enigma anything but complete, we resort last of all to the argument
from _analogy_. If this can illumine the obscurity, it will all be on
the positive side of the inquiry. At present the question resembles a
half-moon: analogy may show that the affirmative is waxing
towards a full-orbed conviction. We open with Huyghens, a Dutch
astronomer of note, who, while he thinks it certain "that the moon
has no air or atmosphere surrounding it as we have," and "cannot
imagine how any plants or animals whose whole nourishment
comes from fluid bodies, can thrive in a dry, waterless, parched
soil," yet asks, "What, then, shall this great ball be made for;
nothing but to give us a little weak light in the night time, or to raise
our tides in the sea? Shall not we plant some people there that may
have the pleasure of seeing our earth turn upon its axis, presenting
them sometimes with a prospect of Europe and Africa, and then of
Asia and America; sometimes half and sometimes full?" [454] Ray
was "persuaded that this luminary doth serve many ends and uses,
especially to maintain the creatures which in all likelihood breed
and inhabit there." [455] Swedenborg's _ipse dixit_ ought to
convince the most incredulous; for he speaks "from what has been
heard and seen." Thus he says: "That there are inhabitants in the
moon is well known to spirits and angels, and in like manner that
there are inhabitants in the moons or satellites which revolve about
Jupiter and Saturn. They who have not seen and discoursed with
spirits coming from those moons still entertain no doubt but there
are men inhabiting them, because they are earths alike with the
planets, and wherever an earth is, there are men inhabitants; for man
is the end for which every earth was created, and nothing was made
by the great Creator without an end." [456] If any are still sceptical,
Sir William Herschel, an intellectual light of no mean magnitude,
may reach them. He writes: "While man walks upon the ground, the
birds fly in the air, and fishes swim in water, we can certainly not
object to the conveniences afforded by the moon, if those that are to
inhabit its regions are fitted to their conditions as well as we on this
globe arc to ours. An absolute or total sameness seems rather to
denote imperfections, such as nature never exposes to our view;
and, on this account, I believe the analogies that have been
mentioned fully sufficient to establish the high probability of the
moon's being inhabited like the earth." [457] The voice of Dr.
Dwight, the American theologian, will not be out of harmony here.
In discoursing of the starry heavens, he says of the planets: "Of
these inferior worlds, the moon is one; and to us, far the most
interesting. How many important purposes which are known does
this beautiful attendant of our earth continually accomplish! How
many more, in all probability, which are hitherto unknown, and
which hereafter may be extensively disclosed to more enlightened,
virtuous, and happy generations of men! At the same time, it is most
rationally concluded that intelligent beings in great multitudes
inhabit her lucid regions, being far better and happier than
ourselves." [458] Whewell's _Bridgewater Treatise_ will furnish us
a fitting quotation. "The earth, the globular body thus covered with
life, is not the only globe in the universe. There are, circling about
our own sun, six others, so far as we can judge, perfectly analogous
in their nature: besides our moon and other bodies analogous to it.
No one can resist the temptation to conjecture, that these globes,
some of them much larger than our own, are not dead and barren:
--that they are, like ours, occupied with organization, life,
intelligence." [459] In a most eloquent passage, Dr. Chalmers, who
will always be heard with admiration, exclaims: "Who shall assign a
limit to the discoveries of future ages? Who shall prescribe to
science her boundaries, or restrain the active and insatiable curiosity
of man within the circle of his present acquirements? We may guess
with plausibility what we cannot anticipate with confidence. The
day may yet be coming when our instruments of observation shall
be inconceivably more powerful. They may ascertain still more
decisive points of resemblance. They may resolve the same question
by the evidence of sense which is now so abundantly convincing
by the evidence of analogy. They may lay open to us the
unquestionable vestiges of art, and industry, and intelligence. We
may see summer throwing its green mantle over those mighty tracts,
and we may see them left naked and colourless after the flush of
vegetation has disappeared. In the progress of years or of centuries,
we may trace the hand of cultivation spreading a new aspect over
some portion of a planetary surface. Perhaps some large city, the
metropolis of a mighty empire, may expand into a visible spot by
the powers of some future telescope. Perhaps the glass of some
observer, in a distant age, may enable him to construct the map of
another world, and to lay down the surface of it in all its minute and
topical varieties. But there is no end of conjecture; and to the men of
other times we leave the full assurance of what we can assert with
