On the whole, the mythology of the great hunting and warrior tribes of North America is peopled by the figures of ideal culture-heroes, partly regarded as first men, partly as demiurges and creators. They waver in outward aspect between the beautiful youths of the "medicine-dreams" and the bestial guise of totems and protecting animals. They have a tendency to become identified with the sun, like Osiris in Egypt, or with the moon. They are adepts in all the arts of the medicine-man, and they are especially addicted to animal metamorphosis. In the long winter evenings, round the camp-fire, the Indians tell such grotesque tales of their pranks and adventures as the Greeks told of their gods, and the Middle Ages of the saints.*** * Relations, p. 183. ** Op. cit., p. 53. *** A full collection of these, as they survive in oral tradition, with an obvious European intermixture, will be found in Mr. Leland's _Algonquin Legends_, London, 1884, and in Schoolcraft's _Hiawatha Legends_, London, 1856. See especially the Manibozho legend. The stage in civilisation above that of the hunter tribes is represented in the present day by the settled Pueblo Indians of New Mexico and Arizona. Concerning the faith of the Zunis we fortunately possess an elaborate account by Mr. Frank Cushing.* Mr. Cushing was for long a dweller in the clay _pueblos_ of the Zuñis, and is an initiated member of their sacred societies. He found that they dealt at least as freely in metaphysics as the Maoris, and that, like the Australians, "they suppose sun, moon and stars, the sky, earth and sea, in all their phenomena and elements, and all inanimate objects, as well as plants, animals and men, to belong to one great system of all conscious and interrelated life, in which the degrees of relationship seem to be determined largely, if not wholly, by the degrees of resemblance". This, of course, is stated in terms of modern self-conscious speculation. When much the same opinions are found among the Kamilaroi and Kurnai of Australia, they are stated thus: "Some of the totems divide not mankind only, but the whole universe into what may almost be called gentile divisions".** * Report of Bureau of Ethnology, Washington, 1880-81. ** Kamilaroi and Kurnai, p. 167.(p. 170). Mrs. Langloh Parker, in a letter to me, remarks that Baiame alone is outside of this conception, and is common to all classes, and totems, and class divisions. "Everything in nature is divided between the classes. The wind belongs to one and the rain to another. The sun is Wutaroo and the moon is Yungaroo.... The South Australian savage looks upon the universe as the great tribe, to one of whose divisions he himself belongs, and all things, animate or inanimate, which belong to his class are parts of the body corporate, whereof he himself is part. They are almost parts of himself".