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 a general philosophy of nature. Not only human beings but animals and objects are seen in dreams; and the conclusion would be that they too have souls; the same conclusion may have been reached by another line of argument; primitive psychology posited a spirit in a man to account, amongst other things, for his actions; a natural explanation of the changes in the external world would be that they are due to the operations and volitions of spirits.

Animal Souls.—But apart from considerations of this sort, it is probable that animals must, early in the history of animistic beliefs, have been regarded as possessing souls. Education has brought with it a sense of the great gulf between man and animals; but in the lower stages of culture this distinction is not adequately recognized, if indeed it is recognized at all. The savage attributes to animals the same ideas, the same mental processes as himself, and at the same time vastly greater power and cunning. The dead animal is credited with a knowledge of how its remains are treated and sometimes with a power of taking vengeance on the fortunate hunter. Powers of reasoning are not denied to animals nor even speech; the silence of the brute creation may be put down to their superior cunning. We may assume that man attributed a soul to the beasts of the field almost as soon as he claimed one for himself. It is therefore not surprising to find that many peoples on the lower planes of culture respect and even worship animals (see ; ); though we need not attribute an animistic origin to all the developments, it is clear that the widespread respect paid to animals as the abode of dead ancestors, and much of the cult of dangerous animals, is traceable to this principle. With the rise of species, deities and the cult of individual animals, the path towards anthropomorphization and polytheism is opened and the respect paid to animals tends to lose its strict animistic character.

Plant Souls.—Just as human souls are assigned to animals, so primitive man often credits trees and plants with souls in both human or animal form. All over the world agricultural peoples practise elaborate ceremonies explicable, as Mannhardt has shown, on animistic principles. In Europe the corn spirit sometimes immanent in the crop, sometimes a presiding deity whose life does not depend on that of the growing corn, is conceived in some districts in the form of an ox, hare or cock, in others as an old man or woman; in the East Indies and America the rice or maize mother is a corresponding figure; in classical Europe and the East we have in Ceres and Demeter, Adonis and Dionysus, and other deities, vegetation gods whose origin we can readily trace back to the rustic corn spirit. Forest trees, no less than cereals, have their indwelling spirits; the fauns and satyrs of classical literature were goat-footed and the tree spirit of the Russian peasantry takes the form of a goat; in Bengal and the East Indies wood-cutters endeavour to propitiate the spirit of the tree which they cut down; and in many parts of the world trees are regarded as the abode of the spirits of the dead. Just as a process of syncretism has given rise to cults of animal gods, tree spirits tend to become detached from the trees, which are thenceforward only their abodes; and here again animism has begun to pass into polytheism.

Object Souls.—We distinguish between animate and inanimate nature, but this classification has no meaning for the savage. The river speeding on its course to the sea, the sun and moon, if not the stars also, on their never-ceasing daily round, the lightning, fire, the wind, the sea, all are in motion and therefore animate; but the savage does not stop short here; mountains and lakes, stones and manufactured articles, are for him alike endowed with souls like his own; he deposits in the tomb weapons and food, clothes and implements, broken, it may be, in order to set free their souls; or he attains the same result by burning them, and thus sending them to the Other World for the use of the dead man. Here again, though to a less extent than in tree cults, the theriomorphic aspect recurs; in the north of Europe, in ancient Greece, in China, the water or river spirit is horse or bull-shaped; the water monster in serpent shape is even more widely found, but it is less strictly the spirit of the water. The spirit of syncretism manifests itself in this department of animism too; the immanent spirit of the earlier period becomes the presiding genius or local god of later times, and with the rise of the doctrine of separable souls we again reach the confines of animism pure and simple.

Spirits in General.—Side by side with the doctrine of separable souls with which we have so far been concerned, exists the belief in a great host of unattached spirits; these are not immanent souls which have become detached from their abodes, but have every appearance of independent spirits. Thus, animism is in some directions little developed, so far as we can see, among the Australian aborigines; but from those who know them best we learn that they believe in innumerable spirits and bush bogies, which wander, especially at night, and can be held at bay by means of fire; with this belief may be compared the ascription in European folk belief of prophylactic properties to iron. These spirits are at first mainly malevolent; and side by side with them we find the spirits of the dead as hostile beings. At a higher stage the spirits of dead kinsmen are no longer unfriendly, nor yet all non-human spirits; as fetishes (see ), naguals (see ), familiars, gods or demi-gods (for which and the general question see ), they enter into relations with man. On the other hand there still subsists a belief in innumerable evil spirits, which manifest themselves in the phenomena of (q.v.),  (q.v.), disease, &c. The fear of evil spirits has given rise to ceremonies of expulsion of evils (see ), designed to banish them from the community.

Animism and Religion.—Animism is commonly described as the most primitive form of religion; but properly speaking it is not a religion at all, for religion implies, at any rate, some form of emotion (see ), and animism is in the first instance an explanation of phenomena rather than an attitude of mind toward the cause of them, a philosophy rather than a religion. The term may, however, be conveniently used to describe the early stage of religion in which man endeavours to set up relations between himself and the unseen powers, conceived as spirits, but differing in many particulars from the gods of polytheism. As an example of this stage in one of its aspects may be taken the European belief in the corn spirit, which is, however, the object of magical rather than religious rites; Dr Frazer has thus defined the character of the animistic pantheon, “they are restricted in their operations to definite departments of nature; their names are general, not proper; their attributes are generic rather than individual; in other words, there is an indefinite number of spirits of each class, and the individuals of a class are much alike; they have no definitely marked individuality; no accepted traditions are current as to their origin, life and character.” This stage of religion is well illustrated by the Red Indian custom of offering sacrifice to certain rocks, or whirlpools, or to the indwelling spirits connected with them; the rite is only performed in the neighbourhood of the object, it is an incident of a canoe or other voyage, and is not intended to secure any benefits beyond a safe passage past the object in question; the spirit to be propitiated has a purely local sphere of influence, and powers of a very limited nature. Animistic in many of their features too are the temporary gods of (q.v.), naguals or familiars, genii and even the dead who receive a cult. With the rise of a belief in departmental gods comes the age of polytheism; the belief in elemental spirits may still persist, but they fall into the background and receive no cult.

Animism and the Origin of Religion.—Two animistic theories of the origin of religion have been put forward, the one, often termed the “ghost theory,” mainly associated with the name of Herbert Spencer, but also maintained by Grant Allen, refers the beginning of religion to the cult of dead human beings; the other, put forward by Dr E. B. Tylor, makes the foundation of all religion animistic, but recognizes the non-human character of polytheistic gods. Although ancestor-worship, or, more broadly, the cult of the dead, has in many cases overshadowed other cults or even extinguished them, we have no warrant, even in these cases, for asserting its priority, but rather the reverse; not only so, but in the majority of cases the pantheon is made up by a multitude of spirits in human, sometimes in animal form, which bear no signs of ever having been incarnate; sun gods and moon goddesses,

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 Director, give up the direction He places in my way; I must not mistake self-will for conscience, nor impatience for honesty. No one on earth can distinguish them for me; but He will. It so often seems to me as if two different courses of action were right or might be right; and this is what puzzles me, even tho' it is a blessing as binding me to people of widely different opinions. Thank you once more, dear Sir, for all teaching, given now and before.

(Undated, probably August, 1859.)

.

