In New Zealand[19] 'the natives regarded the wind as an indication of the presence of their god,' a superstition not peculiar to Maori religion. The 'cold wind' felt blowing over the hands at spiritualistic _séances_ is also regarded (by physical researchers) as an indication of the presence of supernatural beings. The windy roaring noise made by the bull-roarer might readily be considered by savages, either as an invitation to a god who should present himself in storm, or as a proof of his being at hand. We have seen that this view was actually taken by an Australian woman. The hymn called 'breath' or _haha_, a hymn to the mystic wind, is pronounced by Maori priests at the moment of the initiation of young men in the tribal mysteries. It is a mere conjecture, and possibly enough capable of disproof, but we have a suspicion that the use of the _mystica vannus Iacchi_ was a mode of raising a sacred wind analogous to that employed by whirlers of the turndun.[20] Servius, the ancient commentator on Virgil, mentions, among other opinions, this--that the _vannus_ was a sieve, and that it symbolised the purifying effect of the mysteries. But it is clear that Servius was only guessing; and he offers other explanations, among them that the _vannus_ was a crate to hold offerings, _primitias frugum_. We have studied the bull-roarer in Australia, we have caught a glimpse of it in England. Its existence on the American continent is proved by letters from New Mexico, and by the passage in Mr. Frank Cushing's _Adventures in Zuni_.[21] In Zuni, too, among a semi-civilised Indian tribe, or rather a tribe which has left the savage for the barbaric condition, we find the bull-roarer.[22] Here, too, the instrument--a 'slat,' Mr. Cushing calls it--is used as a call to the ceremonial observance of the tribal ritual. The Zunis have various 'orders of a more or less sacred and sacerdotal character.' Mr. Cushing writes:--