through, and fat only in summer; as has since been the case. "According to Hearne, the Tinneh believe in a kind of spirits, or fairies, called _nantena_, which people the earth, the sea, and the air, and are instrumental for both good and evil. Some of them believe in a good spirit called Tihugun, 'my old friend,' supposed to reside in the sun and in the moon; they have also a bad spirit, Chutsain, apparently only a personification of death, and for this reason called bad. "They have no regular order of _shamans_; any one when the spirit moves him may take upon himself their duties and pretensions, though some by happy chances, or peculiar cunning, are much more highly esteemed in this regard than others, and are supported by voluntary contributions. The conjurer often shuts himself in his tent and abstains from food for days till his earthly grossness thins away, and the spirits and things unseen are constrained to appear at his behest. The young Tinneh care for none of these things; the strong limb and the keen eye, holding their own well in the jostle of life, mock at the terrors of the invisible; but as the pulses dwindle with disease or age, and the knees strike together in the shadow of impending death, the _shaman_ is hired to expel the evil things of which a patient is possessed. Among the Tacullies a confession is often resorted to at this stage, on the truth and accuracy of which depend the chances of a recovery." Conclusion In concluding this survey of representative myths of the Red Race of North America, the reader will probably be chiefly impressed with the circumstance that although many of these tales exhibit a striking {359} resemblance to the myths of European and Asiatic peoples they have yet an atmosphere of their own which strongly differentiates them from the folk-tales of all other races. It is a truism in mythology that although the tales and mythological systems of peoples dwelling widely apart may show much likeness to one another, such a resemblance cannot be advanced as a proof that the divergent races at some distant period possessed a common mythology. Certain tribes in Borneo live in huts built on piles driven into lake-beds and use blow-pipes; so do some Indians of Guiana and contiguous countries; yet no scientist of experience would be so rash as to advance the theory that these races possessed a common origin. It is the same with mythological processes, which may have been evolved separately at great distances, but yet exhibit a marked likeness. These resemblances arise from the circumstance that the mind of man, whether he be situated in China or Peru, works on surprisingly similar lines. But, as has been indicated, the best proof that the myths of North America have not been sophisticated by those of Europe and Asia is the circumstance that the aboriginal atmosphere they contain is so marked that even the most superficial observer could not fail to observe its presence. In the