IV. in the sixteenth century.—(See Bunsen, “Analecta,” Hamburg, 1703.)

In the following extracts it will be noted that the miracles recorded were wrought either by the swaddling-clothes themselves or by the water in which they had been cleansed; and the inference is that the excreta of Christ were believed, as in many other instances, to have the character of a panacea, as well as generally miraculous properties. The Madonna gave one of the swaddling clothes of Christ to the Wise Men of the East who visited him; they took it home, “and having, according to the custom of their country, made a fire, they worshipped it.... And casting the swaddling cloth into the fire, the fire took it and kept it” (1 Inf. iii. 6, 7). We read of the Finnish deity Wainemoinen that “the sweat which dropped from his body was a balm for all diseases.” The very same virtues were possessed by the sweat of the Egyptian god Ra (“Chaldean Magic,” Lenormant, p. 247, quoting the Kalewala, part 2, r. 14). On arrival in Egypt after the Flight—“When the Lady Saint Mary had washed the swaddling clothes of the Lord Christ and hanged them out to dry upon a post ... a certain boy ... possessed with the devil, took down one of them and put it upon his head. And presently the devils began to come out of his mouth and fly away in the shape of crows and serpents. And from this time the boy was healed by the power of the Lord Christ.”—(1 Inf. iv. 15, 16, 17.) “On the return journey from Egypt, Christ had healed by a kiss a lady whom cursed Satan ... had leaped upon ... in the form of a serpent. On the morrow, the same woman brought perfumed water to wash the Lord Jesus; when she had washed him, she preserved the water. And there was a girl whose body was white with leprosy, who being sprinkled with this water was instantly cleansed from her leprosy.”—(1 Inf. vi. 16, 17). There is another example of exactly the same kind in 1 Inf. vi. 34. See, again, 1 Inf. ix. 1, 4, 5, 9; x. 2, 3; xii. 4, 5, 6. “And in Matarea the Lord Jesus caused a well to spring forth, in which Saint Mary washed his coat. And a balsam is produced or grown in that country from the sweat which ran down there from the Lord Jesus.”—(Gospel of the Infancy, viii.: “The Apocryphal New Testament,” William Hone, London, 1820, p. 47.) “In Ireland, weakly children are taken to drink the ablution, that is, the water and wine with which the chalice is rinsed after the priest has taken the communion,—the efficacy arising from the cup having just before contained the body of our Lord.” (See “Folk-Medicine,” Black, London, 1883, p. 88.) The same cure was also in vogue in England, and in each case for the whooping-cough. This has all the appearance of a commingling of two separate streams of thought; compare with it the notes on the expression from Juvenal, “Priapo ille bibit vitreo,” page 428, as well as those in regard to the canons of Beauvais on page 429. “An offshoot of the Khlysti, known as the “Shakouni,” or Jumpers, openly professed debauchery and libertinism to excess.... Others of their rites are abject and disgusting; their chief is the living Christ, and their communion consists in embracing his body,—ordinary disciples may kiss his hand or his foot; to those of a more fervent piety, he offers his tongue.”—(“The Russian Church and Russian Dissent,” Albert F. Heard, New York and London, 1887, pp. 261-262.) The subjoined extract is from “Mélusine” (Gaidoz), Paris, May 5, 1888. UN DALAI-LAMA IRLANDAIS. “A l’occasion des reliques journalières du Dalai-Lama dont on fait des pilules pour les dévots, histoire que les imprimeurs de cette Revue n’avaient pas voulu ‘avaler’ (voir plus haut, col. 24) Mr. Wh. Stokes nous a signalé un curieux passage des annales irlandaises. Nous croyons intéressant de le traduire ici. Cet ‘acte de foi’ se passait en l’an 605, et le héros en est le roi Aedh, surnommé Uairidhnach.[14] “Un jour il passa, n’étant encore que prince royal, par le territoire d’Othain-Muira; il lava ses mains à la rivière qui traversa le territoire de la ville. Othain est le nom de la rivière, et c’est de là que la ville a son nom. Il prit de l’eau pour s’en laver la figure. Un de ses gens l’arrêta. ‘Roi, dit-il, ne mets pas cette eau sur ton visage.’ ‘Quoi donc?’ dit le roi. ‘J’ai honte de le dire,’ dit-il. ‘Quelle honte as-tu à dire la vérité? dit le roi. ‘Voici ce que c’est,’ dit-il; ‘c’est sur cette eau que se trouve le _water-closet_ des clercs.’ ‘Est-ce ici, que vient le clerc lui-même’ (c’est à dire le chef des clercs) ‘pour se soulager?’ “‘C’est ici même,’ dit le page. ‘Non seulement,’ dit le roi, ‘je mettrai cette eau sur ma figure, mais j’en mettrai dans ma bouche, et j’en boirai’ (et il en but trois gorgées); ‘car l’eau où il se soulage vaut pour moi l’eucharistie.’ “Cela fut raconté à Muira (le chef des clercs), et il rendit grâces à Dieu de ce que Aedh avait une semblable foi; et il appela auprès de lui Aedh et il lui dit: ‘Cher fils, en récompense de ce respect que tu as montré à l’Église, je te promets, en présence de Dieu, que tu obtiendras bientôt la royauté d’Irlande, que tu auras victoire et triomphe sur tes ennemis, que tu ne mourras pas de mort subite,[15] que tu recevras le corps de Christ de ma main, et je prierai le Seigneur pour toi, pour que ce soit la vieillesse qui t’enlève de cette vie.’ “Ce fut peu de temps après cela qu’Aedh obtint la royauté d’Irlande et il donna des terres fertiles à Muira d’Othain.[16] “Comme le lecteur ne manquera pas de le remarquer, c’est par édification que l’annaliste, clerc lui-même, raconte cette histoire. En effet, elle fait honneur à la piété du roi et elle prouve que ‘le respect montré à l’Église ... a obtenu sa récompense.’ Ce qui vient des hommes de Dieu participe en effet au caractère sacré de Dieu qu’ils représentent. “Si l’on cherchait à étendre cette enquête de scatologie hiératique on trouverait sans doute bien des croyances et des pratiques répugnantes à notre goût de civilisés, mais raisonnables en un sens quand on accepte le point de départ, quand on ne condamne pas la logique, et surtout quand on se rappelle que le dégoût pour les résidus de la digestion n’est devenu instinctif que pour la vie civilisée et les habitudes sociales. Les peuples qui ne se lavent pas doivent certainement sentir autrement que nous, et même ne pas sentir du tout; et nos ancêtres de l’âge des cavernes n’avaient certainement l’odorat plus difficile. On assure que chez les Namas, tribu hottentote, le shaman qui célèbre un mariage asperge les conjoints de son urine. Cela remplace notre eau bénite. Le shaman est en effet ’un homme de Dieu,’ par excellence; car, lorsqu’il se livre à ces danses désordonnées qui sont une partie du culte, on croit que le dieu descend en lui, non en esprit, mais en réalité. “C’est aussi le cas de rappeler un usage linguistique des habitants de Samoa dans la Polynésie. Lorsqu’une femme est sur le point d’accoucher, on adresse des prières au dieu ou génie de la famille du père et à celui de la famille de la mère. Quand l’enfant est né, la mère demande quel dieu on était en train de prier à ce moment. On en prend soigneusement note et ce dieu sera en quelque sorte le “patron” de l’enfant pendant le reste de sa vie. “Par respect pour ce dieu, l’enfant est appelé son excrément et pendant son enfance on l’appelle réellement, comme ‘petit-nom,’ ‘m⸺ de Tongo,’ ou de Satia, ou de tout autre dieu, suivant le cas. La formule est grossière, mais l’intention, sous une apparence tout matérielle, part d’un sentiment de respect et de piété à l’égard de la divinité.” The last two paragraphs of the above are taken from the work of the missionary Turner, who lived for seventeen years in the islands of Polynesia; they appear in his “Samoa,” London, 1884, p. 79. But in the same book, issued under the title “Polynesia,” London, 1861, it has been expunged. The mother of the King of Uganda invited Speke to visit her and drink pombé, the native plantain wine; when she happened to spill some of this the servants “instantly fought over it, dabbing their noses on the ground, or grabbing it with their hands, that not one atom of the queen’s favor might be lost; for everything must be adored that comes from royalty, whether by design or accident.” (Speke, “Nile,” London, 1863, vol. ii. p. 313.) This is the Grand Lama business over again and nothing else. The people of Madagascar have an annual feast of the greatest solemnity, during which no cattle are allowed to be slaughtered; “which means that none can be eaten, as meat will not keep twenty-four hours in Madagascar.” This festival is called “The Queen’s Bath,” and is arranged with much parade. “When the water was warm the queen stepped down and entered the curtained space. In a few moments salvos of artillery announced to the people that the queen was taking her bath. In a few minutes more she reappeared, sumptuously clothed with jewels. She carried a horn filled with the bath-water, with which she sprinkled the company.”—(“Evening Star,” Washington, D. C., quoting from “Transcript,” Boston, Massachusetts.) That the ruler of a tribe or nation is in some manner connected with and representative of the deities adored by the tribe or nation, is a form of man-worship presenting its most perfect manifestation in the reverence accorded the Grand Lama; but no part of the world has been free from it, and among our own forefathers it obstinately held its ground in the opinion so long prevalent all over Europe that the touch of the king’s hand would cure the scrofula. This remedial potency was also ascribed to women in a certain condition. “Scrofulous sores were believed by some to be cured by the touch of a menstruating woman.”—(Pliny, Bohn’s edition, lib. 28, cap. 24.) “The Hindu wife is in Paradise compared to the Hindu widow. The condition of the wife is bad enough. As the slave of her husband, she eats after he is through, and she eats what is left. She has no education to speak of, and her only hope of salvation is in him. She stands while he sits in the household; and she cannot, if she lives in the interior, go to the Ganges and bathe herself in the sacred water. I am told that in many cases she considers it a privilege to bathe her husband’s feet after he returns, and thinks that she gets some absolution from sin by drinking the water.”