the highest probability, that yon planetary orbs are so many worlds,
that they teem with life, and that the mighty Being who presides in
high authority over this scene of grandeur and astonishment has
there planted the worshippers of His glory." [460]
How fine is this outburst of the great Scotch orator! He spoke as one
inspired with prophetic foreknowledge; for in less than twenty years
after this utterance, Beer and Maedler published their splendid
_Mappe Selenographica_, or map of the moon; and photography
offered its aid to the fuller delineation of our silvery satellite. Who
can tell what the last fifteen years of this eventful century may
develop in the same direction? Verily these intuitions of reason
seem often favoured with an apocalypse of coming disclosures; and,
if we may venture to adopt with slight alteration a sentence of
Shelley, we will say: "It is impossible to read the compositions of
the most celebrated writers of the present day without being startled
with the electric life which burns within their words. They measure
the circumference and sound the depths of nature with a
comprehensive and all-penetrating spirit, and they are themselves
perhaps the most sincerely astonished at its manifestations; for it is
less their spirit than the spirit of the age." The poets of science, in
their analogies, are "the hierophants of an unapprehended
inspiration; the mirrors of the gigantic shadows which futurity casts
upon the present." [461] Equally noble with the language of
Chalmers is a paragraph which we have extracted from a work by
that scholarly writer, Isaac Taylor. He says: "There are two facts,
each of which is significant in relation to our present subject, and of
which the first has long been understood, while the latter (only of
late ascertained) is every day receiving new illustrations; namely,
that our planet is, in no sense, of primary importance in the general
system, or entitled, by its magnitude, or its position, or its
constitution, to be considered as exerting any peculiar influence
over others, or as the object of more regard than any others. This
knowledge of our real place and value in the universe is a very
important consequence of our modern astronomy, and should not be
lost sight of in any of our speculations. But then it is also now
ascertained that the great laws of our own planet, and of the solar
system to which it belongs, prevail in all other and the most remote
systems, so as to make the visible universe, in the strictest sense,
ONE SYSTEM--indicating one origin and showing the presence of
one Controlling Power. Thus the law of gravitation, with all the
conditions it implies, and the laws of light, are demonstrated to be in
operation in regions incalculably remote; and just so far as the
physical constitution of the other planets of our system can be either
traced, or reasonably conjectured, it appears that, amid great
diversities of constitution, the same great principles prevail in all;
and therefore our further conjecture concerning the existence of
sentient and rational life in other worlds is borne out by every sort
of analogy, abstract and physical; and this same rule of analogy
impels us to suppose that rational and moral agents, in whatever
world found, and whatever diversity of form may distinguish them,
would be such that we should soon feel at home in their society, and
able to confer with them, to communicate knowledge to them, and
to receive knowledge from them. Neither truth nor virtue is local;
nor can there be wisdom and goodness in one planet, which is not
wisdom and goodness in every other." [462] The writer of the
_Plurality of Worlds_, a little work distinct from the essay already
quoted, vigorously vindicates "the deeply cherished belief of some
philosophers, and of many Christians, that our world, in its present
state, contains the mere embryo of intelligent, moral, and religious
happiness; that the progress of man in his present state is but the
initiation of an interminable career of glory; and that his most
widely extended associations are a preparation for as interminably
an intercourse with the whole family of an intelligent universe."
[463] Dr. Arnott may add a final word, a last link in this evidential
chain of analogy. He writes: "To think, as our remote forefathers
did, that the wondrous array of the many planets visible from this
earth serve no purpose but to adorn its nocturnal sky, would now
appear absurd indeed; but whether they are inhabited by beings at
all resembling the men of this earth, we have not the means of
knowing. All the analogies favour the opinion that they are the
abodes of life and its satisfactions. On this earth there is no place so
hot or so cold, so illumined or so dark, so dry or so wet, but that it
has creatures constituted to enjoy life there." [464]
Here our long list of learned authorities shall terminate. We have
strung together a large number of citations, and have ourselves
furnished only the string. Indeed, what more have amateurs that
they can do? For, as Pope puts it,--
"Who shall decide, when doctors disagree,
And soundest casuists doubt, like you and me?"
