the redemption both of soul and body. Again, there prevailed in Scotland up to the 18th century this notion: when the lunatics who had been brought to St. Fillan's Pool to be bathed, were laid bound in the neighbouring church next night, if they were found loose in the morning their recovery was expected, but if at dawn they were still bound, their cure was doubtful.
The untying trick performed among savages is so similar to that of our mountebanks, that when we find the North American Indian jugglers doing both this and the familiar trick of breathing fire, we are at a loss to judge whether they inherited these two feats from their savage ancestors, or borrowed them from the white men. The point is not, however, the mere performance of the untying trick, but its being attributed to the help of spiritual beings. This notion is thoroughly at home in savage culture. It comes out well in the Esquimaux' accounts which date from early in the 18th century. Cranz thus describes the Greenland angekok setting out on his mystic journey to heaven and hell. When he has drummed awhile and made all sorts of wondrous contortions, he is himself bound with a thong by one of his pupils, his head between his legs, and his hands behind his back. All the lamps in the house are put out, and the windows darkened, for no one must see him hold intercourse with his spirit, no one must move or even scratch his head, that the spirit may not be interfered with — or rather, says the missionary, that no one may catch him at his trickery, for there is no going up to heaven in broad daylight. At last, after strange noises have been heard, and a visit has been received or paid to the torngak or spirit, the magician reappears unbound, but pale and excited, and gives an account of his adventures. Castrén's account of the similar proceedings of the Siberian shamans is as follows: 'They are practised' he says, 'in all sorts of conjuring-tricks, by which they know how to dazzle the simple crowd, and inspire greater trust in themselves. One of the most usual juggleries of the shamans in the Govern-