—(Frank G. Carpenter, in “World,” New York, June 30, 1889.) “Pyrrhus, king of Epirus, possessed the power of curing individuals attacked by enlarged spleen by simply pressing his right foot upon that viscera.”—(“The Physicians of the Middle Ages,” T. C. Minor, M.D., Cincinnati, Ohio, 1889, p. 5. A translation of “Le Moyen Age Médical,” of Dr. Edmond Dupouy.) X. THE BACCHIC ORGIES OF THE GREEKS. The Bacchic orgies of the Greeks, while not strictly assimilated to the ur-orgies, can scarcely be overlooked in this connection. Montfaucon describes the Omophagi of the Greeks: “Les Omophagies étoient une fête des Grecs qui passoient la fureur Bacchique; ils s’entortilloient, dit Arnobe, de serpens et mangeoient des entrailles de Cabri crues, dont ils avaient la bouche toute ensanglantée; cela est exprimée par le nom Omophage. Nous avons vu quelquefois des hommes tous entortillez de serpens et particulièrement dans Mithras.”—(Montfaucon, “L’Antiquité expliquée,” tome 2, book 4, p. 22.) The references to serpent-worship are curious, in view of the fact that such ophic rites still are celebrated among the Mokis, the next-door neighbors of the Zuñis, and once existed among the Zuñis themselves. The allusion to _Mithras_ would seem to imply that these orgies must have been known to the Persians as well as the Greeks. Bryant, speaking of the Greek orgies, uses this language: “Both in the orgies of Bacchus and in the rites of Ceres, as well as of other deities, one part of the mysteries consisted in a ceremony (_omophagia_), at which time they ate the flesh quite crude with the blood. In Crete, at the Dionisiaca, they used to tear the flesh with their teeth from the animal when alive.”—(Bryant, “Mythology,” London, 1775, vol. ii. p. 12.) And again, on p. 13: “The Mænules and Bacchæ used to devour the raw limbs of animals which they had cut or torn asunder.... In the island of Chios it was a religious custom to tear a man limb from limb, by way of sacrifice to Dionysius. From all which we may learn one sad truth, that there is scarce anything so impious and unnatural as not, at times, to have prevailed.”—(Idem.) Faber tells us that: “The Cretans had an annual festival ... in their frenzy they tore a living bull with their teeth, and brandished serpents in their hands.”—(Faber, “Pagan Idolatry,” London, 1816, vol ii. p. 265.) BACCHIC ORGIES IN NORTH AMERICA. These orgies were duplicated among many of the tribes of North America. Paul Kane describes the inauguration of Clea-clach, a Clallum chief (northwest coast of British America): “He seized a small dog and began devouring it alive.” He also bit pieces from the shoulders of the male by-standers.—(See “Artist’s Wanderings in North America,” London, 1859, p. 212; also, the same thing quoted by Herbert Spencer in “Descriptive Sociology.”) Speaking of these ceremonies, Dr. Franz Boas says: “Members of tribes practising the Hamatsa ceremonies show remarkable scars produced by biting. At certain festivals it is the duty of the Hamatsa to bite a piece of flesh out of the arms, leg, or breast of a man.” (“Report on the North-Western Indians of Canada,” in “Proceedings of the British Association for the Advancement of Science,” Newcastle-upon-Tyne Meeting, 1889, p. 12.) Doctor Boas demonstrates that the actions of the Hamatsa are an example of Ritualistic Cannibalism. (See idem, p. 55.) And, speaking of the secret societies observed among the Indians of the British northwest coast, he remarks that each has its own ceremonies. “The Nutlematl must be as filthy as possible.”—(Idem, p. 54.) “Bernardin de Saint Pierre, in his ‘Études de la Nature’ gives it as his opinion that to eat dog’s-flesh is the first step towards cannibalism, and certainly, when I enumerate to myself the peoples whom I visited who actually, more or less, devoured human flesh, and find that among them dogs were invariably considered a delicacy, I cannot but believe that there is some truth in the hypothesis.” (Schweinfurth, “Heart of Africa,” London, 1872, vol. i. p. 191.) The Clallums, no doubt, in their frenzies, tore dogs to pieces as a substitute for the human victim of an earlier period in their culture. Bancroft describes like orgies among the Chimsyans, of British North America. (See in “Native Races of the Pacific Slope,” vol. i. p. 171.) While the Nootkas medicine men are said to have an orgy in which “live dogs and dead human bodies are seized and torn by their teeth; but, at least in later times, they seem not to attack the living, and their performances are somewhat less horrible and bloody than the wild orgies of the Northern tribes.”—(Idem, vol. i. p. 202.) The Haidahs, of the same coast, indulge in an orgy in which the performer “snatches up the first dog he can find, kills him, and tearing pieces of his flesh, eats them.”