Thanks for your sweet letter received yesterday. What have I been thinking and feeling about? Dear me, that is a question. Well, dear, of extra things, first and foremost of a delightful dance Mr. Furnivall gave to his friends among the men and their friends, and to which he invited me. I went with Louisa and Henrietta; and a glorious evening we had! Before that, I had been one of their Sunday excursions with them. … I received, however, a letter from Mr. Maurice in answer to my enquiries (oh such a beautiful letter!), which makes me feel I have much to learn about Sunday, and at any rate I could not go with College people, his feeling being so strong on the subject, I think. This has been, as you may imagine, a great effort to me; for really my day refreshed me so entirely; and I was so happy. Do you know perhaps I'm going down to Godmanchester (where Cromwell was born) to visit a new friend, Miss Baumgartner, during my next holidays.

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 gods of fire, wind and water, gods of the sea, and above all gods of the sky, show no signs of having been ghost gods at any period in their history. They may, it is true, be associated with ghost gods, but in Australia it cannot even be asserted that the gods are spirits at all, much less that they are the spirits of dead men; they are simply magnified magicians, super-men who have never died; we have no ground, therefore, for regarding the cult of the dead as the origin of religion in this area; this conclusion is the more probable, as ancestor-worship and the cult of the dead generally cannot be said to exist in Australia.

The more general view that polytheistic and other gods are the elemental and other spirits of the later stages of animistic creeds, is equally inapplicable to Australia, where the belief seems to be neither animistic nor even animatistic in character. But we are hardly justified in arguing from the case of Australia to a general conclusion as to the origin of religious ideas in all other parts of the world. It is perhaps safest to say that the science of religions has no data on which to go, in formulating conclusions as to the original form of the objects of religious emotion; in this connexion it must be remembered that not only is it very difficult to get precise information of the subject of the religious ideas of people of low culture, perhaps for the simple reason that the ideas themselves are far from precise, but also that, as has been pointed out above, the conception of spiritual often approximates very closely to that of material. Where the soul is regarded as no more than a finer sort of matter, it will obviously be far from easy to decide whether the gods are spiritual or material. Even, therefore, if we can say that at the present day the gods are entirely spiritual, it is clearly possible to maintain that they have been spiritualized pari passu with the increasing importance of the animistic view of nature and of the greater prominence of eschatological beliefs. The animistic origin of religion is therefore not proven.

Animism and Mythology.—But little need be said on the relation of animism and (q.v.). While a large part of mythology has an animistic basis, it is possible to believe, e.g. in a sky world, peopled by corporeal beings, as well as by spirits of the dead; the latter may even be entirely absent; the mythology of the Australians relates largely to corporeal, non-spiritual beings; stories of transformation, deluge and doom myths, or myths of the origin of death, have not necessarily any animistic basis. At the same time, with the rise of ideas as to a future life and spiritual beings, this field of mythology is immensely widened, though it cannot be said that a rich mythology is necessarily genetically associated with or combined with belief in many spiritual beings.

Animism in Philosophy.—The term “animism” has been applied to many different philosophical systems. It is used to describe Aristotle’s view of the relation of soul and body held also by the Stoics and Scholastics. On the other hand monadology (Leibnitz) has also been termed animistic. The name is most commonly applied to vitalism, a view mainly associated with G. E. Stahl and revived by F. Bouillier (1813–1899), which makes life, or life and mind, the directive principle in evolution and growth, holding that all cannot be traced back to chemical and mechanical processes, but that there is a directive force which guides energy without altering its amount. An entirely different class of ideas, also termed animistic, is the belief in the world soul, held by Plato, Schelling and others.

ANIMUCCIA, GIOVANNI, Italian musical composer, was born at Florence in the last years of the 15th century. At the request of St Filippo Neri he composed a number of Laudi, or hymns of praise, to be sung after sermon time, which have given him an accidental prominence in musical history, since their performance in St Filippo’s Oratory eventually gave rise (on the disruption of 16th century schools of composition) to those early forms of “oratorio” that are not traceable to the Gregorian-polyphonic “Passions.” St Filippo admired Animuccia so warmly that he declared he had seen the soul of his friend fly upwards towards heaven. In 1555 Animuccia was appointed maestro di capella at St Peter’s, an office which he held until his death in 1571. He was succeeded by Palestrina, who had been his friend and probably his pupil. The manuscript of many of Animuccia’s compositions is still preserved in the Vatican Library. His chief published works were Madrigali e Motetti a quattro e cinque voci (Ven. 1548) and Il primo Libra di Messe (Rom. 1567). From the latter Padre Martini has taken two specimens for his Saggio di Contrapunto. A mass from the Primo Libra di Messe on the canto fermo of the hymn Conditor alme siderum is published in modern notation in the Anthologie des maîtres religieux primitifs of the Chanteurs de Saint Gervais. It is solemn and noble in conception, and would be a great work but for a roughness which is more careless than archaic.

, a brother of Giovanni, was also celebrated as a composer; he is said by Fetis to have been maestro di capella at S. Giovanni in Laterano from the middle of January 1550 until 1552, and to have died in 1563. ANISE (Pimpinella Anisum), an umbelliferous plant found in Egypt and the Levant, and cultivated on the continent of Europe for medicinal purposes. The officinal part of the plant is the fruit, which consists of two united carpels, called a cremocarp. It is known by the name of aniseed, and has a strong aromatic taste and a powerful odour. By distillation the fruit yields the volatile oil of anise, which is useful in the treatment of flatulence and colic in children. It may be given as Aqua Anisi, in doses of one or more ounces, or as the Spiritus Anisi, in doses of 5-20 minims. The main constituent of the oil (up to 90%) is anethol, C10H12O or C6H4[1·4](OCH3)(CH:CH·CH3.) It also contains methyl chavicol, anisic aldehyde, anisic acid, and a terpene. Most of the oil of commerce, however, of which anethol is also the chief constituent, comes from Illicium verum (order Magnoliaceae, sub-order Wintereae), indigenous in N.E. China, the star-anise of liqueur makers. It receives its name from its flavour, and from its fruit spreading out like a star. The anise of the Bible (Matt. xxiii. 23) is Anethum or Peucedanum graveolens, i.e. (q.v.). ANJAR, a fortified town of India, and the capital of a district of the same name in the native state of Cutch, in the presidency of Bombay. The country is dry and sandy, and entirely depends on well irrigation for its water supply. The town is situated nearly 10 miles from the Gulf of Cutch. It suffered severely from an earthquake in 1819, which destroyed a large number of houses, and occasioned the loss of several lives. In 1901 the population was 18,014. The town and district of Anjar were both ceded to the British in 1816, but in 1822 they were again transferred to the Cutch government in consideration of an annual money payment. Subsequently it was discovered that this obligation pressed heavily upon the resources of the native state, and in 1832 the pecuniary equivalent for Anjar, both prospectively and inclusive of the arrears which had accrued to that date, was wholly remitted by the British government.

ANJOU, the old name of a French territory, the political origin of which is traced to the ancient Gallic state of the Andes, on the lines of which was organized, after the conquest by Julius Caesar, the Roman civitas of the Andecavi. This was afterwards preserved as an administrative district under the Franks with the name first of pagus, then of comitatus, or countship of Anjou. This countship, the extent of which seems to have been practically identical with that of the ecclesiastical diocese of Angers, occupied the greater part of what is now the department of Maine-et-Loire, further embracing, to the north, Craon, Bazouges (Château-Gontier), Le Lude, and to the east, Château-la-Vallière and Bourgueil, while to the south, on the other hand, it included neither the present town of Montreuil-Bellay, nor Vihiers, Cholet, Beaupréau, nor the whole district lying to the west of the Ironne and Thouet, on the left bank of

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 103, Milton Street,  September 11th, 1859. .

