood that would have crackled well in the fire.\nBut for whatever purpose it had been brought home, it seemed oddly\nforgotten. No use was made of it.\n\nOne day one of the young men of the family went to the \u201cbush,\u201d spent an\nhour there, and returned with just such another long, straight sapling.\nHe dragged it into the yard, and his eye fell on the first one. \u201cThere,\u201d\nsaid he, \u201cI\u2019ve had little to do spending my time seeking a pole, and\nthis one ready to my hand all the while.\u201d\n\n\u201cAye,\u201d said Mary his sister, standing in the doorway, \u201cthat is what I\u2019m\ntelling them. Since that pole was brought, father has taken a bar from\nthe gateway, and Neil has cut down a young tree in the pasture, and\nyou\u2019ve been seeking in the bush, all of you wanting this same pole\nthat\u2019s only lying in the way.\u201d\n\n\u201cPerhaps there\u2019ll be something the matter with it, Mary,\u201d her brother\nanswered, ever ready to suspect black art; \u201cany way, it is dry now, and\nI\u2019ll chop it for you, and it will soon be out of harm\u2019s way.\u201d\n\nAnd Mary, bidding him do it at once,\u2014for she was then wanting some\nfirewood,\u2014turned into the house.\n\nThe young man went, whistling, for his axe, and the pole would have been\nin half a dozen pieces in a few moments had not a neighbor hailed him\nfrom the road. Throwing down the axe, he went to the fence to speak with\nhim, calling meantime to a little brother to gather sticks and chips for\nMary. So Mary, or rather _Maari_, for they always pronounced the\nfamiliar name just as it is spelled in some of William Black\u2019s Scotch\nnovels, cooked the midday meal, but not with the elusive pole of which\nshe had intended to make a speedy end. But she did not forget it; on the\ncontrary, it seemed to prey on her mind. As if fascinated, she would go\nout and look at it. She dragged it into the woodshed, that its destiny\nmight seem more sure. She recommended it to the men of the family as\nbeing small and suited to the stove, but still it remained uncut.\nSometimes they said that they could not find it, at other times it was\nforgotten. If just about to cut it, they were sure to be interrupted.\nMary took the axe herself to chop it, one day, but a brother laughingly\ntook it from her and sent her back to the house, promising to follow\nwith an armful of sticks in a few minutes; but he failed to keep his\nword, for a young colt broke loose and needed his immediate attention to\nprevent its reaching the highway!\n\nOne morning a wagon drove up with a family party from a distance, come\nto spend the day. Mary welcomed them, and the little house was all\nbustle and noise while the visitors were being made comfortable. A\ndinner fit for the occasion must be prepared, and Mary sent her brother\nin haste to the woodshed that the oven might be heated at once. He came\nback with an armful.\n\n\u201cI would have cut the stick that vexes you so much, Maari,\u201d he said,\n\u201cbut it seems gone at last out of our way. Some one has cut it before\nme.\u201d\n\n\u201cNo,\u201d replied the girl, \u201chere it is.\u201d And as she spoke a weight seemed\nto fall on her spirits, for she did not smile again, but moved amongst\nher guests preoccupied and still. The pole was lying close to the\nkitchen door, along the path leading from the woodshed. The young man\nthinking it in the way and apt to make people stumble, took it to the\nshed and threw it in.\n\nDinner was over, and all the news discussed, and it was the middle of\nthe afternoon when Mary was observed by some one of the family to be\nstanding in the kitchen doorway alone. I think it was her mother who,\nwondering at her staying there so long, went to her. She was shivering\nviolently, although it was pleasant weather, and she pointed her finger,\nwithout speaking, to the pole, which lay at her feet in the pathway\nagain. One of the boys was told to go at once and chop it in pieces, and\nMary was kindly chided for her foolish terror. The visitors began to\nbestir themselves, for they had a lonely drive before them.\n\n\u201cI will leave the cutting of the stick until they are on the road,\u201d said\nMary\u2019s brother; and he went to get out their horses and \u201cspeed the\nparting guests.\u201d Farewells were said in hearty fashion at the gate, and\nthen the family hastened to take up their interrupted tasks, separating,\nsome to one thing and some to another; and yet again the stick was\nforgotten.\n\nThe evening meal was late, and Mary was hurried. A little daughter of\none of the neighbors, who was in, bustled about, helping. She flew in\nand out with chips.\n\n\u201cShall I drag this pole out of the way, Maari?\u201d asked the child.\n\n\u201cNo,\u201d said Mary; \u201c_it is too late_.\u201d\n\nAnd there at the kitchen door it remained, and Mary was pale and silent,\nher thoughts being otherwhere. That night they were roused from sleep by\nher cry for help, and when they went to her they found her sick unto\ndeath. A doctor was fetched in haste; it was cholera morbus, and\nhopeless, as he knew at once, and before the sun rose Mary was dead. The\nstick lay at the door, and one of the kindly neighbors, who were doing\nwhat was needful during the following days, lifted it and sawed it\ncarefully in two to serve as rests for the coffin, by means of which the\nbearers could convey it to the grave; and thus the fated stick fulfilled\nits mission.\n\n\nAnother tale floats in my memory, enfolding the unwonted image of a\u2014\n\n\n                            BLUE BUTTERFLY,\n\nwhich measured nearly four inches across the extended wings. The color\nand size suggest a moth rather than a butterfly, do they not? Whatever\nit was, it was sufficiently rare to attract a great deal of notice, but\nnot of the scientific sort. An unknown object was sure to be regarded\nwith suspicion; and this butterfly fluttered one July over a certain\nfarm, secure from ill because of the awe with which it was regarded. It\nwas constantly watched, and cautiously pursued. Its most innocent\nactions became weighty, and were subject to much misconstruction. Some\none discovered by gruesome experience that the glance of its minute eye\ncould convey a shudder. Its friendliness was suspected. Well, by an\nunfortunate coincidence, at this very time the churning of butter on\nthis farm was not attended with success. This fact impressed my friends\nmore than it did me, for I reflected grimly that their butter very\ngenerally was not a brilliant issue. This had resulted in my eating\nhoney very extensively during my visits to them. However, I repressed\nany unkind thoughts on the subject, and assisted with much pleasure in\nthe discussion regarding the doings of the butterfly. It is, moreover,\nprobable that what they complained of was not bad butter, but cream that\nwould not be butter at all. This state of things had begun with the\nadvent of the butterfly and continued in spite of everything done to\ncounteract the evil influence too evidently at work. The community was\naroused\u2014_all but one person_. A certain woman who lived alone and\nrefused to know her neighbors evinced no interest in our investigations.\nShe knew of them, and sneered weird Gaelic sneers, which were translated\nto me, and at which I shook my head according to custom. This woman did\nnot go to church, which was an extreme of wickedness all but unknown\nthere. I do not know if she were insane or only original, but she was\ncertainly at war with the sentiments of the community.\n\nWell, for three weeks she scoffed, the butterfly fluttered, the butter\n\u201cdid not come,\u201d and we ventilated the subject, which naturally increased\nin interest and bulk. At the end of those three weeks one man set his\nteeth firmly, armed himself with a wet towel, and sallied out to meet\nthe mysterious insect single-handed. This man was directly interested in\nthe sale of the butter. He met the foe only a few yards from the house,\nand got the better of it at once by one fell blow. All gathered round to\nsee it. I did not see it, and I never saw it living either. From\ndescription it was a beautiful specimen. When I heard of its death I was\nangry. I had not intended serious consequences to any of the actors in\nthis idyl, and was indignant for an hour. At the end of that time I was\nstartled to hear that the poor lonely woman had been found dead. Her\nbody was discovered on the ground near her own door. It was seen by\npassers-by not twenty minutes after the butterfly\u2019s destruction, and her\nlife had not been extinct much more than a quarter of an hour. Comment\nis needless, as was felt at the time, little being said, but much\nconveyed by nods and shaking of heads. As if to complete the chain of\nevidence, next day the butter came!\n\n\nThe particular characteristic of these tales appears to me to be their\npicturesqueness. They are more dramatic than \u201cshop\u201d ghost stories\nusually are, and the situations and accessories are romantic. I have\nsome other stories of the superstitious kind gathered among a totally\ndifferent \u201cfolk,\u201d and with two exceptions they have not seemed to me\nworth remembering. The two I except are interesting only by reason of\nthe difficulty of arriving at any rational theory in explanation of\nthem. They have no prettiness nor romance about them; they are simply\n_creepy_. But this is a digression, as I am not going to tell them now.\nI will just remark before returning to my Glenelg friends, that in one\nof these two _difficult_ tales of mine I was myself an active\nparticipator in the plot, and conversed at length with the ghost,\u2014quite\ncalmly, too, for I thought all the time that he was in the flesh. It is\nsomething to mourn over, that such an opportunity should present itself\nand be neglected,\u2014an opportunity to \u201ccatch a ghost, and tame it, and\nteach it to do tricks,\u201d and realize fabulous proceeds!\n\nWell, to return. The lore of my Scotch friends was like themselves. I\nadmired them very much. Sometimes certain persons and circumstances\nsurround us when we are uplifted in soul, and we see them bathed in\nlight, glorified, as it were, by roseate hues of our own conjuring.\nKnowing this, I was often afraid that I created the transforming light\nin which they appeared to me to move. It used, therefore, to give me\ngreat happiness when something would happen that proved the charm to be\nobjective; as, for instance, when one of these unlettered men\nunconsciously re\u00ebchoed a sentiment from the mysterious thinker whom we\ncall Thomas \u00e0 Kempis, and almost in the same words enunciated the truth\nthat of the mysteries of the supernatural \u201cno one can with safety speak\nwho would not rather be silent.\u201d And they were silent, and profoundly\nreverent. These pretty goblin tales lack the element of \u201cresearch,\u201d and\nare not profane; they are only fantasies.\n\nI have yet another to tell, and the telling of it gives me a sense of\nguilt, for it was given to me by stealth, having assumed such\nproportions that the recounting it was denounced publicly in church, the\ndenunciation being accompanied by threat of excommunication. It is much\nthe same as the Butterfly tale, and bears a striking resemblance to\ncertain German wehr-wolf legends. It is not about a wolf, however, the\nchief actor being\u2014\n\n\n                              A BLACK DOG.\n\nOne harvest time, forty or fifty years ago (or perhaps more), in a\ncertain farmhouse not a mile from the grove where poor Angus met with\nsudden death, very strange things were observed. Pails left at night in\ntrim rows on benches ready for the morning milking would be found, when\nrequired, on the barn floor, or on top of a hay-rick, or in some other\nequally unsuitable situation. A spade might be searched for in vain\nuntil some member of the family, climbing into bed at night, would find\nit snugly reposing there before him. Pillows were mysteriously removed,\nand found sometimes outdoors at a distance from the house. Screws were\nremoved from their places, and harness hung up in the stable was taken\napart. The family were rendered materially uncomfortable, and did their\nbest to become also immaterially miserable by searching for proofs of\nsupernatural agency. A great deal of proof was forthcoming; the matter\nwas soon beyond doubt, and nothing else was talked about than the\ncondition of things on this farm. Many speculations were afloat; every\ntiny occurrence was examined as possibly affording evidence in the\nmatter. When a large black dog, evidently without owners, was observed\nto frequent the vicinity, the eye of the populace was at once upon it.\nIt was shy, hiding and skulking about a good deal, and it was always\nhard to discover when sought. The owner of the land was strongly advised\nto shoot it, and the popular distrust was increased when he did one day\nfire at it without producing any visible results, the dog being seen a\nfew hours later in excellent health. The interest excited was so great\nthat when a \u201cbee\u201d was held on this farm for something connected with the\nharvest the attendance was immense, quite unusually so, and the neighbor\nwomen came in to help in the preparation of supper on an extensive\nscale. Some of the men made a long table of boards to accommodate the\ncompany. The women spread cloths and arranged dishes and viands. When\nall was ready, they regarded it with approval, pleased especially with\nthe shining of the long rows of plates and the whiteness of the linen:\nthen some of them took the dinner-horn and went out to give the signal\nto the men, who were at some distance away. The other women went to the\ncook-house, where in summer the kitchen stove stood, and the supper\ntable was left alone. A few minutes later, when all gathered around it\nagain, chaos reigned where order had been. The cloth was spotted with\nsymmetrical shapes, a tiny heap of dust and sand was on every plate, and\nthe knives were on the floor. The disorder was of a strangely methodical\nkind, the same quantity of dust being on every plate, while each knife\nwas placed in the same position as his fellows. The men trooped in\nwhilst the women were staring aghast, and great was their indignation.\n\n\u201cGive me your gun,\u201d cried one, \u201cand I\u2019ll put in this silver bit with the\ncharge, and see if it will not make an end of such work.\u201d\n\nAnd just then the dog was seen prowling about at the foot of the yard\nnear a thicket of bushes where he probably was often concealed. The gun\nwas fired; it carried a silver bullet, and this time the aim was true,\nfor all saw that the animal was shot. The day had been warm, and they\nwere tired out, and did not go to make sure of results at once. They sat\naround the rearranged board for an hour or more before some of them\nsauntered down to see the vanquished enemy. They did not wonder at first\nto find no trace of a dog, as, like any other wounded animal, it was\nlikely to creep into the thicket to die. But the thicket was small, and\nwas soon explored on hands and knees. Nothing was there; and the body of\nthat dog was never seen by mortal, although the search grew hourly more\ndiligent and thorough. And whilst they searched, there came a boy\nrunning from a stone house not far distant, bidding them to come over\nwith him quickly, for grandfather was dead. \u201cHe dragged himself into the\nhouse,\u201d said the child, \u201cas though he were hurt, an hour ago, and lay\ndown on his bed, and now he is dead.\u201d\n\nFriends hastened over, but were met at the door by the dead man\u2019s wife,\nterrified and weeping, but almost forbidding them to enter. For some\nunfortunate reason, the poor woman would not let them near the body,\nlittle knowing, I suppose, the suspicion in their minds and the\nconstruction which must inevitably be put on her demeanor.\n\n\nThis story concerns a man who is, I should think, grandfather and\ngreat-grandfather to a fifth of the population of that township, and it\nassumed such proportions that, as I have stated, mention of it was\nprohibited, long years afterwards, by a clergyman now living in the\ncounty of Bruce. It is to this day a little difficult for the\ndescendants of the man who died that long-ago harvest-time to marry out\nof their own connection. If one of them should ever aspire to represent\nhis county in parliament, the enemy will assuredly come to the front\nwith the Black Dog.\n\nNow, I have told such of the weird stories of that county as I best\nremember. I heard many more, but they are wholly or partially forgotten;\nfragments of them I retain. One is especially to be regretted because it\nwas what is called well authenticated, having been noised abroad\nsufficiently to be noticed by some newspaper, which naturally produced\nan inquiry. It was considered in that region to be _the_ ghost story\n_par excellence_. I was tempted to try and relate it at length in this\npaper, but found that I could not do so without supplying from fancy\nwhat would take the place of forgotten details. It is a story of a\ndesecrated grave. I was shown the grave. The body of a young girl was\nstolen from it the night after burial, taken to a neighboring village\nand concealed in a tavern stable, the intention being to convey it next\nday to Montreal; but that very night the girl herself appeared in a\ndream to her father, telling him where her body then lay, naming the\nguilty parties, and giving a perfectly accurate account of the robbery,\ndescribing the road taken through fields, and a discussion that actually\nhad taken place regarding the advisability of taking the coffin, that\nis, the possibility of such theft making prosecution easier in the event\nof discovery. The father roused friends, who accompanied him to the\nvillage, and the body was discovered in exactly the position described\nin his dream and recounted by him on their way thither.\n\nAlthough I do not, in this or any such story, accept the supernatural\ntheory, I cannot explain it. It has never been explained. It belongs to\na country peopled with unearthly shapes, the offspring of poetic\nnatures, wholly uninformed, and possibly the conditions are favorable to\n\u201cmanifestations.\u201d \u201cHe who desires illusions,\u201d you know, \u201cshall have them\nbeyond his desire.\u201d\n\n\nI am reluctant to leave the subject, there is so much to tell, for the\nwriting of this paper has revived incidents that seemed quite forgotten.\nI would like to talk about a certain lonely carpenter shop, in which,\nbefore a death, the sound of plane and hammer used to be heard at night,\nand we were compelled to believe that the ghost of the sick one was,\nwith officious if not indecent haste, making his coffin. As he was not\nyet a ghost, that is, not yet disembodied, there was a confusion of\nthought here. On some occasions he added to the nuisance by burning a\ncandle which extinguished of its own accord if approached.\n\nA personage whom they called the Evil One was not infrequently\nencountered by individuals in lonely places. I was accustomed to hearing\nof these meetings, and therefore was much surprised at the indignation\nshown against a certain young fellow of a frivolous disposition, who\nclaimed to have had such an experience. I inquired of a clergyman, who\nknew the locality well, the reason of the young man\u2019s narrative being\nreceived with disfavor. He laughed very heartily while he explained that\na visit from the Prince of Darkness was regarded as proof of the highest\nsanctity, and was therefore the privilege only of persons aged and of\nlong-established pre\u00ebminence in the church. The young man was disturbing\nthe traditions.