like the Chinese, used colza or other oil for illumination; we use that, and also pine cones held in the hand or fastened to something as you have seen."

I then called attention to the fact that coal, so abundant in these regions, is little used by the Lolos. In the clan of Vou Ka they have used it for only the past 40 years. In the different districts that I traversed, places far from the centers and inhabited by various tribes, I never saw them make anything but wood fires.

The chapter on religion is short, but Vou Ka declares that the tribes have no poussahs (grotesque religious images) such as the Chinese have. They never pray in his clan nor in others elsewhere. His god is his tuft of hair rolled up in his turban. This is his "corne." "Is the god represented by the tuft itself, or does he dwell there as an immaterial being?" I could not make my meaning clearer, yet Vou Ka appeared not to understand it; such fine distinctions were beyond his comprehension. When they make an offering, there is nothing religious or sacred about it; they drink some brandy mixed with blood, the blood of a dog that has been sacrificed.

Loutze Ming and others had given me some information upon the penalties or crime in the tribes or clans and I wished to hear them. confirmed by Vou Ka. He explained them clearly, summing up as follows the common law-there is no written law:

He who has killed should die. If there should be any attenuating circumstances they permit the criminal to execute himself either by water or by the rope, but if he hesitates they drown him at once in the mountain torrent or else hang him. There are no such horrible tortures as one finds among the Chinese.

Vou Ka confided to me that his people have none of the loose manners of the Chinese, and it is true. The Lolo has a very high idea of that sentiment which we call modesty.

This modesty is so real, so deeply rooted in the intelligence of these primitive people, that it is the depth of disgrace to a woman and to all her clan likewise if she should expose her naked body. I can cite a curious striking instance of this characteristic, really grand, all that a genuine sacrifice involves.

When two tribal enemies have long been in strife, so that frequent and deadly encounters cause desolation and ruin among families, with no hope of reconciliation, the wife of the chief of one of the tribes resolves to sacrifice her female modesty, in order to bring to an end the dreadful feud. Her decision made, she hastens by devious paths, on the day fixed for the encounter between the two bands of warriors, in order to reach the place before the fight begins.

Quickly, then, none daring to hold her back, she casts herself between the hostile ranks and in a becoming manner, in simple words, beseeches the fighters to put an end to a carnage which has lasted too long, which has threatened the annihilation of the brave and

strong of both tribes. "Do they still wish to yield to their hatred, to sacrifice themselves, forgetting that their wives, their children, and their white-haired aged ones will soon have no protectors?" If her prayer has no effect, as the warriors stand like statues, savagely keeping silent, she begs them for the last time to listen to her. But if the lances be not lowered, then heroically, with a bold gesture of sublime immodesty, she throws aside her clothes and stands entirely naked before the ranks of men. A clamor then breaks forth, vibrating through the depths of the ravines, mounting to the summits, a clamor of shame and of despair hurled forth by the warriors of both clans; this time the lances are lowered and the deadly feud is closed. By sacrificing her modesty the woman has triumphed; by this great sacrifice all their hatred is thus suddenly ended. There is shame for all these men for having provoked such an act by a respected wife of a chief, there is shame, but endured entirely by them! They tremble with horror for a long time, recalling it with anguish. Modesty! thou art not then merely a word in the land of the primitive Lolo! I will give an amusing account of the ceremonial accompanying every Lolotte marriage; translated by Father Martin.

As soon as the fiancée arrives in the tribe of her adoption the marriage is celebrated with great pomp. If the family is well to do, the sorcerer is called with his book of traditional conjurations or adjurations and threats against evildoers. His rituals are said, a cup of "chao tsieou" in the hand which he pours out on the ground at the end or toward the four points of the compass; this is the ritual gesture. His principal rôle is to clear from the path of the young couple the evil genf, but he must also make some wishes for their happiness, for abundance of good things of this world, for posterity, and for long life. His cup of alcohol in hand, he cries:

A libation! A libation to the protecting spirits above, to the god Apou Ouosa, to the shades below, to the spirits of the mountains, to the spirits of the valleys, to the spirits of the East, to those of the West, to those of the North, to those of the South. A libation to you, spouse X! To you both, may the spirits on high give you full measure of happiness; likewise the spirits below! May the god Apou Ouosa load you with blessings! May he protect you by day, defend you during the night! May there come to you abundant posterity: some sons for the father, some daughters for the mother. May the sons live 99 years and the daughters 77, and may such posterity continue for 1,100 years! Protection by day, watchfulness by night! To you two, when you shall spend the day on the mountain and should the evil spirit come, may the evil one fly away! If the evil spirit comes, may it fly away! When the newly married husband shall enter or leave his house, if the evil one seeks to accompany him, may he be powerless, may he fly away! If it be that evil spirit X., may it fly away; if the evil spirit M., may it fly away; if the evil spirit N., may it fly away! If the newly married spouse goes into the village and the demon of the thickets should come toward her, may it fly away! If it be the chief of devils, may he flee! May the witches henceforth vanish! May evil omens cease! Away misfortune! Away sickness! You two married ones in your white old age, may you have youth with teeth complete! May

the guests come in crowds to the wedding! Enter it right, be at peace, return contented! In drinking at the siphon, do not drink to suffocation; in eating of the meat, do not choke yourself! Protection by day, watchfulness at night! May the good spirits listen to your prayers, that not a hair of your heads may fall!

POLITICAL ORGANIZATIONS OF THE LOLO COUNTRY.