Besides, astronomy is no child's play, nor are its abstruse problems
to be mastered by superficial meddlers. "Its intricacy," as Narrien
reminds us, "in the higher departments, is such as to render the
processes unintelligible to all but the few distinguished persons
who, by nature and profound application to the subject, are qualified
for such researches." [465] But if professionals must be summoned
as witnesses, ordinary men may sit as jurors. This function we have
wished to fufil; and we avow ourselves considerably perplexed,
though not in despair. We hoped that after a somewhat exhaustive
examination, we might be able to state the result with an emphasis
of conviction. This we find impossible; but we can affirm on which
side the evidence appears to preponderate, and whither, we rest
assured, further light will lead our willing feet. The conclusion,
therefore, of the whole matter is: we cannot see any living creatures
on the moon, however long we strain our eyes. No instrument has
yet been constructed that will reveal the slightest vestige of
inhabitation. Consequently, the actual evidence of sense is all
against us, and we resign it without demur. This point, being settled,
is dismissed.
Next, we reconsider the results of scientific study, and are strongly
inclined to think the weight of testimony favours the existence of a
thin atmosphere, at least some water, and a measure of light and
shade in succession. These conditions must enable vegetables and
animals to exist upon its surface, though their constitution is in all
probability not analogous with that of those which are found upon
our earth. But to deny the being of inhabitants of some kind,
even in the absence of these conditions, we submit would be
unphilosophical, seeing that the Power which adapted terrestrial life
to terrestrial environments could also adapt lunar life to the
environments in the moon. We are seeking no shelter in the
miraculous, nor do we run from a dilemma to the refuges of
religion. Apart from our theological belief in the potency of the
Creator and Controller of all worlds, we simply regard it as illogical
and inconclusive to argue that because organization, life, and
intelligence obtain within one sphere under one order of
circumstances, _therefore_ the same order obtains in every other
sphere throughout the system to which that one belongs. The unity
of nature is as clear to us as the unity of God; but unity is not
uniformity. We view the whole creation as we view this world; the
entire empire as we view this single province,
"Where order in variety we see,
And where, though all things differ, all agree."
And, finally, as analogy is unreservedly on the side of the
occupation of every domain in creation, by some creatures who
have the dominion, we cannot admit the probability that the earth is
the only tenement with tenants: we must be confirmed in our
judgment that the sun and the planets, with their moons, ours of
course included, are neither blank nor barren, but abodes of
variously organized beings, fitted to fulfil the chief end of all noble
existence: the enjoyment of life, the effluence of love, the good of
all around and the glory of God above.
This article, that the moon is inhabited, may therefore form a clause
of our scientific creed; not to be held at any hazard, as a matter of
life or death, or a test of communion, but to be maintained subject to
corrections such as future elucidation may require. We believe that
we are justified by science, reason, and analogy; and confidently
look to be further justified by verification. We accept many things
as matters of faith, which we have not fully ascertained to be
matters of fact; but "faith is the assurance of things hoped for, the
proving of things not seen." By double entry the books of science
are kept, by reasoning and demonstration: when future auditors shall
examine the accounts of the moon's inhabitation, we are persuaded
that the result of our reckoning will be found to be correct.
If any would charge us with a wish to be wise above what is written,
we merely reply: There are unwritten revelations which are
nevertheless true. Besides, we are not sure that at least an intimation
of other races than those of the earth is not already on record. Not to
prove any position, but to check obstructive criticism, we refer to
the divine who is said to have witnessed in magnificent apocalypse
some closing scenes of the human drama. If he also heard in
sublime oratorio a prelude of this widely extended glory, our vision
may not be a "baseless fabric." After the quartettes of earth, and the
interludes of angels, came the grand finale, when every creature
which is in heaven, as well as on the earth, was heard ascribing
"Blessing and honour and glory and power to Him who sitteth upon
the throne." Assuredly, our conception of a choir worthy to render
that chorus is not of an elect handful of "saints," or contracted souls,
embraced within any Calvinistic covenant, but of an innumerable
multitude of ennobled, purified, and expanded beings, convoked
from every satellite and planet, every sun and star, and overflowing
with gratitude and love to that universal Father of lights, with whom
is no parallax, nor descension, and who kindled every spark of life
and beauty that in their individual and combined lustre He might
reflect and repeat His own ineffable blessedness.
APPENDIX.
_Literature of the Lunar Man_.
_Vide_ p. 8.
1. _The Man in the Moone_. Telling Strange Fortunes. London,
1609.
2. "_The Man in the Moone_, discovering a world of Knavery under
the Sunne; both in the _Parliament_, the _Councel_ of _State_, the
_Army_, the _City_, and the _Country_." Dated, "Die Lunae,
From Nov. 14 to Wednesday Novemb. 21 1649." _Periodical
Publications, London_. British Museum. Another Edition, "Printed
for Charles Tyns, at the Three Cups on London Bridge, 1657."