… I have just begun the most wonderful piece of drapery, black and gold, copied from a Rubens at Dulwich. Neither Jupiter, nor any of my other Dulwich work, is finished; they are waiting for Ruskin. … Last night I had the glorious delight of looking over a sketch book of his, which Mr. Ward brought to Margy's. It was called "Notes by the Wayside, 1845-46." The things were exquisite; some of Florence specially interested me of course. The original coloured sketches of the two engravings of sunset clouds behind mountains, and St. George of the Seaweed at Venice, which are published in the "Modern Painters," were there too. Oh so lovely! Miss Sterling is now in Ireland. I begin to long dreadfully for their return … While Gertrude is in Scotland, I have the use of her Library subscription. I have been revelling in Oliver Cromwell, and Ludlow's "India," and look forward to several delightful books, if only I can get a little time. … My drawing class for the Portman Hall children is going on so very well. I have had it all alone since July. Oh! and they begin to draw so well! T. is I think very pleased. I am teaching Mrs. W. and a new lady, illumination; that is to say they come and draw here, while I am at work, two hours weekly. I've been writing an article for the College Magazine, at Mr. Litchfield's request.

103, Milton Street,  September 25th, 1859. .

Decidedly take lessons from Kraus. … As to sending money home, dearest, don't think of it; we have


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 ample, as my balance sheet next week will show you; spend it in any way that will be most useful to you in promoting health, rest, and knowledge; we are getting, one way, or another, an immense amount of change and rest here, and I earnestly hope you will do the same to the best of your power. … I do indeed sympathise with you about church; it is a quite inexpressible blessing, and must be specially so to you. … I have read Tennyson's "Idylls of the King." I consider the whole book glorified by Arthur's last speech to Guenevere. Tennyson takes the view that, if she had been pure and worked with Arthur, his noble efforts and reforms would have lived and triumphed. He goes away to fight his best knight, all his hopes and successes blighted. I always did like Launcelot, in spite of everything; and I do still. There is a lovely character too, called Enid. But the whole book is painfully impressed on my mind, as written by a man, so vividly and perpetually conscious of sensuality, tho' of so much that is noble; but I should love to possess the book. Oh it is so real! I am reading, too, Carlyle's " Cromwell" with intensest interest. Mama is so very very happy in her life, it is quite delightful. I have answered your question briefly, because I'm so sure of the answer. … We want to see that we and our work are not essential to the world; that, if we do our work imperfectly, so that we love Him, that is what He asks. He can save and teach people without us. My own dearest, God will lead us all, will He not? We know how our blunders of judgment, and want of power can never hinder His work; that He asks us, not for great works, but self-forgetting peaceful hearts; that our wisdom at best can fathom


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 little of His purposes; but that He reigns and sends His spirit to us. I fancy, if we saw God working and resting, instead of our own working, our faces would shine like that of Moses; and we should care very little that we could not speak, but would trust Him to fill us with such love that it would breathe in all we did.

October 10th, 1859.

I have a good deal to tell you to-day. On Saturday I saw Ruskin. I think he was very well satisfied with my work, tho' it was none of it finished, and none of it right; still it was very satisfactory to me to find that it had none of the faults my work had last year, i.e., not being dark enough, nor massed enough. I returned, in spite of all this, in a horrid state of wretchedness; but this I have got over now, as I will tell you. …

I believe what made me so wretched was the sudden vivid thought of how very little pleasure I could ever give Ruskin, even by the most conscientious work; that one stanza of Tennyson's was better to him, would teach more that he wanted to teach, than all my life's work. I. had thought that, by earnestness and humility, and sacrifice of other works and thoughts, I might really help him considerably. I have no doubt that an immense deal of thought of self is mixed with this notion; but it has its root deeper than that; and now I come to think over all Ruskin said, I see no reason to alter my conviction that I can do this work. The fact is, if one sits down to make a plan, it is often foolish and impracticable; but the plans life reveals to us, which are unfolded to us, and which we are hardly conscious of,—these, I think, are usually God's plans,


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 and He helps us to carry them out. If this is not what He means me to do, may He, for He alone can, help me to give it up; but if, as now I think, He has been preparing me by multitudes of things, childhood in the country, girlhood in town, hard work, most precious and direct teaching of drawing, sympathy with people round, affection for and gratitude to Ruskin, and an ever deepening admiration for him, and knowledge of his plans, if, I say, God has been preparing me by this, and much more, first to love Nature and Art, second, to care that all should love Nature and Art, and third to see how to help them to do so; will He not too give me humility to take the place He ordains for me in this great work, tho' it be the lowest of all, faith to believe I can help, and oh such energy and earnestness? I am very happy indeed now. … Ruskin was particularly pleased with the bull's head. … I believe one of the things that made me so unhappy on Saturday was that I had been reading the "Political Economy of Art"; and I could not help thinking of the passage about the great man, beginning, "He can be kind to you, but you can never more be kind to him." And then too I had wanted to take home a very good account to dearest Mama and Minnie; and he did not criticise it altogether; and in spite of all the praise he gave it, I felt how miserably incomplete it was. But I am sure I have progressed; and perhaps the dissatisfaction is also a gain. But this they could not feel, and all the way home, and even now, I can't help crying at the thought of it; and the less they show they're disappointed, the more I feel it; and sometimes Mama seems to think Ruskin capricious; and I am certain he is not. Well it is all over now.


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 Chivery, near Tring, October 10th, 1859. .

I had been thinking a good deal of our conversation about teaching. … I will just tell you a very little what I think of it, I believe most people render their position a blessing, or otherwise, themselves good or wretched; and that the post becomes one of interest and usefulness, according to the estimate of it held by her who occupies it; in fact that all work done as routine without love, whether it be a queen's or a chimney-sweep's, is quite despicable, and all done with love most honourable. I know some works have greater responsibilities, and call for higher, or rather more, powers; some works (writing poems for instance) are in themselves greater; but I believe the noblest faculties of every human being are called for in her work. Conscientiousness for instance is wanted everywhere. Much intellect is not. But that which equalises the dignity of various works is, that all, or all that I can think of, are exercised either with people or for people. And people, being God's children, may be taught and influenced, unconsciously often to themselves, by every part of those round them. I believe this teaching to be the most precious part of all our lives. Those of us who are called to be teachers may, I believe, thank God that it is so with them so clearly, so definitely; but I often think that the influence over us by those who are not definitely set to teach us is the most powerful. Love and mercy and gentleness and humility and thought fulness each of us needs equally in her work. And, as I said at first, people give us the work they find we can do. A nurse may wash and


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 dress children for many years in love and faithfulness; but she can do more besides, sometimes. She can tell them stories and teach them, and in a thousand ways call out their powers. No one expects this in a nurse, because they cannot get it; but once give it them, and you raise your position, probably in their eyes, at any rate in our Father's. We are not half ambitious enough; we struggle for little honours, seldom for the far more difficult and far nobler ones. …

With most affectionate wishes for your future, dear, and love to Sarah and yourself, and in remembrance of old days, I am Ever your loving friend, .

I don't know when I felt so proudly pleased as when I gathered that you were trying to be cheerful and useful in your present work.

Godmanchester,  October 15th, 1859. .

