M. Kounavine among the gypsies who roam with their camps in the Ural neighbourhood ;

some Bessarabian gypsies supplied B ; C was obtained from a gypsy sorcerer of the Persian frontier, and D formed a part of some ornaments placed with their dead by gypsies of Southern Russia.
"The cabalistic sign" {vide illustration at head of chapter) "represents roughly a serpent, the symbol of Auromori, the evil principle in gypsy mythology. The figure of an arch surrounded with stars is, according to M. Kounavine, held by the gypsies as symbolizing the earth, the meaning of the triangle A is not known. The moon and stars which surround the earth and which are, so to speak, enclosed in the serpent's coils, symbolize the world lying in evil. This sign is engraved by gypsies upon the plates of the harness of the horses, of garments, and as designed ornaments."
It may be here remarked that the symbolism of M. Kounavine, while it may be quite accurate, must be taken with great reserve. If the "arch" be simply a horse-shoe, all these ornaments, except the serpent, may be commonly found on the trappings of London dray-horses.
"Amulet A, which also represents the sun, the moon, the stars, earth, and a serpent, can equally serve as a symbol of the universe. According to M. Kounavine, Ononi" (the Ammon of the Egyptians) "and Auromori, arc symbolized upon this amulet. Amulet B represents a man surrounded by a halo, aided by the moon and the stars, and armed with a sword and
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arrows. Beneath is represented the horse ; the serpent symbolizes Auromori. As a whole this amulet represents the conflict between the good and evil principle, Jandra (Indra) against Auromori.
" Amulet C represents a gleaming star and the serpent, and is called Baramy (Brama), symbolizing, according to M. Kounavine, the gypsy proto-divinity.
" Or amulet D, which represents a flaming pyre and some hieroglyphics, ?nay also symbolize the prayer addressed to the divinity of the fire."
If these explanations were given by gypsy sorcerers the amulets are indeed very curious. But, abstractly, the serpent, arrows, stars, the moon, an archer, a fox, and a plant, occur, all the world over, on coins or in popular art, with or without symbolism, and I confess that I should have expected something very different as illustrating such a remarkable mythology as that given by M. Kounavine. However, the art of a nation- — as, for instance, that of the Algonkin Indians — may be very far indeed behind its myths and mental conceptions.