[188] See Mariner (Martin) Introduction and Chap.  XVI.

[189] Jour.  Anthr.  Inst., 1889, p. 104.

[190] Supposed to mean a beautiful flower that grows on the tops of the mountains, where sea and land breezes meet.

[191] According to Erskine (50) when a Samoan felt a violent passion for another he would brand his arm, to symbolize his ardor.  (Waitz-Gerland, VI., 125.)

[192] See Schopenhauer’s Gespraeche (Grisebach), 1898, p. 40, and the essay on love, in Lichtenberg’s Ausgewaehlte Schriften (Reclam).  Lichtenberg seems, indeed, to have doubted whether anything else than sensual love actually exists.

[193] It is said that, under favorable circumstances, a distance of 3,000 miles might thus be covered in a month.

[194] There is much reason to suspect, too, that Grey expurgated and whitewashed these tales.  See, on this subject, the remarks to be made in the next chapter regarding the Indian love-stories of Schoolcraft, bearing in mind that Polynesians are, if possible, even more licentious and foul-mouthed than Indians.

[195] Considerations of space compel me here, as in other cases, to condense the stories; but I conscientiously and purposely retain all the sentimental passages and expressions.

[196] Algic Researches, 1839, I., 43.  From this work the first five of the above stories are taken, the others being from the same author’s Oneota (54-57; 15-16).  The stories in Algic Researches were reprinted in 1856 under the title The Myth of Hiawatha and Other Oral Legends.

[197] I have taken the liberty of giving to most of the stories cited more attractive titles than Schoolcraft gave them.  He himself changed some of the titles in his later edition.

[198] In another of these tales (A.R., II., 165-80) Schoolcraft refers to a girl who went astray in the woods “while admiring the scenery.”

[199] Schoolcraft’s volumes include, however, a number of reliable and valuable articles on various Indian tribes by other writers.  These are often referred to in anthropological treatises, including the present volume.

[200] In the Zeitschrift fuer Ethnologie, 1891, especially pages 546, 554, 555, 556, 557, 558, 559, 567-69, 640, 643; in the vol. for 1892, pages 36, 42, 44, 324, 330, 340, 386, 392, 434, 447; and in the vol. for 1894, 283, 303, 304.  It is impossible even to hint here at the details of these stories.  Some are licentious, others merely filthy.  Powers, in his great work on the California Indians (348), refers to “the unspeakable obscenity of their legends.”

[201] Ehrenreich says (Zeitschr. fuer Ethnol., 1887, 31) that among the Botocudos cohabitatio coram familia et vicinibus exagitur; and of the Machacares Indians Feldner tells us (II., 143, 148) that even the children behave lewdly in presence of everybody.  Parentes rident, appellunt eos canes, et usque ad silvam agunt.  Some extremely important and instructive revelations are made in von den Steinen’s classic work on Brazil (195-99), but they cannot be cited here.  The author concludes that “a feeling of modesty is decidedly absent among the unclothed Indians.”