\n\nI was a little shocked to hear of a repulsive superstition which I have\nread of as being peculiar to certain parts of England,\u2014I mean a horrible\nvampire story given in explanation of the ravages often made in a family\nby consumption. I did not meet this superstition myself, but was told\nthat it was among them. Consumption was rife among them; it seemed to be\nhereditary. They looked so remarkably robust, and yet fell so easily a\nprey to this disease, and it seldom lingered! It was nearly always a\nvery rapid illness. These are sad memories. The matter always seemed so\nhopeless! In a sickroom superstition ceases to be either funny or\ngraceful. I stood by sick-beds with a sore heart, knowing too well that\nthe haste with which a doctor was procured would be fully equalled by\nthe zeal with which his orders would be disregarded. They had faith in\nthe physician, the man, but none whatever in his prescriptions. There\nwere two doctors, whom I may call Dr. X. and Dr. Z. Each had his\nadmirers, who vaunted his superiority.\n\nI stopped one day on the road to inquire, of a man whom I met, after the\nhealth of some of his neighbors.\n\n\u201cOh,\u201d said he, \u201cthey would soon be well if they would see Dr. Z. They\u2019ll\nbe having Dr. X. all the time, and I do not see that they\u2019re gaining at\nall.\u201d\n\nI said something in defence of Dr. X.\n\n\u201cWell, Miss F., I\u2019ll just tell a story that will let you know the\ndifference between these two doctors,\u201d said my friend. \u201cMy father was\nonce laid up very bad with a cold that he could not get rid of, and we\nsent for Dr. X., who gave him a phial of medicine. Well, next day our\nneighbor, John McM., came in, and seeing my father no better, he said,\n\u2018Oh, you should have had Dr. Z.; but I\u2019ll soon put that right for you.\u2019\nStraightway he went back to his own house for a bottle that had been a\nyear or two there, of Dr. Z.\u2019s mixing. It had been in the house since\nhis father died, but they were not sure that it had been some of his\nmedicines. They had forgotten all about it, and the paper of writing had\ncome off; so they did not know how much to take, but they just took the\nwriting on Dr. X.\u2019s bottle for a guide, and poured out a spoonful for my\nfather, who began to mend at once, and was out at work in three or four\ndays after.\u201d\n\nThis tale moved me so much that I went to the side of the road and sat\ndown on a log to thoroughly take it in and fix it in my memory. When I\nbelieved that I had it safely, I asked gently, \u201cMurdoch, what if it had\nbeen a liniment and poisonous?\u201d\n\nMy friend drew himself up, his face aglow with faith in Dr. Z., and\nreplied proudly, \u201cDr. Z. never gives poisons; he always gives healthy\nmedicines.\u201d\n\nBut I am going from one story to another, and lengthening my \u201cuncanny\nfolk-lore\u201d unwarrantably. To repeat myself, it is hard to leave these\nreminiscences.\n\n                  Like the ghost of a dear friend dead\n                  Is time long past.\n\nBut before closing I would like to say to those who speak of _authentic_\nghost stories, that nothing will make one so thoroughly sceptical\nregarding them as entering into them heartily, and, so to say, assisting\nin their composition. I used to wish them true with all my heart. I\nearnestly desired to believe them, for I was lonely, and this supplied\nexcitement; but being behind the scenes, I was unable to shut my eyes to\ntheir origin. On one occasion, when a man was relating to me a\npeculiarly attractive narrative, I perceived in it a flaw, or a lack of\nsequence which would be a weak place in his chain of evidence. I made a\nremark, a _sideways_ remark, which I meant to serve as suggestion\nwithout showing that I saw the fault. I saw the idea take. He was\nexcited, and did not realize that I had drawn his attention to the weak\nplace, which he immediately bridged over, materially changing the story\nin doing so. He was an honorable man, who would have scorned a\ndeliberate falsehood; but scarcely an hour later I heard him retail the\naltered narrative and offer to give every detail on oath as perfectly\naccurate. He knew that I heard him, and in fact he appealed to me as\nhaving been the first hearer. He was entirely unconscious that I had\nassisted him to manufacture the most valuable part of the evidence. I\ndid not confess. I think it wrong to spoil a good story. But I am quite\ncertain that ghost-seers, even if they are mighty men who edit reviews,\nare not, and cannot be, reliable witnesses.\n\n                                                         _C. A. Fraser._\n\n\n\n\n                       AN OTOE AND AN OMAHA TALE.\n\n\nThe tales which follow were obtained in Nebraska, from an informant of\nOtoe extraction, married to an Omaha, and are given as nearly as\npossible in the words of the narrator.\n\n\n                  THE CHIEF\u2019S DAUGHTERS: AN OTOE TALE.\n\nIn the evening, in summer, upon a hot night two young girls, chief\u2019s\ndaughters, lay on the ground outside their tents gazing at the sky. As\nthe stars came out one of them said:\u2014\n\n\u201cI wish I were away up there. Do you see where that dim star is? There\nis where I wish I might be.\u201d And she fixed her eyes upon the twinkling\nstar that seemed to be vanishing behind the clouds.\n\nThe other girl said: \u201cIt is too dim. I wish I were up by that bright\none, that large brilliant star,\u201d and she pointed to where a steady light\nglowed red.\n\nSoon they were asleep and the brilliant lights in the blue above kept\nwatch. In the night when they awoke each young girl found herself where\nshe had wished to be. The one in the dim star was in the home of a brave\nyoung chief, and she became his bride and was happy. The beautiful star\nhad appeared dim to her while she was yet upon the earth because it was\nso far, far away that she could not see its glorious light.\n\nThe girl in the bright star found herself in a servant\u2019s home, and was\nobliged to do all manner of work and to become the servant\u2019s wife. This\nstar had been nearer the earth, and so it had seemed to be the larger\nand brighter star. When this girl found that her friend had gone to a\nbeautiful star and become the wife of a chief, with plenty of servants\nto wait upon her, and that she was never permitted to do any work, she\ncried and cried because the change in her own condition seemed more\ncruel, and she was even obliged to live with a servant.\n\nThe girls were still friends and often met in the clouds and went out to\ngather wild turnips, but the chief\u2019s wife could never dig, her friend\nwas always obliged to serve her. Whenever they started out an old man\nwould say to them:\u2014\n\n\u201cWhen you dig a turnip, you must strike with the hoe once, then pull up\nthe turnip. Never, by any means, strike twice.\u201d After going to gather\nturnips many times and receiving always this same instruction the\nchief\u2019s wife grew curious, and one day she said to her friend:\n\n\u201cWhy is it, they tell us to strike but once? To-day when you dig that\nturnip I wish you to strike twice. Let us see why they allow us to\nstrike but once.\u201d\n\nThe servant struck once with the hoe and took up the turnip, then, as\ncommanded, she struck with her hoe again in the same place. Behold a\nhole! She leaned forward and looked down. She saw her home. She cried to\nher friend. \u201cLook! I can see through the clouds. See! there is our\nhome.\u201d\n\nThe chief\u2019s wife looked also, and she saw the village and her home. The\ngirls sat looking through the hole, and they longed to go home, and they\nsat weeping. An old man chanced to pass by, and he saw them and stopped\nand asked:\u2014\n\n\u201cWhat is the matter? What are you crying about?\u201d\n\nAnd they answered, \u201cBecause we can see our home. We are so far away, we\nwish to be there, but we can never get there.\u201d\n\nThe old man passed on. He went to the chief and he told him that the\ngirls sat weeping because they could see their home, and they wanted to\ngo back to the earth.\n\nThe chief then called all his people together, and he sent them away to\nfind all the lariats[5] that they could.\n\nIn the village, on the earth, every one had mourned for the chief\u2019s\ndaughters, who had so strangely disappeared, and could not be found. It\nwas a long time since they were lost; but the people still thought of\nthem.\n\nTo-day in the village a great many people had come to see the boys and\nyoung men play. They used a ring[6] and a long stick, round at one end.\nOne person would throw the ring in the air and at the same time another\nwould try to send his arrow through it; the men would run swiftly and\nthrow their sticks when they were near the ring, for the one who got\nmost arrows through while the ring was still in the air was the winner.\nAll the people were excited over the game and urging on the young men,\nwhen one of them happened to look up toward the sky.\n\n\u201cWhy, look up,\u201d he called out, \u201csomething is coming down. Look! They are\nvery large. Look at them!\u201d\n\nAll who heard stopped and looked up, and others seeing them look, turned\nto see what it was. Many ran to the spot where these things were\nfalling. Then the people found they were the lost girls.\n\nThe good chief in the dim star had ordered all the lariats knotted\ntogether and then he had wound them around the bodies of the two girls\nand dropped them gently through the hole in the sky to the earth,\nkeeping tight the end of the rope until the girls reached the ground.\n\nJoyfully the Indians ran before the girls to carry the news of their\nreturn to their sorrowful parents. One of the girls looked sad and\npitiful, the other looked happy as though she had been in some beautiful\nplace.\n\n\n                  STORY OF THE SKULL: AN OMAHA STORY.\n\nA woman was walking along, she was proud because she had on her finest\nclothes, and she met another woman, who asked:\u2014\n\n\u201cWhere are you going, sister-in-law?\u201d\n\n\u201cI am going off a long ways.\u201d\n\n\u201cLet us go together, then,\u201d said the second woman.\n\nThey walked on, and met a third woman, who asked:\u2014\n\n\u201cWhere are you going?\u201d and when they answered her she said: \u201cI am going\nalso; let us go together;\u201d and they walked along one after the other.\n\nThey met a fourth woman, who asked: \u201cWhere are you going,\nsister-in-law?\u201d and she also joined them.\n\nWalking in single file, the women came to a pile of bones where people\nhad died.\n\nThe first woman kicked them with her foot, and, turning to the second\nwoman, said:\u2014\n\n\u201cThese belong to you. Carry them.\u201d\n\nThe second woman kicked the bones with her foot and said contemptuously\nto the third woman:\u2014\n\n\u201cThese are the bones of your relatives. Carry them.\u201d\n\nThe third woman kicked them with her foot, and, turning to the fourth\nwoman, said: \u201cThese bones belong to you. Carry them.\u201d\n\nAnd the fourth woman answered: \u201cThis is the skull of my sister-in-law.\nYou should not be disrespectful. I will carry it along so that you shall\nrespect it.\u201d\n\nThe women wore a skin belted in at the waist, making a skirt of one\npart, and leaving the other long enough to cover the back and to draw\nover the head, and the last woman put it between her back and the\nblanket, saying: \u201cI shall carry it.\u201d\n\nBut after a time she wearied of carrying it, and she put it down by the\nroadside in a place where no one would molest it. But the skull followed\nthem, singing:\u2014\n\n\u201cThere were four women passing along here. One of them is my\nsister-in-law.\u201d\n\nThe women heard it singing, and ran. When they camped for the night the\nskull came up and destroyed the first woman. It bit her and she died.\n\nWhen the three women awoke and found one dead, they fled from the skull,\nbut it followed, singing:\u2014\n\n\u201cThere were four women passing along here. One of them is my\nsister-in-law.\u201d\n\nThey ran away from it and camped for the night, but when they awoke in\nthe morning they found another woman had been killed by the skull, so\nagain they fled, but again they heard it singing:\u2014\n\n\u201cThere were four women passing along here. One of them is my\nsister-in-law.\u201d\n\nNext morning only one woman awoke, and the skull came up to her and\nsaid:\u2014\n\n\u201cSister-in-law, carry me again.\u201d\n\nShe dared not refuse, and after they had gone a short distance the skull\nsaid:\u2014\n\n\u201cLook among the trees until you find one where the raccoons have their\nnest. Then if you are hungry you shall have something to eat. Look for a\ncertain tree, find the hollow place where the raccoon goes in to its\nnest and drop me in after it.\u201d\n\nThe woman did as she was told and she dropped the skull in. It somehow\nkilled the raccoon. After it had got to the bottom of the tree it\ncalled:\u2014\n\n\u201cCut a hole in this tree and let me out.\u201d\n\nThe woman cut the hole; first she took the raccoon out from the tree,\nand then she took the skull out. She cooked the raccoon, then she took\nthe stomach of the raccoon for a bag, and melted down the raccoon fat,\nput it in the stomach bag and sewed it up. She hid it from the skull;\nshe had a purpose in doing this, and the skull did not know that she had\ndone it, and she carried the bag with her. They stopped twice more\nduring their journey; each time the woman did as the skull directed, and\neach time she made the bag and filled it and sewed it up, and the skull\ndid not see her.\n\nThe fourth time the woman hunted for a very large tree, and when she had\nfound it she dropped the skull into the hole and then ran off by\nherself. The skull called: \u201cI have killed the raccoon. Now let me out.\u201d\nNo answer. Then the skull knew the woman had left, and said:\u2014\n\n\u201cWherever you go I shall find you and have my revenge.\u201d\n\nIt commenced to gnaw a place in the tree to let itself out, and it took\nit a day and a half to make a hole large enough to get through. When it\ncame out, it went along, saying:\u2014\n\n\u201cWherever you go I shall find you and have my revenge.\u201d\n\nBy and by the woman heard the skull saying that, and she took the bag of\nraccoon grease and threw it at the skull; it went all over it, and it\ncould not go on, and while it stopped to clean itself the woman ran on\nahead.\n\nBut the skull caught up to her, and she heard it say:\u2014\n\n\u201cWherever you go I shall find you and have my revenge.\u201d\n\nThen the woman stopped and threw another bag at the skull, and it had to\nstop and clean itself.\n\nThe third time it caught up to her, and she threw another bag of grease\nat it. But the fourth time the woman went on till she came to a woods,\nbut the skull could not reach the woods until the next morning for it\nhad to cross a creek, and so it went back on the side of the hill and\nhad to roll down and so cross the creek. The woman found an old man in\nthe forest making bows and arrows, and she asked him to protect her from\nthe skull, but he paid no attention.\n\n\u201cBrother, help me! Protect me!\u201d But he took no notice of her.\n\n\u201cUncle, protect me!\u201d He paid no attention.\n\n\u201cFather, protect me from the skull!\u201d He did not notice.\n\n\u201cGrandfather,\u201d she called, \u201cHelp me! Protect me!\u201d\n\n\u201cThat is the relationship,\u201d he said. He was an immense man, and his long\nhair was done up in a big knot on the back of his head. He told her to\nuntie it and get in there, so she did so. And he told her to sit there\nand wait until he was ready. After a while he went on making bows and\narrows.\n\nPresently the skull came up and went round and round the old man,\nsaying:\u2014\n\n\u201cOld man give me my woman.\u201d\n\nBut the old man was silent. Then, said the skull:\u2014\n\n\u201cGive me the woman I was running after.\u201d\n\nBut the old man would not answer.\n\nWhen the skull asked for the woman the fourth time, the old man said:\u2014\n\n\u201cI am tired of you.\u201d So he took a bow and broke the skull in pieces, and\nhe said to the woman:\u2014\n\n\u201cGet down and gather up these pieces. Pile them up, and set them on\nfire. After you set them on fire, whatever you see, don\u2019t you touch it.\nYou will be punished if you do.\u201d\n\nWhen the woman saw the fire going down she espied a comb.[7] She picked\nit up and hid it in her blanket, but it burned her side so badly that\nshe died. The old man said:\u2014\n\n\u201cI told you not to pick up anything, but you did so. I punish you.\nDisobedience brings its own punishment.\u201d\n\n\u201cIs that all?\u201d I asked.\n\n\u201cYes.\u201d\n\n\u201cWhen Carey told it to me, he said the old man hit the skull and it went\ninto the air; when it came down it turned into knives, forks, thimbles,\nthreads, awls, wax, needles, and scissors. The man told the woman to\ncome down from his hair but not to pick up anything that was on the\nground; if she did he would punish her. And the old man went off and sat\ndown under a tree. She tried to pick up a pair of scissors; when she did\nso her hands dropped off. That is the way Carey told it.\u201d\n\n\u201cCarey did not get it right. This is a very old story, and at the time\nit was first told we never knew of such things as knives, forks, awls,\nor scissors. Carey has added that, or some of the younger people have\ntold it that way because they now use these things. But I have told it\nto you the old way, and that is the right way.\u201d\n\n                                              _George Truman Kercheval._\n\n\n\n\n             EXHIBIT OF GAMES IN THE COLUMBIAN EXPOSITION.\n\n\nPrimitive Religions, and Folk-lore, including Games, are the subject of\na special section in the Anthropological Building at the Columbian\nExposition. This section, which is known as the \u201cSection of Religions,\nGames, and Folk-lore,\u201d is located upon the main floor, where the exhibit\noccupies a series of cases on the south side and a line of flat cases\nwhich extend across the entire building.\n\nFolk-lore is the name given to the material which has come down to us in\nthe sayings and customs of mankind. Its study, for which no special name\nhas been devised, is an important branch of the science of anthropology.\n\nThe chief object of the collection is to show things which illustrate\nfolk traditions and customs. The field being a vast one, the collection\nhas been practically restricted to the subject of games. The basis of\nthe collection was formed in the Museum of Archaeology of the University\nof Pennsylvania during the past two years. The University\u2019s collection\nhas been supplemented by exhibits from individuals and the leading\nmanufacturers of games in this country.\n\nThe objects are classified and arranged for comparative study, games of\nthe same general sort being placed together. They are contained in\ntwelve table cases running from the southernmost entrance on the west\nside to the corresponding entrance on the east side. Puzzles and the\nsimple games of children commence the series.\n\n\n                                CASE I.\n                  PUZZLES, CHILDREN\u2019S GAMES, MANCALA.\n\nThe ingenious objects which we designate as \u201cpuzzles\u201d are represented by\nabout one hundred and twenty-five specimens exhibited by the Museum of\nthe University of Pennsylvania. They begin with a collection of East\nIndian puzzles \u201cinvented\u201d by Aziz Hussan of Saharanpore, among which may\nbe seen many types of puzzles that are common in Europe and America. The\nChinese puzzles of wood, bone, and ivory follow them. Chinese puzzles,\nlong a household word, are very limited in number. Those which are made\nfor export are invariable in form, and consist of the familiar \u201cRing\nPuzzle,\u201d the \u201cGeometrical Puzzle,\u201d and the \u201cDissected Cube.