Here I am, all safe and well. This is the loveliest, dearest old house. I never was in such a one before. Miss Baumgartner met me at the station, and we walked here. The house stands in a long old street, almost opposite the church. It is (the house is) old red brick, not very pretty, but quite old. The dining room is like a grand old hall; the staircase, which is in the centre of the house, faces it, and is separated from it by three Gothic doors; low steps, broad banisters, and a kind of gallery landing make it feel quite ancient; the hall is hung with old pictures. The garden is not large, it consists of a glorious lawn


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 of smooth bright green grass, a few brilliant flower borders, and a long bright old brick wall, a small cedar on the lawn; but it is bounded at the bottom by the Ouse, a deep clear stream, across which is a pretty bridge leading to an embowered island, belonging to this house; a water mill is above; below the view of Hinchinbrook where Cromwell's uncle lived. The boathouse contains several boats; one Miss B. pointed out to me as hers. She will teach me to row. She is very kind and interesting; her mother, a nice old lady of whom I am rather afraid and rather fond. Her father very old. Her brother very fond of flowers, very nice, I think. They have lived here for years. It is very nice.

103, Milton Street, Dorset Square, October 23rd, 1859. .

Your letter of delight about the music lessons gives me great pleasure. I received it one morning in a large wood-panelled dining-room, looking out to a smooth field set with large elms. I had just entered the room thro' one of three Gothic doors, after descending a low-stepped staircase with massive oaken banisters, into a large wood-panelled hall hung with old pictures. Just as I had finished your note, an old lady entered by another door, whom you would not at all have known, if you had been watching in a magic mirror; a tall stately old lady dressed all in black, with a quick step and very kind face, holding in one hand a basket of keys, and in the other some scented-leaved verbena and heliotrope, some of which she gave to me; and some was laid on the bright breakfast table for someone who had not yet arrived. The door opened, and there came in


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 with springing step, and upright carriage, someone whom you would have felt inclined now to call girl now woman. Her cheerfulness, and the air of one who has long been the youngest of the house, and the darling of many brothers, as well as of father and mother, her slight figure, all seemed to give her the first name; but when you looked at her, there were older lines about her face that made you say "30"; and, as you knew the face better, you would trace, under all that glad manner, lines of deeply felt suffering; and certain looks in the deep softness of her grey eyes,—a certain calmness, even in her enthusiasm, would have made you feel that the best of womanhood and of girlhood were combined in her. I suppose you have guessed long ago that I am describing Emma Baumgartner, my new and very dear friend. As I went down there a perfect stranger, having only seen her twice, and her mother once, knowing nothing about who they were, and we had no mutual friends, we had to be specially communicative; and so, I suppose, our friendship sprang up more quickly than otherwise it could have done. Then, except at meals, we were quite alone, drawing, walking, rowing or resting. But the principal thing that drew us together was my delight in finding in her a great nobleness of judgment and of sympathy, right views about work, and all religious and social questions; and I think she found a great pleasure in my companionship. We taught her night-school for men and boys together. We attended her men's reading-room. We taught in the Sunday school. We drew. We talked of Ruskin and Mr. Maurice, as well as of her brothers, my sisters, architecture, and all kinds of things. I have had a delightful visit; and she says she does not know when she has enjoyed a week so much. She has no friends in London


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 now, and greatly longs to come up in the spring, to see the exhibitions, or earlier in order to see Ruskin.

When you can, will you look carefully at the tracery of the head window of the Campanile of Giotto at Florence, if you have an opportunity. I have the most splendid engraving by me in the "Seven Lamps." Also an arch from the façade of the Church of San Michele at Lucca. How you would delight in the book! I have not yet read it. He says the Gothic of Verona is far nobler than that of Venice, and that of Florence nobler than that of Verona. He says, that, in Italian traceries the whole proportion and power of the design is made to depend upon the dark forms.

November 20th, 1859. .

Thanks for your sweet sympathetic letter. I think Ruskin is right. First, about work in general, I think he wishes us to perceive the wide difference between that which shows moral Tightness in the worker, and that which shows peculiar intellectual and other greatness. Then as to my work, Ruskin has set me to one which he believes to be the right training for an artist; and he would be glad that at present I did not look beyond it; first, because one must be contented to do a work before one can do it, and secondly, because he would then be sure I loved art, not only my own ambitious notions; in addition to which he really longs to have things well copied. This is what I think on the subject; but your letter was very delightful, dearest. …

Dearest Andy, how heartily I wish you all success in your work. It is just a year to-day since that terrible


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23 exchange their daughters for wives to themselves, even although they had two or three before, instead of allowing their sons to do so. Cases of this kind are very hard indeed, but, being aboriginal law, they cannot be controverted, nor will the elders of a tribe permit the young men to go off to other tribes to steal wives for themselves, as such measures would be the certain means of entailing endless feuds, and much bloodshed in the attempts that would surely be made with the view of recapturing the abducted women. Young men, therefore, not having any female relatives under their control must necessarily live all their lives in single blessedness, unless they choose to take up with withered old hags whom nobody owns, merely to have their fires cared for, their water-vessels filled, and their baggage carried from camp to camp. This ill-assorted kind of engagement, however, is not of very frequent occurrence, as the young men are too much afraid of the ridicule which their more fortunate fellows would surely shower upon their uxorious heads.

In their matrimonial alliances great deference is paid to consanguinity, the very slightest blood relationship being a definite barrier to that connexion. In their sexual intercourse, however, they are not in the least bit particular, consequently incest of every grade is continually being perpetrated. Chastity is quite unknown amongst them, and it is a hopeless task endeavouring to make them understand the value of that virtue. In speaking to them on this not very choice subject, they point to all the animals in nature, and say, "These are not restricted in any way, why then should we be?" They say all such trammels and


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This territory of Southeast Missouri was first visited by De Soto about the year 1540. The next white men who saw it were the adventurous voyagers from Canada who reached the Mississippi from the north and passed down toward its mouth. Marquette and Joliet and La Salle all visited this section, or at least saw it as their canoes floated down the great stream. No attention however was paid to the district until Renault, the agent of the Company of the West came with his miners and four hundred slaves to Fort Chartres with instructions to explore the country for the precious metals. This was about 1720. In his search for gold and silver he penetrated to what is now the county of Ste. Genevieve, finding no traces of gold or silver, but finding abundant deposits of lead ore. These desposits he began to work. Mine a Breton was opened, Old Mine located. La Motte was discovered, and in other places attempts were made to work the rich deposits of lead ore, destined long afterward to be famous as among the greatest and richest deposits of lead in the world. These settlements for the purpose of mining naturally attracted other people, and about the year 1732 there was formed, in the great common field three miles south of the present site of Ste. Genevieve, the first permanent settlement within the limits of the state and one of the half dozen oldest towns in the Mississippi valley. This settlement known as "le vieux village de Ste. Genevieve," was also called "Misere" because of the troubles its inhabitants experienced with floods of the river.

Ste. Genevieve proved to be only the first of a number of settlements within this territory of Missouri. The magnificent plans of La Salle, long neglected by the French, at last began to be appreciated. France was arming herself for the great struggle impending with the English and preparing to shut them up in the territory occupied by them along the Atlantic coast. And so not alone along the Ohio and near the Alleghany mountains, but also along the course of the great river itself, settlements were planned, forts built, the favor of the Indians courted, in order to hold the country, if possible, against the inevitable attempt at expansion on the part of the English. Besides this organized attempt to settle and hold the country for political reasons, the country itself invited settlers. Missouri, at that time as always, was among the most attractive parts of the great continent. Here were all the things to attract settlers, and accordingly, at St. Charles, St. Louis, Cape Girardeau, and New Madrid settlements were planted, and the wilderness began to be brought under the dominion of the white man. Forests were cleared away, mines were opened, towns laid out, commerce began to stir, grain was grown, mills built, religion was not forgotten and the cross was iii


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iv lifted from many an humble church spire. The territory of New France was fondly believed to be destined to great things.

