situation as inevitable and made ready to move; but just at this time a drunken Indian murdered a white man who had killed his father, and thus the war was precipitated. In all engagements the Indians showed good courage and fighting ability, but neglected to take advantage of Gen. Howard's delays and escape into Canada. Curtis is convinced that Chief Joseph, whom historians have made a national hero, was no more responsible for the successes or failures of the war than were several other chiefs. Joseph was the last of the chiefs. When only thirty of his warriors remained, he surrendered to Gen. Miles, saying "He who led the young men is dead"—referring to Looking Glass and giving him the credit for leadership. When the Nez Percés were first visited they were prosperous and took great pride in dress and decoration. Their handiwork shows greater skill than that of the Plains tribes. They lived in communal lodges with a row of fires in the center. An underground house with ladder and trap-door was used by the women. Their religion, mythology, and ceremonies seem to have been disseminated from the coast by way of the Columbia. The principal religious observance is the mid-winter medicine ceremony, at which time the boys who have seen visions may sing the songs the spirits have taught them, and medicine-men may test their powers in various ways. The music appropriately matches this emotional religion, which shows a tinge of hypnotism running through it. The Cayuse belong to a distinct stock, but they have lived so long in contact with the Nez Percés and have so intermarried with them, that they have lost their old language, culture, and physical characteristics.

The Chinookan tribes occupied the banks of the lower Columbia. Food was so abundant that they became an indolent, licentious people who easily succumbed to the diseases and alcohol introduced with civilization until now fewer than two hundred remain. They hired Klikitat warriors to fight for them and used their slaves, whom they obtained by barter, as assassins to avenge their personal wrongs. Both sexes tattooed upon the face, arms, and breasts the images of animals or birds seen in dreams. The dead were taken in a canoe to an island in the river and deposited in the house of the dead. The widow made gifts to relatives and friends. A year later the bones were gathered, wrapped in skins, and left in the burial house; when again presents were distributed. They distinguished between the diseases due to natural causes and those due to spiritual causes. The former were treated with herb medicines while the latter were treated by supernatural methods. Their myths show great wealth of imagination,

but are incomplete in cosmology. They start with the world already created and inhabited with beings in human form, both good and evil. Coyote transformed the evil creatures into animals and the good ones into perfect human beings.

At the end of each volume of this series there is an appendix giving a very concise tribal summary; music used in dances and songs sung on various occasions; selected vocabularies from each tribe. We have in this series of volumes not only complete information concerning the traditions, beliefs, customs, arts, and home life of these picturesque people, but also a vast amount of new material in the nature of ceremonies, folk-tales, myths, and music which will be valuable for comparative study.

The editorial management of the publication is entrusted to Frederick Webb Hodge, Ethnologist-in-charge of the Bureau of American Ethnology, whose wide experience as chief editor of various scientific publications makes him eminently fitted for the work and guarantees its scientific accuracy.

WM. CURTIS FARABEE.

Osiris and the Egyptian Resurrection. By E. A. WALLIS BUDGE, M.A., Litt.D., D.D., Lit.F.S.A., Keeper of the Egyptian and Assyrian Antiquities in the British Museum. Illustrated after drawings from Egyptian Papyri and Monuments. London: Philip Lee Warner; New York: G. P. Putnam's Sons, 1911. 2 volumes. Large 8°, pp. xxxv, 404; and viii, 440.

The works on the religion of ancient Egypt from the prolific pen of the indefatigable keeper of the Egyptian and Assyrian antiquities in the British Museum would fill more than one "five-foot shelf"; in fact they make up a respectable Egyptological library by themselves. In the present sumptuously gotten up volumes Dr Budge attempts "to discover the source of the fundamental beliefs of the indigenous religion of ancient Egypt, to trace their development through a period of some two scores of centuries, and to ascertain what the foreign influences were which first modified Egyptian beliefs, then checked their growth, and finally overthrew them" (1, vii). The two principal propositions which the author seems to endeavor to elaborate and to establish in the work before us are, first, that the foundation of the religious principles and of the whole of the social fabric of Egypt resting upon them was the cult of the ancestral spirit, or ancestral god; secondly, that the Egyptians were Africans, and their religion was of indigenous African origin, and that therefore a general resemblance existed between ancient

Egyptian beliefs and practices and those of modern African peoples, particularly those of the Sudan. The hypothesis of an early Semitic invasion into Egypt, adopted by Egyptologists generally, is not even mentioned. For the confirmation and elucidation of his second thesis the author quotes African parallels almost to each and every Egyptian belief, custom, and rite. These parallels are not always convincing or elucidating, and some of them are irrelevant. Thus, for instance, tree- and moon-worship (11, 259, 251) was also common among the Semites; the love for beads, shells, teeth of animals, pendants, etc. (1, 323), is shared with the ancient Egyptians, not only by modern Africans, but also by the aborigines of America and the Pacific Islands. Still, in their aggregate, these parallels are impressive.

Osiris being the central figure of the Egyptian religion, and the hope of resurrection and immortality the principal concern of the Osirian worshiper, they are made the centers of inquiry. But incidentally we are introduced to the whole host of the Egyptian pantheon.

