immediate base, and, perhaps, a little more than that above the floor of the Pathway of the Dead, or the general level of the plain. It is about 700 feet square at the base, though the measurements given are hardly more than estimates, as the lower parts are covered with vast accumulations of débris. The slopes did not vary greatly from 45 degrees, though now appearing much less than that. Terraces are still seen at three levels: that on the west side, facing the Pathway of the Dead, occurs nearly midway in the slope, and is between 20 and 30 feet wide; the others are quite narrow. The summit is not far from 100 feet square, but is now too much broken down to be accurately measured. Remains of a zig-zag stairway are said to have been observed on the east face, but as with the other pyramid, analogy would lead to the surmise that the real stairway was on the west side, thus giving a more direct descent from the summit temple, which we assume must have existed, to the great central artery of the city.

An important feature of the ancient city was the great Court of the Battered Goddess, lying at the south base of the Pyramid of the Moon and opening into the Pathway of the Dead. It is 600 or 700 feet square, and is surrounded by a line of imposing mounds, above which, on the north, towers the Pyramid of the Moon. Near the centre is a low mound, the

wreck of an inferior pyramid, whose position would indicate that in former days it probably had an important part to play in the affairs of the city.

Opening out of the great court to the south is the so-called "Pathway of the Dead." A depressed way, varying from 200 to 300 feet in width and extending a little west of south (15 degrees) to the Arroya of the Rio San Juan, and continuing beyond into the fields surrounding the modern village, à distance of nearly two miles. Though this pyramid-bordered way presents the appearance of a roadway, it is not truly a thoroughfare, being crossed by low embankments and interrupted by pyramids at several points. The name given appears to have no particular significance, yet it serves in a way to express the idea, suggested to all minds, that this pathway, in connection with the court, must have been the scene of no end of rites and pageants in which human sacrifice was possibly a central feature.

The South Side Group or Citadel. The great quadrangular group named and the citadel, E, lies on the east side of the Pathway of the Dead, 500 or 600 feet south of the banks of the Arroya. It consists of a rectangular inclosure, about 1,350 by 1,400 feet in extent, measured around the exterior base. The embankment is from 100 to 180 feet wide, and from 10 to 20 feet in height; the four sides are surmounted by lines of mounds, four on a side, placed somewhat unsymmetrically near the altar margin. Within the court, near the east side, stands a pyramid, perhaps 200 feet

square at the base, and 60 feet high, having a projection or terrace built against the west base, while low embankments extend north and south from the pyramid connecting it with the inclosing ridge. This grand group of structures is in an advanced state of ruin, the crumbling piles having been reduced to natural profiles by centuries of cultivation and herding, and no traces of the superstructures, which must once have crowned the pyramids, are now to be seen. Everywhere there are scenes of ancient occupation.

The sketch for the Panoramic View was made from the summit of the Pyramid of the Moon. This monument is made to appear in its proper relation to its associates, and occupies the immediate foreground, A. At the left, rising grandly above its cluster of terraces and attendant pyramids, is the Pyramid of the Sun, B. The pyramid-bordered court of the Battered Goddess, C, appears behind the Pyramid of the Moon, and leading out of this and extending far away toward the south is the Pathway of the Dead, and beyond the Pyramid of the Sun, on the sonthern bank of the Arroya of the Rio San Juan, is the noble group called the Citadel, E. The course of the Rio San Juan, which runs to the west that is, to the right in the picture is indicated by the letters F, F, and the Cathedral of the Village of San Juan appears at G. The object of the panoramic sketch is to give a map-like clearness and completeness to the view, while the photograph serves to record details of actual appearance. It should be observed, however, that the photographic views do not bring out the minor works to advantage, as they are obscured by culture features.

The city of Mitla, situated on the southern borders of Mexico, best illustrates the Toltec architecture. The ruins of this city have been described by various explorers and seem to present all the features which were peculiar to other Toltec cities, with some that were peculiar to the Maya cities in Guatemala and Honduras. Among the most notable feature in this city are the massive colums, which were used for the support of the roof, and in some cases to support the floor of the main apartment. In this respect they resemble the columns which were found at Quemada, and at the same time resemble the columns found at Chichen-Itza and Palenque, but differ from them in this respect: they are placed inside of the walls, instead of outside, as in the Maya cities.

Another feature of the architecture at Mitla is. that the walls are highly decorated with sculptural stones, which pre sent various conventional ornaments resembling the Greek fret. The description of these ornaments and of the general construction of the city will be given at a future time, though attention is called to them here as furnishing one more specimen of the far famed Toltec culture.

PHILIPPINE STUDIES.

II, FOLKLORE.

BY ALEXANDER F. CHAMBERLAIN.

As with language, so with folk-lore, the great mass of phenomena in the Archipelago is fundamentally Malayan, as the investigations of Jagor, Meyer, Schadenberg, Semper, Blumentritt, and others, besides native writers, have shown. In this brief article a few points only can be touched upon, preliminary to a more extended study of folklore, religion and sociology. The advent of Christianity among so large a portion of the population of the Philippines, and of Mahommedanism in Sulu and parts of Mindanao, has, of course, extinguished much of the old folk-belief, but enough remains to show its primal source and basal characteristics.

A. RELIGIOUS AND SOCIAL,

1. ACUBAC. The name of a dance of which certain Negritos are very fond. Around a girl (or several girls), who stands in the middle, a number of men, holding fast to each other's belt, march in time to a monotonous song called inalug, which is sung by the women. This song is considered beneath the dignity of old men, and is only indulged in by the young. It closely resembles some of our own children's games.