\u201d Their\nChinese names are all descriptive, and the \u201cRing Puzzle,\u201d which they\ncall \u201cThe Nine Interlinked Rings,\u201d was probably borrowed by Chinese from\nIndia. The number of types in the entire series of puzzles is\nsurprisingly small. The one that was revived some years since under the\nname of the \u201cFifteen Puzzle,\u201d and which was described by an English\nwriter some two hundred years ago, has suggested a large group. \u201cPigs in\nClover,\u201d an American invention, is the most recent addition to the\nworld\u2019s amusements of this character, and its wide diffusion and\npopularity is shown here in a great variety of specimens from different\ncountries.\n\nSome of the simpler amusements of children are suggested by the objects\non the north side of this case. Here are to be seen Mr. William Wells\nNewell\u2019s \u201cGames and Songs of American Children,\u201d and \u201cThe Counting-out\nRhymes of Children,\u201d by Dr. H. Carrington Bolton, two books which may be\nregarded as classical in their particular field. Mr. Pak Yong Kiu, of\nthe Corean Commission to the Columbian Exposition, has furnished the\nfollowing interesting addition to the collection of children\u2019s\ncounting-out rhymes:\u2014\n\n                               Hau al ta\n                               Tu al da\n                               Som a chun\n                               Na al da,\n                               Yuk nong,\n                               Ku chi,\n                               Pol ta,\n                               Chong kun,\n                               Ko tu ra,\n                               Biong.\n\nThe wide diffusion of the custom of using counting-out rhymes among\nchildren, and the general resemblance they bear to each other, present\nproblems of curious interest.\n\nAmong the imitative games of children, there are few more interesting\nthan the Toros or mock bull-fight of Spanish boys. A wicker mask from\nMadrid, representing the bull\u2019s head, which is used in this sport, is\nsuspended beside this case, within which may be seen the toy _espadas_\nor swords and the _banderillios_. Tops are shown to be of great\nantiquity and of very general use over the earth. Their age is\nillustrated by a wooden top from the Fayum, Egypt, discovered by Mr.\nFlinders Petrie at Kah\u00fbn, belonging to 2800 B. C. They were common among\nthe American Indians, north and south. A number of balls of baked clay\nand stone, which were whipped in a game on the ice, represent the\nprimitive tops of the Sioux, while a more recent Sioux top of wood with\na peg of brass shows foreign influences. Among the Omahas tops were\ncalled _Moo de de ska_, a name which Mr. Francis La Flesche says is not\ndescriptive. The explorations conducted for the Department by Mr. George\nA. Dorsey in Peru have contributed several interesting specimens to this\ncollection. Two prehistoric tops from Ancon are identical in form with\nthe ancient Egyptian top, while another from an ancient grave at Arica\nis distinguished by a spindle, not unlike the modern tops of Japan. The\nuse of pop-guns among the ancient Peruvians is also shown by two\nbeautifully carved specimens of wood contained in a llama skin pouch,\nfrom an ancient grave in Ca\u00f1ete valley. Popguns were used by many if not\nall of the American Indian tribes. Among the Omahas the children made\nthem of willow branches, and then, by partly stopping one end, would\nconvert them into squirt-guns. The toy squirt-gun sold in the Chicago\nshops is here shown beside the syringe from India used in the Hindu\n_Holi_ Festival.\n\nJackstraws, which are known in England as \u201cSpillikins\u201d and in France as\n_Les Jonchets_, are next in order. The peculiar Chinese name appended to\nthe Chinese specimens, \u201cEight Precious Things,\u201d suggests the probability\nthat China was the country from which we derived them.\n\nThe remainder of this case is devoted to the implements for a game that\nholds an unique position among the world\u2019s games, and for which no place\ncould be found in the series that follow. It is variously played with\npebbles, shells, and seeds in holes dug in the ground, or upon a board\nwith cup-like depressions. The game appears to be found wherever Arab\ninfluence has penetrated. It is very generally played in Africa, in Asia\nMinor, and in India. Two boards are exhibited, one brought from\nJerusalem for the University Museum by Mrs. John Harrison of\nPhiladelphia, and another from the Gaboon River in Africa. The Syrians\nin the Damascus house in the Turkish village in the Midway Plaisance\nknow it under the name of _Mancala_, and it is a favorite game with the\nChief of the Dahomey village, who frequently plays it with his son\nbefore his hut in the Plaisance. Among the so-called Dahomeyans this\ngame is called _Madaji_, the board _adjito_, and the seeds which they\nuse, _adji_. It is a game for two persons. As played in Syria, there are\nseveral forms of the game. One is called _l\u00e2\u2019b madjnuni_, or the \u201cCrazy\nGame.\u201d Ninety-eight cowrie shells are used, which are distributed\nunequally in the fourteen holes in the board, which is placed\ntransversely between the two players. The first player takes all the\npieces from the hole at the right of his row and drops them, one at a\ntime, in the first hole on the opposite side, and so on, continuing\naround the board until the last one is let fall. He thereupon takes all\nthe pieces from that hole and distributes them one by one as before,\nuntil, arriving at the last piece, he takes all the pieces again in his\nhands. This is continued until the last piece dropped either falls into\nan empty hole or completes two or four in the hole in which it falls. In\nthe latter case the player takes the two or four for his own, as well as\nthe contents of the hole opposite, and should there be two or four in\nthe next hole or holes to the one at which he stopped, he also takes\nthem with those opposite. The players continue in turn, and when the\ngame is finished the one gaining the highest number of cowries wins. If\na player\u2019s last piece falls in an empty hole, his turn is ended. Skill\nis of no avail in this form of the game, the result always being a\nmathematical certainty, accordingly as the cowries are distributed at\nthe beginning.\n\n\n                                CASE II.\n                        BALLS, QUOITS, MARBLES.\n\nThe antiquity of the ball as an implement of sport is attested by the\nballs found associated with objects used in other games in old Egypt,\nwhere it was known at least 4,700 years ago. Games of ball are common\namong savage and barbarous people, and ball games of Burma, Siam, India,\nand Japan, as well as those of the North American Indians, are suggested\nin this case. With the ball games are the sticks used in a widely\ndiffused game which we commonly know as \u201cTip-cat.\u201d Tip-cat is played\nwith a block of wood, about six inches in length, which is struck with a\nsmall club or bat and knocked into the air. The rules for playing are\nsomewhat complicated, and as far as they have been compared, appear to\nbe much the same all over the earth. The oldest specimen is from Kah\u00fbn,\nEgypt, of 2800 B. C. Tip-cat is known by the Syrians in the Plaisance,\nwho have contributed the sticks they use in the game they call _Hab_. In\nPersia it is called _Guk tchub_, \u201cfrog-wood,\u201d a name given to it, like\nour name \u201ccat,\u201d from the way the small stick leaps into the air. In\nChina the game is called _Ta-pang_, \u201cto knock the stick,\u201d and the\nChinese laborers in the United States call the \u201ccat\u201d _To tsz_, or\n\u201cLittle Peach.\u201d In Japan the game is called _In ten_; the small stick\n_ko_, \u201cson,\u201d and the long one _oya_, \u201cparent.\u201d In India the game is\ncalled _Gutti danda_; in Burma, _Kyitha_, and in Russian _Kosley_,\n\u201cgoat,\u201d a suggestive name like that of Persia and our own name, \u201ccat.\u201d\n\nThe wicker baskets or _cestas_ for the Spanish game of ball or _Pelota_,\nnow so popular in Spain, are next shown, with the flat bat used by the\nSpaniards in ball games. A very ancient English bat for trap ball\nappears with them, and these are followed by the implements used in the\ncurrent American and English ball games exhibited by Messrs. A. G.\nSpalding & Bros. of Chicago. Cricket, Baseball, Football, Golf, Polo, La\nCrosse and Lawn Tennis, Racket and Battledore and Shuttlecock, are\ndisplayed in order, and with the last are exhibited the Zu\u00f1i Indian and\nthe Japanese form of this game and the Chinese shuttlecock, which is\nkicked with the toes. The tossing games comprise Jackstones, Cup and\nBall, Grace Hoops, and Quoits, and ring games of various kinds, and\ninclude the iron quoits _Rayuelas_, used in Spain. The stone quoit games\nof the Zu\u00f1is, and of the Tarahumara Indians are also exhibited. The\nNorth American Indian forms of the Cup and Ball game comprise the\n_Ar-too-is_, or \u201cmatch-making\u201d game of the Penobscots, exhibited by\nChief Joseph Nicolar of Oldtown Me., and the Sioux game played with the\nphalangal bones of the deer. The comparatively new game \u201cTiddledy winks\u201d\nfollows, leading up to a recent German game called the \u201cNewest War\nGame,\u201d in which the men or \u201cwinks\u201d are played upon a board upon which\nare represented two opposing fortresses. The games of tossing cowries\nand coins are next suggested, with the game played by Chinese children\nwith olive seeds. Many natural objects are exhibited that are used by\nchildren in playing games resembling marbles, to which artificial\nobjects they appear to lead. In Burma the seeds of a large creeper, the\n_Eutada Pursoetha_, are employed in a game called _Gohunyin_, one of the\ncommonest forms of gambling known in that country. In Asia Minor,\nknuckle-bones of sheep, which are often weighted with lead, are used in\nthe same manner, and in Damascus and the cities in connection with\nmarbles. Marbles themselves, in the varieties known to commerce, are\nnext exhibited.\n\n\n                               CASE III.\n            BOWLING, BILLIARDS, CURLING, AND SHUFFLE BOARD.\n\nThe objects used to illustrate the games of Bowling, Billiards,\nand Shuffle Board were made for this exhibit by the\nBrunswick-Balke-Collender Company of Chicago, by whom they are\ndisplayed, and comprise miniature tables for these games of\nremarkable accuracy and beauty of finish. On the north side of the\ncase may be seen the implements used in the game of Croquet as it\nis played at the present day. The first games of Croquet\nmanufactured in the United States were made from an English sample\nin 1863. The Chicago Curling Club here displays a collection of\nrepresentative objects, including three sets of Curling stones and\nthe medals and trophies belonging to the club and its members.\n\n\n                                CASE IV.\n             MERRELLS, FOX AND GEESE, CHESS, AND DRAUGHTS.\n\nAn attempt has been made to bring together as large a number as possible\nof the simple board games like Merrells and Fox and Geese, with the hope\nthat they would throw light upon that much discussed question, the\norigin of the game of Chess. The Chinese, Korean, Japanese, and Siamese,\nMalayan and Samoan forms of several such games are exhibited. It is\ncurious to note that the peculiar board used in the Japanese Fox and\nGeese game, called _Juroku Musashi_, or \u201cSixteen Soldiers,\u201d is the same\nas one from Peru for a similar game. The inference is that they are both\nof Spanish introduction, which seems to be confirmed by the statement\nthat the Japanese game was first known in that country in the sixteenth\ncentury. Merrells is displayed in a board made in the Damascus house in\nthe Plaisance, where the Syrians call it _Edris_, and in a diagram\nobtained from Chinese laborers from Canton, who call it _S\u00e1m k\u2019\u00ed_, or\nthe \u201cThree Game,\u201d as well as by European boards.\n\nA Japanese board for that famous game which the Japanese call _Go_ and\nthe Chinese _Wei k\u2019i_, or the \u201cGame of Surrounding,\u201d follows. This is\nthe game which is often erroneously referred to as chess, in China. The\nJapanese name of this board, _Go-ban_, has furnished the name which we\nhave applied to the simple game of \u201cGo Bang,\u201d which we also got from\nJapan.\n\nA board and men for a highly developed game, somewhat like draughts,\nplayed by the Zu\u00f1i Indians of New Mexico, furnishes a striking object\nfor speculation and research. The board is a square divided into 144\nsmall equal squares, each of which is crossed by two intersecting\ndiagonal lines. The moves are made one square at a time along those\ndiagonal lines, the pieces being placed at the angles of the squares.\nTwo or four persons play. They each start with six men, and their object\nis to get their men across to the other side and occupy their opponent\u2019s\nplaces, capturing as many of his pieces as possible by the way. A piece\nis taken by getting it between two others, as in the modern Egyptian\ngame of _Seega_, and the first piece thus taken may be replaced by an\nextra piece belonging to the player who makes the capture, which may\nmove on the straight as well as the diagonal lines and is called the\n\u201cPriest of the Bow.\u201d This game, which was arranged and is exhibited by\nMr. Frank Hamilton Cushing, is called _A-wi-thl\u00e1k-na-kwe_, which he\ntranslates as \u201cStone warriors.\u201d Mr. Edward Falkener, in his work\nentitled \u201cGames Ancient and Oriental,\u201d which he lent for exhibition\nhere, has published a restoration of the ancient Egyptian game of Senat\nfrom fragments of Egyptian boards which have come down from 1600 B. C.\nThe game as thus restored is in some respects similar to the Zu\u00f1i game,\nthe men being taken as in _Seega_ by getting them between two others.\nThe Zu\u00f1i game, however, may be regarded as in advance of any other board\ngame, even of our own civilization, until we come to the true game of\nChess. Chess stands alone among games. We do not find the links that\nconnect it with lower forms of board games, and the Indian game from\nwhich our own is derived almost without change is the source from which\nthe many variants of the Chess game doubtless originated. Several of\nthese offspring of the Indian Chess are shown in the north side of this\ncase, including the chess games of Burma, Siam, the Malay Peninsula,\nChina, and Japan. A Moorish board is exhibited with them, and European\nchessmen and boards follow. A finely carved ivory chess set represents\nthe pieces that are made for export by the Chinese at Canton. Draughts,\nwhich in the opinion of Mr. Edward B. Tylor may be regarded as a modern\nand simplified form of Chess, now follow, and here are shown two sets of\ninteresting German draughtsmen of the eighteenth century.\n\n\n                                CASE V.\n     AMERICAN BOARD GAMES, GAMES OF LOTS, LOTTO, CHINESE LOTTERIES.\n\nThe games played on boards, like Merrells and Draughts, manufactured by\nMessrs. McLaughlin Brothers and E. J. Horsman of New York, and the\nMilton Bradley Company of Springfield, Mass., are found in this case.\nMany of them appear to have been suggested by the Oriental games such as\nare shown in the preceding collection.\n\nThese are followed by games of Lots, a class of games extremely common\namong the North American Indians. The Haida and other tribes of the\nnorthwest coast play with sticks which are painted and carved. According\nto Dr. Franz Boas the sticks are thrown down violently upon a hard piece\nof skin, and the object of the game is to pick out the unmarked sticks,\nwhich alone count. The designs on the sticks are of the greatest\ninterest, and a set of plaster casts of a very finely carved set in the\nUnited States National Museum at Washington, which are displayed through\nthe courtesy of Professor Otis T. Mason, exhibit these peculiarities.\nThe wooden discs from Puget Sound are concealed beneath a mat, and the\nplayers endeavor to select a particular disc. Guessing games of various\nkinds were very general among our Indians. The two bones, one wrapped\nwith thread, which were used by the Alaska Indians in such a game, are\nexhibited with similar bones from the Utes. They were held in the hands,\nthe player guessing which contained the marked one. The balls of buffalo\nhair with which the Omahas play a similar game are also displayed, with\nthe moccasins in which the object was sometimes concealed. These games\nwere played with the accompaniment of songs. Miss Alice C. Fletcher\nexhibits the music of two of these gambling songs used by the Omahas,\nand in Dr. Washington Matthews\u2019 \u201cNavajo Gambling Songs,\u201d a copy of which\nmay be seen in this case, the songs sung in the game of _K\u00easitce_,\nplayed with eight moccasins, in one of which a stone is concealed, are\nrecorded. Among the Zu\u00f1is and Mokis, cups like dice cups were used to\ncover the ball. The Moki cups here exhibited have been used in a sacred\ngame and then sacrificed with \u201cplume sticks,\u201d as is shown by the small\nholes with which they are pierced.\n\nGames can be made to throw much light upon the social and political\ninstitutions of many peoples. This fact is rendered conspicuous in the\nimplements for the Chinese lotteries which are shown in this series.\nThey comprise the paraphernalia of the _P\u00e1k-k\u00f2p-piu_ or \u201cGame of the\nWhite Pigeon Ticket,\u201d the _Tsz\u2019 f\u00e1_, or \u201cCharacter Flowering,\u201d and the\n_Wei Sing_ or \u201cGame of Guessing Surnames.\u201d In the first, the tickets are\nimprinted with the first eighty characters of the _Tsin tsz\u2019 man_, or\nThousand Character Classic, one of the elementary text-books of Chinese\nchildren. In the second, the writer of the lottery assists his patrons\nin their effort to guess the hidden character, by an original ode, in\nwhich it must be in some way referred to.\n\nThe third is the game of guessing the name of the successful candidate\nat the Governmental Literary Examinations. Upon them all the peculiar\nliterary traditions of the Chinese people have left their imprint.\n\n\n                                CASE VI.\n KNUCKLE-BONES AND DICE, DOMINOES, EVOLUTION OF PLAYING CARDS, CHINESE\n               PLAYING CARDS, PARCHESI, PATOLI, AND KAB.\n\nNo method of appealing to chance is more common than that of tossing\nsome object in the air and deciding the result by its fall. A coin is\noften used at the present day, and many natural and artificial objects\nhave found currency for this purpose. Nuts, cowrie shells, and the\nknuckle-bones of animals have been used from the earliest times, and the\nlast, the knuckle-bones, have become the parent of many of our modern\ngames. The American Indians across the entire continent played a game\nwith marked plum-stones and other objects which had many points of\nresemblance with games played by other people with dotted cubical dice.\nThe specimens of such games here exhibited comprise the game played with\nmarked bone discs in a wooden bowl by the Penobscot Indians of Oldtown,\nMe., contributed by Chief Joseph Nicolar; a set of marked plum-stones\nand the basket and tallies used by the Sioux, and a similar set of\nmarked bone and wooden pieces, with the basket, from the Arapahoes.