In 1762, however, by the secret treaty of Fontainebleau ceded all her territory west of the river to Spain, and the Spanish soon entered into possession. The transfer was very distasteful to the French settlers here, but in reality the rule of the Spanish was better than that of the French. The Spanish government undoubtedly dreamed of a great Spanish colonial empire west of the river, and gave much consideration to the task of building it up. Her governors here were instructed to do all in their power to secure settlers, especially those from east of the Mississippi who had had some experience in the life of the pioneer. The Ordinance of 1787 which prohibited slavery in the Northwest Territory of the United States, turned a part of the tide of imigration across the river to the Spanish territory where no such restriction was in force. Spain sent to this country some of the ablest of her colonial administrators who gave much thought and effort to the task set them of building up her western possessions.

In 1800, the territory passed again into the control of France, and there were again dreamed the dreams of a new and glorious France in the New World. However it was a time of great stress and storm in France. Napoleon was engaged in his herculean struggle with the English. He needed all the resources of his vast empire to support him in that struggle. The command of the sea was denied to France. Nelson and his fleets cut France off from her oversea dominions. Napoleon saw the inevitable consequence of trying to hold the great territory in America, known as Louisiana. It must fall into the hands of the English. To prevent this, to help build up a rival for England, and to gain money which he needed, he sold the immense territory of Louisiana to the United States for the sum of $15,000,000. And so on a day in 1804 the flag of France was once more hauled down from her American possessions and the banner of the republic took its place.

That transaction marks an epoch not alone in the history of the western territory, but also in the history of the United States. The territory thus acquired from France, contains some of the best and fairest parts of the vast domains of our country. Of course the transfer meant much to Louisiana. The restrictions on trade, on religious freedom, on local self government which France and Spain had imposed on settlers within the territory, were at once removed and there poured into the new possessions a constantly increasing stream of immigration from the older sections of the union. State after state was carved from the new territory. Missouri was admitted to the Union in 1820, taking her place at once among the great states.

The subsequent history of the state is a story of marvellous growth. Its vast resources have been developed, roads and railroads built, cities and towns have everywhere sprung up. the population has multiplied until now there are more than 3,000,000 people within the borders of Missouri alone. He who can close his eye to the present, sweep away all that civilization has brought, and with the imagination call again into existence the country as it appeared to De Soto or La Salle, awake from the grave the savage Indians who were once its sole population, then reclothe the land with its boundless forests and repeople them with the wild animals that once swarmed in countless numbers throughout all this region, fill the air again with the


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Rh countless wild fowl that amazed the traveler, aud then having restored the past as it was, can trace again the steps by which civilization came, sees before him one of the most stirring pages of history. It is the ever interesting story of man's conflict with the savage forces of nature, with savage man himself, of his conquest of mighty forests, his mastery of the streams, of the expansion of little settlements and frontier towns to great cities, the change of the rude and hard conditions of frontier life for the comforts and luxuries of civilization, the building of governments of systems of education, the spread of religion—in a word, he lives again the experience of the race in its struggle up from the savage conditions of the wilderness to the height of civilization.

To recount this wonderful story in part is the purpose of this work. No one can appreciate more than the author how imperfectly the task has been performed. The field is vast, the difficulty of sorting and selecting historical material great, and the time which might be devoted to the task, limited. He is conscious of many faults of omission, and doubts not that many of commission are present.

The sources of material are varied. For the early period the monumental work of Houck, The History of Missouri, must for many years be indispensable to the historian of Missouri. It is a rich mine of information. Goodspeed's History of Southeast Missouri is also valuable. The period of the Civil war is adequately covered as yet only by the official reports in War of the Rebellion Records published by the government. Conard's Encyclopaedia of the History of Missouri has been freely used. Where possible actual research work has been relied upon.

The author's thanks are due and are hereby tendered to Hon. Louis Houck of Cape Girardeau, for encouragement and assistance; to Rev. J. C. Maple, D. D., whose long acquaintance with Southeast Missouri and scholarly attainments render him peculiarly fitted for assistance in preparing its history; to Rev. Geo. W. Harlan of Farmington, for permission to use his unpublished History of the Presbytery of Potosi; to Dr. J. S. Dalton of New Madrid; to H. W. Watson of Memphis, for permission to print the account prepared by his grandfather, Judge Goah Watson.

It remains to be said that none of these, here named, are in anyway responsible for the errors in the work. For them the author is solely responsible and toward them he begs the kindly indulgence of the reader.


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The term, Southeast Missouri, like most terms made up from geographical expressions, is of indefinite application, being used in quite different ways by different people and at different times. In its widest significance it designates the east half of that part of the state south of the Missouri river, which contains somewhat more than a quarter of the entire area of the state. Sometimes its use is restricted to the counties lying in the alluvial plains of the Mississippi river, frequently called the swamps. Other meanings are given to the term also, but all of them have a vagueness of application which can be avoided only by arbitrary definition. As here used the term includes the counties of Jefferson, Washington, Iron, St. Francois, Madison, Ste. Genevieve, Perry, Reynolds, Wayne, Bollinger, Stoddard, Scott, Cape Girardeau, Carter, Ripley, Butler, Mississippi, New Madrid, Pemiscot, and Dunklin. These counties have an area of twelve thousand square miles and in 1910 their population was 362,453.

As the term is here used it is of course an arbitrary one, but definiteness in its use may not be secured without arbitrary limits being set. There are, however, certain considerations which led to the restriction of the term in the manner here proposed. In the first place the area chosen is practically that included within the three districts of Ste. Genevieve, Cape Girardeau, and New Madrid as laid out by the French and Spanish; with but few exceptions all the counties mentioned were settled before the transfer of the territory to the United States; and the larger number of the early settlements within the state are contained within Southeast Missouri as the term is here defined.

Another consideration which led to the selection of these limits is the fact that notwithstanding many striking differences in topography the section of the state here chosen for discussion has had a fairly uniform development. The causes which led to the settlements in one part of the section are substantially the same which led to settlements in other parts, and the general character of the settlements and the life of the people do not exhibit any great diversities.

Southeast Missouri, as here defined, consists of two sections differing widely in physical features. The line dividing the two sections runs from the Mississippi river at Cape Girardeau, southwest through Cape Girardeau, Stoddard, Butler, and Ripley counties dividing the latter two into almost equal parts; and reaches the state line about halfway between the east and west lines of Ripley county. This line is marked throughout most of its course by bluffs averaging from seventy to one hundred feet in height and known as the Mississippi escarpment. East and south of this line of bluffs are the alluvial bottoms of the Mississippi, the St. vii


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viii, and Little rivers; west and north of the line is the Ozark plateau. In the alluvial bottoms are the counties of Scott, Mississippi, New Madrid, Pemiscot, and Dunklin together with parts of Cape Girardeau, Stoddard, Butler, and Ripley. In the Ozark uplift are Washington, Jefferson, Iron, Madison, Ste. Genevieve, Perry, Carter, Wayne, Bollinger, Reynolds and St. Francois counties and the remaining parts of Cape Girardeau, Stoddard, Butler, and Ripley. The  former section includes about 3,800 square miles, the latter about 8,200 square miles.

