excavations of the Kowyanjik mound, opposite Mosul. The following cylinder represents Izdubar, according to Mr. Smith, whom he identifies with our Biblical Nimrod. It includes composite figures and Hasisdra, - the latter supposed by him to represent Noah in the Ark, the sailing-ship being represented by the colossal horns, in which sits the Noachian helmsınan with dipping oar.

It will be noticed that the sitting figure is pictured upon a throne marked with perpendicular lines, like those on the throne of Na-na-bush, seen in the chapter on Pictography. The second figure within the colossal horns has in its hands a globular object, resembling the fiery ball or thunderbolt of Indian pictography. The first of the two composite figures resembles the Indian's sacred wildcat, in being horned, and having the national representation of a human face; the locality of the heart is covered by lines; the beard has the appearance of serpents suspended from the chin. The wildcat was believed by our savages to have an influence upon the seasons. If permitted to conjecture as to the meaning of the cylinder, we should think the representation to be an illustration of the potent influences of the moon (guide of the seasons, symbolized by the crescent-horns) over some famous hunting expedition of the renowned

warrior Izdubar, whose exploits are the theme of ancient Assyrian tradition.

THE GIFT OF CORN; OR, MONDAMIN, THE RED PLUME.1

AN ALLEGORY.

Masswaweinini 2 was a famous magician, who inhabited the Manatoline Islands, in company with two young men. Among the many marvellous things accomplished by him, the following has excited the most wonder. One day he arose early and started on a hunting excursion, leaving the young men asleep. Passing through a dense wood, he came unexpectedly to an open plain, very wide and extensive. He was directing his steps across this plain, when he discovered a man of small stature, wearing a red feather on his head, who appeared suddenly before him, and accosted him. with a familiar air, saying gayly, "Where are you going?" and, when answered, inviting him to smoke.

"Pray," said he, while each regaled himself, "wherein does your strength lie?"

"My strength," answered the magician, "is similar to that of the human race, and I am no stronger."

"We must wrestle," said the man, -the Red Plume; "and if you should make me fall, you shall say to me, 'I have thrown you, — wa-ge-me-na.'

Laying aside their pipes, Red Plume and the magician commenced wrestling. For a long time the strife was doubtful. Red Plume, although very small, proved to be very active, and the magician sometimes grew faint in the struggle. At length, however, Red Plume was foiled, and was thrown to the ground. "I have thrown you, wa-ge-me-na," cried Masswaweinini the magician; and in an instant his antagonist vanished from

1 Mondamin, from moedo, spirit, and min, berry, or grain.

2 An avatar of Manabozho.

sight. On observing, however, the spot where he was thrown, the magician discovered a crooked ear of Indian corn - the Mondamin-lying on the ground, with the usual red hairy tassel at the top.

While he was wonderingly gazing at this mysterious sight, a voice from the Mondamin addressed him.

"Now," spake the voice, "divest me of my covering; and when you find my body, separate it from the spine upon which it grows, and throw its fragments upon different parts of the plain; break then the spine in small pieces, and plant it beside the woods, when you may depart; but after one moon return and visit this place again."

Obeying these directions the magician returned to his lodge, and keeping these things secret waited until the expiration of the moon, when he visited the wrestling-ground, and was astonished to find the plain filled with the long blades of new-grown corn, while on the side by the wood pumpkinvines were growing in great luxuriance.

Delighted with this discovery he kept it secret until the summer came to a close, when he again visited the wrestlingground, and finding the corn in full ear and pumpkins of an immense size, the magician gathered some specimens of each kind to carry to the young men who were his companions at Manatoline, when a voice again addressed him: "Masswaweinini, you have conquered me, and had you not done so your existence would have been forfeited. Henceforth my . body shall be nourishment for you and for all the human race." Thus was received the Gift of Corn.

But the place was not forgotten

Where he wrestled with Mondamin;

Nor forgotten nor neglected

Was the grave where lay Mondamin,

Sleeping in the rain and sunshine,

Where his scattered plumes and garments
Faded in the rain and sunshine.

Day by day did Hiawatha

Go to wait and watch beside it;

Kept the dark mould soft above it,
Kept it clean from weeds and insects,
Drove away, with scoffs and shoutings,
Kahgahgee, the king of rayens.

Till at length a small green feather
From the earth shot slowly upward,
Then another and another;
And before the summer ended
Stood the maize in all its beauty,
With its shining robes about it,
And its long, soft, yellow tresses;
And in rapture Hiawatha

Cried aloud, "It is Mondamin !

Yes, the friend of man, Mondamin !"

LONGFELLOW.

THE FEAST OF MONDAMIN.

At the ingathering of corn, the Osage Indians observe general rejoicing; at which all who are able join in appropriate dances, songs, and feasts, and in thanks to their Great Spirit for his munificence toward them. On these occasions,as also at the new moon, and at the commencement of hunting the buffalo in the spring, lamps, constructed of shells and supplied with bear's oil and rush wicks, are kept burning through the nights preceding and following these joyous festivals. This custom of burning lights is like that found among the Chinese, called Feast of Lanterns, and that also among the Egyptians, called Feast of Lights.

PAUPPUKKEEWIS.1

It was Pauppukkeewis who was the great enemy of Manabozho and his chickens, the birds of the air. It was he who

1 Pauppukkeewis, from pauppukkeeway, grasshopper.

stole into Manabozho's lodge during his absence, and took the kahgahgee, the raven, and wrung its neck until it was dead; then, dancing about in his capacity of the Storm-fool, the Yenadizze turned the whole lodge into confusion. When this was accomplished, Pauppukkeewis fled to the mountains, where, while awaiting Manabozho, he occupied himself in killing Manabozho's mountain chickens; until the shrewdest of them cried, "Go and tell our father Manabozho that Pauppukkeewis is killing us!"-at which away flew a delegațion to Manabozho, who returned to the mountain. But now Pauppukkeewis escaped upon the opposite side from where he was seen approaching. A long pursuit and flight followed. Manabozho would nearly have his hand upon Pauppukkeewis, when the Storm-fool would artfully dodge him by raising great clouds of dust in the eyes of his pursuer, in which he escaped up a tree, stripping it of all foliage in his ascent. Sometimes, as the wary Pauppukkeewis passed along, he would break a rock in ten thousand fragments. Now as Manabozho could never leave a leafless tree or shattered rock until they were again reclothed and reformed, for they always cried out to him in their affliction, saying: "Ha-ye, grandfather! Pauppukkeewis has spoiled me. Wilt thou not restore me?". Pauppukkeewis was enabled to keep clear of his pursuer for a long time. At last he came in his flight to a high bluff; and by the kindness of the manitto of the rocks, he entered its stronghold and was shut within. Manabozho, however, was not discouraged: as Animiki, the spirit of lightning, in a cloud of heavy blackness, he floated over the bluff of rocks that protected Pauppukkeewis. The threatening roar of his voice was heard rending the air; and Pauppupkeewis, with his companion, the manitto of the rocks, trembled with fear. Mighty arrows of fire darted through the air from Manabozho's bow; the mountains themselves gave way; the solid rocks were broken, and, tottering apart, fell, crushing Pauppukkeewis and the