TRANSACTIONS OF SECTION H. 905 



noticea by missionaries, an 1 these are not to be implicitly trusted. The black 

 peoples of South Africa are Bantus and Bushmen-Hottentots. Though there is 

 a general similarity of custom among them all, there are also important differences, 

 of which some examples are given. Inquiries made by the Cape Government, 

 The difficulty experienced by Europeans, even when long resident among the 

 natives and intimately acquainted with them, of understanding the real meaning 

 of their institutions. The practice of lobola supplies a striking example of this 

 difficulty. 



An accurate study of the native customs, institutions, and beliefs is an urgent 

 necessity both for missionaries and for purposes of government. 



2. On a Mould showing the Finger-jmnts of a Roman Sculptor of 

 probably the Third Century. By Sir William Turner, M.B., F.R.S. 



Sir Wm. Turner exhibited a plaster mould of a head, which had been modelled 

 by a Roman sculptor in probably the third century a.d., on which the prints 

 of the lines on the skin of the sculptor's fingers had been preserved. The mould 

 belonged to Mr. G. Allis, of the Eoman House, Lincoln, who had obtained it 

 during the excavation of the foundations of his house a few years ago, the site of 

 which is within the area of a large building of Roman times, several of the 

 columns of which are preserved in the basement of his house. 



3. Report on the Canadian Ethnographic Survey. — See E,eports, p. 468. 



4. The Paganism of the Civilised Iroquois. 

 By David Boyle, Curator of the Museum, Toronto. 



Notwithstanding the contact of tlie Iroquois, or Six Nation Indians, with 

 white people for more than three hundred years, a very considerable number of 

 the former have retained many of their old-time beliefs, with the forms and 

 ceremonies appertaining thereto. 



Of four thousand Caniengas (Mohawks), Senecas, Cayugas, Onondagas, 

 Oneidas, and Tuscaroras now residing on the Grand Reserve, within sixty miles of 

 Toronto, Ontario, fully one-fourth continue to observe the ancient feasts or dances 

 connected with the growth and ingathering of corn and fruits, and for desired 

 changes in weather, as well as for the cure of disease. 



Some modification in the ceremonies was made about a century ago by an 

 Onondaga named Ska-ne-o-dy'-o, who announced himself as a prophet who had paid 

 a visit to the abode of the Great Spirit. The changes introduced by him, however, 

 have not by any means removed the pagan character of the native beliefs, 

 although he certainly did attempt to imitate some Christian observances. 



Still, the addresses of the medicine men retain most of the old-time forms, 

 although their significance in many cases is lost, and even the meaning of numerous 

 words is no longer known. 



The leading idea in the present form of worship is that of a Great Spirit, but 

 this has been acquired from missionary sources ; and although the Indians have 

 adopted the idea of a heaven, they do not believe in any hell. 



The quoted examples of petitions addressed to Rawen Niyoh (the Creator) 

 illustrate the lack of assimilation of the old and n6w forms. 



One of the most characteristic ceremonies connected with Iroquois paganism 

 is that of the sacrifice or burning of the White Dog at the new year feast during 

 the February moon, when the spirit of the dog, accompanied by offerings of 

 tobacco, conveys to Niyoh information respecting the condition of his 'own 

 people ' on the Grand River Reserve. 



