Games to develop the muscles, to strengthen the whole frame, and inure it to arrow wounds are the constant occupation of the growing lad, and when he kills his first rabbit or catches a woodpecker with his hands, his father will proudly celebrate the event by a “smoke” or a feast. Until a boy is admitted to the hunt, and later to the rank of warrior, there is no cessation to the disciplinary training, even though much of it is given under the guise of play. The normal routine of a youth, in the process of hardening himself to become even as skilful and as strong as the average of his companions, seems to us an extraordinary procedure. Withdrawal to the silences of the woods or the cliffs for a more or less variable length of time was, and still may be, exacted at the age of puberty, with fasting and continence also rigidly enjoined. Fasting, learned by degrees, makes the long fasts required later for ritual purposes more easy, and it has developed the capacity of the desert tribes to live for long periods upon an incredibly meagre diet in seasons of drought and the failure of crops. Young men who seek to gain power and to win the highest reward within the gift of their tribe, office in the esoteric priesthoods, add to the ordinary discipline rigors of which we can have little comprehension. They whip themselves into states of ecstasy, seeing visions in consequence, and receiving aid from supernatural powers to counteract the mischief-working beings who live, as they believe, in plants or beasts, or even in certain men and women. Then they return to the pueblo with the far-away gaze in their eyes of those who see not as other men see, and it is understood by all that they have been favored of the gods and are “not as other men are.” Culin divides all Indian games, including racing, into the two classes of games of chance and games of dexterity. Games requiring the kind of intellectual calculation and skill that chess demands seem never to occur. The aboriginal legend tells us that Iyatiko, the Mother, invented all games, and that many of them, such as the one called “chuck-away-grains,” were brought from Si-pa-pu, in the first migration. Culin also believes that all Indian games are native to these people and contain no modifications due to white influence other than the common degeneration which characterizes all Indian institutions tainted from the same source. Again, he emphasizes a well-marked affinity between the same games [played by] the most widely separated tribes, [their variations being] due to the materials employed rather than in the object or method of play. In general the variations do not follow difference in language.