3. "SELENARCHIA, _or the Government of the World in the
Moon_." A comical history written by Cyrano Bergerac, and done
into English by Tho. St. Serf. London 1659."
The same, Englished by A. Lovell, A.M., London, 1687.
4. "_The Man in the Moon, or Travels into the Lunar Regions_," by
W. Thomson, London, 1783.
In this lucubration the Man in the Moon shows the Man of the
People (Charles Fox), many eminent contemporaries, by means of a
magical glass.
5. "_The Man in the Moon_, consisting of Essays and Critiques."
London, 1804. Of no value. After shining feebly like a rushlight for
about two months, it went out in smoke.
6. _The Man in the Moon_. London, 1820. A Political Squib.
7. _The Loyal Man in the Moon_, 1820, is a Political Satire, with
thirteen cuts.
8. _The Man in the Moon_, London, 1827(?). A Poem. _N.B._ The
word _poem_ has many meanings.
9. _The Man in the Moon_. Edinburgh, 1832. A small sheet, sold
for political purposes, at the high price of a penny. The Lunar Man
pledges himself to "do as I like, and not to care one straw for the
opinion of any person on earth."
10. _The Man in the Moon_. London, 1847. This is a comical serial,
edited by Albert Smith and Angus B. Reach; and is rich, racy, and
now rare.
11. _The Moon's Histories_. By a Lady. London, 1848.
_The Mirror of Pythagoras_
_Vide_ p. 147.
"In laying thus the blame upon the moone,
Thou imitat'st subtill _Pythagoras_,
Who, what he would the people should beleeve,
The same be wrote with blood upon a glasse,
And turn'd it opposite 'gainst the new moone
Whose beames reflecting on it with full force,
Shew'd all those lynes, to them that stood behinde,
Most playnly writ in circle of the moone;
And then he said, Not I, but the new moone
Fair _Cynthia_, perswades you this and that."
_Summer to Sol_, in _A Pleasant Comedie, called Summer's Last
Will and Testament_. Written by Thomas Nash. London, 1600.
_The East Coast of Greenland_.
_Vide_ p. 171.
"When an eclipse of the moon takes place, they attribute it to the
moon's going into their houses, and peeping into every nook and
corner, in search of skins and eatables, and on such occasions
accordingly, they conceal all they can, and make as much noise as
possible, in order to frighten away their unbidden guest."
--_Narrative of an Expedition to the East Coast of Greenland_: Capt.
W. A. Graah, of the Danish Roy. Navy. London, 1837, p. 124.
_Lord Iddesleigh on the Moon_.
_Vide_ p. 189.
Speaking at a political meeting in Aberdeen, on the 22nd of
September, 1885, the Earl of Iddesleigh approved the superannuated
notion of lunar influence, and likened the leading opponents of his
party to the old and new moon. "What signs of bad weather are
there which sometimes you notice when storms are coming on? It
always seems to me that the worst sign of bad weather is when you
see what is called the new moon with the old moon in its arms. I
have no doubt that many of you Aberdeen men have read the fine
old ballad of Sir Patrick Spens, who was drowned some twenty or
thirty miles off the coast of Aberdeen. In that ballad he was
cautioned not to go to sea, because his faithful and weatherwise
attendant had noticed the new moon with the old moon in its lap. I
think myself that that is a very dangerous sign, and when I see Mr.
Chamberlain, the new moon, with Mr. Gladstone, the old one, in his
arms, I think it is time to look out for squally weather."--_The
Standard_, London, Sept. 23rd, 1885.
The Scottish ballad of Sir Patrick Spens, which is given in the
collections of Thomas Percy, Sir Walter Scott, William Motherwell,
and others, is supposed by Scott to refer to a voyage that may really
have taken place for the purpose of bringing back the Maid of
Norway, Margaret, daughter of Alexander III., to her own kingdom
of Scotland. Finlay regards it as of more modern date. Chambers
suspects Lady Wardlaw of the authorship. While William Allingham
counsels his readers to cease troubling themselves with the
historical connection of this and all other ballads, and to enjoy
rather than investigate. Coleridge calls Sir Patrick Spens a "grand
old ballad."
_Greeting the New Moon in Fiji_.
_Vide_ p. 212.