—(Dall, quoting Dawson, in “Masks and Labrets,” Annual Report of the Bureau of Ethnology, Washington, D. C., 1886.) In describing the six secret soldier societies or bands of the Mandans, Maximilian, of Wied, calls attention to the three leaders of one band, who were called dogs, who are “obliged, if any one throws a piece of meat into the ashes or on the ground, saying, ‘There, dog, eat,’ to fall upon it and devour it raw, like dogs or beasts of prey.”—(Maximilian, Prince of Wied, “Travels,” &c., London, 1843, pp. 356, 446.) A further multiplication of references is unnecessary. The above would appear to be enough to establish the existence of almost identical orgies in Europe, America, and Asia—orgies in which were perpetuated the ritualistic use of foods no longer employed by the populace, and possibly commemorating a former condition of cannibalism. THE SACRIFICE OF THE DOG A SUBSTITUTION FOR HUMAN SACRIFICE. It would add much to the bulk of this chapter to show that the dog has almost invariably been employed as a substitute for man in sacrifice. Other animals have performed the same vicarious office, but none to the same extent, especially among the more savage races. To the American Indians and other peoples of a corresponding stage of development, the substitution presents no logical incongruity. Their religious conceptions are so strongly tinged with _zoolatry_ that the assignment of animals to the _rôle_ of deities or of victims is the most natural thing in the world; but their belief is not limited to the idea that the animal is sacred; it comprehends, additionally, a settled appreciation of the fact that _lycanthropy_ is possible, and that the medicine-men possess the power of transforming men into animals or animals into men. Such a belief was expressed to the writer in the most forcible way, in the village of Zuñi, in 1881. The Indians were engaged in some one of their countless dances and ceremonies (and possibly not very far from the time of the urine dance), when the dancers seized a small dog and tore it limb from limb, venting upon it every torture that savage spite and malignity could devise. The explanation given was that the hapless cur was a “Navajo,” a tribe to which the Zuñis have been spasmodically hostile for generations, and from whose ranks the fortunes of war must have enabled them to drag an occasional captive to be put to the torture and sacrificed. Mrs. Eastman describes the “Dog Dance” of the Sioux, in which the dogs represented Chippewas, and had their hearts eaten raw by the Sioux. XI. POISONOUS MUSHROOMS USED IN UR-ORGIES. The Indians in and around Cape Flattery, on the Pacific coast of British North America, retain the urine dance in an unusually repulsive form. As was learned from Mr. Kennard, U.S. Coast Survey, whom the writer had the pleasure of meeting in Washington, D.C., in 1886, the medicine men distil, from potatoes and other ingredients, a vile liquor, which has an irritating and exciting effect upon the kidneys and bladder. Each one who has partaken of this dish immediately urinates and passes the result to his next neighbor, who drinks. The effect is as above, and likewise a temporary insanity or delirium, during which all sorts of mad capers are carried on. The last man who quaffs the poison, distilled through the persons of five or six comrades, is so completely overcome that he falls in a dead stupor. Precisely the same use of a poisonous fungus has been described among the natives of the Pacific coast of Siberia, according to the learned Dr. J. W. Kingsley (of Brome Hall, Scole, England). Such a rite is outlined by Schultze. “The Shamans of Siberia drink a decoction of toad-stools or the urine of those who have become narcotized by that plant.”—(Schultze, “Fetichism,” New York, 1885, p. 52.) The Ur-Orgy of the natives of Siberia should be found fully described by explorers in the employ of the Russian Government. Application was accordingly made by the author to the Hon. Lambert Tree, the American Minister at the Court of St. Petersburgh, who evinced a warm interest in the work of unearthing from the Imperial archives all that bore upon the use of the mushroom as a urino-intoxicant. Unfortunately, the official term of Mr. Tree having expired, no information was obtained from him in time for incorporation in these pages. Acknowledgment is due in this connection to Mr. Wurtz, the American Chargé d’Affaires at St. Petersburgh, as well as to his Excellency the Russian Minister of Public Instruction, for courteous interest manifested in the investigations made necessary by the amplification of the original pamphlet. Conferences were also had with his Excellency the Chinese Minister and with Dr. H. T. Allen, Secretary of the Corean Legation, in Washington, but beyond developing the fact that in the minor medicine of those countries resort was still had to excrementitious curatives, the information deduced was meagre and unimportant. Dependence was therefore necessarily placed upon the accounts of American or English explorers of undisputed authority. George Kennan describes a wedding which he saw in one of the villages of Kamtchatka: “After