\nAmong the Pueblo Indians of the southwestern United States blocks of\nwood are used in the same manner as dice, and among the Arabs of\nnorthern Africa numerical values are attributed to the throws made with\nfour and six similar pieces of reed. In India, cowries are used.\nSortilege is also practised with the implements that are used in games.\nIn China, the cleft root stock of the bamboo is commonly employed in\nfortune-telling, and the blocks, which form part of the accessories of\nnearly all Chinese temples, may be seen upon the altar of the Chinese\nGod of War, commonly appealed to by Chinese gamblers, erected in this\nSection. Knuckle-bones or astragali present a most interesting subject\nfor investigation. From a prehistoric knuckle-bone of terra-cotta from\nCuzco, Peru (No. 340), in the collection of Se\u00f1or Montes in this\nbuilding it appears that they were used by the ancient Peruvians. The\nPeruvian Indians at the present day use four knuckle-bones as dice in a\ngame. It is known in Kechua as _tava_, a word meaning four, which should\nnot in the opinion of Se\u00f1or Montes be confounded with the Spanish word\nfor knuckle-bone, _taba_, from which he does not think it was derived.\n\nKnuckle-bones were used in games in old Egypt, as was shown by the ivory\nspecimens found with other gaming implements in the tomb of Queen\nHatasu, B. C. 1600, and are constantly referred to by the Greek and\nLatin authors. Numerical values were attributed to each of the four\nthrows, which among the Romans were designated as _Supinum_, _Pronum_,\n_Planum_, and _Tortuosum_, and estimated as three, five, one, and six.\nAmong the Arabs, and at the present day throughout western Asia, the\nfour sides receive the names of ranks of human society; thus among the\nPersians, according to Dr. Hyde, they are called _Duzd_, \u201cthief,\u201d\n_Dibban_, \u201cpeasant,\u201d _Vezir_, and _Shah_, and so with the Turks,\nSyrians, Armenians, and other peoples. A pair of natural bones from the\nright and left leg of the sheep are commonly used, which among the\nSyrians of Damascus are designated respectively as _yisr_ and _yemene_,\n\u201cleft and right.\u201d The transition from these _kabat_, as the Arabs call\nthem, from _kab_ meaning \u201cankle\u201d or \u201cankle-bone,\u201d to the cubical dotted\ndice was an easy one. The same numerical values and social designations\nwere attributed to four sides of the cubical dice, as are given to the\nknuckle-bones, and it is curious to note that the significant throws\nwith cubical dice in China are those that bear the numbers assigned to\nthe astragali throws. The modern East Indian dice which are exhibited\nwill be seen from the arrangement of the \u201cthrees\u201d to be made in pairs,\nlike the natural astragali, and the pair receives in India the name of\n_kabatain_, the dual of _kab_, the name which is also applied to the\npair of astragali. The Syrian dice used in _Towla_, or backgammon, are\nmarked in the same way, as well as the Japanese dice used in the similar\ngame of _Sugoroku_ or \u201cdouble sixes.\u201d A pair of ancient Roman dice which\nI purchased in Florence show that the Romans practised the same\narrangement, and are especially significant. The invention of the\ncubical dotted die must have occurred at a comparatively early time. The\noldest die of which I have any knowledge is displayed in this\ncollection, a large pottery die from the Greek colony of Naucratis,\nEgypt, belonging, according to the discoverer, Mr. Flinders Petrie, to\n600 B. C. The dice found in Babylonia and Egypt appear to have been\nassociated with foreign influences.\n\nDice were carried over from India to China, where we find the next stage\nin their development. Here the twenty-one possible throws with two dice\nare each given a name, and in the case of the double sixes, double aces,\ndouble fours, and three and ace, these names are those of the triune\npowers of Heaven, Earth, and Man, and the Harmony that unites them. This\nchange in nomenclature, in which the social terms of Shah, Vizier, etc.,\nwere replaced with cosmical ones, is characteristic of the way in which\nChina adapts and absorbs foreign ideas. A game with two dice remains the\nprincipal dice game in China at the present day. In it the twenty-one\npossible throws are divided into two series, one consisting of the\nthrows 6/6, 1/1, 4/4, 3/1, 5/5, 3/3, 2/2, 5/6, 4/6, 1/6, 1/5, called\n_man_, \u201ccivil,\u201d and the other, 5/4, 6/3, 5/3, 6/2, 4/3, 5/2, 4/2, 3/2,\n1/4, and 1/2, designated as _m\u00f2_, or \u201cmilitary.\u201d In the twelfth century,\naccording to Chinese records, dotted tablets, _i. e._, dominoes, were\ninvented. Chinese dominoes consist of 21 pieces representing the 21\nthrows with two dice of which the 11 pieces of the _man_ series are\nusually duplicated to form a complete set, which numbers 32 dominoes. In\nsouthern China, long wooden dominoes are employed. When paper was used\ninstead of wood we have the playing card.\n\nThe subject of Chinese playing cards has been illustrated in an\nadmirable and exhaustive manner by W. H. Wilkinson, Esq., H. B. M.\nConsul at Swatow, who has lent for exhibition a series of Chinese cards,\ndice, and dominoes collected at no less than fourteen different cities\nin China, from Peking on the north, and Tai yuan, down along the coast\nat Nanking, Shanghai, Ningpo, Wenchow, Fuchow, Swatow, Canton, to\nHongkong. Cards are also shown from various places along the Yellow\nRiver, from Chung King eastward to Nanking. The cards in this collection\nare arranged according to the symbols or marks distinguishing them,\nwhich Mr. Wilkinson divides into four classes, according as they are\nderived:\n\n1. From the sapek or cash, and its multiples.\n\n2. Through dominoes from dice.\n\n3. From the Chinese Chess game.\n\n4. From other sources.\n\nA very complete account may be expected from Mr. Wilkinson, who has\ndisplayed here what is doubtless the most perfect collection of Chinese\ncards ever exhibited. The miscellaneous cards in this collection are\ndrawn from western China and bear some resemblance, according to Mr.\nWilkinson, to the \u201cProverbs\u201d and \u201cHappy Families\u201d of Europe and America.\nThey include the cards based on a writing lesson, cards based on\nnumbers, and cards based on a lucky formula.\n\nReturning to the subject of dice, the special implements used in dice\ndivination in India are shown, as well as illustrations of the methods\nemployed in telling fortunes with dominoes in China and Korea; these\nforming part of the material used in the investigation of the origin of\ndominoes. Japanese and Siamese dice are also exhibited with the East\nIndian and Chinese specimens, as well as dice made in various parts of\nEurope, comprising a pair of iron dice purchased at Perugia, which,\nalthough presumably modern, have the dots arranged with the 6\u20135, 4\u20132,\nand 3\u20131 opposite, like those of old Etruria, instead of the sums of the\nspots on opposite sides being equal to seven, as is otherwise general.\nWith the dice are the spinning dice of various countries, including the\nEast Indian _Chukree_, the Chinese _Ch\u2019e me_, and the corresponding dice\nof Japan and Siam. A variety of dominoes are also displayed, including\nthose of Korea, which are identical with those of China, and the Siamese\ndominoes, which were also borrowed from the latter country.\n\nThe pair of knuckle-bones appear to be the parent of many of that large\nclass of games which Mr. Tylor describes as the \u201cbackgammon group.\u201d With\nreference to dice-backgammon the evidence in this particular is very\ndirect, but the similar games played with cowries and wooden blocks, for\nwhich even a greater antiquity may be claimed, there is a likelihood of\nindependent origin. Several games of the latter class from India, North\nAmerica, and Egypt, types of which have been referred to by Mr. Tylor,\nare exhibited in this collection. The first, _Pachisi_, is the most\npopular game in India. It is played around a board, usually made of\ncloth, in the form of a cross, according to the throws with cowries. Six\nor seven shells are ordinarily used, and count according as the\napertures fall. When long dice of ivory are employed, the game is called\n_Chausar_. This game was introduced from India into the United States,\nwhere it was first published in 1860 under the name of Parchesi, and has\nbecome very popular. Mr. Cushing has set up beside the _Pachisi_ a Zu\u00f1i\ngame, which the Zu\u00f1is call _Ta sho l\u00ed w\u00e9_, or \u201cwooden cane cards,\u201d and\nwhich has many points of resemblance to the East Indian game. The moves\nare made according to the throws with wooden blocks three inches in\nlength, painted red and black upon their two faces, around a circle of\nforty stones which is broken at the top and bottom, and the right and\nleft, by four openings called the \u201cDoorways of the four directions.\u201d\nThis game embodies many of the mythical conceptions of the Zu\u00f1is. It is\nplayed by two or four players, who use colored splints to mark their\ncourse around the circle. These splints, which are placed at starting in\nthe doorway to which they correspond, have the following symbolism: At\nthe top, Yellow, North, The Wind, Winter. At the left, Blue, West,\nWater, Spring. At the bottom, Red, South, Fire, Summer. At the right,\nWhite, East, Seed or Earth, Autumn. The colors of the two wooden blocks\nsymbolize the two conditions of man: Red, Light or Wakefulness; Black,\nDarkness or Sleep. The throws with the blocks, which are tossed, ends\ndown, upon a disc of sandstone placed in the middle of the circle, are\nas follows: 3 red count 10; 3 black count 5; 2 red and 1 black count 3;\n1 red and 2 black count 1.\n\nA count of three red gives another throw. When four play, the North and\nWest move around from right to left, and the South and East from left to\nright. When a player\u2019s move ends at a division of the circle occupied by\nhis adversaries\u2019 piece, he takes it up and sends it back to the\nbeginning. It is customary to make the circuit of the stones either four\nor six times, beans or corn of the seven varieties being used as\ncounters. This game forms one of the seven sacred games of the Zu\u00f1is,\nand its antetype, _Sho l\u00ed we_, or \u201cCane Cards,\u201d is one of the four games\nthat are sacrifices to the God of War and Fate. The sacred form of the\ngame is called _Tein thla nah na t\u00e1 sho l\u00ed we_, or literally, \u201cOf all\nthe regions wood cane cards, and the blocks which are thrown in it bear\ncomplicated marks, consisting of bands of color on one side.\u201d In the\nsacred game, the players are chosen with great care with reference to\ntheir totem, and the region to which it belongs. A much more complete\naccount of this game may be expected from Mr. Cushing himself, from the\nample material which he has placed at my disposal. Side by side with _Ta\nsho l\u00ed we_ is the corresponding game as played by the Apache and\nNavajos, which has been set up by Antonio Apache. It lacks the color\nsymbolism, but the principle is identical. The Navajos call it _Set\ntilth_, which Captain John G. Bourke, U. S. A., tells me should be\ntransliterated _Tze-chis_, or _Zse tilth_, and means literally,\n\u201cstonestick.\u201d The circle of stones, he says, is called _Tze nasti_,\n\u201cStone circle.\u201d\n\nLieut. H. L. Scott, U. S. A., has contributed the implements for a\nsimilar game of the Kiowas, which is known as the \u201cAwl Game.\u201d It is\ncalled by the Kiowas _Zohn ahl_, that is, _Zohn_, \u201ccreek,\u201d and _ahl_,\n\u201cwood.\u201d A detailed account of it will appear elsewhere, furnished to the\nwriter by Lieutenant Scott, who states that the Comanches have a similar\ngame which they play with eight ahl sticks, which are two feet or more\nlong.\n\nThese games are all similar to the Mexican Patoli, as described by the\nearly Spanish chroniclers. A picture of the latter game from an early\nHispano-American manuscript, reproduced from the original in Florence by\nits discoverer, Mrs. Zelia Nuttall, is exhibited in this connection. The\nmethod of play among the Aztecs is here shown, and it is curious to note\nthat they used a diagram or board in the form of a cross, like that of\nthe East Indian Pachisi. In the Malayan archipelago, a stone is placed\nin the centre upon which dice are thrown in games, as among the North\nAmerican Indians. Mr. Tylor has set forth the conclusions which may be\ndrawn from these resemblances, but the matter is still open for\ndiscussion. Another game remains to be noticed, played with wooden\nblocks as dice: the Arab game of _Tab_, in which men are moved on a\nboard according to the throws of four slips of palm. These slips, about\neight inches in length, are left with one face of the natural color, and\nthe other showing the whiter interior of the palm, these sides being\ncalled black and white respectively. The throws count as follows: 4\nblack, 6; 4 white, 4; 3 white, 3; 2 white, 2; 1 white, 1.\n\nThe implements displayed for this game were made in the Cairo street. No\nmore curious ethnographical parallels are presented in the Exposition\nthan that of the Arabs in the Plaisance, and the Navajos beside the\nSouth Lagoon, both playing these curiously similar games.\n\n\n                               CASE VII.\nBACKGAMMON, SUGOROKU, AND THE GAME OF GOOSE, EAST INDIAN, JAPANESE, AND\n                             SIAMESE CARDS.\n\nAccording to Mr. Tylor, dice-backgammon makes its appearance plainly in\nclassic history. The game of twelve lines (_duodecim scripta_) was\nplayed throughout the Roman Empire and passed on, with little change,\nthrough medi\u00e6val Europe, carrying its name of tabul\u00e6, tables; its modern\nrepresentatives being French Tric trac, English Backgammon, etc. Among\nthe ancient Greeks _Kubeia_, or \u201cdice playing,\u201d is shown by various\nclassical passages to be of the nature of backgammon. The pearl-inlaid\nbackgammon board here shown is from Damascus, where the game is known as\n_Towla_, \u201ctables.\u201d A Siamese board exhibited by the government of Siam,\nwith other games, through its royal commissioner Phra Surya, has\ndeparted little from the ancient type. Backgammon is known in China as\n_Sheung Luk_, \u201cdouble sixes,\u201d and in Japan by the corresponding name of\n_Sugoroku_. The popular games, both in China and Japan, however, are not\nplayed with men upon a set board, but resemble the games with many\nstations, which are common in Europe and America.\n\nThe most notable of the Chinese games of this class is the one which is\ncalled _Shing kun to_, or \u201cThe Tables of the Promotion of Officials,\u201d a\ngame which has been known to scholars, through Dr. Hyde\u2019s account, as\n\u201cThe Game of the Promotion of Mandarins.\u201d It is played by two or more\npersons upon a large paper diagram, upon which are printed the titles of\nthe different officials and dignitaries of the Chinese government. The\nmoves are made according to the throws with four cubical dice, and the\nplayers, whose positions upon the diagram are indicated by notched or\ncolored splints, are advanced or set back, according to their throws.\nThe paper chart here exhibited was purchased in a Chinese shop in New\nYork city. It was printed in Canton, and bears an impression about\ntwenty-three inches square. This is divided into sixty-three\ncompartments, exclusive of the central one and the place for entering at\nthe lower right-hand corner. The latter contains the names of thirteen\ndifferent starting-points, from _yan shang_, or \u201cHonorary Licentiate,\u201d\ndown to _t\u2019ung shang_, or \u201cstudent,\u201d between which are included the\npositions of _t\u2019\u00edn man shang_, \u201castrologer,\u201d and _\u00ed shang_, \u201cphysician.\u201d\nThese are entered at the commencement of the game by the throws of\n\u201cthree, four, five, six,\u201d three \u201cfours,\u201d three \u201csixes,\u201d three \u201cfives,\u201d\nthree \u201cthrees,\u201d three \u201ctwos,\u201d and three \u201cones;\u201d and then in the same\nmanner double \u201cfours,\u201d and so on down to double \u201cones.\u201d\n\nThe sixty-three compartments, representing as many classes of officials\nor degrees of rank, comprise three hundred and ninety-seven separate\ntitles, of which the highest, and the highest goal of the game, is that\nof man _f\u00e1 t\u00edn t\u00e1i hok sz\u2019_, or \u201cGrand Secretary.\u201d This, however, under\nfavorable conditions, can only be reached by a player who starts from a\nfavorable point, advancement in the game being regulated by rules\nsimilar to those which actually regulate promotion under government.\nThus, a player whose fortune it is to enter as physician or astrologer\ncan only obtain promotion in the line of his service, and must be\ncontent with a minor goal, as he is ineligible to the high civil office\nof \u201cGrand Secretary.\u201d\n\nThe dice are thrown into a bowl placed in the centre of the sheet, the\nplayers throwing in turn, and each continuing to throw until he makes a\ncast of doublets or higher. It is noticeable that \u201cfours,\u201d as in Dr.\nHyde\u2019s account, constitute the highest throw. A pair of \u201cfours,\u201d\naccording to the rules, is to be reckoned as _tak_, \u201cvirtue,\u201d and leads\nto a higher place than those of the other numbers. Sixes are next\nhighest and are to be reckoned as _ts\u2019oi_, \u201cgenius;\u201d and in the same\nmanner, in descending degree, \u201cfives\u201d are to be reckoned as _kung_,\n\u201cskill;\u201d \u201cthrees\u201d as _l\u00e9ung_, \u201cforethought;\u201d \u201ctwos\u201d as _yau_,\n\u201ctractability;\u201d and \u201cones,\u201d _chong_, \u201cstupidity.\u201d The game is much\ncomplicated by being played for money or counters, which is necessary\nunder the rules. By this means advancement may be purchased, degradation\ncompounded for, and the winner of a high position rewarded.\n\nThe main point of difference between the game as it exists to-day, and\nas described by Dr. Hyde, is the number of dice employed, six being the\nnumber mentioned by him. The enlarged form of the diagram is of minor\nimportance, as he himself says that the names of officials written on\nthe tablet are many or few, according to the pleasure of the players.\nWith the game of _Shing k\u00fan_ to may be seen a copy of Dr. Hyde\u2019s\ntreatise, _De Ludis Orientalibis_, containing the reproduction of the\nchart of the game which he made in London 200 years ago. The names of\ntitles of the Ming dynasty appear upon it, in curious contrast to those\nof the present Tartar domination. The two hundredth anniversary of the\ndate of the imprimatur of this precious volume occurs on the 20th of\nSeptember of this very year.\n\nThere is a very great variety of games of this character in Japan, new\nones being published annually at the season of the New Year.\nIllustrations of the more formal game played upon a board divided into\ntwelve parts are figured in the Chinese-Japanese cyclop\u00e6dias. According\nto the _Kum m\u014d dzu e tai sei_, the twelve compartments, called in\nJapanese _me_, or \u201ceyes,\u201d symbolize the twelve months, and the black and\nwhite stones with which the game is played, day and night.\n\nItaly contributes several forms of the dice game played upon a board\nhaving many stations. The oldest specimen in the collection, purchased\nin Parma, is a manuscript game bearing the title of _Oca Franchese_.\nOthers printed in Florence bear the printed labels of _Giuoco dell\u2019 oca_\nand _Giuoco del Barone_, while late examples more fanciful, both in name\nand design, appear as _Giuoco del Tramway_ and _La Battaglia del 48_. A\nFrench game is shown under its proper title as _Jeu de l\u2019oie_, beside\nwhich is placed a similar American game published as the \u201cGame of\nGoose.