The latter of these two sections, which has more than twice the area of the former, is a high land region being a part of an elevated plateau extending through Missouri and Arkansas and sending off ridges into other states. This plateau has been variously designated as the Ozark mountains, the Ozark upland, the Ozark uplift, and the Ozark plateau. Of late years there has been a tendency to restrict the term Ozark mountains to a part of the plateau in southern Missouri and Arkansas and to apply different names to other parts. In this discussion the term Ozark plateau is most frequently used as being the most appropriate name by which to designate such an elevated region as that we are here considering.

This plateau extends from the Mississippi river at St. Louis to the southwest and reaches into Arkansas, its eastern and southern boundary in Missouri is marked by a distinct escarpment or line of elevated, often precipitous bluffs. From St. Louis to Cape Girardeau, this escarpment is found on or near the bank of the Mississippi river, but south of Cape Girardeau the escarpment turns to the southwest and leaves the river. This elevated plateau or plain resembles in its general outline, an elevated dome; by some it has been compared to an upturned canoe, its central axis stretching from the northeast to the southwest. The plain is about five hundred miles in length and two hundred miles in


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Rh width, and has a total area of about seventy-five thousand square miles.

The central part of this plain does not resemble a mountainous country, most of it being free from any great differences of elevation. It is simply an elevated plateau. At its edges, however, the plain bears considerable resemblance to mountains, due to the action of the streams which have worn down their valleys at the edge of the plateau, leaving the land between the valleys to stand up as elevated and distinct hills or mountains. Through the central part of the plateau the fall of the streams is not very great, and consequently their action of wearing down their valleys has been slow. At the edge of the plateau, however, the slope is great, the average descent from the plateau to the Mississippi plain being about one hundred feet at the present time. Formerly it was more than this, and the streams of the plateau have carved their valleys rapidly thus making great differences of level between their beds and the untouched soil between them.

The average elevation of the Ozark plateau is about one thousand feet though there are places where the elevation is greater than this. From this central elevated part the slope extends to the northeast to the southeast and to the west.

Breaking away from this elevated dome-like region are a number of ridges extending in several directions. One of these ridges extends across the Mississippi river at Grand Tower and another at Thebes. Some other of the ridges extend to the south and cross into Arkansas, while others strike off to the southwest into Kansas and Oklahoma.

The ridge which is broken by the river at Grand Tower is called the Shawnee hills. It extends through Illinois and crosses the Ohio river into Kentucky where it gradually fades away into the other physical features of the state. It received the name Shawnee hills from the early explorers in Missouri and Illinois, who found the Shawnee Indians living along the hills. The Indians at that time were called Oshawando and this name was given at first to the hills. The point where the Mississippi river breaks through this ridge, now known as Grand Tower, is one of the most interesting places within the Mississippi valley. Even a casual examination of the spot discloses the fact that within comparatively recent times the Mississippi river flowed considerably east of its present channel. On the Illinois side above the town of Grand Tower is a great isolated rocky hill known as Fountain Bluff, which rises to a height of 635 feet above the ordinary level of the river. The channel of the river was evidently at one time to the north and east of this great bluff. One of the remarkable things connected with the formation at this place is the fact that the strata in Fountain Bluff dip are in an opposite direction from those found in the rock known as Grand Tower and the other rocks on the west side of the river. The strata are the same in general character indicating, that the formation was once continuous from Fountain Bluff to the hills on the west side, but the fact of the changed direction of the dip of the strata together with the narrowness of the channel and its precipitous sides, indicate that the break in the hills was formed by some violent upheaval.

Another of these ridges extends across the Mississippi river at Commerce, evidently having been broken here within comparatively recent times as the bed of the river is still formed of rocks and boulders, not having been worn away by the action of the


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x stream nor covered with sediment as would have been the case if this part of the stream bed were as old as most of it. A part of this ridge extends into the alluvial section and is known as the Scott county hills. Other ridges make off from the central dome of the upland to the southwest extending into Arkansas and Oklahoma.

Within recent years the name St. Francois mountains has been applied to the hills in St. Francois, Iron, Wayne, and Washington counties. These hills are not only among the highest in the Ozark region of Missouri, but they are perhaps the only true mountains found within the state. They seem to have been formed not by the wearing down of the plain as is the case with most of the Ozark hills, but to have been thrust up from beneath by forces within the earth and thus are true mountains in their origin. In these mountains are exposed the only Azoic rocks in Missouri. The granites which form the primordial base on which this Ozark region was built have been thrust up in the formation of these mountains until they are now at the surface: Iron Mountain, Shepherd Mountain, Pilot Knob, and others in their vicinity are some of the best known of these St. Francois mountains. The hill just west of Knob Lick in St. Francois county in the vicinity of the granite quarries known as Syenite, is a good example of these mountains formed by uplift. The name St. Francois mountains is peculiarly appropriate to them since most of them are found in St. Francois county and since also they form the source of the St. Francois river. The name because it is appropriate and describes a distinct formation will probably come into general acceptation and use. The upthrust which created these mountains brought the hard granite and basalt to the surface or near it in many places, and in places dikes of these rocks were formed crosswise of the ridges previously existing. The streams of the section occur for the most part in the folds in the ridges formed within the


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Rh material lying above the Azoic formation; the action of these streams has worn down their bed until in some eases they have come to the dikes of hard rock lying transversely across the stream bed. The hardness of the granite has prevented its wearing away as rapidly as the other portions of the valley and this fact has given rise to rather peculiar formations. The stream has ordinarily carved this wall of rock thrust across its course, but carved it much more slowly than the remaining parts of its stream bed so that it is hemmed into close quarters at these places. They are locally called "shut-ins." One of them is to be seen on Stout's creek in the vicinity of Arcadia and there are many others in the same region.

The Ozark region of Missouri has its highest elevation along the line extending from Jefferson county to the southwest through Iron and into Barry and White counties; east and west of this line the elevation gradually becomes less. The highest points in Southeast Missouri are Shepherd Mountain having an elevation of twelve hundred feet, Pilot Knob with an elevation of 1,118 feet covering an area of three hundred and sixty acres and Iron Mountain which rises 228 feet above the plain and covering an average of five hundred acres.

This Ozark region contains one of the greatest mineral regions in all the world. Judged by the variety of minerals as well as by the immense quantities of some of them, the area deserves to take first place among mineral sections. The precious metals are not found in paying quantities, but a large number of other minerals are so found. The mineral which exists in this region in greatest abundance is lead which has attracted the attention of miners from the very earliest times; perhaps the greatest deposits of lead ore to be found in the entire world are in this section. Lead, however, is not the only mineral which is produced in paying quantities, iron is found in a number of these


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 d'Alboquerque, of whom I made mention in the first book, with respect to two ships which were going to the kingdom, which were lost on the shoals of Padua, and their captains went back to Cochym in their boats, and this Fernan de Magalhāes remained in the ships with the men taking care of the ships until caravels came from Cochim in which much property, belonging to the king and to private individuals, was saved. This Fernan de Magalhāes, on going to the kingdom and bringing before the king his services, asked in satisfaction for them that he should have an increase in his palace stipend of a hundred reis a month, which the king refused him, because he did not find favour with him, or because it was so permitted to be. Fernan de Magalhāes, offended at this, because he much entreated the king to do it, and he would not, asked his leave to go and live with whoever would show him favour, where he might obtain more good fortune than with him. The king told him to do as he pleased; for which he wished to kiss his hand, which the king did not choose to give him."