the conclusion of the ceremony we removed to an adjacent tent, and were surprised as we came out into the open air to see three or four Koraks shouting and reeling in an advanced stage of intoxication,—celebrating, I suppose, the happy wedding which had just transpired. I knew that there was not a drop of alcoholic liquor in all Northern Kamtchatka, nor, so far as I knew, anything from which it could be made, and it was a mystery to me how they had succeeded in becoming so suddenly, thoroughly, hopelessly, undeniably drunk. Even Ross Browne’s beloved Washoe, with its ‘howling wilderness’ saloons, could not have turned out more creditable specimens of intoxicated humanity than those before us. “The exciting agent, whatever it might be, was certainly as quick in its operation and as effective in its results as any ‘tanglefoot’ or ‘bottled lightning’ known to modern civilization. “Upon inquiry, we learned to our astonishment that they had been eating a species of the plant vulgarly known as ‘toadstool.’ There is a peculiar fungus of this class in Siberia, known to the natives as ‘muk-a-moor,’ and as it possesses active intoxicating properties, it is used as a stimulant by nearly all the Siberian tribes. “Taken in large doses, it is a violent narcotic poison, but in small doses it produces all the effects of alcoholic liquor. “Its habitual use, however, completely shatters the nervous system, and its sale by Russian traders to the natives has consequently been made a penal offence by the Russian law. In spite of all prohibitions the trade is still secretly carried on, and I have seen twenty dollars’ worth of furs bought with a single fungus. “The Koraks would gather it for themselves, but it requires the shelter of timber for its growth, and is not to be found on the barren steppes over which they wander; so that they are obliged for the most part to buy it at enormous prices from the Russian traders. It may sound strangely to American ears, but the invitation which a convivial Korak extends to his passing friend is not ‘Come in and have a drink,’ but ‘Won’t you come in and take a toadstool?’—not a very alluring proposal perhaps to a civilized toper, but one which has a magical effect upon a dissipated Korak. As the supply of these toadstools is by no means equal to the demand, Korak ingenuity has been greatly exercised in the endeavor to economize the precious stimulant and make it go as far as possible. “Sometimes in the course of human events it becomes imperatively necessary that a whole band should get drunk together, and they have only one toadstool to do it with. For a description of the manner in which this band gets drunk collectively and individually upon one fungus, and keeps drunk for a week, the curious reader is referred to Goldsmith’s ‘A Citizen of the World,’ Letter 32. “It is but just to say, however, that this horrible practice is almost entirely confined to the settled Koraks of Penzshink Gulf,—the lowest, most degraded portion of the whole tribe. It may prevail to a limited extent among the wandering natives, but I never heard of more than one such instance outside the Penzshink Gulf settlements.”—(“Tent Life in Siberia,” George Kennan, New York and London, 1887, pp. 202-204.) Oliver Goldsmith speaks of “a curious custom” among “the Tartars of Koraki.... The Russians who trade with them carry thither a kind of mushroom.... These mushrooms the rich Tartars lay up in large quantities for the winter; and when a nobleman makes a mushroom feast all the neighbors around are invited. The mushrooms are prepared by boiling, by which the water acquires an intoxicating quality, and is a sort of drink which the Tartars prize beyond all other. When the nobility and ladies are assembled, and the ceremonies usual between people of distinction over, the mushroom broth goes freely round, and they laugh, talk _double-entendres_, grow fuddled, and become excellent company. The poorer sort, who love mushroom broth to distraction as well as the rich, but cannot afford it at first hand, post themselves on these occasions round the huts of the rich, and watch the opportunity of the ladies and gentlemen as they come down to pass their liquor, and holding a wooden bowl, catch the delicious fluid, very little altered by filtration, being still strongly tinctured with the intoxicating quality. Of this they drink with the utmost satisfaction, and thus they get as drunk and as jovial as their betters. “‘Happy nobility!’ cried my companion, ‘who can fear no diminution of respect unless seized with strangury, and who when drunk are most useful! Though we have not this custom among us, I foresee that if it were introduced, we might have many a toad-eater in England ready to drink from the wooden bowl on these occasions, and to praise the flavor of his lordship’s liquor. As we have different classes of gentry, who knows but we may see a lord holding the bowl to the minister, a knight holding it to his lordship, and a simple squire drinking it double-distilled from the loins of knighthood?’”