ancient gods and heroes; (2) celebrants of special festivals; (3) common dramatic figures. This is the most important of the native amusements coming at the time of the New Year's feast, which, in 1890, was from April 21 to May 21. W. Basil Worsfold, in his A Visit to Java, says: "This is very simple business; beneath a Punch and Judy show in point of art, but the audience watch the puerile display for five or six hours without intermission. The theater consists of pantomimic representations with which is mingled a ballet, the basis of which is ancient tradition.”

James Mooney, of the Bureau of Ethnology, writes: "Among the Mokis and Pueblo tribes, generally, dolls are commonly representations of mythologic characters, and consequently have some religious significance. I doubt if this be the case. among any other tribes, unless, possibly, among the totem-pole tribes of the northwest coast. Among others, probably, and with the prairie tribes certainly, dolls are simply girls' toys, as with us, and have no other purpose and are not used by boys. In other words, as you say, their use is from 'a common human instinct.' The Kiowas, with whom I am most closely associated, have a religious dread of making tangible representation of mythologic beings. Little girls frequently carry and dress up puppies as dolls. Boys never play with dolls. Girls 'play house' with their dolls, as with us."

He adds: “With Kiowas and other prairie tribes dolls are simply girls' toys. The dolls represent both sexes, but, so far as my observation goes, are used only by girls. Indians lay great stress upon manly distinctions, and boys and girls rarely use the same toys or games."

R. J. Dodge says: "The little Indian girls are very fond of dolls, which their mothers make and dress with considerable skill and taste. Their baby houses are miniature tepees, and they spend as much time and take as much pleasure in such play as white girls."

Speaking of Eskimo toys, sledges, and dolls, Dr. Boas1 says: "The last are made in the same way by all the tribes, a wooden body being clothed with scraps of deerskin cut in the same way as the clothing of men."

Clay MacCauley, in the same report, says: "The Seminole has a doll, i.e., a bundle of rags, a stick with a bit of cloth wrapped about it, or something that serves just as well as this. The children build little houses for their dolls and name them 'camps.'"

We see thus that among the Pueblo Indians, the Koreans and Chinese dolls are exact imitations in miniature of old tribal fetiches or idols no longer worshiped, made or sold on a special feast day or given only to girls with formal ceremony. Among the Pueblos this day was the primitive corn feast. Among the Koreans and Chinese it was the day once celebrated as the birthday of Buddha. In both these languages the word for doll is from the same root as the word for fetich or idol. In Japan, at a yearly feast, all the dolls of many generations are present, and the living dolls entertain the dead ones. Again it is possible that the ancient custom of Roman maidens of hanging up their dolls to Venus when they loosed their girdles was primitively a religious rite of consecrating play children to the goddess of fecundity. Still, in most languages the word for fetich and for doll have at best only a secondary connection, and that doll play is degraded fetich worship is certainly unproved. The exact origin and meaning of the Lares and Penates is too uncertain to base argument upon.

Dolls are found buried along with the children in the sarcophagi of the ancient Egyptians. A little girl figure was found in one of the buried cities with a doll clasped to her breast.

1 Annual Report of the Bureau of American Ethnology, 1884–1885, p. 571. Washington, 1888.

Baring Gould says: "A white marble sarcophagus occupies the center of one of the rooms in the basement of the Capitoline Museum in Rome. The sarcophagus contains the bor.es and dust of a little girl, and by the side is the child's wooden doll, precisely like the dolls made and sold to-day. In the catacombs of St. Agnes one end of a passage is given up to the objects found in the tombs of the early Christians, and among these are some very similar dolls taken out of the graves of the Christian children."

W. H. Holmes 1 thinks that dolls found with other relics in graves in the province of Chiriqui were possibly toys, but more probably tutelary images.

Miss Alice Fletcher writes: "Among the Indian tribes with which I am familiar there is no special treatment of dolls. All depends upon the particular child's imagination and imitative powers.

"As far as my observation goes, and I can learn, the religious ceremonies of the tribe are not mimicked, although some of the practices of the same are. The religious rites of the white race are reproduced by the children. As far as I can yet discover, there is no relation between dolls and a fetich or any emblem."

During the two years that have intervened since the first syllabus was issued this subject has steadily grown in both interest and importance to the editors' minds, until this paper seems but the faintest and feeblest beginning of the many more special investigations that ought to be made in its field. Where could the philologist, for example, find a richer field for the study of the principle of analogy, the law of diminutives and of conferring names generally, and I know not what else, than in a far more extended and systematic investigation of dolls' names? The whole subject of idolatry, the use and

1 Annual Report of the Bureau of American Ethnology, 1884-1885, p. 152. Washington, 1888.

psychology of images and pictures of God, Christ, angels, saints, etc., suggests, but only begins to reveal its richness here. When we reflect on the rôle that tutelary and ancestral images, puppets, heroic and mythological dolls have played in the past, the question must force itself upon our minds whether some well-devised form not only of image worship but even of fetichism might not be made as helpful in early religions as object lessons have been in secular education since Comenius. We do use pictures and statuettes of classical mythology to great advantage. Are we now advanced and strong enough to utilize the powerful instinct of idolatry still further, so as to get its stimulus and avoid its great and obvious dangers? Children's ideas of life, death, soul, virtue and vice, disease, sickness, all the minor morals of dress, toilet, eating, etc., of family, state, church, theology, etc., are all as open as day, here, to the observer, and, although unconscious to themselves, almost anything within these large topics can be explored by the observing, tactful adult, without danger of injuring that naïveté of childhood which is both its best trait and its chief charm. What topic yet proposed for child study is not, at least in part, illustrated here?

Imperfect as this study is, however, alas for the tact and intuitive power of the parent and kindergartner that does not find in the children's and mothers' records a wealth of helpful and immediately practical suggestions for their daily task of unfolding childhood from within. We have carefully refrained from psychologic or pedagogic generalizations, which have been often very tempting, because the time has not yet come for conclusions or specific rules of application. Prematureness and rashness here would involve danger of great harm; but, as further researches are needed on the scientific side, special studies on the practical side are no less desiderated.

A. CASWELL ELLIS

G. STANLEY HALL

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