VI. Religions of the Greeks and Romans: Pres. Monsieur VII. Religions of the Germans, Celts, and Slavs: Pres. Prof. VIII. The Christian Religion: Pres. Rev. Prof. W. Sanday (Oxford). IX. The Method and Scope of the History of Religions. Besides the addresses of the several Presidents, papers are expected from a large number of English and foreign scholars. The study of religious anthropology will be well represented. Papers have been promised by Count Goblet d'Alviella on "Les Relations de la Magie et de la Religion"; Mr. Edward Clodd on "Preanimistic Stages in Religion"; Rev. Principal Garvie on "The Religious Consciousness in its Earliest Phases"; Mr. R. R. Marett on "The Conception of Mana"; Prof. Preuss on "Astral Religion in Mexico"; Mr. W. W. Skeat on "Malay Religion"; and Mr. N. W. Thomas on "Sacrifice." In addition to other promises it is hoped that papers will also be contributed by Dr. Frazer, Mr. A. E. Crawley, and Mr. Gomme. In other sections members will have the advantage of hearing eminent scholars like M. Michael Revon, Mr. Suzuki; Dr. Budge; Prof. Newberry, Baron von Bissing, Prof. Capart, Prof. Loret ; Prof. Sayce, Prof. Paul Haupt, Prof. von Orelli and Prof. Bertholet (President and Hon. Sec. respectively of the Basle Congress in 1904), Prof. Margoliouth, and Prof. E. Montet; Prof. Hillebrandt, Prof. Deussen, Prof. Jacobi, Prof. de la Vallée Poussin, Prof. Arnold, Prof. Barnett, Prof. Oltramare, Prof. A. W. Jackson, Prof. J. C. Chatterji, Prof. Moulton; Prof. Franz Cumont, Dr. A. J. Evans, Principal Jevons, Prof. Eissler, Dr. Farnell, Mr. W. Warde Fowler; Prof. Söderblom, Prof. L. T. Hobhouse, Prof. H. M. B. Reid; Prof. E. von Dobschütz, Prof. O. Pfleiderer, M. Guimet, Prof. G. Bonet-Maury, Prof. F. C. Porter. Members' tickets (for Ladies as well as Gentlemen), entitling to admission to all Meetings, Receptions, etc., and to a copy of the Transactions, £1 each. Ladies' tickets, entitling to admission to all Meetings, Receptions, etc. (but not to the Transactions), IOS. The Congress will be received by the Mayor and Mayoress at the Town Hall on the evening of Tuesday, Sept. 15th. Garden-parties will be given by Rev. Profs. Driver and Sanday at Christ Church, and by Dr. Farnell and Mr. Marett at Exeter College; and there will be evening receptions at the Pitt-Rivers Museums and the Schools. Applications for tickets, which should be accompanied by Cheque or Postal Order, should be made only to Messrs. Barclay & Co., Old Bank, Oxford. The Congress will adhere to the Fundamental Rule adopted in Paris in 1900: "Les travaux et les discussions du Congrès auront essentiellement un caractère historique. Les polémiques d'ordre confessionel ou dogmatique sont interdites." All communications concerning the Congress, offers of papers, etc., should be sent to either of the Hon. Secretaries, viz., to my colleague, L. R. Farnell, D.Litt., 191 Woodstock Rd., Oxford, or to myself. 109 Banbury Road, Oxford. J. ESTLIN CARPENTER. A MACASSAR VERSION OF CINDERELLA. (Vol. xviii. p. 191.) In connection with Miss Cox's article on additional variants of Cinderella, it may be well to call attention to a very interesting version from the Indonesian area, overlooked, apparently, by Mr. Newell in his comparative note on the Filipino versions collected by Gardner. The volume in which it occurs is about the last place one might expect to find a representative of this famous story, viz., T. J. Bezemer's 2 recent work on Indonesian folk and animal tales, etc. At pages 373-375 of this book is to be found the German text of "Die Makassarische Aschenbrödel " (The Macassar Cinderella), translated from the Dutch of Dr. B. F. Matthes in the Bijdragen tot de Taal- Land- en Volkenkunde Journal of American Folk-Lore, vol. xix. pp. 272-280. 