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Rh The ancient Persians taught their progeny archery, riding, and truth-telling; the Prairie Indian's curriculum is much the same, only the last of the trio is carefully omitted. The Indian, like other savages, never tells the truth; verity is indeed rather an intellectual than an instinctive virtue, which, as children prove, must be taught and made intelligible; except when "counting his coups," in other words, recounting his triumphs, his life is therefore one system of deceit, the strength of the weak. Another essential part of education is to close the mouth during sleep: the Indian has a superstition that all disease is produced by inhalation. The children, "born like the wild ass's colts," are systematically spoiled with the view of fostering their audacity; the celebrated apophthegm of the Wise King—to judge from his notable failure at home, he probably did not practice what he preached—which has caused such an expenditure of birch and cane in higher races, would be treated with contempt by the Indians. The fond mother, when chastening her child, never goes beyond dashing a little cold water in its face—for which reason to besprinkle a man is a mortal insult—a system which, perhaps, might be naturalized with advantage in some parts of Europe. The son is taught to make his mother toil for him, and openly to disobey his sire; at seven years of age he has thrown off all parental restraint; nothing keeps him in order but the fear of the young warriors. At ten or twelve he openly rebels against all domestic rule, and does not hesitate to strike his father; the parent then goes off rubbing his hurt, and boasting to his neighbors of the brave boy whom he has begotten.

The religion of the North American Indians has long been a subject of debate. Some see in it traces of Judaism, others of Sabæanism; Mr. Schoolcraft detects a degradation of Guebrism. His faith has, it is true, a suspicion of duality; Hormuzd and Ahriman are recognizable in Gitche Manitou and Mujhe Manitou, and the latter, the Bad god, is naturally more worshiped, because more feared, than the Good god. Moreover, some tribes show respect for and swear by the sun, and others for fire: there is a north god and a south god, a wood god, a prairie god, an air god, and a water god; but—they have not risen to monotheism—there is not one God. None, however, appear to have that reverence for the elements which is the first article of the Zoroastrian creed; the points of difference are many, while those of resemblance are few and feeble, and it is hard to doubt that the instincts of mankind have been pressed by controversialists into the service of argument as traditional tenets.

To judge from books and the conversation of those who best know the Indians, he is distinctly a Fetichist like the African negro, and, indeed, like all the child-like races of mankind. The