"There is, I find, in Colo ('the devil's country' as it is called), in the
mountainous interior of Viti Levu, the largest island of Fiji, a very
curious method of greeting the new moon, that may not, as few
Europeans have visited this wild part, have been noticed. The
native, on seeing the thin crescent rise above the hills, salutes it with
a prolonged 'Ah!' at the same time quickly tapping his open mouth
with his hand, thus producing a rapid vibratory sound. I inquired of
a chief in the town the meaning and origin of this custom, and my
interpreter told me that he said, 'We always look and hunt for the
moon in the sky, and when it comes we do so to show our pleasure
at finding it again. I don't know the meaning of it; our fathers
always did so.'"--Alfred St. Johnston, in _Notes and Queries_ for
July 23rd, 1881, p. 67. See also Mr. St. Johnston's _Camping
Among Cannibals_, London, 1883, p. 283.
_Lunar Influence on Dreams_.
_Vide_ p. 214.
Arnason says that in Iceland "there are great differences between a
dream dreamt in a crescent moon, and one dreamt when the moon is
waning. Dreams that are dreamt before full moon are but a short
while in coming true; those dreamt later take a longer time for their
fulfilment."--_Icelandic Legends_, Introductory Essay, p. lxxxvii.
NOTES.
1 _The Martyrs of Science_, by Sir David Brewster, K.H., D.C.L.
London, 1867, p. 21.
2 _The Marvels of the Heavens_, by Camile Flammarion. London,
1870, p. 238.
3 _The Jest Book_. Arranged by Mark Lemon. London, 1864, p.
310.
4 _Timon_, a Play. Edited by the Rev. A. Dyce. London
(Shakespeare Society), 1842, Act iv. Scene iii.
5 _The Man in the Moon drinks Claret_, as it was lately sung at the
Court in Holy-well. _Bagford Ballads_, Folio Collection in the
British Museum, vol. ii. No. 119.
6 _Conceits, Clinches, Flashes, and Whimzies_. Edited by J. O.
Halliwell, F.R.S. London, 1860, p. 41.
7 _The Man in the Moon_, by C. Sloman. London, 1848, Music by
E. J. Loder.
8 _Ancient Songs and Ballads_, by Joseph Ritson. London, 1877,
p. 58.
9 _On the Religions of India_. Hibbert Lectures for 1878. London,
p. 132.
10 _An Etymological Dictionary of the Scottish Language_, by
John Jamieson, D.D. Paisley, 1880, iii. 299.
11 _Sir Thomas Browne's Works_. Edited by Simon Wilkin,
F.L.S., London, 1835, iii. 157.
12 _Popular Antiquities of Great Britain_. Hazlitt's Edition.
London, 1870, ii. 275.
13 _Asgard and the Gods_. Adapted from the work of Dr. Waegner,
by M.W. Macdowall; and edited by W. S. Anson. London, 1884, p.
30.
14 _An Introduction to the Science of Comparative Mythology and
Folk Lore_, by the Rev. Sir George W. Cox, Bart., M.A. London,
1881, p. 12.
15 _Plutarch's Morals_. Translated by p. Holland. London, 1603, p.
1160.
16 _Myths and Marvels of Astronomy_, by R. A. Proctor. London,
1878, p. 245. See also, _As Pretty as Seven and other German
Tales_, by Ludwig Bechstein. London, p. 111.
17 _Curious Myths of the Middle Ages_, by S. Baring-Gould, M.A.
London, 1877, p. 193.
18 _Northern Mythology_, by Benjamin Thorpe. London, 1851, iii.
57.
19 _Notes and Queries_. First Series, 1852, vol. vi. p. 232. The
entire text of this poem is given in Bunsen's _God in History_.
London, 1868, ii. 495.
20 Thorpe's _Mythology_, i. 6.
21 _Ibid.,_ 143.
22 _Curious Myths_, pp. 201-203.
23 _Teutonic Mythology_, by Jacob Grimm. Translated by J. S.
Stallybrass. London, 1883, ii. 717.
24 _De Natura Rerum_. MS. Harl. No. 3737.
25 MS. Harl. No. 2253, 81.
26 _The Archaeological Journal_ for March, 1848, pp. 66, 67.
27 See Tyrwhitt's _Chaucer_. London, 1843, p. 448.
28 Dekker's _Dramatic Works_. Reprinted, London, 1873, ii. 121.
29 _Popular Rhymes of Scotland_. Robert Chambers. London and
Edinburgh, 1870, p. 185.
30 _Popular Rhymes and Nursery Tales_, by J. O. Halliwell.
London, 1849, p. 228.
31 _Curious Myths_, p. 197.
