As final examples of survivals from the age of barbarism in the religion of Greece, certain features in the Mysteries may be noted. Plutarch speaks of "the eating of raw flesh, and tearing to pieces of victims, as also fastings and beatings of the breast, and again in many places abusive language at the sacrifices, and other mad doings". The mysteries of Demeter, as will appear when her legend is criticised, contained one element all unlike these "mad doings"; and the evidence of Sophocles, Pindar, Plutarch and others demonstrate that religious consolations were somehow conveyed in the Eleusinia. But Greece had many other local mysteries, and in several of these it is undeniable the Greeks acted much as contemporary Australians, Zunis and Negroes act in their secret initiations which, however, also inculcate moral ideas of considerable excellence. Important as these analogies are, they appear to have escaped the notice of most mythologists. M. Alfred Maury, however, in Les Religions de la Grece, published in 1857, offers several instances of hidden rites, common to Hellas and to barbarism. There seem in the mysteries of savage races to be two chief purposes. There is the intention of giving to the initiated a certain sacred character, which puts them in close relation with gods or demons, and there is the introduction of the young to complete or advancing manhood, and to full participation in the savage Church with its ethical ideas. The latter ceremonies correspond, in short, to confirmation, and they are usually of a severe character, being meant to test by fasting (as Plutarch says) and by torture (as in the familiar Spartan rite) the courage and constancy of the young braves. The Greek mysteries best known to us are the Thesmophoria and the Eleusinia. In the former the rites (as will appear later) partook of the nature of savage "medicine" or magic, and were mainly intended to secure fertility in husbandry and in the family. In the Eleusinia the purpose was the purification of the initiated, secured by ablutions and by standing on the "ram's-skin of Zeus," and after purifications the mystae engaged in sacred dances, and were permitted to view a miracle play representing the sorrows and consolations of Demeter. There was a higher element, necessarily obscure in nature. The chief features in the whole were purifications, dancing, sacrifice and the representation of the miracle play. It would be tedious to offer an exhaustive account of savage rites analogous to these mysteries of Hellas. Let it suffice to display the points where Greek found itself in harmony with Australian, and American, and African practice. These points are: (1) mystic dances; (2) the use of a little instrument, called turndun in Australia, whereby a roaring noise is made, and the profane are warned off; (3) the habit of daubing persons about to be initiated with clay or anything else that is sordid, and of