I have said that the Lolos are divided into clans, into tribes, which not only lack a common bond, but are often in conflict, weakening and ruining themselves in bloody feuds. It is seldom that two or three tribes join against an enemy. When such an agreement is made it never lasts long, but is broken as soon as the expedition ends. The most powerful of the tribes, called Lo Hong, which can put in the field 10,000 fighters, some say 20,000, has never been able to assert its supremacy over the smallest tribes so as to make them submit to its law. Political isolation of the clans, favored, if not caused, by the nature of the soil and the wild character of the region, still predominates. It is kept this way by its pride, a peculiarity of the seigniors, and of the least little chief who can not conceive of an authority superior to his own. Scattered over a wide region, in small villages of 10 to 20 households, rarely more, connected by simple paths or trails often dangerous, the Lolos do not form a compact body of people that might be termed a nation. They are still in a stage of political evolution. No village, even that of the most powerful tribal chief, has yet been raised to the dignity of a city of the lowest class. An assemblage of a hundred families in a sort of small intrenched camp is altogether exceptional.

Origin of the Lolo.-How was it that Kientchang came to be the home of the Lolo; is it claimed that he was merely an immigrant in an ancient epoch? Why did he penetrate into this wild and inhospitable mountain pasture? Did he come to conquer it, driving back or uniting a more feeble race, or was he only a refugee in quest of a shelter, a human outcast driven aside by the flood of great invasions? Did he flee from the west or from the east, from Birmanie or some region of Szech'uan, or from a much greater distance? Some traditions place him as coming from Shensi, but it would be imprudent for any one to think of solving the problem at this time. It requires long and patient research on the conditions of this people's existence, its lack of culture rendering the study a very intricate one. It is likewise very difficult to determine its racial origin. The existing types present some variations, some ethnic order, that indicate a very varied ancestry. There is an undoubted mixture even in the noble caste, the Os noirs, among whom you would search in vain to make out one well-defined race.

THE PHYSIOLOGY OF SLEEP.1

By R. LEGEndre.

Sleep is one of the most necessary functions in our lives. It occupies a third of our existence. It is therefore not at all strange that it should be a subject of deep study and research by numerous investigators; in fact, poets, philosophers, psychologists, physicians, physiologists, and others contemplate the subject and examine it from their several points of view.

To poets, according to their feeling at the moment, sleep is in turn distasteful or pleasing. Wishing for action, they call it "brother of death," but more frequently, absorbed in reveries and dreams, they banish that thought, for sleep no more resembles death than does a smoothly flowing stream resemble the calm surface of a lake.

Day is for evil doing, for weariness, and hate.

Night is the well-beloved, she who brings tranquillity, repose, and dreams; and the poets invoke her, begging her to stay.

Oh, venerable night, from whose depths profound

Through endless space peacefully flow

Broad silvery streams from countless worlds,

And into man pours calm divine.

Sleep seems even as a god who, with forehead crowned with poppies and wrapped in dreams, slumbers in the depths of an obscure grotto, isolated by the river of forgetfulness.

To philosophers, also, sleep is a subject of deep thought. It opens up, indeed, two great problems: First, one may ask what becomes of our consciousness during sleep, and the question is an important one when we agree with Descartes that thinking is proof of our existence. Should we believe that the mind acts continuously in our dreams?

1 Lecture delivered May 7, 1911, at the National Museum of Natural History, Paris. Translated by permission from Revue Scientifique, Paris, forty-ninth year, June 17, 1911.

Or is our consciousness discontinued? If it be not continuous, how can we account for that deep feeling that we have of the unity and continuity of our personality?

Moreover, how do we distinguish the dream from the reality? Descartes says:

How many times at night have I thought that I was in a certain room, that I was clothed, that I was near the fireplace, although I was undressed and in my bed! It is plain to me at this moment that it is not at all with sleepy eyes that I behold this paper; that this head that I nod is not at all drowsy; that it is with design and deliberate purpose that I extend this hand and feel of it. What happens to me in my sleep is not near so clear and distinct as this.

We certainly distinguish far more clearly the incidents of our daily life than those of our dreams. Yet, after all, who has not asked himself on waking up whether these thoughts were visions or the reality? And how can he be sure which is correct? This explains the perplexity of Pascal when he says:

Who knows whether that other part of life when we think we are awake is but another kind of sleep, a trifle different from the first, to which we are aroused when we think we are asleep?

These two conceptions of a continuous personality and of the reality are subjects of psychological studies relative to sleep. Not only do psychologists observe these in respect to themselves but their variations in other persons. And they have demonstrated some curious phenomena. Though most men have a distinctive and strong personality, there are those in whom personality is disorganized, and some have come to have two absolutely independent personalities, as the hysterical individuals observed by MacNish, Azam, and others. Though the majority of men clearly distinguish the genuine from dreams, it is equally true that some can not make this distinction and take their dreams for realities and realities for dreams. Disorders of the personality and the perception of the reality are, however, pathological conditions and their study is altogether more within the domain of the physician than of the psychologist. The physician devotes himself to numerous problems pertaining to sleep. Aside from the hygiene of normal sleep which is within his jurisdiction, he must also consider its disturbances, such as hysteria and various conditions more or less comparable to sleep, as hypnotism, lethargy, anesthesia, coma, sleeping sickness, and the like.

Hysteria is an illness that most disturbs sleep. Besides the conditions of disorganization of the personality and the loss of perception of the reality of which I have spoken, hysteria presents other disorders, either provoked, as in hypnotism, or involuntary, as in lethargy. A discussion of these phenomena would be very interesting, but it would take too long a time.