Castanheda, in relating the wreck on the Padua banks, says (lib., cap. v):

"There were disputes as to who should go away with the captains from the grounded vessels, and Magellan said that it was clear that all could not go away, and that to avoid strife, which was commencing, let the gentlemen and chief men go away with the captains, and he would remain with the sailors and other common people, provided they would promise to return for him, or get the governor to send for him. This they swore to, and Fernan de Magalhāes stayed behind, the common people consented to remain, for otherwise there must have been strife. As Magalhāes was in the boat, when it was nearly ready to go away, a sailor, thinking that he repented himself of remaining, said to him: 'Sir, did you not promise to remain with us?' He replied: 'Yes; and see, I am coming;' and went to them and remained with them. In this he shewed great courage, and confidence in the men."


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 Barros relates the incident of the two vessels wrecked on the banks of Padua, and says that Antonio Pacheco was sent with a caravel to their assistance; and that:

"As much honour as Antonio Pacheco gained in the method with which he recovered these crews, with the differences which he had with them on account of some goods which the men took with them, so much honour also did Magellan gain by the good management of these men, which he shewed whilst waiting with them till they came to fetch them. And if he had had as much loyalty to his king and country, as he observed with a friend of his, on whose account he would not go away in company with Bastian de Sousa [the captain]; for they did not take away the other man, as he was not a man of much importance, perchance he would not have lost himself with a name of infamy, as will be seen further on."—Decad. II, lib. chap. i.

Thus Castanheda and Barros, who are both of them very hostile to Magellan, have preserved one of the finest traits of his life. Whether the motive of Magellan in remaining by the wreck was fidelity to the interests of his friend, or devotion to the common seamen, or the repugnance of an officer and a gentleman to abandon a ship which had not broken up, this trait is alone sufficient to show that he was incapable of disloyalty, or of being influenced by pique, as the Portuguese historians have represented.

The next mention we find of Magellan is in the following document, preserved in the archives of Lisbon, which contains an account of a Council of War held by Albuquerque respecting his attack on Goa. This document confirms what Correa says of Albuquerque's departure from Cochym for Goa.


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a hand that trembled so he could scarcely hold the receiver of the telephone, Mr. Swift placed it to his ear.

"Hello! hello!" he cried into the transmitter. "Yes, this is Mr. Swift—yes, Garret. What is it?"

Then came a series of clicks, which Tom and Ned listened to. The inventor spoke again.

"What's that! The same men? Broke in early this evening? Oh, that's too bad! Of course, I'll come at once."

There followed more meaningless clicks, which Tom wished he could translate. His father hung up the receiver, turned to him and exclaimed:

"I've been robbed again!"

"Robbed again! How, dad?"

"By that same rascally gang, Garret thinks. This evening, when he and Mrs. Baggert were in the house the burglar alarm went off. The


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168 showed that the electrical shop had been entered, and the engineer hurried there. He saw a light inside and the shadows of persons on the windows. Before he could reach the shop, however, the thieves heard him coming and escaped. Oh, Tom, I should never have come away!"

"But did they take anything, dad? Perhaps Garret frightened them away before they had a chance to steal any of your things. Did you ask him that?"

"I didn't need to. He said he made a hasty examination before he called me up, and he is sure a number of my electrical inventions are missing. Some of them are devices I never have had patented, and if I lose them I will have no recovery."

"But just what ones are they? Perhaps we can send out a police alarm to-night."

"Garret couldn't tell that," answered Mr. Swift as he paced to and fro in the hotel office. "He doesn't know all the tools and machinery I had in there. But it is certain that some of my most valuable things have been taken."

"Never mind. Don't worry, dad," and Tom tried to speak soothingly, for he saw that his father was much excited. "We may be able to get them back. How does Garret know the same men who stole the turbine model broke in the shop this evening?"


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Rh "He saw them. One was Happy Harry, he is positive. The others he did not know, but he recognized the tramp from our description of him."

"Then we must tell the police at once."

"Yes, Tom, I wish you would telephone. I'll give you a description of the things. No, I can't do that either, for I don't know what was stolen. I must go home at once to find out. It's a good thing the motor-boat is here. Come, let's start at once. What is my bill here?" and the inventor turned to the hotel proprietor, who had come into the office. "I have suffered a severe loss and must leave at once."

"I am very sorry, sir. I'll have it ready for you in a few minutes."

"All right. Tom, is you [sic] boat ready for a quick trip?"

"Yes, dad, but I don't like to make it at night with three in. Of course it might be perfectly safe, but there's a risk, and I don't like to take it."

"Don't worry about the risk on my account, Tom. I'm not afraid. I must get home and see of what I have been robbed."

The young inventor was in a quandary. He wanted to do as his father requested and to aid him all he could, yet he knew that an all-night trip in the boat down the lake would be dangerous,


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 not only from the chance of running on an unknown shore or into a hidden rock, but because Mr. Swift was not physically fitted to stand the journey.

"Come, Tom," exclaimed the aged inventor impatiently, "we must start at once!"

"Won't morning do as well, dad?"

"No, I must start now. I could not sleep worrying over what has happened. We will start"

At that instant there came a low, rumbling peal of thunder. Mr. Swift started and peered from a window. There came a flash of lightning and another vibrant report from the storm-charged clouds.

"There is your bill, Mr. Swift," remarked the proprietor, coming up, "but I would not advise you to start to-night. There is a bad storm in the west, and it will reach here in a few minutes. Storms on Lake Carlopa, especially at this open and exposed end, are not to be despised, I assure you."

"But I must get home!" insisted Tom's father.

The lace curtain over the window blew almost straight out with a sudden breeze, and a flash of lightning so bright that it reflected even in the room where the incandescent electrics were glowing made several others jump. Then came a


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Rh mighty crash, and with that the flood-gates of the storm were opened, and the rain came down in torrents. Tom actually breathed a sigh of relief. The problem was solved for him. It would be impossible to start to-night, and he was glad of it, much as he wanted to get on the trail of the thieves.

There was a scurrying on the part of the hotel attendants to close the windows, and the guests who had been enjoying the air out on the porches came running in. With a rush, a roar and a muttering, as peal after peal of thunder sounded, the deluge continued.

"It's a good thing we didn't start," observed Ned.

"I should say so," agreed Tom. "But we'll get off the first thing in the morning, dad."

Mr. Swift did not reply, but his nervous pacing to and fro in the hotel office showed how anxious he was to be at home again. There was no help for it, however, and, after a time, finding that to think of reaching his house that night was out of the question, the inventor calmed down somewhat.

The storm continued nearly all night, as Tom could bear witness, for he did not sleep well, nor did his father. And when he came down to breakfast in the morning Mr. Swift plainly showed the effects of the bad news. His face was haggard


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172 and drawn and his eyes smarted and burned from lack of sleep.

"Well, Tom, we must start early," he said nervously. "I am glad it has cleared off. Is the boat all ready?"

"Yes, and it's a good thing it was under shelter last night or we'd have to bail it out now, and that would delay us."

An hour later they were under way, having telephoned to the engineer at the Swift home that they were coming. Garret Jackson reported over the wire that he had notified the Shopton police of the robbery, but that little could be done until the inventor arrived to give a description of the stolen articles.

"And that will do little good, I fear," remarked Tom. "Those fellows have evidently been planning this for some time and will cover their tracks well. I'd like to catch them, not only to recover your things, dad, but to find out the mystery of my boat and why the man took the tank braces."


text: Tom Swift and His Motor-Boat/Chapter 20

title: Tom Swift and His Motor-Boat/Chapter 20


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24 may be quite correct as regards white men, but not being in accordance with aboriginal ethics, and never having been practised by any of their progenitors, they cannot see why they should (merely because a white man bids them) ignore that which their forefathers deemed good from the very earliest times, and which they themselves feel to be innate. Of course, to arguments of this kind, and so put, especially when your opponent is an untaught and nearly unteachable savage, there is no possibility of reply. We can therefore only shrug our shoulders and pity the poor, ignorant child of nature.

