of Virginia. "These wheels had sixty spokes, each for a year, as if to mark the ordinary age of man, and they were painted on skins kept by the priests. They marked on each spoke or division a hieroglyphic figure to show the memorable events of the year." (Tylor, p. 93.) Wampum-belts are of much narrower geographical distribution than quipus. They consist of hand-made beads or perforated shells arranged in various more or less conventionalised patterns on bark filaments, hemp, or deerskin strips or sinews, the ends of the belts being selvedged by sinews or hempen fibres. The patterns are pictorial symbols recording events in the history of the tribe or treaties between tribes; the belts being also used to note land boundaries or personal property, sometimes even passing, in the old days, as shell-money in all parts of New England from one end of the coast to the other. As illustrating a common purpose for which the wampum record was used, Peter Clarke tells us, in his _Origin and Traditional History of the Wyandotts_ (a tribe of the Huron-Iroquois stock), that "in the last decade of the eighteenth century, the king or head chief, Sut-staw-ra-tse, called a meeting at the house of Chief Adam Brown, who had charge of the archives, which consisted of wampum belts, parchments, &c., contained in a large trunk. One by one they were brought out and shown to the assembled chiefs and warriors. Chief Brown wrote on a piece of paper and tacked it to each wampum belt, designating the compact or treaty it represented, after it had been explained from memory by the chiefs appointed for that purpose. There sat before them the venerable king, in whose head were stored the hidden contents of each wampum belt, listening to the rehearsal, and occasionally correcting the speaker and putting him on the right track whenever he deviated." Clarke goes on to say that "when the majority of the people removed to the south-west, they demanded to have the belts, as these might be a safeguard to them. Some of these belts recorded treaties of alliance or of peace with other tribes which were now residing in that region, and it might be of great importance to the Wyandotts to be able to produce and refer to them. The justice of this claim was admitted, and they were allowed to have the greater part of their belts." And modern inquirers tell us that, in so far as the wampums still possess utility, it is as evidence of a subsisting treaty or a title-deed. Few examples, however, of the vast number of belts once in the possession of the North American tribes (and these almost exclusively confined to the Iroquois country) survive, since in the displacement of the red man by the white their value from the land-right point of view has disappeared. Four interesting specimens, known as the "Hale Series of Huron Wampum Belts," which were presented by Dr. Tylor to the Pitt-Rivers Museum at Oxford in 1897, form the subject of lengthy memoirs by the donor and the late Horatio Hale in