\u201d\n\nA number of packs of Oriental cards other than Chinese are contained in\nthis case, among which are included several packs of East Indian Hindu\ncards which they call _Gungeefa_. They are all circular, varying in\ndiameter in the different sets from 1\u215d to 3\u215b inches. One pack from\nLucknow comprises eight suits, each composed of twelve cards, ten of\nwhich are \u201cnumerals,\u201d from one to ten. The two remaining cards are\ndesignated respectively as _Badsha_ and _Sawar_. No satisfactory\nexplanation has yet been afforded as to their origin.\n\nThe Japanese call the cards which are now current in Japan by the name\nof _Karuta_, a word evidently derived from the Portuguese _carta_. Those\ncommonly used by gamblers, a pack of which is exhibited by Mrs. J. K.\nVan Rensellaer, are called _Hana Karuta_, or \u201cFlower cards,\u201d and\ncomprise forty-eight pieces, a number, it will be observed, identical\nwith that of the present Spanish pack. They bear pictures, chiefly\nflowers, emblematic of the twelve months, four cards being placed under\neach. Their names are as follows: _Matsu_, \u201cpine;\u201d _Sakusa_, \u201ccherries;\u201d\n_Momidzi_, \u201cmaple;\u201d _Butan_, \u201cwild rose;\u201d _Hagi_, Lespedeza; _Kiku_,\n\u201cgolden-colored daisy;\u201d _Kiri_, Paulonia; _Fudzi_, Wisteria; _Soba_,\n\u201ctiger lily;\u201d _Ume_, \u201cplum-tree;\u201d _Yama_, \u201cmountain;\u201d and _Ame_, \u201crain.\u201d\n\nThe _Iroha_, or Proverb cards, also consist of ninety-six cards, half of\nwhich bear a picture and one of the forty-seven characters of the\n_Iroha_, or Japanese syllabary. Each of the other cards is inscribed\nwith a proverb, the first word of which is written with one of the\ncharacters. There are several methods of play, the commonest being that\nof laying out all the picture cards face up. One of the older players\nreads the proverbs in turn, while the others endeavor to select the card\nfrom the table bearing the corresponding initial character. The _Uta\nKaruta_, or \u201cCards with songs,\u201d contain, according to Mr. Karl Himly,\nthe well-known one hundred songs (_Hiyaku nin issiu_, 1235 A. D.), or\nthe poems of the \u201cOld and New Collection\u201d (_Ho kin schiu_, 905 A. D.).\nThe picture cards have the pictures of the poet or poetess, with the\ncommencement of the poems. The rest is on the corresponding cards. The\ngame is the same as that played with the _Iroha Karuta_.\n\n\n                               CASE VIII.\n                 AMERICAN BOARD GAMES PLAYED WITH DICE.\n\nThe first of American board games played with dice is said to be the\n\u201cMansion of Happiness.\u201d This game is said to have been published in\n1852, and copied from an English game. Thirty-three specimens of similar\ngames published in this country are exhibited. They form a small part,\nhowever, of the entire number.\n\n\n                                CASE IX.\n TAROTS, TAROCCHINO, AND MINCHIATE. TYPES OF ITALIAN CARDS. MANUFACTURE\n                           OF PLAYING CARDS.\n\nThe question of the origin of playing cards in Europe, whether they were\nintroduced from the East, or an independent invention in France, Italy,\nor Germany, has been the object of much discussion. It may be regarded\nas conclusively settled that playing cards were invented in China in the\ntwelfth century, and in view of the remarkable similarities between the\ncard and card games of China and those of Europe which have been brought\nto light by Mr. Wilkinson, it may be profitable to suspend further\nconsideration of the matter until the results of his studies are made\npublic. Italy appears to be the oldest home of the playing card in\nEurope, and the earliest Italian packs are said to be those which the\nItalians call Tarocchi. Several types of these cards are found in Italy.\nAccording to Willshire these games are known as the _Tarots_ of Venice\nor Lombardy, the _Tarocchino_ of Bologna, and the _Minchiate_ of\nFlorence. The first of these, the old Venetian Tarot, he regards as the\nparent of all. The sequence consists of 78 cards, _i. e._, of 22\nemblematic cards of Tarots proper, and 56 numeral cards made up of 16\nfigures or court cards, and 40 pip cards. The 22 Tarot cards bear\nemblematic designs which appear to be borrowed from a series of prints\nwhich are known to collectors as the _Tarocchi_ of Mantegna or the\n_Carte di Baldini_. The emblematic cards in the Venetian series usually\nbear the following inscriptions: 1. La Bagattel. 2. La Papessa. 3.\nL\u2019Imperatrice. 4. L\u2019Imperatore. 5. Il Papa. 6. Gli Amanti. 7. Il Carro.\n8. La Guistizia. 9. L\u2019Eremita. 10. Ruot. della For. 11. La Forza. 12.\nL\u2019Appeso. 13.       . 14. La Temperan. 15. Il Diavolo. 16. La Torre. 17.\nLe Stelle. 18. La Luna. 19. Il Sole. 20. Il Giudizio. 21. Il Mondo. 22.\nIl Matto.\n\nNo name is placed upon the 13th, which usually bears a skeleton with a\nscythe, representing \u201cdeath.\u201d\n\nThe second game, the _Tarocchino_ of Bologna, though a direct descendant\nof the ancient Venetian tarots, is not so old as the third game, or\n_Minchiate_ of Florence. The chief characteristic of the _Tarocchino_,\nits name a diminutive of _tarocchi_, is the suppression in it of the 2,\n3, 4, and 5 of each numeral suit, thus reducing the numeral cards from\n56 to 40. This modification of the tarot game was invented in Bologna,\nearly in the fifteenth century, by Francesco Fibbia, Prince of Pisa, an\nexile in that city, dying there in 1419.\n\nThe third game is the _Minchiate_ of Florence. It is more complicated\nthan the Venetian game, twenty additional cards being added to the\nemblematic series. A pack of modern Venetian tarot made in Milan, which\nare remarkable for their beautifully engraved and painted designs, a\npack of modern _Tarocchino_ from Bologna, and a pack of seventeenth\ncentury _Minchiate_, are displayed in the south side of this case. All\nof these cards are in current use in different parts of Italy.\n\nThe suit marks of Italian cards consist of money, cups, swords, and\nclubs, called _danari_, _coppe_, _spade_, and _bastoni_. The four court\ncards of the numeral suits are known respectively as _Re_, King,\n_Regina_ or _Reina_, Queen, _Cavallo_, Knight, and _Fante_, Knave. The\nregular cards, as opposed to those which include the emblematic series,\nare distinguished by certain peculiarities in the designs of the court\ncards in different parts of Italy. The distinctive cards of Florence,\nMilan, and Naples are exhibited in this case, together with several\ninteresting packs upon which all the designs, except an indication of\nthe value at the top, have given place to texts designed to afford\ninstruction in history, geography, etc. A remarkable pack of this\ncharacter, exhibited by Dr. G. Brown Goode, of Washington, is in\nmanuscript and is intended to teach geography.\n\nAccording to Chatto, on the earliest cards he had ever seen the figures\nhad been executed by means of stencils, this being the case both in the\ncards of 1440 and those known as the Stukely cards. There are exhibited\nin this case the stencils, brush, and unfinished card sheets from a card\nmaker in Florence, who still practises this ancient method of\nmanufacture. The cards on the south side of this case, which in common\nwith all others not specially mentioned are exhibited by the University\nof Pennsylvania, represent the cards made at the present day in no less\nthan eighteen Italian cities by some twenty-nine makers. They were\ncollected for the University Museum by Mr. Francis C. Macauley of\nFlorence. The cards of Florence, Bologna, Modena, Parma, Piacenza,\nFerrara, Padua, Treviso, Udine, Novara, Turin, Sesia, Bergamo, Brescia,\nGenoa, Perugia, Naples, and Bari are included in the collection, in\nwhich an opportunity is afforded to observe the peculiarities of the\ncards of the different Italian cities. A distinctive character of the\nmarks of the numeral suits of _spade_ and _bastoni_ is the mode in which\nthey are interlaced or connected together in place of standing\nseparately or apart. It is interesting to note that in the cards made in\nand for southern Italy this peculiarity does not exist, they being\nalmost identical with the cards made in Spain.\n\nThe cards of Austria succeed those of Italy. The pack exhibited from\nTrent is like those of Italy, but the distinctively German cards\npredominate among those made in Vienna and the northern cities.\n\nThe suit marks of old German cards consist of hearts, bells, leaves, and\nacorns, which they call respectively _Herzen_ (_roth_), _Schellen_,\n_Laub_ (_gr\u00fcn_), and _Eicheln_. The court cards of the German pack are\nusually three in number, the peculiarity of the true German pack being\nthat the queen is omitted and an upper valet or _Obermann_ put in her\nplace. They consist of the _K\u00f6nig_ or \u201cKing,\u201d the _Obermann_, and the\n_Untermann_.\n\nTarocchi cards are found in Germany under the name of _Taroks_, and a\nnumber of Tarok packs manufactured in Austria appear in this collection.\nSpecial names appear on their labels, as _Trieste Tarok_, _Kaffee\nTarok_, etc., and the tarots proper bear a variety of emblems and\ndesigns different from those of Italy. They are usually numbered at top\nand bottom with Roman numerals from I. to XXI.\n\nWillshire has pointed out that the Italians early suppressed the\nemblematic cards in a game which was termed _Trappola_, in which the\ntrue tarots were abolished, as likewise the three, four, five, and six\nof each numeral suit. This game, he states, was still in vogue in\nSilesia when Breitkopf wrote (1784). An interesting Austrian pack of\nthis character is shown under the name of _Trappolier Spiel_, in which\nthe shape as well as the suit marks of the Italian tarots are displayed.\n\nThe German cards manufactured in Germany are prefaced by a series of\nreprints of German cards of the last century exhibited by Mr. Macauley.\nThey were obtained by him through the courtesy of the Bavarian National\nMuseum in Munich, for which they were made from the original blocks of\nthe old Munich card makers that have been conserved in the Museum.\n\n\n                                CASE XI.\n  GERMAN CARDS (CONTINUED), SWISS, DANISH, SWEDISH, AND RUSSIAN CARDS.\n                  SPANISH, MEXICAN, AND APACHE CARDS.\n\nThe collection of cards made in Germany comprises 53 packs, consisting\nchiefly of the current cards manufactured by card makers in Munich,\nAltenburg, Frankfort a. M., Berlin, Leipzig, and Breslau. Among these is\nan extremely beautiful pack by B. Dondorf of Frankfort, with pictures\nsuggesting the four quarters of the globe, after designs by Haussmann.\nToy cards, patience cards, comic cards, trick cards, and cards which are\nlabelled \u201cGaigel cards\u201d appear, as well as cards made for special games,\nas the _Hexen_ or \u201cwitch\u201d packs. Many of the cards manufactured in\nGermany are seen to bear the French suit marks of _C\u0153urs_, _Carreaux_,\n_Piques_, and _Tr\u00e8fles_, or \u201chearts,\u201d \u201cdiamonds,\u201d \u201cspades,\u201d and \u201cclubs,\u201d\ninstead of the old German suit marks, and the court cards correspond at\nthe same time with those of France and England. There are a number of\npacks with French suit marks, which bear pictures of Swiss scenery and\ncostumes. The cards made in Switzerland are from Schaffhausen and\nGeneva, and comprise a variety of designs, including those which are\nespecially designated as Swiss cards, German cards, and German Taroks.\nBelgium is represented by a German tarot pack, and imitations of English\ncards made for Oriental markets. Three packs of this character are\nshown, which were sent from Johore, in the Malay Peninsula, with another\npack from Beirut, in Syria. The Russian cards in the collection,\ncontributed by Madame Semetchkin, the representative on the Russian\nCommission of the \u201cInstitutions of the Empress Marie,\u201d are similar to\nmodern French cards. The manufacture of playing cards in Russia is a\nmonopoly of the state, and the revenues accruing are devoted to the\nsupport of the great charitable institution of which Madame Semetchkin\nis the distinguished representative.\n\nTarots or Tarocchi cards are not used in Spain, nor are they found among\nSpanish cards. The regulation Spanish pack now consists of 48 cards of\nfour suits, called respectively _Dineros_, \u201cmoney,\u201d _Copas_, \u201ccups,\u201d\n_Bastos_, \u201cclubs,\u201d and _Espadas_, \u201cswords.\u201d The numerals run from one to\nnine, the ten being replaced with the _Caballo_. The court cards\ncomprise the _Sota_, or \u201cknave,\u201d the _Caballo_, or \u201cknight,\u201d and the\n_Rey_, or \u201cking.\u201d Cards manufactured at Vitoria, Burgos, Madrid,\nBarcelona, Valencia, Cadiz, and Palamos are displayed. Great antiquity\nhas been claimed for cards in Spain, and it has been urged that this is\nthe country through which Europe received cards from the East, but\nheretofore no Spanish cards of assured date earlier than 1600 have been\nknown, and material evidence has been lacking. There was exhibited at\nthe Columbian Historical Exposition in Madrid in 1892\u201393, a sheet of\ncards made in Mexico in 1583, which has been preserved in the Archives\nof the Indies at Seville, Spain, and which throw light upon the origin\nof Spanish cards. A copy made in water-colors by an artist in Madrid is\nshown in this collection. The original consists of an uncut sheet of\nabout 11 by 17 inches, and bears on the back a pen and ink inscription\nwith the date 1583. The face displays an impression from a wooden block\nof 24 cards each 2 by 3\u00bd inches. They are colored in red, blue, and\nblack, and represent the court cards and aces of the suits of money,\ncups, clubs, and swords, and ten numeral or pip cards of the suit of\nswords. There are but three court cards for each suit, instead of four\nas in the present Spanish pack. The marks of the numeral suit consist of\ncrossed swords, instead of being arranged as on the Spanish cards now\ncurrent, and strongly point to the Italian affinities of early Spanish\ncards.\n\nSide by side with this early Mexican pack is a colored plate\nrepresenting leather cards made by the Indians of South America, and an\noriginal pack of leather cards used by the Apaches. From the arrangement\nof the swords on both of these sets, which were copied from cards\nintroduced by the Spaniards, it appears that they were initiated from\nthe present type of Spanish cards. Such is not the case with the\ncorresponding marks on a pack of native cards from the Celebes, which\nare also exhibited. Their Spanish origin is clearly indicated by their\nnumber, 48, and by the devices, which still bear a faint resemblance to\nthose of Europe. The clubs and swords on both are represented by crossed\nlines which confirm the impression created by the Mexican pack. The\nJapanese \u201cHana Karuta,\u201d or \u201cFlower Cards,\u201d are also shown here, as\nanother pack of Oriental cards derived from those of Spain or Portugal.\nTheir number, 48, and their name, _karuta_, from the Portuguese _carta_,\nclearly suggests their origin.\n\n\n                               CASE XII.\nFRENCH, ENGLISH, AND AMERICAN PLAYING CARDS. FORTUNE-TELLING CARDS, DR.\n             BUZBY, AUTHORS, AND MISCELLANEOUS CARD GAMES.\n\nTarocchi cards are called Tarots in France, and the French tarot pack is\nsimilar to the Venetian. The earliest specimens of French Tarots\nexhibited bear the name of Claude Burdel and the date 1751. There is\ndirect historic proof that France possessed cards at a very early time\nin the accounts of the Treasurer of Charles VI., A. D. 1392. The\nearliest pack of French cards in this collection is one of which I have\nnot been able to determine the date. It bears the name Pierre Montalan\non the Knave of Spades and Claude Valentin on the Knave of Clubs. A\nvariety of modern French packs are shown, including those made with\nSpanish suit marks and special cards for various games. The French suit\nmarks reappear on English cards, and according to Willshire it is most\nprobable that cards made their way into England through France. He\nstates that the time is not known, but that we are safe in believing\nthat cards were not in use in England until after the reign of Henry IV.\n(1405), and that they were certainly employed before 1463. The English\ncards here displayed consist entirely of those of the present day, but\nthis deficiency in historical packs is compensated for in part by Lady\nCharlotte Schreiber\u2019s folio volume on English and Scottish, Dutch and\nFlemish cards which she has loaned for this collection. The great work,\nof which this is but the first volume, contains fac-similes of the cards\nin Lady Charlotte Schreiber\u2019s private collection, and reveals the wealth\nof historical suggestions to be found upon playing cards, and their\nvalue, as thus collected, to the antiquary and historian.\n\nAmerica early received playing cards from Spain, and Spanish cards are\nstill made and imported into Spanish American countries. In the United\nStates English cards were naturally adopted. No very early packs are\nshown, but some interesting cards are found in the North American\nseries, including a variety of cards with patriotic emblems of the time\nof the Rebellion, as well as caricature cards of the recent political\ncampaigns. The collection closes with the souvenir packs of the\nColumbian Exposition at Chicago. Mrs. J. K. Van Rensellaer\u2019s work,\nentitled \u201cThe Devil\u2019s Picture Books,\u201d a copy of which is exhibited,\ncontains many interesting particulars concerning cards and card playing\nin America. Several interesting card boxes are shown in this collection,\nwith specimens of the old-fashioned \u201cfish\u201d or card counters of\nmother-of-pearl, among which are some that belonged to Robert Morris,\nthe financier of the Revolution. Treatises on American card games,\nexhibited by Messrs. Dick & Fitzgerald, conclude the series of playing\ncards proper.\n\nAmong the notions concerning the origin of cards in Europe is one that\nthey were first introduced by the gypsies, who used them in\nfortune-telling. It appears that they were early used for divinatory\npurposes in Europe, but according to Willshire their employment in\nfortune-telling gradually declined among the upper classes until the\nmiddle of the eighteenth century, \u201cthough it was prevalent, no doubt,\namong the lower grades of society frequenting fairs and the caravans of\nmountebanks. About 1750 divination through cards again became popular in\nParis, at least, for in 1751, 1752, and 1753 three persons were publicly\nknown as offering their services for this intention.\u201d According to\ncertain writers, the emblematic figures of the tarot cards are of very\nremote origin, stretching back as far as the ancient Egyptians, from\nwhom they have descended to us as a book or series of subjects of deep\nsymbolic meaning. The discovery and explication of the meaning of the\ntarots employed in modern times was claimed by M. Count de Goebelin in\n1781, who in his \u201cMonde Primitif analys\u00e9 et compare avec le Monde\nModerne,\u201d gave a dissertation on the game of Tarots, in which he states\nthat the tarot pack is evidently based on the sacred Egyptian number\nseven, and reviews the tarot emblems in detail.