—(Oliver Goldsmith, “Letters from a Citizen of the World,” No. 32. This is based upon Philip Van Stralenburgh’s “Histori-Geographical Description of the North and Eastern Part of Europe and Asia,” London, 1736, p. 397.) “The _Amanita muscaria_ possesses an intoxicating property, and is employed by Northern nations as an inebriant. The following is the account of Langsdorf, as given by Greville:— “This variety of _Amanita muscaria_ is used by the inhabitants of the northeastern parts of Asia in the same manner as wine, brandy, arrack, opium, etc., is by other nations. Such fungi are found most plentifully about Wischna, Kamtchatka, and Willowa Derecona, and are very abundant in some seasons, and scarce in others. They are collected in the hottest months, and hung up by a string to dry in the air; some dry themselves on the ground, and are said to be far more narcotic than those artificially preserved. Small, deep-colored specimens, deeply covered with warts, are also said to be more powerful than those of a larger size and paler color. “The usual mode of taking the fungus is to roll it up like a bolus and swallow it without chewing, which the Kamtchkadales say would disorder the stomach. “It is sometimes eaten fresh in soups and sauces, and then loses much of its intoxicating property. When steeped in the juice of the berries of the _Vaccinum uliginosum_, its effects are those of a strong wine. One large and two small fungi are a common dose to produce a pleasant intoxication for a whole day, particularly if water be drunk after it, which augments the narcotic principle. “The desired effect comes in from one to two hours after taking the fungus. Giddiness and drunkenness result in the same manner as from wine or spirits; cheerful emotions of the mind are first produced, the countenance becomes flushed, involuntary words and actions follow, and sometimes at last an entire loss of consciousness. It renders some remarkably active, and proves highly stimulating to muscular exertion. By too large a dose violent spasmodic effects are produced. So very exciting to the nervous system in some individuals is this fungus that the effects are often very ludicrous. If a person under its influence wishes to step over a straw or a small stick, he takes a stride or a jump sufficient to clear the trunk of a tree. A talkative person cannot keep silence or secrets, and one fond of music is perpetually singing. “The most singular effect of the _Amanita_ is the influence it possesses over the urine. It is said that from time immemorial the inhabitants have known that the fungus imparts an intoxicating quality to that secretion, which continues for a considerable time after taking it. For instance, a man moderately intoxicated to-day will by the next morning have slept himself sober; but (as is the custom) by taking a cup of his urine he will be more powerfully intoxicated than he was the preceding day. It is therefore not uncommon for confirmed drunkards to preserve their urine as a precious liquor against a scarcity of the fungus. “The intoxicating property of the urine is capable of being propagated, for every one who partakes of it has his urine similarly affected. Thus with a very few _Amanitæ_ a party of drunkards may keep up their debauch for a week. Dr. Langsdorf mentions that by means of the second person taking the urine of the first, the third of the second, and so on, the intoxication may be propagated through five individuals.”—(English Cyclop., London, 1854, vol ii., “Natural History,” article “Fungi.” London: Bradbury and Evans.) “They make feasts when one village entertains another, either upon account of a wedding, or having had a plentiful fishing or hunting. The landlords entertain their guests with great bowls of oponga, till they are all set a-vomiting; sometimes they use a liquor made of a large mushroom, with which the Russians kill flies. This they prepare with the juice of epilobium or French willow. The first symptom of a man being affected with this liquor is a trembling in all his joints, and in half an hour he begins to rave as if in a fever; and is either merry or melancholy mad according to his peculiar constitution. Some jump, dance, and sing; others weep and are in terrible agonies, a small hole appearing to them as a great pit, and a spoonful of water as a lake; but this is to be understood of those who take it to excess; for, taken in small quantity, it raises their spirits, and makes them brisk, courageous, and cheerful. “It is observed whenever they have eaten of this plant, they maintain that whatever foolish things they did, they only obeyed the commands of the mushroom; however, the use of it is so dangerous that unless they were well looked after, it would be the destruction of numbers of them. The Kamtchadales do not much care to relate these drunken frolics, and perhaps the continual use of it renders it less dangerous to them. One of our Cossacks resolved to eat of this mushroom in order to surprise his comrades, and this he actually did; but it was with great difficulty they preserved his