Much of this absence of chastity is due to the promiscuous manner they have of huddling up together in their loondthals, and to the coarse, obscene, and lewd character of the stories in listening to which they spend so much of their time round the camp fires at night. All their facetiæ, too, are of the same broad, gross nature. Were they not so they would fail to meet with the appreciative audiences which silently sit for hours together, with mouths agape, drinking in the foul pruriency of the savage story-teller. When we consider that all these descriptions of lewd tales, and their accompanying gross facetiæ are retailed in the presence of the children, it can scarcely be matter for wonder that they should grow up into men and women possessing but hazy notions concerning chastity and its many beauties. It frequently happens that two brothers-in-law fall out and quarrel. If the difference becomes serious, the first thing they do is—each sends off his wife to her brother, thus getting back their respective sisters. The fact of their each


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25 having babies does not in any way militate against the custom; of course the children in these cases go with their mothers. Quarrels very often result in these summary denouements, against which the poor women dare not say one word, however much may be their aversion to the change. This law is one of the rights inherent in aboriginal manhood which cannot be controverted. As a natural consequence the right is often exercised because of the most trivial reasons. Sometimes, however, regret will supervene, when the wives are returned to their original partners. This is, of course, very laudable, but, being so, seldom. occurs. When a woman becomes a widow she falls back to her father, brother, or guardian, as the case may be. In no instance does she go to her late husband's relations. If she is not too old she is again exchanged away, her children, if any, going with her. If, on the other hand, she should be too old to tempt the owners of marriageable girls, she becomes a waif and drudge in the tribe, unless some one of of the enforced bachelors should deem her fitted to attend to his wants; if so, he has only to make his wishes known, when the sable widow gladly accepts his protection.

These numberless choppings and changes makes it almost impossible to tell the true paternity of many of the children, but as there is not any property depending upon heirship, legitimacy or the contrary is of very little consequence, and a bar sinister in their genealogical trees is not deemed derogatory in any way. The children do not receive any schooling. When old enough to run about they do just whatever pleases them, without the slightest reference to


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26 any one. Their parents never by any chance endeavour to guide them aright; in short, they do not possess the very remotest control over their actions. It is true that sometimes in a burst of passion a father will lend his child a clout with a waddy, which will well nigh brain the little savage. This, however, only induces a wild fit of bellowing, together with a period of sulks, more or less long, according to the evanescense or the contrary of the pain inflicted.

They are altogether lacking in any system calculated to inculcate patience, endurance of pain or privation, into the youthful character. Therefore both adults and children are woefully deficient in the exhibition of these virtues, which are so essential to the well-being of mankind, be they heathen or so-called Christians.

Unlike children of other races, these have no sports or pastimes relating to the years of childhood alone, their youthful amusements being merely the occupations of their riper years in miniature. Thus, it may be said, that there is not any period of boyhood and girlhood amongst them, boys and girls being men and women from the time they can run alone, only of a lesser growth.

Infanticide prevails amongst all the tribes to a very considerable extent, and in too many instances the poor little victims are eaten. Mothers frequently sustain nature by making food of their own offspring. This latter horrible practice occurs generally when the tribes are making long journeys. At such times carrying the children becomes burdensome to the mothers. That, in conjunction with being short of provisions (which is of no unusual occurrence when large numbers travel in a body through an inhospitable


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27 region such as the Mallee Scrub), is to a great extent the cause of this unnatural crime. In the winter time they make a common habit of trailing through the Mallee Scrub for hundreds of miles. They are extremely partial to these rambles, as they can be done with the utmost impunity—that is, they have no fear of meeting with hostile tribes during such journeyings, and even although they have difficulty enough at these times in procuring a sufficiency of food, still they like the vast and arid desert, because of the immunity they enjoy there from the everlasting bodily terror which continually preys upon their spirits in less remote districts, keeping them awake at night, or colouring their dreams with no pleasant lines, when "tired nature's sweet restorer" weighs down their eyelids. In the very barrenest portion of the barren Mallee Scrub there is a considerable depression or dry lake, distant from the Murray River about eight miles. The bottom of this lake is composed of a bright red ochre, which the natives use in large quantities in the ornamentation of their own bodies, and decorating their opossum cloaks as well. To procure this paint the tribes nearest thereto make yearly journeys to the lake, and in doing so frequently undergo serious privations by reason of the scarcity of food and water on the way. They take a supply of water with them in bags formed of wallaby skins, but as it takes them ten days or more to make the journey both ways and prepare the paint, their water supply usually runs short long before they return to their starting point. When this occurs they resort to the root of a peculiar kind of mallee, which they call weir, from whence they obtain a supply of sweet and limpid water,


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28 even in the warmest weather. The roots of this tree grow near the surface, and run laterally, sometimes for thirty or forty feet, without any appreciable difference in diameter. These roots they tear up and break into short lengths, which pieces are placed on end in an improvised coolamen. In half-an-hour the roots will be drained quite dry. From half-a-dozen such roots—that is, twenty or thirty feet long—as much as three or four gallons of water will be procured. The water is very nice and cool, having the very faintest sub-acid flavour, which makes it a most delicious, as well as refreshing beverage for hot and thirsty travellers.

Food, however, is not so easily obtained, by reason of the aridity of the land. The scrub is not large enough to contain opossum, and the distance from water makes creatures of the reptile class very scarce. Thus they are compelled to look for grubs in the roots of the smaller kinds of shrubs. These root grubs, though, are so small it takes a considerable amount of bush grubbing to procure a satisfactory meal. During these meagre days infanticide and anthropophagy are of frequent occurrence. They have sense enough to feel a certain amount of shame because of this horrible practice; at least, when chance induces someone to ask of the whereabouts of a certain child which has been made food of, they give some evasive answer, whilst hanging their heads in a very guilt-stricken manner. In dress there is not the least difference between that of the male and the female. The opossum rug is the only covering of both sexes, and in both it is worn in exactly the same manner—that is, somewhat after the fashion (as seen in paintings) of the Roman Toga, across the shoulder, with one


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29 arm free. On the very old men and the young women it is an exceedingly graceful garment, and infinitely more becoming to them than the conventional garb of civilised life is to those belonging to that higher order of humanity. The men wear a belt round the loins under the cloak, whilst the women wear a band round the same portion of the person, said band having a thick fringe all round it of about a foot in depth. The fringe is made of innumerable strips of opossum or wallaby skin. Of course neither of these bands or belts are seen unless the rugs are thrown off. Both sexes wear armlets made of opossum skin on the upper portion of both arms, and a netted band about an inch and a half wide round the brow. This band is coloured red by means of ochre mixed with fat. Round the neck both sexes wear strings of reeds cut into sections of an inch long, which, when carefully dried, are of a clear pale straw colour, admirably calculated to form an agreeable contrast to their glossy, ebon-hued necks and shoulders. They also make necklets from the autennae [sic] of the lobster, which, when the fishes have been cooked, are of a bright red. These, with a kangaroo tooth or two dangling from their hair by the sides of the head, and a bone or short section of reed through the middle cartilage of the nose make up all the ornaments with which they feel proud to decorate themselves. These ornaments are not donned on great occasions, such as high days and holidays (not having any such festive periods in their calendar), but merely as the whim takes them, or for want of other occupation.

The only distinctive mark whereby there can be no mistake made as to the sex is that all the men have the two


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