winter solstice, suggests that in Calabria and Spain, as in Esthonia, the pastime may originally have been a magical rite designed to assist the sun in climbing the steep ascent to the top of the summer sky. If this were so, we might surmise that the gold and the golden hair mentioned by youths and maidens of Seriphos as they swing refer to “the golden swing in the sky,” in other words to the sun whose golden lamp swings daily across the blue vault of heaven. (M227) However that may be, it would seem that festivals of swinging are especially held in spring. This is true, for example, of North Africa, where such festivals are common. At some places in that part of the world the date of the swinging is the time of the apricots; at others it is said to be the spring equinox. In some places the festival lasts three days, and fathers who have had children born to them within the year bring them and swing them in the swings.(761) In Corea “the fifth day of the fifth moon is called _Tano-nal_. Ancestors are then worshipped, and swings are put up in the yards of most houses for the amusement of the people. The women on this day may go about the streets; during the rest of the year they may go out only after dark. Dressed in their prettiest clothes, they visit the various houses and amuse themselves swinging. The swing is said to convey the idea of keeping cool in the approaching summer. It is one of the most popular feasts of the year.”(762) Perhaps the reason here assigned for swinging may explain other instances of the custom; on the principles of homoeopathic magic the swinging may be regarded as a means of ensuring a succession of cool refreshing breezes during the oppressive heat of the ensuing summer. ADDENDA. P. 104. _The sacred precinct of Pelops at Olympia._—It deserves to be noted that just as Pelops, whose legend reflects the origin of the chariot-race, had his sacred precinct and probably his tomb at Olympia, in like manner Endymion, whose legend reflects the origin of the foot-race,(763) had his tomb at the end of the Olympic stadium, at the point where the runners started in the race.(764) This presence at Olympia of the graves of the two early kings, whose names are associated with the origin of the foot-race and of the chariot-race respectively, can hardly be without significance; it indicates the important part played by the dead in the foundation of the Olympic games.