life. Another of the inhabitants of Kamtchatka, by the use of this mushroom, imagined that he was upon the brink of hell ready to be thrown in, and that the mushroom ordered him to fall on his knees and make a full confession of all the sins he could remember, which he did before a great number of his comrades, to their no small diversion. It is related that a soldier of the garrison, having eaten a little of this mushroom, walked a great way without any fatigue; but at last, having taken too great a quantity, he died. “My interpreter drank some of this juice without knowing of it, and became so mad that it was with difficulty we kept him from ripping open his belly, being, as he said, ordered to do so by the mushroom. “The Kamtchadales and the Koreki eat of it when they resolve to murder anybody; and it is in such esteem among the Koreki that they do not allow any one that is drunk with it to make water upon the ground, but they give him a vessel to save his urine in, which they drink; and it has the same effect as the mushroom itself. “None of this mushroom grows in their country, so that they are obliged to purchase it of the Kamtchadales. Three or four of them are a moderate dose, but when they want to get drunk they take ten. The women never use it, so that all their merriment consists in jesting, dancing, and singing.”—(“The History of Kamtchatka and the Kurile Islands,” by James Grieve, M.D., Gloucester, England, 1764, pp. 207-209.) “I do not think that the urine would keep very long, and decomposition would destroy the Amanitine, which I believe to be the intoxicating principle. If I remember aright, it has been obtained as an alkaloid.”—(Personal letter from Dr. J. W. Kingsley, Cambridge, England, dated Aug. 18, 1888.) “If the Yakut was a good and loving spouse, he would go directly home and eject the contents of his stomach into a vessel of water, which then he placed out of doors to cool and collect; and from the rich, floating vomit his wife and children would afterwards enjoy a hearty meal. The lucky possessor of a stomach full of Vodki may, in a benevolent mood, similarly dispose of a part of his repletion, minus the water, and away to the Eastward, among the Tchuchees, families are often regaled even to inebriation with the natural fluid discharge from the bodies of fortunate tipplers.... Saving the natives themselves it is their most disgusting institution, and if any Christian missionary be earnestly seeking a fresh field to labor in, I can assure him that no soil is more desperately in need of cultivation than the Tchuchee Country.”—(“In the Lena Delta,” George W. Melville, Chief Engineer, U. S. Navy, Boston, Massachusetts, 1885, page 318.) “_Amanita muscaria_ has been employed as fly-poison, whence its vulgar name. M. Poquet states that climate does not modify its poisonous qualities. The Czar Alexis died from eating it, yet the Kamtchatkans eat it, or are said to do so, as also the Russians. In Siberia, it is used as an intoxicating agent. Cook says it is taken as a bolus, and that its effects combine those produced by alcohol and haschish. The property is imparted to the fluid secretion (urine) of rendering it intoxicating, which property it retains for a considerable time. A man, having been intoxicated on one day and slept himself sober the next, will, by drinking this liquor to the extent of about a cupful, become as much intoxicated as he was before.... Urine is preserved in Siberia to this end.... The intoxicating property may be communicated to any person who partakes ... to the third, fourth, and even fifth distillation.”—(M. C. Cook, “British Fungi,” London, 1882, pp. 21, 22.) Henry Lamsdell (“Through Siberia,” London, 1882, vol. ii. p. 645) describes the “fly agaric.” He says that it is used by the Koraks to produce intoxication. “So powerful is the fungus that the native who eats it remains drunk for several days; and by a process too disgusting to be described, half a dozen individuals may be successively intoxicated by the effects of a single mushroom, each in a less degree than his predecessor.” “The Koraks prepare the ‘muk-a-moor’ by steeping it. In a few minutes the fortunate ones get thoroughly intoxicated, and imbibe to such an extent that they are forced to relieve themselves of the superfluity, on which occasions the poorer people stand prepared with bowls to catch the liquid, which they quaff, and, in turn, become intoxicated. In this manner, a whole settlement will sometimes get drunk from liquor consumed by one individual.”—(Richard J. Bush, “Reindeer, Dogs and Snow-Shoes,” London, no date, p. 357.) Salverte gives two pages to a description of the effects of the “fly agaric” or “mucha-more” of the Russians; he shows how it leads men to the commission of murder, suicide, and other excesses, but makes no allusion to the drinking of urine, although he quotes from Gmelin, Krachenninikof and Beniowski, all of whom must have had some acquaintance with its peculiar properties. According to Salverte the use of this fungus might well be referred to the category of Sacred Intoxicants.