\n\nThe probable origin of the 21 tarot cards has already been suggested in\nconnection with Chinese cards, and it is not surprising that the\nastrological notions associated with Tarots should find parallels in the\nspeculations of the Kabbalists, who attached similar notions to the dice\nthrows as are now found associated with them in China, from whence the\n21 Tarot cards doubtless came to Europe. An explanation is therefore\nfound for some of the resemblances upon which M. de Goebelin lays such\nstress. His fancies, however, never subjected to very severe examination\nor criticism, were seized upon by a perruquier of Paris of the name of\nAlliette, who combined with his ordinary occupation the practice of\ncartomancy. He read the dissertation of Count de Goebelin, and, thereby\nenlightened, changed the letters of his name and prophesied under the\nname of Ettillia. His writings furnish the basis of most of the\ntreatises now extant upon the subject of fortune-telling with cards, and\nhis name is found associated with several of the modern French tarot\npacks published especially for fortune-telling, in the present\ncollection. During the exciting periods of the first Consulship of\nNapoleon I., there lived, according to Mr. Willshire, a well-known\ndiviner named Madame Lenormand, whose predictions gained great repute.\nHer name, with that of Ettillia, appears on the French cards here\nexhibited, as well as on those made in America. Several French and\nGerman fortune-telling packs of an amusing character are to be found in\nthe present collection, as well as others published in the United\nStates, which are designed solely for purposes of amusement.\n\nThe entire northern side of this case is devoted to the card games other\nthan regular playing cards, which owe their existence to the prejudice\nagainst cards or to the demand for simple and instructive amusements for\nchildren and young people. Mr. Milton Bradley has contributed some\ninteresting notes on the history of such games in this country. In 1843\nMiss Annie W. Abbott, a clergyman\u2019s daughter of Beverly, Mass., offered\nto Mr. Ives, a publisher of Salem, Mass., a card game which she called\n\u201cDr. Buzby.\u201d This game, which was the first of its kind, was reluctantly\npublished by Mr. Ives and met with an astonishing success, no less than\n50,000 copies being sold in the following year. It will be remembered by\nmany of the parents of the present day as among the earliest games ever\nlearned and possibly played upon the sly through fear of reprimand. A\npack of the original Dr. Buzby cards will be found at the beginning of\nthis collection. The game of \u201cAuthors\u201d was originated by a young man\nliving in Salem, helped by some of his female acquaintances. The method\nof play was copied from \u201cDr. Buzby,\u201d but it contained an element of\ninstruction and profit not found in the older game. He took it to a\nlocal publisher to see if he could have ten or a dozen packs printed, as\nit was too much work for him to print them. Mr. Smith, the publisher,\nsaw the possibilities of the game and told him if he would let him make\nthem, he would supply his needs gratis, to which he consented. This was\nin 1861, and the sale of this game has since been wonderful. Many\nmodifications and improvements of the original game are shown in the\ncollection.\n\nSoon after the publication of \u201cDr. Buzby,\u201d a teacher in a young ladies\u2019\nschool in Salem devised a game of letters which has since become popular\nunder the various names of \u201cSpelling Puzzle,\u201d \u201cWord Making and Word\nTaking,\u201d \u201cWar of Words,\u201d \u201cAnagrams,\u201d \u201cLogomachy,\u201d \u201cWords and Sentences,\u201d\netc. The publications of the Milton Bradley Company, McLaughlin Bros.,\nand E. I. Horsman are here exhibited, and no less than 78 different card\ngames are displayed. They are classified in groups according to the\nmethods of play, which, in spite of the ingenuity displayed in the\ndesigns of the cards, are relatively very limited in number, the ideas\nin the main being derived from games already played with regular playing\ncards.\n\nThe collection has received many additions since its installation,\nnotably a very complete series of Zu\u00f1i games from Mr. Cushing, and a\nseries of Malayan and Chinese games from H. H. the Sultan of Johore,\nthrough Mr. Rouncesvelle Wildman, as well as an extremely important\ncollection of East Indian games from the Provincial Museum, Lucknow, and\nof Burmese games collected by Mr. C. S. Bayne, Rangoon, both through the\ncourtesy of the Honorable Charles H. T. Crosthwaite.\n\n                                                        _Stewart Culin._\n\n\n\n\n                           NOTES AND QUERIES.\n\n\nFOLK-LORE AT THE COLUMBIAN EXPOSITION.\u2014If the Anthropological Building\nhas been late in completion, the display is now most interesting. The\nvalue and curiosity of the arch\u00e6ological exhibits will first attract\nattention; but those more closely connected with folk-lore are well\nworthy of notice. An account is elsewhere printed of the cases devoted\nto the presentation of objects used in games. A very curious and\ncomplete exhibition of objects connected with Chinese worship in America\nis made by the Arch\u00e6ological Department of the University of\nPennsylvania; and the curator, Mr. Stewart Culin, shows in his own name\nan interesting gathering of books used by the same people in this\ncountry. The place which toys may be made to take in museums\nillustrating folk-lore is well shown by a collection of toys\nrepresenting Chinese and Japanese musical instruments by the same\nexhibitors. Mr. G. F. Kunz of New York exhibits a collection of precious\nstones, or valuable objects, employed as amulets, or with superstitious\npurposes. The Australian display contains illustrations of the Bora\ninitiation ceremonies, and that of Africa representations of disguises\nemployed in sacred rites not yet explained. As connected with mythology,\nthe totem poles and carvings of the Haida of British Columbia will be\nobserved. In the Government Building, Mr. Frank Hamilton Cushing has\nconstructed a model of a Zu\u00f1i priest engaged in the celebration of the\ncreation-myth. Outside of the exhibition buildings, the Midway Plaisance\noffers a continued spectacle of various life. The Javanese theatre is\nespecially to be mentioned, as worthy of description and study.\n\n\nTHE ANTHROPOLOGICAL CONGRESS.\u2014In the end, the plan of this Congress was\nso far altered that the arrangement in separate sections was abandoned.\nThe Congress devoted to Folk-lore but one afternoon, on August 29, given\nto the Collection of Games in the Anthropological Building, and one\nmorning, August 31, when a certain number of papers were presented. As\nthese papers will hereafter appear in the proceedings of the Congress,\nit will not be necessary here to give an account of them. The attendance\nat the Congress, as at most of the scientific congresses, was limited;\nbut the occasion was found pleasant by those who took part. Persons\ndesirous to obtain the printed proceedings may send the subscription\nprice ($5.00) to Mr. C. Staniland Wake, Department of Ethnology,\nColumbian Exposition, Chicago, Ill.\n\n\nALDEGONDA, THE FAIRY OF JOY. AN ITALIAN TALE.\u2014In a wellwritten\neditorial, or leader-review, in the \u201cLondon Chronicle,\u201d of the book\nentitled \u201cRabbit the Voodoo,\u201d by Miss Mary Owen, the writer, in\nreferring to my introduction to the latter work, intimated that I could\nprobably not distinguish between what was American Indian and original\nNegro superstition or tradition, because savage races have the same\nbases of custom and belief. This view, like many others current among\ntheorizing folklorists, is to a great extent deceptive. What were the\nabsolute beginnings of anything in Nature, only Omnipotence can\ntell,\u2014yet this is what folklorists for the most part seek, trying to dig\na well with a needle, and neglecting what is for the time being their\nproper work,\u2014namely, identifying, with given phases of culture, what\nbelongs to each.\n\nA tradition, when it has received color, and, as one may say, size and\nform, so that it manifestly belongs to a certain _cultus_, has to the\nmere beginnings, which men hunt so zealously through variants, exactly\nthe same proportion as some beautiful cathedral to its deeply buried\nfoundation or crypt. I have with my own eyes seen an English clergyman\ndemolish the greater portion of a very fine and well-preserved\nPerpendicular church, because he had unfortunately dug out of the\nwhitewash a solitary little, old, and unornamented Early English window,\nor rather peep-hole. The whole church was forthwith \u201crestored\u201d into\nEarly English! He will not idly read this tale\u2014_non modicam ex hoc\ndemetes frugem_\u2014who will reflect that any grubber can collect out of\nbooks and pile up variants, but that to grasp the grandeur and glory of\ntradition and to feel its spirit is the real mission of learning.\n\nI have been lately reminded of this manifest impression of time on the\nform of a legend by examining several traditions which had been\ncollected for me, in Florence, by a woman alluded to in my \u201cEtruscan\nRoman Traditions.\u201d She is ever impecunious, and when reduced to living\non air, like the wolves of Fran\u00e7ois Villon, waylays me in the road, when\na few francs change owner, and a promise is passed that traditional\nfolk-lore shall be collected and written, as an equivalent. Then my\nagent goes about, among old women, into Florentine slums, and out into\npeasant homes, and anon delivers to me sheets of note-paper on which, in\nvery pronounced Tuscan, is written a tale or two, _cosa_ being given as\n_chavusa_, and many words divided, the first half tacked to its\npredecessor, and the last half to its follower, as certain worms, when\ndissected, amicably unite with pieces of their neighbors.\n\nWhen I lately met my collector, she was, by her own account, going full\nspeed to utter ruin,\u2014_ad inopiam, velis remisque properat_,\u2014with all\nsail set. She had been cited to be fined by the police, her landlord had\nwarned her for a month\u2019s arrears, all her clothes were in pawn,\u2014she had\nin the world only a cent, and that was counterfeit. Result\u2014five francs\nsurrendered, and a week after sundry writings received.\n\nOne of these was called Oldegonda (Aldegonda), the Spirit of Joy. That\nthere might be no mistake, the writer had put a real ivy leaf in the\nMS., partly to serve as an object lesson, and partly to aid in conjuring\nthe Spirit, or in attracting her favor. And thus ran the legend of\nOldegonda, _la fata della Ellera_ (_allegr\u00eda_), or the Fairy of Joy:\u2014\n\n\nOldegonda, or Aldegonda, fairy of the country (_della campagna_), was\nfound in a field when but a few days old. One day a contadino, passing\nby a forest, discovered a little animal which clung to his leg, and this\ncreature was a hedge-hog, which led him to a mass of ivy, in which he\nfound sleeping a beautiful little infant girl. Taking it home to his\nwife, he bade her treat it as their own child, and also be kind to the\nlittle animal,\u2014che non le maneba altro che la favella,\u2014who needed only\nspeech to show a human soul.\n\nBut the woman disobeyed her husband, and was wont to kick the hedge-hog,\nand neglect Aldegonda, as the foundling had been called. For the woman\nhad a daughter of her own, who grew in ugliness with every year, even as\nAldegonda grew in beauty and gentleness, so that the former hated the\nlatter with all her heart. And one day, when they were in the woods, the\nlittle hedge-hog led Aldegonda to the piles of ivy, where she sat in\nstate. But the daughter of the peasant, seized with jealous rage, that\nthe hedge-hog was only attentive to the other, cried,\u2014\n\n                Siete due stregone!\n                Tu sei le bella strega\n                La strega dell\u2019 ellera!\n                E tu spinone,\n                Tu sei il stregone!\n\n                Ye be sorcerers twain, I trow:\n                Beautiful witch of Joy be thou:\n                And thou, great beast with many a thorn,\n                A wizard, same as I am born!\n\nSaying this, she seized the hedge-hog and threw him into the stream.\n\nNow the hedge-hog was a young prince who had been cursed by a sorcerer\nor witch to remain in the form of an animal, until some one should cause\nhim a violent death. With his fate was linked the love of Aldegonda.\nTherefore, when he sank into the water, the spell was broken; he rose,\nand gained the green bank of the forest, as a beautiful youth in\nsplendid attire. And addressing the peasant girl, he said,\u2014\n\n               Thou among witches\n               Shalt be the most malignant,\n               Thou who couldst never do one good action\n               Shall be an accursed cat,\n               But my beautiful Aldegonda\n               Shall be the lovely fairy,\n               The Fairy of Joy,\n               (And he who wishes a favor)\n               Shall call her with these words:\n\n               O beautiful Aldegonda,\n               Fair fairy of Joy!\n               By all which thou didst suffer!\n               For the time of twenty years,\n               From these peasant women,\n               As did thy hedge-hog lover,\n               Now that this is over,\n               And he is thy husband,\n               Bestow, I pray, a favor!\n               As with this leaf of ivy\n               I make a sign of the cross,\n               Which thou wilt surely grant!\n               I beg thee of thy grace,\n               Make my love return unto me!\n               Which thou wilt not deny;\n               I pray for luck in my home,\n               Which thou also wilt not deny.\n\nAnd the sign of the cross must thus be made thrice, and the invocation\nevery time repeated.\n\n\nThis tale, I may observe, is not of the popular traditional type of\nGrimm and Perrault, but belongs to the dark lore current among witches\nand sorcerers, in which the story, although always ancient, is a mere\nframe for the ceremony and incantation. The marked difference between\nthese narratives and mere _m\u00e4rchen_ is very striking, because the former\nare in all cases guarded jealously, as profound and even awful secrets\nor formulas. I know an English lady of Italian life, _i. e._, one born\nof Anglo-Italian parentage\u2014who has for a long time been \u201cin with the\nwitches,\u201d and she has never yet been able to get her most intimate\n_strega_ to converse on sorcery, or repeat a line of a legend, except in\nthe open air, far away from profane hearing. One reason for this is that\nall such stories, especially the incantations, are generally sung. This\nis done in a very peculiar tone of voice. It sometimes requires years to\nget the right intonation which renders a certain incantation effective.\nTherefore, if one were to be heard singing _alla strega_, or in witch\ntunes, to a young lady, there would be a \u201cdifficulty.\u201d\n\n                                               _Charles Godfrey Leland._\n\nFLORENCE, ITALY, 1893.\n\n\nTHE BURIAL OF THE WREN.\u2014I inclose a version of the song of the wren, a\nlittle different from the one printed in a recent number of the Journal.\nThe variant is contributed by a young Irishman from Skibbereen. But why\nis the wren called the \u201cking of all birds,\u201d and what is the meaning of\nthe song?\n\n                                      _Mrs. Lucien Howe, Buffalo, N. Y._\n\n    The wren, the wren, the king of all birds,\n    St. Stephen\u2019s day it was caught in the furze;\n    Although it is little, its family is great.\n    Cheer up my landlady and fill us a treat,\n    And if you fill it of the best,\n    In heaven I hope your soul will rest;\n    But if you fill it of the small,\n    It won\u2019t agree with the wren boys at all.\n    Sing holly, sing ivy, sing ivy, sing holly,\n    To sing a bad Christmas is all but a folly.\n    On Christmas day I turned the spit,\n    I burned my fingers, I feel it yet;\n    Between the finger and the thumb,\n    There lies a big blister, as large as a plum.\n    I hunted my wren five miles or yon,\n    Through hedges, ditches, briars, and bushes I knocked him down.\n    So here he is, as you may see,\n    Upon the top of a holly-tree.\n    With a bunch of ribbons by its side,\n    And the Cork boys to be her guide.\n    Shake, shake, shake of the box,\n    All silver and no brass,\n    Up with the kettle and down with the pot,\n    Give us our answer, and let us begone.\n    Come now, mistress, shake your feathers,\n    Don\u2019t you think that we are beggars;\n    We are the boys came here to play,\n    So give us our money and let us go away.\n\n[As to our correspondent\u2019s request for information, reference may be\nmade to the discussion of J. G. Frazer, in \u201cThe Golden Bough,\u201d (Lond.\n1890), ii. 140 f. The custom has been prevalent in France, as well as in\nGreat Britain and Ireland. In the Isle of Man, on Christmas Eve, the\nwren was hunted, killed, and fastened on the top of a pole. It was then\ncarried from house to house, the bearers, meanwhile, chanting an appeal\nsimilar to that above given, at the same time collecting money. The wren\nwas then laid on a bier and buried with much solemnity. The rite,\naccording to another account, is described as taking place on St.\nStephen\u2019s Day (December 26th). The bird, in the latter case, was hung in\nthe centre of two crossing hoops, decorated with evergreen and ribbons.\nIn the song, reference is said to have been made to boiling and eating\nthe bird. The money collected appears to have been employed for a feast\nat night. English and Irish usages were substantially identical.\n\nAs to the significance of the custom, it is only clear that it must have\nbeen a survival of a sacred rite. Mr. Frazer gives Asiatic parallels,\nbut these are not very close, nor indeed are the accounts complete or\nsufficient. His own conclusion is that the custom is the remains of a\npastoral sacrament, in which the animal god is killed and sacramentally\neaten. That the wren has in some degree a sacred character is made\nprobable by the superstitions relating to the bird. But the whole\nsubject is obscure.]\n\n                                                              _W. W. N._\n\n\nMODERN ADDITIONS TO INDIAN MYTHS, AND INDIAN THUNDER SUPERSTITIONS.\u2014The\nfollowing remarks were made by the undersigned at the Annual Meeting,\n1892:\u2014\n\n1. On Mr. W. W. Newell\u2019s paper, entitled Examples of Forgery in\nFolk-Lore: (_a_) Some of the myths obtained from the Omahas and Ponkas\nbear marks of European origin, _e. g._, one of the Orphan who had a\nmagic sword and two magic dogs; rescued a chief\u2019s daughter from a water\nmonster; cut off heads of monster, took the seven tongues home; black\nman got heads, claimed chief\u2019s daughter as wife; was detected and\nkilled; Orphan won chief\u2019s daughter (Contra. to N. A. Ethnology, vol.\nvi. pp. 108\u2013131.) Some of the writer\u2019s Omaha informants were French\nhalf-bloods. (_b_) There have been modern additions made to myths. An\nOmaha stated that he made up part of the myth of the Big Turtle who went\non the war-path. (_c_) When the writer was revising his material before\npreparing his article on \u201cOmaha Sociology,\u201d he was furnished by one of\nthe tribe (a prominent ex-chief, now dead,) with several riddles, that\nappeared in \u201cOmaha Sociology\u201d as genuine Omaha riddles. Not until 1888\ndid he learn by accident that the riddles in question were versions of\nsome that the children of his informant had read in \u201cThe Youth\u2019s\nCompanion\u201d(!) The informant was not a man to tell a wilful lie.