It is somewhat singular to find in the myths of the Zuñis—the very people among whom we have discovered the existence of this filthy rite of urine-drinking—an allusion to the fact that to throw urine upon persons or near their dwellings was to be looked upon as an insult of the gravest character. During the early winter of 1881 the author was at the Pueblo of Zuñi, New Mexico, while Mr. Frank H. Cushing was engaged in the researches which have since placed him at the head of American anthropologists, and then heard recited by the old men the long myth of the young boy who went to the Spirit Land to seek his father. One of the incidents upon which the story-tellers dwelt with much insistence was the degradation and ignominy in which the boy and his poor mother lived in their native village, as was shown by the fact that their neighbors were in the habit of emptying their urine vessels upon their roof and in front of their door. The threat made against the Jews by Sennacherib (in Isaiah xxxvi. 12) deserves consideration in this connection; and also the threat in the Old Testament, “There shall not be left one that pisses against the wall.” “Connected with the Samoan wars, several other things may be noted, such as consulting the gods, ... haranguing each other previous to a fight, the very counterpart of Abijah, King of Judah, and even word for word with the filthy-tongued Rabshakeh.”—(“Samoa,” Turner, p. 194.) The people of Samoa have a myth relating a separation which occurred between the natives of several islands, due to the fact that the men and women living on Tutuaila “began to make a dunghill of their floating island.”—(Olosenga, idem, p. 225.) “Nebuchadnezzar likewise gave Zedekiah (after he had made him dance and play before him a long while) a laxative drink, so that, like a beastly old fellow (as there are many such betwixt York and London), _totus deturpatus fuit_, he smelt as ill as your Ajax.” In a marginal reference, he adds: “According to an old ballad,— ‘And all to b⸺n was he, was he.’” —(Harington, “Ajax,” p. 35.) This behavior, disgusting as it appears to us in all its features, had its parallel in the conduct of a prominent member of European aristocracy, who was wont to indulge his anger in a manner strikingly similar to the above at such moments as seemed to be proper for the punishment of his servants. His name is suppressed at the request of the correspondent furnishing the item. Niebuhr says that the grossest insult that can be offered to a man, especially a Mahometan, in Arabia, is to spit upon his beard, or to say “De l’ordure sur ta barbe.”—(“Desc. de l’Arabie,” Amsterdam, 1774, p. 26.) Niebuhr’s remarks in regard to the offence taken by the Bedouins at such an infraction of their etiquette as flatulence are repeated in a vague and guarded form by Maltebrun (“Univ. Geog.,” vol. ii. part “Arabia”). In Angola, Africa, the greatest insult is, “Go and eat s—t.”—(Muhongo.)