32 Grimm's _Teutonic Mythology_, ii. 719-20.
33 _The Vision of Dante Alighieri_. Translated by the Rev. H. F.
Cary, A.M. London.
34 _The Folk-Lore of China_, by N. B. Dennys, Ph.D. London and
Hong Kong, 1876, p. 117.
35 _Himalayan Journals_, by Joseph D. Hooker, M.D., R.N., F.R.S.
London, 1855, ii. 278.
36 _Primitive Culture_, by Edward B. Tyler. London, 1871, i 320.
37 _A Brief Account of Bushman Folk-Lore_, by W. H. J. Bleek,
Ph.D. Cape Town, 1875, p. 9.
38 _The History of Greenland_, from the German of David Cranz.
London, 1820, i. 212.
39 _An Arctic Boat Journey in the Autumn of 1854_, by Isaac J.
Hayes, M.D. Boston, U.S., 1883, p. 254.
40 _The Natural Genesis_, by Gerald Massey. London, 1883, i.
115.
41 _The Church Missionary Intelligencer_ for November, 1858, p.
249.
42 _Ibid._, for April, 1865, p. 116.
43 See _Notes and Queries_. First Series. Vol. xi. p. 493.
44 _Researches into the Early History of Mankind_, by Edward B.
Tylor, D.C.L., LL.D., F.R.S. London, 1878, p. 378.
45 _Ibid.,_ p. 336.
46 _Notes and Queries: on China and Japan_. Hong Kong, August,
1869, p, 123.
47 _Selected Essays on Language, Mythology, and Religion_.
London, 1881, i. 613.
48 _Vico_, by Robert Flint. Edinburgh, 1884, p. 210.
49 _The Dictionary Historical and Critical_ of Mr. Peter Bayle.
London, 1734, v. 576.
50 See _Lunar World_, by the Rev. J. Crampton, M.A. Edinburgh,
1863, p. 83.
51 _Dictionary of Phrase and Fable_, by the Rev. E. Cobham
Brewer, LL.D. London, p. 592.
52 _The Man in the Moon_. By an Undergraduate of Worcester
College. Oxford, 1839, Part i. p. 3.
53 MS. in the British Museum Library. Additional MSS. No.
11,812.
54 Lucian's _Works_. Translated from the Greek by Ferrand
Spence. London, 1684, ii. 182.
55 _The Table Book_. By William Hone. London, 1838, ii. 252.
56 _Adventures of Baron Munchausen_. London, 1809, p. 44.
57 Flammarion's _Marvels of the Heavens_, p. 241.
58 _Records of the Past_. Edited by S. Birch, LL.D., D.C.L.
London, iv. 121.
59 _The Philosophie_, 1603, Holland's Transl. p. 1184.
60 _Primitive Culture_, ii. 64.
61 _A Journey to the Moon_, by the Author of _Worlds
Displayed_. London, p. 6.
62 Dennys' _Folk-Lore of China_, p. 101.
63 Grimm's _Teutonic Mythology_, ii. 720.
64 Flammarion's _Marvels of the Heavens_, p. 253.
65 _The Philosophie_, p. 338.
66 _The Woman in the Moone_, by John Lyllie. London, 1597.
67 Dr. Rae, _On the Esquimaux_. Transactions of the Ethnological
Society, vol. iv., p. 147.
68 _Vide_ also _A Description of Greenland_, by Hans Egede.
Second Edition. London, 1818, p. 206.
69 _Amazonian Tortoise Myths_, by Ch. Fred. Hartt, A.M. Rio de
Janeiro, 1875, p. 40.
70 _Algic Researches_, by Henry Rowe Schoolcraft. New York,
1839, ii. 54.
71 _Information respecting the History, &c., of the Indian Tribes_,
by H. R. Schoolcraft. Philadelphia, v. 417.
72 _Nineteen Years in Polynesia_, by the Rev. George Turner.
London, 1861, p. 247.
73 _An Account of the Natives of the Tonga Islands in the South
Pacific Ocean_, by William Mariner. Arranged by John Martin,
M.D. London, 1818, ii. 127.
74 _Myths and Songs from the South Pacific_, by the Rev. W. W.
Gill, B.A. London, 1876, p. 45.
75 Grimm's _Teutonic Mythology_, ii. 716.
76 _Selected Essays_, vol. i. note to p. 611.
77 _The Sacred and Historical Books of Ceylon_, edited by
Edward Upham. London, 1833, iii. 309.
78 _Teutonic Mythology_, ii. 716.