2 Volksdichtung aus Indonesein. Sagen, Tierfabeln und Märchen. Haag, 1904, pp. viii, 430. van Nederlandsch-Indie. The native race from whom the tale was obtained are the Macassars of Southern Celebes, a people of Malayan stock, whose literary attainments, according to Bezemer (p. 366), are far behind those of their neighbours and congeners, the Buginese. The following is an English rendering (by the present writer) of Bezemer's text: "In days of old there once lived in the country of Bantaeng (vulgo Bonthain, a port in Southern Celebes), seven sisters. After the death of the parents, the oldest of these sisters had received authority over the household, and accordingly assigned their daily tasks to all the others. It was thus the duty of the youngest to bring every day the wood needed for the kitchen. One day, when she chanced to take a bath in the river, she caught a fish named Djulung-djulung, which she took home with her and placed in the basin of the fountain in front of the cave Tjalindo-lindo. Every day she gave the fish half of her rice, and sang: Djulung-djulung, come up, Eat rice off the stone plate "And as soon as the fish heard this charming song, he came up immediately to get his meal. In this way the fish was fed every morning by the maiden until he got to be the size of a long pillow. But, alas, hardly had the sisters of the maiden discovered that she was becoming thinner and thinner than they began to watch her carefully all the time. It soon turned out that she always gave up half of her food to the fish and so had not sufficient nourishment herself. Whether it was due to sisterly love, or to the attraction of the great Djulung-djulung fish, is doubtful; but this is certain that the fish was caught and secretly eaten. "When, next morning, the youngest sister came again to the cave of Tjalindo-lindo and sang there her accustomed song, she waited in vain for the return of Djulung-djulung. In despair she returned home, and now spent day and night in sleep, wrapped completely in her sarong. But one morning she was awakened by the crowing of a cock. And in his crowing the cock informed her that the bones of her dear fish lay hidden under the kitchen he chose the *The Prace was youngest sise for is via mi was se mi ner sisters back to Java w But later the whole imly remed to Celebes." This version extends the raf Self Cinderella and cognate tales in the extreme Ext ALEXANDER F. CHAMBERLAIN. The words enclosed in brackets are not in the original text of Dr. Matthes, being added by Bezemer to make the meaning clearer. Perhaps the nearest European analogue of this interesting Cinderella story is "One-Eye, Two-Eyes and Three-Eyes" (Grimm, ii. Household Tales, 169), No. 236 of Miss Cox's collection. In that case the heroine is nourished by a goat, and when the goat is killed she buries its entrails, which spring up into a tree with silver leaves and golden fruit. In the Macassar tale it is the fish's bones that are buried. This is in accordance with a wide-spread custom in the lower culture. The bones and other remains of food are not indeed everywhere buried, but they are usually treated with special care. Professor Frazer in the second volume of The Golden Bough has collected a large number of examples. The custom is also well represented in folk-tales other than those of the Cinderella cycle. Bones are, perhaps, more usually than other offal, the subject of ceremonious care. It is often explicitly believed that when this is done the creature will be restored to life, to become food again on a future day, or, at least, that if they be not treated. properly the animals of the species will take offence, and the supply of game fall short. These beliefs and practices are specially prominent among the North American tribes, but they are by no means unknown elsewhere. In the Hebrides it is not considered right to throw sheep-bones on the fire (xiii. FolkLore, 35). The late Dr. Gregor records (iv. Folk-Lore Journal, 16) that in Scotland the bones of the haddock are not to be burnt ; and in some places the rule is more general (iii. ibid. 183). We have no distinct intimation that the object of thus preserving the bones is to facilitate the resuscitation of the animal. But in the famous saga of Thor's adventures it will be remembered that he came one night to a countryman's house, and slew the goats that drew his chariot in order to provide the evening repast. He desired his host and hostess and their children to throw the bones into the goat-skins, which he laid beside the hearth. On the morrow he consecrated the skins and their contents with his hammer-in other words, performed a magical ceremony-and immediately the goats sprang up alive. But one of them was lame in consequence of the host's son having broken the thighbone for the sake of the marrow. There can be little doubt, therefore, that the ancient Scandinavians held the belief in |