\n\n2. Remarks on Miss Alger\u2019s papers, one being, Survival of Fire-sacrifice\namong Indians in Maine: (_a_) When the first thunder is heard in the\nspring the Thunder Being is invoked by the Omaha and Ponka Indians. In\nthe case of the former people, the Black Bear people go to the\nmysterious war tent of the Elk people, whom they assist in the\ninvocation of the Thunder Being, whom they call \u201cGrandfather.\u201d When the\nBlack Bear people of the Ponka tribe invoke the Thunder Being on such an\noccasion, they say, \u201cHo, Grandfather, by your brandishing (your club)\nyou are frightening us, your grandchildren, who are here. Depart on\nhigh.\u201d (_b_) The chief of one of the two Kansas war gentes, Pa-ha^n-le\nga-qli, gave the writer a copy of his mystic war chart, saying that in\nthe middle should appear a representation of fire, but he dared not make\nit unless he had fasted and prayed for several days, lest he should be\nstruck by lightning. (_c_) No respectable Omaha girl dare walk alone.\nShe must go with another girl, when not accompanied by her mother or\nsome other near relation. Any man, not a near kinsman, who spoke to\nyoung girls that he chanced to meet, was sure to be punished. (_d_) With\nreference to the worm killed by the Thunder, compare the Dakota belief\nas to the conflicts that have occurred between the Unkteqi or Water\npowers (the Waktceqi of the Winnebago) and the Wa-ki^nya^n (\u201cFlying\nOnes\u201d) or Thunder Beings. These water powers (the males) are supposed to\ndwell in rivers, while the females inhabit streams that exist beneath\nthe hills. (_e_) The legend of the Moose Woman resembles two Omaha\nmyths: In that of the Chief\u2019s Son and the Snake Woman, the latter person\nwarns her husband against courting another woman; when he does so, she\ndisappears. In the story of the Man who had for his wives a Buffalo\nWoman and a Corn Woman, the Man pursues his fleeing Buffalo wife and her\nson; when he reaches a river, he takes a magic plume from his hair,\nblows on it, and, as it is wafted across the river, he becomes the\nplume, reaches the other bank, overtakes his wife and son, and finally\nrecovers them. (See \u201cPopular Science Monthly,\u201d September, 1893.)\n\n                                                       _J. Owen Dorsey._\n\n\nWRITING TO THE RATS.\u2014A member of my family remembers a case of writing\nto the rats. It occurred in Lunenburg, Mass., perhaps fifty years ago.\nOne day a neighbor of my grandfather\u2019s came in and triumphantly\nannounced that at last she was going to be free of the rats; she had\nwritten to them. Her letter was as follows: \u201cIf you don\u2019t leave this\nhouse, I\u2019ll get a cat.\u201d It seems to me as amusing, in its way, as that\nof the Maine man. It might be called a telegram to the rats, for these\nwere exactly her words. The proclamation was posted up, I believe, in\nthe cellar.\n\n                                                          _H. D. Rolfe._\n\n CONCORD, MASS., _June, 1893_.\n\n\nITALIAN FOLK-LORE SOCIETY.\u2014In a private letter, Professor A. de\nGubernatis states that by the month of November he expects to secure the\nfive hundred subscribers necessary for the execution of his project of\nan Italian folk-lore society. In Calabria, Apulia, and Sardinia,\nespecially, his appeal has been responded to. Her Majesty Queen\nMarguerita has particularly interested herself in these researches; and\nthe minister of public instruction has issued a circular which\nrecommends to professors and teachers the study of popular traditions.\nThe society is to issue a journal, entitled \u201cRivista delle tradizioni\npopolari italiano,\u201d and also a series of volumes, to be known as\n\u201cBiblioteca del folk-lore italiano.\u201d The annual subscription will be\ntwelve lire ($2.40); members will be permitted to obtain volumes of the\n\u201cbiblioteca\u201d at a reduction of fifty per cent. Local directors will be\nappointed in the various districts of Italy; every three years a\ncongress, entitled \u201cCongresso Nationale dei Folkloristi italiani,\u201d will\nbe held with a view of discussing questions which relate to Italian\nfolk-lore. Subscriptions should be sent to Angelo de Gubernatis,\nPresidente Onorario, Professore nell\u2019 Universit\u00e0 di Roma, Rome, Italy.\n\n\n\n\n                         BIBLIOGRAPHICAL NOTES.\n\n\n                    NOTES ON PUBLICATIONS RECEIVED.\n\nIn the next number of this Journal, notice will be taken of the\nimportant publications, in the field of American mythology and\ntradition, which have appeared during the past half year. At present it\nwill be possible only to offer remarks on publications entitled to\ncomment, dealing with other than purely American subjects.\n\nIn a treatise entitled \u201cB\u00f6hmische Korallen aus der G\u00f6tterwelt,\u201d Dr. F.\nS. Krauss discusses, in a humorous vein, apocryphal additions to the\nmaterial of Slavic and Lithuanian mythology. \u201cBohemian corals\u201d are\nimitations; but, as the writer remarks, these imitations had a\nconsiderable value, until in latter days they have themselves become the\nsubject of imitation. There is a manufacture of folk-lore, parallel to\nthe production of primitive implements. In some cases these spurious\nadditions have been the products of misunderstanding. An amusing case is\nthe comment of an expert in Celtic tongues on the inscription \u201cEncina,\u201d\nsubscribed in uncial characters on a Gallo-Roman statuette, or rather on\nthe engraving of the statuette. The inquirer, connecting the word with\nthe Old Irish \u201cec,\u201d death, presumed Encina to have been the designation\nof a Celtic Fate. In point of fact the name was the signature of the\nengraver. Among wholesale manufacturers of mythic material, Dr. E.\nVeckenstedt receives an apparently merited castigation. The latter has\ntreated of eighty-two personages of Lithuanian mythology; of these forty\nare said to have been taken from the unreliable work of Lasicki, the\nother forty-two to be \u201coriginal.\u201d Pretensions of Croatian and Bulgarian\nenthusiasts, anxious to exalt the antiquity and independence of their\nnational life, are rebuked by Dr. Krauss. Of wider scope is the review\nof a work of Dr. G. Krek, professor of Slavic philology in the\nUniversity of Graz, entitled \u201cEinleitung in die slavische\nLiteraturgeschichte.\u201d Dr. Krauss comments on the errors of method, with\nwhich the attempt is made to determine the original character of a race\nby philological discussion, and observes: \u201cHe (Dr. Krek) is not aware\nthat the Slavic-speaking peoples are mixed races, which arose at the\nearliest about the beginning of our era, out of populations in a state\nof political dissolution, and which began to develop themselves on the\nruins of the culture of these populations.\u201d (Page 104.)\n\nA very beautiful and excellently executed collection of popular\nSardinian love-songs is furnished by E. Bellorini. The editor has\nprefixed a bibliography, and a preface containing an account of the\nforms of the verse. A literal prose Italian version is appended, while\nexplanatory notes treat of difficult words and printed parallels, good\nindexes completing the work. The songs are divided into two classes,\ndialectically called \u201cmotos\u201d and \u201cbattorinas,\u201d each class being arranged\nin sections according to topics. The \u201cmoto\u201d is a peculiar stanza, in\nlines usually of seven syllables, containing a theme or history\n(ist\u00e9rria), and a refrain (torrada), the latter relating, not directly\nto the theme, but to the feelings of the lover. Suppose the theme to\nconsist of three lines, the first of these is repeated to form the first\nverse of the refrain, with which the fourth line of the refrain rhymes,\nwhile the second and third lines rhyme with the two remaining lines of\nthe theme; and the refrain is thrice sung, so that each line of the\n\u201chistory\u201d alternately begins a verse, while the other lines of the\nrefrain are altered in place, and repeated. This, at least, is one of\nseveral ways of forming the \u201cmoto.\u201d The \u201cbatterinas\u201d consist of four\nlines, generally of eleven syllables, of which the first and fourth\nrhyme, as also the second and third. The first class of songs are\npreferred by women, the second, chanted to the guitar, are usual among\nmen. The theme is not very closely connected with the refrain, and is\noften of an obscure and mystical character. The following are examples\nof the \u201cmoto:\u201d The silver bird\u2014Who flieth and doth not fall\u2014with golden\nwings.\u2014The silver bird\u2014Thou art in my heart\u2014Though a hundred approach.\nAnother: On a snowy mount\u2014An angel hath descended\u2014To make peace in\nwar.\u2014On a snowy mount.\u2014Heaven and earth took a pledge\u2014When they made\nthee. A third: On the brink of the well\u2014There is a stone\u2014Inscribed with\nletters of gold.\u2014On the brink of the well.\u2014To give thee my heart\u2014Because\nof thy desert\u2014is my desire. The author makes just remarks on the age and\ncharacter of the songs. The language is that of the dialect, here and\nthere qualified by literary influences. There is nothing to prove any\ngreat antiquity of these productions, which continue to be composed. It\nis to be hoped that Mr. Bellorini may be able to continue his work, and\npublish the popular Sardinian songs relating to other subjects, a task\nfor which he has shown himself admirably qualified.\n\n\u201cThe Cries of London,\u201d sixty-two in number, with wood-cuts, were printed\nin 1799. Mr. A. Certeux, having come across this rare little work in\nSwitzerland, has reprinted it with the original illustrations,\naccompanied by a French translation. A few notes give comparisons with\ncries of Paris. What lends especial value to the book is a bibliography\nof the principal works on the cries of Paris, containing about fifty\ntitles. This literature begins with the thirteenth century, Guillaume de\nla Villeneuve having written at that time his \u201cLes crieries de Paris.\u201d\nIn 1887 V. Fournel published a work on the Cris de Paris, which had a\nconsiderable success. It would be interesting to learn what information\nexists concerning the streetcries of England, outside of the book here\nreissued.\n\nUnder the title of \u201cM\u00e9langes de Traditionnisme de la Belgique,\u201d A. Harou\noffers gleanings of the beliefs and superstitions of Flanders, arranged\nas referring to astronomy and meteorology, the human body, popular\nmedicine, animals, birds, plants, etc. A certain number of legends,\nformulas, and nicknames are added. The work is in part from printed\nsources, and is to be regarded as a suggestion of a more complete and\nsystematic collection, rather than as filling the place of an exhibition\nof Belgian superstition. It goes without saying that many of the items\nhave parallels in English folk-lore.\n\nThe richness of Finland in the material of folk-lore is well calculated\nto awaken the envy of collectors in other regions. The Swedish\npopulation in Finland has its share in this survival, having kept with\ngreat faithfulness its ancient character. According to the opinion set\nforth by Julius Krohn, the popular Finnish poetry of the Kalevala has\nadopted essential elements of Scandinavian mythology, while it has also\nbeen argued that folk-tales and popular melodies have passed from the\nSwedes to the Finns. However this may be, there is now a considerable\nliterature devoted to the folk-lore and dialect of the population in\nquestion. A Society for the Study of Swedish Dialects in Finland,\nfounded in 1874, is now in possession of large collections of songs,\nmelodies, proverbs, and tales, as well as of a great mass of dialectic\nwords. The literature of Swedish folk-lore in Finland is the subject of\na bibliographical notice of E. Lagus, the citation of titles being\naccompanied with a descriptive notice of the books. The series begins in\n1892 with the work of A. I. Arvidsson (Svenska Forns\u00e5nger), and includes\nabout forty books or articles.\n\nIn a treatise on the subject of hieroglyphic calendars, \u201cLes Calendriers\n\u00e0 Embl\u00e8mes Hi\u00e9roglyphiques,\u201d A. Certeux describes and examines portable\ncalendars of the fourteenth century, a mural calendar in wood of the\nfifteenth, a Breton carved calendar of the fifteenth, etc. Observations\nare also made on an Aztec calendar, a Norse Runic calendar, etc. In the\ncourse of his remarks, the writer offers observations on the different\ndivisions of time adopted by different races. The references are\nexclusively to French sources.\n\nIn a discussion of \u201cThe Thyrsos of Dionysos and the Palm Inflorescence\nof the Winged Figures of Assyrian Monuments,\u201d read before the American\nPhilosophical Society, Dr. C. S. Dolley of Philadelphia, Pa., considers\nthat the drunken and riotous characteristics of the mysteries were\nprobably an addition to the original cult. The primitive use of the\nthyrsus was that of a wand to be tossed about in the dance, a use to\nwhich the stalks of the giant fennel were adapted, the festoons\nrepresenting the bindweed naturally attached to the fennel. With this\ngarlanded rod was combined, as he thinks, the date inflorescence found\non Eastern monuments, which was altered into the cone-like tip of the\nthyrsus, and by error identified with the pine-cone.\n\nDr. K. Weinhold, examining the various forms of the tale of the man who\nis turned into an ass, as recounted in Apuleius and in various German\nand Indian m\u00e4rchen, comes to the conclusion that the story was\noriginally a novelette and not an alteration of a myth. He inclines to\nbelieve it original in Greece or Asia Minor of antiquity, and thence to\nhave been diffused eastward and westward, and offers some remarks on the\ntheory of transformation, as often mentioned in folk-tales.\n\nThe twenty-fifth volume of the \u201cJournal of the China Branch of the Royal\nAsiatic Society\u201d consists of a new instalment of the \u201cBotanicum Sinicum\u201d\nby E. Bretschneider, the first or general part having appeared nearly\nten years before. The present volume deals with Chinese names of plants\noccurring in the Chinese classics and other ancient Chinese works, and\ntheir botanical identification. Plants mentioned in the dictionary \u201cRh\nya\u201d (sixth century B. C.) are divided into herbaceous plants and trees,\nand those mentioned in other works into cereals, vegetables, cultivated\ncucurbitaceous plants, textile plants, tinctorial plants, water plants,\nvarious herbaceous plants, fruits, and bamboos. The information from\nliterature, thus brought together, contains a great variety of\ninstruction respecting food, customs, costume, ritual, and the like.\nMention of rites seems usually provokingly inadequate, as in the\nallusions to the use of rice as sacrifice for spirits, of the peach-wand\nfeared by demons, of the male elm pierced with an elephant\u2019s tooth and\nplunged in water as injurious to the spirits of the water, to the \u201cshi\u201d\ndivining plant, the stalks of which were used in divination, etc. In\nappended general remarks, Dr. Bretschneider observes that the Chinese\nhave never shown any inclination for exploring nature from a love of\nknowledge, nor any trace of a scientific tendency. Conspicuous is the\nabsence of names of plants having powerful poisonous properties.\nMedicinal plants appear to have been known only to a few collectors, who\nkept their information strictly secret, a concealment which led to\nsubstitution and confusion. Appended are minutes of meetings in 1890 and\n1891. These contain a brief report of a paper by Dr. J. Edkins, entitled\n\u201cChina Thirty-five Centuries Ago,\u201d in which the writer sets forth his\nopinion that the true foundations of Chinese civilization were laid in\nthe third millennium before Christ. He considered that in the Chow\nperiod (800 B. C.?) religious usages of a more polytheistic form were\nadopted in profusion, and the people in their customs deserted the\nsimplicity of ancient life. This position was criticised by Dr. E.\nFaber, who remarked on the want of any reliable information respecting\nearly Chinese civilization, and the worthlessness of Chinese chronology\nand literary criticism.\n\nIn a beautifully illustrated article, contained in the publications of\nthe United States National Museum, Romyn Hitchcock treats of the\n\u201cAncient Burial Mounds of Japan.\u201d Without touching on the strictly\narch\u00e6ological matter, we may notice the account of the ancient practice\nof burying the retainers of a prince standing upright around his grave,\nan interment in which the partially buried persons seem to have been\nleft to perish and be devoured by wild beasts. The custom was changed,\naccording to Japanese records, in the first century of our era, and the\ndevotion of the living man succeeded by images, examples of which are\nfigured in the article.\n\nIn the same report, Mr. Hitchcock gives an account of Shinto mythology.\nThe sources being especially Basil Hall Chamberlain\u2019s translation of the\nKo-ji-ki (A. D. 711?) and the review of E. M. Satow on the writings of\nJapanese scholars. Casually, Mr. Hitchcock makes observations on the\nconnection of modern Japanese folk-lore with the old mythology; thus the\ndance of Usume before the cave of the Sun-goddess is represented by the\npantomimic \u201ckagura,\u201d danced by young girls at the temple of Ise and\nelsewhere. The mask of Usume is frequently seen in Japanese homes.\n\nThe interesting exhibit of New South Wales in the Columbian Exposition\ndisplays a mass of material calculated to illustrate native customs and\nlife, including a set of views showing the different parts of the\ninitiation ceremony called the \u201cbora.\u201d To accompany the exhibit, the New\nSouth Wales Commissioners have caused to be printed a handbook called\n\u201cThe Aborigines,\u201d compiled by Dr. John Fraser of Sydney. This excellent\ntreatise gives in conversational style a variety of information\nrespecting the habits, ceremonies, ideas, food, habitations, and costume\nof the \u201cblack fellows,\u201d as the race has ungracefully been called. It is\ndifficult to speak with patience of the absurdities and calumnies of the\nnumerous writers who have represented this people as raised but one\ndegree above the animal. It would appear, on the contrary, that the\nsocial and moral status of the Australian does not greatly differ from\nthat of the wilder Africans. In spite of his cannibalism, and his low\npowers of numeration, on which a very unjustifiable emphasis has been\nplaced, the native is yet a highly intelligent person, admirably adapted\nfor his own method of life. Particularly to be noted is the account\ngiven respecting religious beliefs and observances. Dr. Fraser perceives\nthat the \u201cKarabari\u201d or corroborees, the native dances, are, in part at\nleast, religious usages, although Australian students of the native\ntribes have not as yet fully penetrated their secrets. Without doubt\nsome of them will be found to be religious ceremonials, accompanied by\nan elaborate mythology, in that respect resembling the dances of other\n\u201cprimitive\u201d races. It is on the practices of the \u201cbora\u201d that most light\nhas been thrown: here we have the construction of moundcircles, the\noccasional erection of monoliths or carved pillars, the setting up of a\nsacred pole, the participation of women not admitted to the secret\nrites, the presence, as it would seem, of ancestral deities, severe\ntrials of constancy, the reception of a sacred name, final emblematic\npainting with white, probably also a regular system of instruction in\ntribal religion, mythology, and ethics. Instead of being void of\nreligious feeling and ideas, as many observers, including the late\ntraveller Lumholtz, have described him, there can be no doubt that the\nAustralian is a person continually influenced by religious conceptions.