"Osiris was a compound of many gods, and his cult represented the blending of numerous nature cults" (1, 18). But what gave him the dominating position in the Egyptian pantheon was the fact that the Egyptian believer saw in him the human-divine ancestor, the man-god, who not only brought civilization to Egypt but by his suffering and death at the hands of Set, and subsequent resurrection, was raised to the position of sovereign ruler of the nether world and became the hope and symbol of life after death for every believer. His fate of dying and rising to a new better life was to be, through his power and mercy, that of every dying believer. Hence, as Osiris was represented as a dead man (mummy), every dead worshiper of Osiris was believed to become in his turn an Osiris and share the bliss of the god.

In addition to Osiris, it is well known that the Egyptians paid divine honors to many nature gods-sun, moon, water, sky, earth, the Nile, and a host of spirits and numerous animals which were considered as symbols of the gods or their abodes. But "little by little the Egyptians seem to have dropped the active cult of other gods, Osiris, Isis, or Hathor being in the eyes of the indigenous people of more importance than all of them, for they gave resurrection and immortality to the dead and prosperity to the living" (II, 20).

The cult of Osiris and his circle (his sister-wife Isis and their son Horus) spread all over southern Europe and into many parts of North Africa, where it continued to be a religious power until the close of the fourth century A. D.). It lingered on the Island of Philæ down to the

middle of the sixth century A. D., and many of its underlying ideas and beliefs survived in Christianity.

Dr Budge insists that the Egyptian cult was not polytheistic, but that the Egyptians throughout their long history and the various changes and transformations of their religious conceptions held fast to a belief in the existence of one great God, almighty and eternal, creator and maintainer of the universe, of whom the other gods were mere emanations and, as it were, deputies for the management of the affairs of the world (1, xxiii, 348 seqq.). But considering the texts quoted in corroboration of this thesis it would seem safer to say that they contain a strain of monotheistic sentiment, a pantheistic conception which in a vague way affirms the unity of the divine-a conception which arises in every nation at a certain stage of civilization and political organization. It is well known that the one bold attempt to introduce a pure, though somewhat crudely materialistic, monotheism, namely the worship of the Sun-god as manifested in the solar disk, which was made in the thirteenth century by Amenophis IV, ended disastrously.

Space will not permit even the naming of the topics which are discussed in these volumes. A few may be mentioned at random to give an idea of the wealth of material which they contain, not only for the student of the Egyptian religion and of comparative religion, but also for the anthropologist and folk-lorist: Osiris and cannibalism; Osiris and human sacrifice and funeral murders; Osiris and dancing; magic; fetishism; spitting as a religious act; the African doctrine of last things; pottery made by hand; marriage; purification after birth; circumcision; twins; finger nails; the tortoise.

Many of the Egyptian texts quoted are here translated for the first time. For the parallels from African lore the author has drawn upon his own observations while traveling in Africa and the accounts of numerous explorers, travelers, and missionaries. The large number of finely executed illustrations, some in colors, present, as it were, a kaleidoscopic view of the Egyptian pantheon, of the development of the Egyptian temple and tomb, of the weird funerary rites and ceremonies and the experience of the deceased in the Amente or nether world. An excellent, full index renders the use of the volumes for reference a pleasure. I. M. CASANOWICZ.

The Encyclopedia Britannica. Cambridge University Press. Eleventh Edition, 1911. Vols. I-XXVIII.

In nearly every branch of human learning the new edition of the Encyclopedia Britannica has received a hearty welcome; and anthro

pology should also acknowledge its indebtedness. Indeed, it is doubtful if the superiority of the new edition over the older ones can be so much appreciated by the student of any other department of science. Even the articles on topics not usually thought of as part of this science are so treated in regard to early forms, development, survivals, and comparative cultural value, as to well reward reading by the student of anthropology in its broader aspects. Even such unpromising subjects as "Asceticism" and "Beards" have this virtue. The work in its entirety is doubtless the best testimony to the development, and the present scientific and cultural value of a subject about which the cautious outside world has been and to some extent still remains-and not without reason sceptical.

The article on "Anthropology" is by Dr Tylor. If anyone rivals this master in the treatment of his subject it is Mr Reade in the article on "Archeology," devoted wholly to prehistoric archeology. Only those who are acquainted with the Guides to the British Museum would believe it possible to write so excellently and discriminatingly as Mr Reade does.

The weakest part of the work-we write, of course, from the standpoint of the anthropologist-is its ethnology. There is no lengthy article dealing with the classification or the racial distribution of man. Of the individual tribes only the more important are given under the tribal name. For example, a few lines are found under the title "Micmac" (southeastern Canada) but their neighbors, the Maliseet, are not mentioned. Perhaps most disappointing of all is the article on "America (North)" which, however excellent it may be, does not do justice either to the theme or to the space. Less satisfactory-because of its brevity— is the article on the distribution of races in Asia (see "Asia"). As to "Africa," our sole regret is that Mr Joyce did not have more space alloted him. We hope to hear further from him on a field which he seems to have made peculiarly his own. The list of tribes which he gives is most valuable, and as much may be said for his article on "Bantu Languages." (In general, however, languages and linguistic stocks have not received their due.)

Each geographical or political division has a section devoted to the ethnography of that area. Most of the more important ones are written by ethnologists of repute. This is not always the case, however, and occasionally the writer shows his poor grasp of that portion of his subject. The writer of the article on "Australia," who tells us that "the tribal organization of the Australians was based on that of the family," is surely not quoting from standard works on that continent, although he