—(See “Philosophy of Magic,” Eusèbe Salverte, New York, 1862, vol. ii. pp. 19, 20.) “Before the conquest, they seldom used anything for drink but water, but when they made merry they drank water which had stood for some time upon mushrooms; but of this more hereafter.”—(“History of Kamtchatka and the Kurile Islands,” James Grieve, M. D., Gloucester, England, 1764, p. 195.) See previous citation from the same author. A mere reference to the trade carried on by the Russians and Kamtchadales with the Koraks in _Agaricus muscarius_ is to be found in “Langsdorf’s Voyages,” London, 1814, vol. ii. p. 318. “It is said that the sort of mushroom which they procure from Kamtchadales is preferred by them as a means of exhilaration or intoxication to brandy.” (Idem, p. 320.) He adds: “Some remarks of mine upon this subject will be found in the Annals of the Society for promoting the Knowledge of Natural History.”—(Idem, p. 321.) “The use of the intoxicating fungus in Siberia, and that of the urine flavored by it, is mentioned in Steller’s ‘History of Kamtchatka,’ which is, I believe, the earliest and best authority in reference to it.”—(Personal letter from Hon. John S. Hittell, San Francisco, April 24, 1888.) Although Grieve’s account is, in the main, derived from Steller, every effort was made to find the latter author and examine his own language. The copy belonging to the Library of Congress had been mislaid, and it was not possible to find it; but the extensive Arctic Library of General A. W. Greely, U. S. Army, the polar explorer, was most kindly placed at the author’s disposal, and there the long-coveted volume was, translated by Mr. Bunnemeyer, to whom the warmest acknowledgments are due. George William Steller was born March 10, 1709, at Winsheim. In 1734, he went to Russia, where he became an adjunct and member of The Imperial Academy of Sciences. In 1758, he was delegated to explore Kamtchatka, especially its natural history. After completing the task and making voyages to various other regions, he attempted twice to return to St. Petersburgh, but each time received orders to return to Irkutsk to answer charges there brought against him. He did not reach Irkutsk the second time, but was frozen to death while his guard entered a way-side inn, and was buried at Tumen, in November, 1746. The following are his remarks about poisonous mushrooms: “Among the Champignons, the poisonous toadstool, called mucha-moor in Russian, is held in greatest esteem. At the Russian ostrag it has long ago fallen into disfavor, but is used so much the more in the vicinity of the Tzil and towards the Korakian boundary. This mushroom is dried and swallowed in large pieces without mastication, followed by large draughts of cold water. In the course of half an hour, raging drunkenness and strange hallucinations result. The Korakians and Jukagiri are still more addicted to this vice, and buy the fungus from the Russians whenever they can. Those too poor to do so collect the urine of those under the influence of the drug and drink it, which makes them equally as drunk and raging. “The urine is equally effective to the fourth and fifth man. Reindeer frequently devour these mushrooms with great avidity, becoming drunk and wild, and finally fall into a deep sleep. When found in this state, it is not killed until the effects of the drug have passed away, as otherwise its meat when eaten will cause the same frenzied intoxication as the mushroom itself.” “The dance and custom you describe as existing among the Siberians I know nothing of. I neither saw nor heard of it. I do not think there is any of the mushroom species in the Tchuktchi country. The land is absolutely barren. I lived in the tents of that people for seven or eight months, and they never paid any attention to me as a stranger, in the way of hiding their customs from me. They would have their drumming and medicine performances before me, just as though I was one of them. The custom you allude to may prevail among the Yakouts and Tchuktchi, nevertheless, but I think it more probable that it exists with the Northwest tribes, such as the Samoyeds or Osjaks.”—(Personal letter from the Arctic explorer, W. H. Gilder, author of “Schwatka’s Search,” etc., dated New York, Oct. 15, 1889.) “Captain Healey, of the revenue cutter ‘Bear,’ brought to this place, last autumn, a shipwrecked seaman, who had been rescued by the Siberian Tchuktchis, with whom he remained some two years. He described their mode of making an intoxicating liquor thus: in the summer, mushrooms or fungi were collected in large quantity, and eaten by a man who, like our Indians, prepared himself by fasting for the feast. After eating enormous quantities of the fungi, he vomited into a receptacle, and again loaded up, time and again, and disgorged the stuff in a semi-fermented or half-digested condition. It was swallowed by those who were waiting for the drink; and his urine was also imbibed, to aid in producing a debauch, resulting in frenzied intoxication.”—(Personal letter from Surgeon B. J.