\nIt seems a pity that such names as \u201cHamites\u201d and \u201cShemites,\u201d with\ncorresponding ethnological speculations, should appear in this treatise,\nin which, however, these dubious theoretical elements have no important\nplace.\n\nA brief paper by Hon. Richard Hill, \u201cNotes on the Aborigines of New\nSouth Wales,\u201d is somewhat superficial in character. The writer does not\nunderstand that a belief in \u201cevil spirits\u201d must necessarily include a\nreligious faith and worship, but bears testimony to the natural chivalry\nof the natives. The writer mentions that in case of a duel, or \u201cfighting\nto the death,\u201d as it is called, each of the combatants invites the other\nto strike, the orthodox challenge being \u201chit me first,\u201d each at the same\ntime offering his head to be struck.\n\nRev. W. W. Gill\u2019s observations on \u201cThe South Pacific and New Guinea,\u201d\nalso printed for the Exposition, contains notes on the Hervey Islands,\nSouth Pacific, annexed by Great Britain in 1888. The observations on\nideas and customs, although conceived in the unsympathetic spirit of the\nmissionary, is of great interest as indicating the rich mass of\nmaterial, and the profit to science which must ensue from a proper\nrecord of native traditions. Baptism, marriage, death, the spirit world,\netc., are themes of comment. We hope hereafter in this Journal to find\nroom for extracts. The ethnographic interest of the writer may be\nmeasured by his na\u00efve remark that the prayers used in incantation are\n\u201chappily lost\u201d! Of ceremonial religion the notes give no account,\nalthough the existence of a ritual is clearly implied; but the presence\nof a faith full of mysticism, and parallel to the beliefs of European\nantiquity, is everywhere indicated.\n\nThe Hungarian journal, \u201cEthnologische Mitteilungen aus Ungarn,\u201d directed\nby A. Herrmann, after a most honorable record, was obliged to suspend\npublication in its second volume. This periodical has now resumed issue,\nthe Archduke Joseph assuming responsibility for its continued\nappearance. Dr. Herrmann will be assisted by Dr. H. von Wlislocki, Dr.\nA. Katona, and others. This publication will deal with the ethnography\nand folk-lore of the Magyars and connected races, and will also become\nthe organ of the Gypsy Folk-Lore Society, which has ceased to publish an\nindependent journal. An address prefixed to the new volume of the\njournal, signed by C. G. Leland and D. MacRitchie, recommends the\n\u201cEthnologische Mitteilungen\u201d to the reception of all persons interested\nin Gypsy research. Price seven francs; subscriptions may be addressed to\nA. Herrmann (Budapest, 1, Szent-Gy\u00f6rgy utcza, 2).\n\n\n                         PUBLICATIONS RECEIVED.\n\nBELLORINI, EGIDIO. Canti Popolari Amorosi raccolti a nuovo. Bergamo:\nStab. Frat. Cattaneo succ. a Gaffuri e Gatti, 1893. Pp. 336.\n\nBELLORINI, EGIDIO. Folk-lore Sardo. (Note bibliografiche.) Cagliari:\nTipografia G. Dessi, 1893. Pp. 14.\n\nBOURKE, JOHN GREGORY, Captain U. S. A. The Medicine-men of the Apache.\n(Extract from the Ninth Annual Report of the Bureau of Ethnology.)\nWashington: Government Printing Office, 1892. Pp. 451\u2013617.\n\nCERTEUX, A. Les Calendriers \u00e0 Embl\u00e8mes Hi\u00e9roglyphiques. Paris: E.\nLeroux, 28, rue Bonaparte, 1891. Pp. 61.\n\nCERTEUX, A. Les Cris de Londres au xviii^e si\u00e8cle. Illustr\u00e9s de 62\ngravures avec \u00e9pigrammes en vers. Traduites par Mlle. X. Preface, notes,\net bibliographie des principaux ouvrages sur les cris de Paris par A.\nCerteux, membre fondateur de la Soci\u00e9t\u00e9 des Traditions Populaires. 2d\ned. Paris: Chamuel, 29, rue de Trevise, 1893. 12mo. Pp. ii, 183.\n\nDOLLEY, CHARLES S., M. D. The Thyrsos of Dionysos and the Palm\nInflorescence of the winged figures of Assyrian Monuments. (Extracted\nfrom the Proceedings of the American Philosophical Society, 1893. Pp.\n8.) (From American Anthropologist, vi. 3, pp. 285\u2013306, 1893.)\nWashington: Judd & Detweiler, 1893.\n\nFRASER, JOHN. The Aborigines of New South Wales. Published by authority\nof the New South Wales Commissioners for the World\u2019s Columbian\nExposition. Sydney: C. Potter, 1892. Pp. 102.\n\nGILL, WILLIAM WYATT. The South Pacific and New Guinea Past and Present.\nWith notes on the Hervey Group, an illustrative song, and various myths.\nPublished by authority of the New South Wales Commissioners for the\nWorld\u2019s Columbian Exposition. Sydney: C. Potter, 1892. Pp. 38.\n\nHAURIGOT, GEORGE. Literature orale de la Guyane fran\u00e7aise. Contes,\ndevinettes, proverbes. (From Revue des Traditions Populaires, viii. 1,\n2, 3\u20134, 6.) Paris: E. Lechevalier. 1893. Pp. 37.\n\nHAROU, A. M\u00e9langes de Traditionnisme de la Belgique. (Collection\nInternationale de la Tradition, vol. x.) Paris: E. Lechevalier, 1892.\nPp. vi, 150.\n\nHemenway Expedition. Cat\u00e1logo de los objetos etnol\u00f3gicos y\narqueol\u00f3gicos. Madrid: Jaramillo, 1892. Pp. 115.\n\nHILL, RICHARD, and THORNTON, GEORGE. Notes on the Aborigines of New\nSouth Wales. With personal reminiscences. Published by authority of the\nNew South Wales Commissioners for the World\u2019s Columbian Exposition.\nSydney: C. Potter, 1892. Pp. 8.\n\nHITCHCOCK, ROMYN. Shinto, or the Mythology of the Japanese. (Report of\nthe United States National Museum, 1891. Pp. 489\u2013507.) Washington:\nGovernment Printing Office, 1893.\n\nHITCHCOCK, ROMYN. Some Ancient Relics in Japan. (Report of the United\nStates National Museum, 1891, pp. 525, 526, plates liv.-vii.)\nWashington: Government Printing Office, 1893.\n\nHITCHCOCK, ROMYN. The Ancient Burial Mounds of Japan. (Report of the\nUnited States National Museum, 1891, pp. 511\u2013523, plates xxxiii.-lxiii.)\nWashington: Government Printing Office, 1893.\n\nHOUGH, WALTER. The Bernadou, Allen, and Jouy Corean Collections in the\nUnited States National Museum. (Report of the United States National\nMuseum, 1891, pp. 429\u2013488, plates i.-xxxiii.) Washington: Government\nPrinting Office, 1893.\n\nKRAUSS, FRIEDRICH S. B\u00f6hmische Korallen aus der G\u00f6tterwelt.\nFolkloristische B\u00f6rseberichte von G\u00f6tter- und Mythenmarkte. Wien: Gebr.\nRubinstein, 1893. Pp. 147.\n\nLAGUS, ERNEST. Du Folklore su\u00e9dois en Finlande: Helsingfors, 1891. Pp.\n16.\n\nZeitschrift des Vereins f\u00fcr Volkskunde. In Auftrage des Vereins herausg.\nv. K. Weinhold. Erster Jahrgang. Berlin: A. Ascher & Co., 1891. Pp. 485.\n\nWEINHOLD, K. \u00dcber das M\u00e4rchen von Eselmenschen. (Sitzungsberichte der\nK\u00f6niglich Preussisschen Akademie der Wissenschaften zu Berlin, session\nof 15th June, 1893.) Pp. 14.\n\n\n                               JOURNALS.\n\n1. =The American Anthropologist.= (Washington.) Vol. VI. No. 3, July,\n1893. Some Mythic Stories of the Yuchi Indians. A. S. GATSCHET.\u2014Further\nNotes on Indian Child Language. A. F. CHAMBERLAIN.\u2014Notes and News.\nFolk-Lore Publication. Folk-Lore Congress. Absence of Crime in Bechuana\nLand. Blood Cement used by the Ancient Hurons. Liberian Customs.\n\n2. =The American Antiquarian and Oriental Journal.= (Good Hope, Ill.)\nVol. XV. No. 3, May, 1893. Man and Language. III. Australians,\nDravidians, and Aryans. H. HALE.\u2014Okla Hannoli; or, the six towns\ndistrict of the Choctaws. H. L. HALBERT.\u2014Blackfoot Star Myths. I. The\nPleiades.\u2014M. N. WILSON.\u2014Folk-Lore of Hawaii.\u2014No. 4, July. Blackfoot Star\nMyths. II. The Seven Stars. M. N. WILSON.\u2014Legend of Cumberland Mountain.\nJ. A. WATKINS.\u2014Man and Language. IV. Language the Scientific Basis of\nAnthropology. H. HALE.\u2014Ethnographic Religions and Ancestor Worship. S.\nD. PEET.\n\n3. =The Atlantic Monthly.= September, 1893. Nibblings and Browsings.\nFANNY D. BERGEN.\n\n4. =The Folk-Lorist.= (Chicago.) Vol. I. Nos. 2\u20133. July, 1893.\nDescription of a Hopi Doll. A. M. STEPHEN.\u2014The Story of Hepi and Winona.\nE. L. HUGGINS.\u2014Cheyenne Funeral Rites. H. R. VOTH.\u2014Cante Sica, or\nBadheart. W. CARTWRIGHT.\u2014Tree and Animal Stories. MARY A. OWEN.\u2014How the\nDog\u2019s Mouth came to be ragged. A. R. WATSON.\u2014Korean Folk-lore. H. R.\nHULBERT.\u2014Japanese Folk-lore. E. W. CLEMENTS.\u2014The Original of Uncle Remus\nTar Baby in Japan. W. E. GRIFFIS.\u2014Modern Mexican Witchcraft. A. T.\nGRAYBILL.\u2014Some Egyptian Legends and Superstitions. I. BEN\nYACAR.\u2014Illinois Folk-Lore. W. W. BASSETT.\u2014Washington Superstitions. MISS\nM. TEN EYCK.\u2014A Witch-Trap. L. C. VANCE.\u2014A Few East African\nSuperstitions. MRS. FRENCH-SHELDON.\u2014Miscellany.\n\n5. =Popular Science Monthly.= (New York.) Vol. XLIII. No. 3, July, 1893.\nMoral Life of the Japanese, W. D. EASTLAKE.\u2014Evil Spirits. H. H.\nLONG.\u2014No. 4, August. The Revival of Witchcraft. E. HART.\u2014No. 5,\nSeptember. Folk-lore Study in America. L. J. VANCE.\u2014Grandfather Thunder.\nA. L. ALGER.\n\n6. =Folk-Lore.= (London.) Vol. IV. No. 2, June, 1893. Cinderella and\nBritain. A. NUTT.\u2014The False Bride. MISS G. M. GODDEN.\u2014English\nFolk-Drama. T. FAIRMAN ORDISH.\u2014Folk-lore Gleanings from County Leitrim.\nL. L. DUNCAN.\u2014Balochi Tales. M. LONGWORTH DAMES.\u2014Obeah Worship in East\nand West Indies. M. ROBINSON and M. J. WALHOUSE. (Illustrated.) The\nOldest Icelandic Folk-lore. W. A. CRAIGIE.\u2014The Folk. J.\nJACOBS.\u2014Review.\u2014Correspondence.\u2014Chained Images. R. C. TEMPLE.\u2014Red-haired\nMen. W. H. D. ROUSE.\u2014Notes and News.\u2014Folk-lore Society. Proceedings at\nEvening Meetings.\u2014Miscellanea. Melting Wax Images of Intended Victims.\nSmelling the Head in Token of Affection. Naxian Superstitions. Tokens of\nDeath. How to locate a Drowned Body. The Overflowing of Magic Wells.\nImmuring Alive.\u2014Folk-lore Bibliography.\n\n7. =The Illustrated Arch\u00e6ologist.= (London. Edited by J. ROMILLY ALLEN.)\nVol. I. No. 1, June, 1893. The Cup of Ballafletcher. E. SIDNEY HARTLAND.\n\n8. =The Westminster Review.= (London.) Vol. CXL. No. 2, August, 1893.\nBurial Customs. E. HOWLETT.\n\n9. =L\u2019Anthropologie.= (Paris.) Vol. IV. No. III, May-June, 1893. La\nfamille patriarcale au Caucase. M. KOVALEFSKI.\n\n10. =Bulletin de la Soci\u00e9t\u00e9 Neuchateloise de Geographie.= (Neuchatel.)\nVol. VII. 1892\u20131893. Une visite au pays des Hakka, dans la province de\nCanton. C. PITOU.\u2014Les ensevelissements de personnes vivantes et le\n\u201cl\u0153ss\u201d dans le nord de la Chine. C. PITOU.\u2014Racontars mythologiques des\nSauvages australiens. E. RECLUS.\n\n11. =Journal des Savants.= (Paris.) May-June, 1893. La l\u00e9gende de\nSaladin. G. PARIS.\u2014August. La l\u00e9gende de Saladin. G. EBERS.\n\n12. =M\u00e9lusine.= (Paris.) Vol. VI. No. 9, May-June, 1893. Le Grand Diable\nd\u2019Argent, patron de la Finance. H. GAIDOZ.\u2014Un livre sur Cendrillon. H.\nGAIDOZ.\u2014Bibliographie.\u2014No. 10, July-August. La Fille qui fait la morte\npour son honneur garder. NIGRA, LOQUIN, and DONCIEUX.\u2014La Mensuration du\nCou. PERDRIZET and GAIDOZ.\u2014La Fascination. (Continued.) J. TUCHMANN.\u2014Le\nPetit Chaperon Rouge. E. ROLLAND.\u2014Bibliographie.\n\n13. =Revue de l\u2019Histoire des Religions.= (Paris.) Vol. XXVII. No. 3,\nMay-June, 1893. Bulletin des Religions de l\u2019Inde. I. V\u00e9da et\nBrahminisme. (Continued.) A. BARTH.\n\n14. =Revue des Traditions Populaires.= (Paris.) Vol. VIII. Nos. 3\u20134,\nMarch, 1893. L\u2019os qui chante. C. PLOIX.\u2014Ustensiles et Bibelots\npopulaires. IV. P. S\u00c9BILLOT. Les Rites de la Construction. XVI. R.\nBASSET.\u2014Contes arabes et orientaux. X. R. BASSET.\u2014No. 5. May. Djemschid\net Quetzalcoatl. DE CHARENCEY.\u2014Le tabac dans les traditions, les\nsuperstitions, et les coutumes. P. S\u00c9BILLOT.\u2014Traditions et superstitions\nde l\u2019Anjou. G. DE LAUNAY.\u2014No. 6, June. Les oiseaux de Psaphon. R.\nBASSET.\u2014Le folk-lore de Lesbos. G. GEORGEAKIS and L. PINEAU.\u2014Les\nOrdalies. (Continued.) R. BASSET.\u2014Notes sur la mythologie des Latavins.\nIV. W. DE WISSIKIOK.\n\n15. =La Tradition.= (Paris.) Vol. VII. Nos. 3\u20134, March-April,\n1893. La Magie. T. DAVIDSON.\u2014Folk-lore polonais. VII. M. DE\nZMIGRODZKI.\u2014Superstitions Hindoues. II. B. DE BAIZIEUX.\u2014Le folklore de\nConstantinople II. Contes et l\u00e9gendes. J. NICOLAIDES.\u2014Religion des\nIndiens du Br\u00e9sil. M. GUIGNET.\u2014Devinettes picarde\u2014Folklore des Arabes.\nI. L\u00e9gendes. XIII. H. CARNOY.\n\n16. =Wallonia.= (Litt\u00e9rature orale, croyances, et usages traditionnels.\nLi\u00e8ge. Ed. by O. Colson, J. Defrecheux, and G. Willame. Subscription, 3\nfrancs, and postage.) Vol. I. No. 5, May, 1893. L\u2019amour et les amoureux.\nI. Lier le jonc. II. Les fac\u00e9ties de mai. J. DEFRECHEUX.\u2014Chansons\nd\u2019amour. I. La ronde du \u201cmai.\u201d II. Voici le mois de mai. O.\nCOLSON.\u2014F\u00eates populaires. III. La Vierge, reine de mai. I. Les danses de\nla mari\u00e9e, au pays gaumet. II. Les qu\u00eates pour la Vierge, en Ardenne.\nIII. Les tr\u00f4nes de mai, en Hesbaye. O. COLSON.\u2014Dictons rim\u00e9s sur le mois\nde Mai. O. C.\u2014B\u00e9otiana. O. C.\u2014Notes et enqu\u00eates. No. 6, June.\nSorcellerie. II. Dans l\u2019Entre-Sambre-et-Meuse. L. LOISEAU.\u2014Contes\nfac\u00e9tieux. E. M.\u2014B\u00e9otiana. O. C.\u2014Cha\u00f1sons religieuses. II. III. J.\nDEFRECHEUX.\u2014F\u00eates populaires. V. L\u2019Alion. (Borinage.)\u2014J. MARLIN.\u2014Humour\npopulaire. III. Le pesage des filles (pays gaumet). O. C.\n\n17. =Anchivio per lo Studio delle Tradizione Popolari.= (Palermo.) Vol.\nXII. No. 2, April-June, 1893. Le befanate del Contado Lucchese. G.\nGIANNINI.\u2014Canti popolari emiliani. M. CARMI.\u2014Sfruottuli, anecdoti\npopolari siciliani. M. DE MARTINO.\u2014Il culto degli alberi nell\u2019 Alto\nMonferrato. G. FERRARO.\u2014Il Palio, o le Corsi di Siena nel 1893. M.\nRAZZI.\u2014Il Mastro di Campo mascherata carnevolesca di Sicilia. Noto. G.\nPITR\u00c8.\u2014Canti popolari in dialetto sassarese. P. NARRAX.\u2014Alcuni sopranomi\npopolari negli eserciti del primo Impero napoleonico. A.\nLUMBROSO.\u2014Aneddoti e spigolature folk-loriche. G. DE GIOVANNI.\u2014\u201cUn uomo\nbruciato e poi rigenerato,\u201d legende serbo-croate. M. DRAGOMAVOV.\u2014La\npoesia popolare nella storia letteraria. V. CIAN.\u2014San Paolino III e la\nsecolare festa dei gigli in Nola, provincia di Caserta. G. DE\nMATTIA.\u2014Miscellanea.\u2014Rivista bibliografica.\u2014Bulletino.\u2014Recenti\npublicazioni.\u2014Sommario dei giornali.\n\n18. =La Calabria.= (Monteleone; ed. L. Bruzzano.) Vol. No. 10, June,\n1893. Canti sacri e leggende religiosi. Canti popolari di Cand\u00e0.\u2014Una\nLauda di S. Nterina.\u2014No. 11, July. Le Parole della Verit\u00e0.\u2014Leggenda di\nBrognaturo. No. 12, August. La Festa di San Antonio, protettore di\nNicastro.\u2014Novellini Albanesi di Falconara.\n\n19. =Am Urquell.= (Lunden, Holstein; ed. by F. S. Krauss, Vienna.) Vol.\nIV. No. 4, 1893. Geister in Katzengestalt. A. WIEDEMANN.\u2014\u00dcber die\nBedeutung des Herdes. (Continued in No. 5.) C. RADEMACHER.\u2014Biblische\nR\u00e4tsel. A. TREICHEL.\u2014Volkglauben der Wotjaken. (Continued in Nos. 5, 6.)\nB. MUNKACSI.\u2014Alltagglauben und volkt\u00fcmliche Heilkunde galizischer Juden.\n(Continued in Nos. 5, 6.) B. W. SCHIFFER.\u2014Tod und Totenfetische im\nVolkglauben der Siebenb\u00fcrger Sachsen. H. V. WLISLOCKI.\u2014No. 5.\nZaubergelt. (Continued in No. 6.) W. S\u010cURAT.\u2014J\u00fcdische Volkmedizin in\nOstgalizien. B. BENCZNER.\u2014No. 6. Sagen von Ursprung der Fliegen und\nMoskiten. A. J. CHAMBERLAIN.\u2014Der Tadel des Zuvielredens in Sprichwort\nund Volkanschauung. L. FR\u00c4NKEL.\n\n20. =Mittheilungen der Anthropologischen Gesellschaft in Wien.=\n(Vienna.) Vol. XXIII. Nos. 2\u20133, 1893. Die Heimat der Germanen. K. PENKA.\n\n21. =Zeitschrift der deutschen Morgenl\u00e4ndischen Gesellschaft.=\n(Leipsic.) Vol. XLVII. No. 1, 1893. History of Child-Marriage. R. G.\nBLANDARKAR.\n\n22. =Zeitschrift f\u00fcr Romanische Philologie.= (Halle.) Vol. XVII. Nos.\n1\u20132, 1893. Fede e superstitizione nell\u2019 antica poesia francese. G.\nSCHIAVO.\n\n23. =Ethnologische Mitteilungen aus Ungarn.= (Budapest; Ed. by\nA. Herrmann.) Vol. III. Nos. 1\u20132, 1893. Als Vorwort. A.\nHERRMANN.\u2014Mitteilungen uber die in Alcs\u00fath angesiedelten Zeltzigeuner.\nERZHERZOG JOSEF.\u2014Neue Beitr\u00e4ge zur Volkskunde der Siebenb\u00fcrger Sachsen.\nH. V. WLISLOCKI.\u2014K\u00f6nig Mathias und Peter Ger\u00e9b. Ein bulgarisches\nGuslarenlied aus Bosnien. F. S. KRAUSS.\u2014Dokumente zur Geschichte der\nZigeuner. I. Litteratur.\n\n24. =\u010cesky Lid.= (Prague.) No. 5, 1893. (Summary in French.) Sur la\ncoutume de porter les images de la mort pendant le Mi-Car\u00eame.\n(Concluded.) C. Zibrt.\u2014Sur la culture du lin dans les environs de\nHumpolec. (Concluded.) J. Man\u010dal.\u2014La maison paysanne des Khodes en\nBoh\u00eame. (Continued.) J. Hruska.\u2014Exemples de l\u2019ornamentation nationale\nsur les meubles. A. Solta.\u2014Les jeux de Mi-Car\u00eame au Sud de Boh\u00eame. J.\nZ\u00edtek.\u2014Une nouvelle s\u00e9rie des chansons populaires du pays des Rhodes. H.\nBaar.\u2014Une nouvelle s\u00e9rie de coutumes et superstitions. P\u00e2ques.\u2014Fragments\ndialectologiques des environs de Zleby. E. Kut\u00edlek.\u2014Revue des livres et\njournaux.\u2014Nouvelles et Correspondance.\n\n25. =Journal of the China Branch of the Royal Asiatic Society= for the\nyear 1890\u201391. New Series, Vol. XXV. Shanghai, 1893. Botanicum Sinicum.\nNotes on Chinese Botany, from Native and Western Sources. E.\nBRETSCHNEIDER.\n\n-----\n\nFootnote 1:\n\n  Paper read at the Third Annual Meeting, Cambridge, Mass., Dec. 29,\n  1892.\n\nFootnote 2:\n\n  In Indian usage the mother is spoken of before the father.\n\nFootnote 3:\n\n  There may be an allusion to the name in this, for O-ne-tah (the\n  Hemlock) means \u201cGreens on a stick,\u201d and O-neh-tah (the Pine) means\n  \u201cPorcupines clinging to a stick.\u201d\n\nFootnote 4:\n\n  Paper read before the American Folk-Lore Society, Montreal Branch,\n  1893.\n\nFootnote 5:\n\n  A buckskin rope in those days.\n\nFootnote 6:\n\n  Five inches in circumference.\n\nFootnote 7:\n\n  The old Indian comb; it was made of wild oats, long grasses like\n  thistles, sharp and black at the end. The Indians work these sharp\n  ends through wool or cotton and cut off the sharp points, leaving the\n  grass about two inches long, like bristles; then they take a piece of\n  animal bladder, because it is soft, and tie the bundle of cloth\n  together for a handle. This old mode of making a comb has gone; with\n  the Indian\u2019s present opportunity of buying combs, such as we use, it\n  is an impossibility, almost, to procure a specimen of these old combs.\n\n------------------------------------------------------------------------\n\n\n\n\n                          TRANSCRIBER\u2019S NOTES\n\n\n 1. P. 222, changed \u201cEichlen\u201d to \u201cEicheln\u201d.\n 2. P. 223, changed \u201cRoy\u201d to \u201cRey\u201d.\n 3. Silently corrected typographical errors and variations in spelling.\n 4. Anachronistic, non-standard, and uncertain spellings retained as\n      printed.\n 5. Footnotes have been re-indexed using numbers and collected together\n      at the end of the last chapter.\n 6. Enclosed italics font in _underscores_.\n 7. Enclosed bold font in =equals=.","title":"The Journal of American Folk-lore. Vol. VI.\u2014July-September, 1893.\u2014No. XXII.","tradition":"myth-cosmogony","translated_text":null,"word_count":37581}