a). It was used as a shield or protection for the face, for defense against physical violence, human or otherwise. It was therefore first used merely as a mechanical resistance to the opposing force; then secondly, still in the lowest grade of culture, it was used to inspire terror, to gain a moral influence over the opposing agent by hideousness or by symbolizing superhuman agencies. Now individual variations arose—devices for example derived or conventionalized from some predatory, shrewd or mysterious animal. b). With growth of culture came growth of supernaturalism, and the mask came to be used in religious performances, as a part of the religious paraphernalia, like the shirts or girdles of the shamans. Ethn. Rep. 1896-97, I. 395:—“When worn in any ceremonial, ... the wearer is believed to become mysteriously and unconsciously imbued with the spirit of the being which his mask represents.” c). Finally the element of humor enters in, and the mask is used for public amusements and games; by secret societies; as protection against recognition on festive occasions, etc., like the animal skins worn in dances. (2) To secure clothing in cold climes by trapping or decoying animals, as in (1) above. (3) The imitation when decoying, of the motions of animals led to dancing, and in the dances and various ceremonies the faces and bodies of the participants were painted in imitation of the colors of birds and animals, the motions of animals imitated and animal disguises used.[58] [58] Notes 32, 34, 33, ante p. 11. (4) Scouts disguised themselves as animals when out foraging, as well as for warfare,[59][60] therefore for booty, and self-defense. Either they wore the entire skin, or probably later just a part of it as a fetich, like the left hind foot of a rabbit, worn as a charm by many of our colored people to-day.[61] [59] See p. 13.