ANITO. This is a widespread name in Philippine languages for the soul or spirit of a departed ancestor,-these spirits are also called nono. In heathen days (as even now with some of the Igorrotes) the anito was the center of religion, customs, and social life. Every village had its sacred tree, the favorite abode of the anitos. These ancestor-spirits were more real to the Philippine Malays than the numerous deities in which they seem also to have believed, and whom they worshipped more or less. Some of. the tribes used to build little toy-houses for the anitos to dwell in, and various places, utensils,. etc.. were dedicated to their use. They were at once the geni loci and the lares of the people. See further under Fig. See also Divata.

3. ANTINANTIN. This was originally a sort of amulet for preserving against the devices of evil spirits. It has now come to be used in the sense of "ear-ring." Among the heathen Tagals of former days the antinantin was a kind of Fortunatus-rod, by which riches and happiness could be achieved.

4. ASITERA. The name given by the heathen Igorrotes to the old women priests, who conducted their religious ceremonies. They were supposed to be inspired by an anito, or ancestral spirit.

5. BAGANI. The name by which the priest of the god Tagbusau (god of war) is known among the Manobos of Mindanao. It was the duty of the Bagani, when the enemy had been overthrown, to begin the cannibalistic feast after dipping the talisman of the god (which it was his privilege to wear) into the blood of the slain.

6. BAYOC. The name of the high-priest, or "Pope" of the Zambales of Luzon in former times, whose business it was to conduct a sort of baptismal ceremony with the blood of pigs.

7. CATALONA, CATALONAN. These were the names of the priestesses and priests of the heathen Tagals.-the high-priest was called Sonat.

8. COMINTAN. The name of the national song and the national dance of the Tagals, both in one. There are several varieties of the comintan (a love-song and love-dance, a mimicsong and dance, and a general festive song-dance). The melody of the comintan is also sung at the funeral of children. It is the favorite popular melody of the Tagals.

9. DIVATA. A Visayan term corresponding to anito in some other Philippine languages. Divata is also the name of the harvest-god among the Manobos of Mindanao. In many parts of the Archipelago the anitos seem to be more or less deities of the harvest, or of agriculture.

10. GAVAY. Among the Mundos, a mountain-people of Cebu, who seem to be still heathen, the belief in sorcery, for which the native term is gavay, continues to exist. The bewitched person can, however, be "unbewitched," as the result of going through certain ceremonies.

II. MAMBUNUNG. The name of the male priests among the Igorrotes of Luzon. They are much less numerous than the female priests or Asiteras, and their influence is not so great. These priests are also "doctors," using the blood of the victim of sacrifice to smear the patient. The rites used by the Mambunungs are confided to the son by the father, when on his deathbed.

12. NONO. Ancestral spirit. See Anito.

13. TALINDAO. One of the national dances of the Tagals, taken part in by four persons, who stand opposite each other, hardly leave their place, and make few movements. A castagnet-accompaniment also occurs.

14. TIBAO. The name of a nine-days festival (still surviving among the Tagals) held upon the death of an adult. On the third day, the most important one of the ceremony, the soul of the dead person is believed to return to the house in order to take part in the proceedings. Every effort is made to obtain proof of his having done so. The festival is now pretty

well mixed up with rites of Catholic origin. The tibao is also known as Siamnaarao. It was not infrequently an orgie more or less.

I.

B. PLANT AND ANIMAL LORE, ETC.

ARECA-PALM. The areca-palm_(Areca catechu) which furnishes the famous betel-nut of the East Indies, is naturally of importance in the folklore of the Philippines. According to the Bagobos of southern Mindanao, the goddess Malibud, after her consort Todlai had taken a little boy out of a bamboo, split an areca-palm, out of which came a girl named Beigebei, the first of woman, who subsequently married the boy and became the mother of mankind.

2. BAMBOO. In the beginning, say the Bagobos of southern Mindanao, the god Todlai opened a bamboo (with the arecapalm the first plants on earth) and took out of it a little boy named Cambulan, the first of all human beings, and the father of all by his wife Beigebei, the first woman, born of the arecapalm.

3. BANYAN. The banyan or Indian-flg tree (Ficus indica), the name of which in several dialects is balete, is reverenced by some tribes of the Archipelago to a considerable extent. In Tagal the evil spirit, who dwells in the fig-tree is called ticbalan, a deity of importance in heathen times. The heathen natives never used to pass by or under one of these trees without saying, with a gesture of the hand, tavitpo, "by your leave."

4. BAT. Among the deities of the Vicols of southern Luzon is Kalapitnan, "Lord of Bats." This spirit is said to dwell in the wonderful stalactitic cave of Libmanan in the province of Camarines Norte.

5. BUFFALO. The timarau (Bubalus mindorensis), or buffalo peculiar to the island of Mindoro, figures in the "traveler's tales" of some of the natives of other islands to whom Mindoro has long been a land of myth and story, in some respects, at least

6. CROCODILE. The crocodile (one of its most widespread names is buaya) seems to have been formerly worshipped, or at least reverenced, by some of the Philippine tribes, and it is an important figure in their folklore and mythology. The Bagobos of southern Mindanao believe that eclipses of the sun and the moon are caused by a huge crocodile seeking to swallow them. According to the Mundes, a mountain-people of the island of Cebu, their shamans can metamorphose themselves into crocodiles, etc.

7 DOG. Mandarangan, the evil-spirit of the Bagobos of southern Mindanao, is said to keep two large dogs, which he sets upon human beings to bite them. As soon as an earth