[16] Pausanias, iii. 15. When the boys were being cruelly scourged, the priestess of Artemis Orthia held an ancient barbaric wooden image of the goddess in her hands. If the boys were spared, the image grew heavy; the more they were tortured, the lighter grew the image. In Samoa the image (shark's teeth) of the god Taema is consulted before battle. 'If it felt heavy, that was a bad omen; if light, the sign was good'--the god was pleased (Turner's _Samoa_, p. 55). [17] _Kamilaroi and Kurnai_, p. 268. [18] Fison, _Journal Anthrop. Soc._, Nov., 1883. [19] Taylor's _New Zealand_, p. 181. [20] This is not the view of le Père Lafitau, a learned Jesuit missionary in North America, who wrote (1724) a work on savage manners, compared with the manners of heathen antiquity. Lafitau, who was greatly struck with the resemblances between Greek and Iroquois or Carib initiations, takes Servius's other explanation of the _mystica vannus_, 'an osier vessel containing rural offerings of first fruits.' This exactly answers, says Lafitau, to the Carib _Matoutou_, on which they offer sacred cassava cakes. [21] _The Century Magazine_, May, 1883. [22] A minute account of the mysteries of Pueblo Indians, and their use of the bull-roarer, will be found in Captain Bourke's _Snake Dance of the Moquis_. [23] Κῶνος ξυλάριον οὗ ἐξῆπται τὸ σπαρτίον καὶ ἐν ταῖς τελεταῖς ἐδονεῖτο ἵνα ῥοιζῇ. Lobeck, _Aglaophamus_ (i. p. 700). [24] _De Corona_, p. 313. [25] _Savage Africa._ Captain Smith, the friend of Pocahontas, mentions the custom in his work on Virginia, pp. 245-248. [26] Brough Smyth, i. 60, using evidence of Howitt, Taplin, Thomas and Wilhelmi. [27] _Kamilaroi and Kurnai_, p. 241. [28] Περὶ ὀρχήσεως, c. 15. [29] _Cape Monthly Magazine_, July, 1874. [30] Wallace, _Travels on the Amazon_, p. 349. _THE MYTH OF CRONUS._ In a Maori pah, when a little boy behaves rudely to his parents, he is sometimes warned that he is 'as bad as cruel Tutenganahau.' If he asks who Tutenganahau was, he is told the following story:--