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palace (seraglio); and Bielosarai denotes the white palace; hence Bielogorod, Ak-Kerman, the white town; Belgrade on the Danube, and, among other names, the Russian lake Biélo Ozéro. Kisilbai is rendered, je pousse à danser, (!!!) nevertheless, kizil, in Turkish, means red as Kisil Irmak, the red river, which falls into the Black Sea near Sinope. Fanar is translated, travailler vite, or font des filets; but fanar, in Turkish, means a lantern, and the word is applied to a light-house. Any one who has been in Constantinople will remember the quarter called Fanar, where the Patriarch and principal Greek families reside. There is a place called Fanaraki, i.e., Fanar Koi, the "village of the lighthouse," at the extreme point of the European side of the Bosphorus, whilst on the opposite shore is Fanaraki, in Asia, so called from another light-house, which points out to navigators the mouth of the Bosphorus. Again Muschaï is translated moustique, whereas chai signifies, in Turkish, a river, and Muschai more probably signifies ice river, just as Mustag, properly Múztágh, means ice mountain. Ignoring altogether the fact, that the vocable cern, zern, tzern, tchern, in the Slavonic languages signifies black, and that this vocable is found in very many local names, as Czernawoda, the black water; Czerna, a river of Austria, which falls into the Danube; Czernowitz or Tchernowitz, a town of Austrian Galicia; Czernigov or Tchernigov, a town and government of Russia; Tchernoyarsk, a town of Russia; and Tchernagora, the Slavic name of Montenegro, which the Turks call Karadagh; M. du Roussillon renders Tchernaja, on rétrécit la; and Inkerman is translated commande dans le rocher; whereas the name means, the town of caverns (in-kerman), just as Ak-kerman means the white city. Alataï is rendered, à la coupe; whereas in Tatar it is Alatau, most probably from al-tágh, high mountain; Staryi Krimm is translated, que le crin reste, or rester en Crimée, nevertheless Staryi Krimm or Krim Staroi means Old Crim, from the Slavonic star, old (whence Stargard, ancient city.) The Turks and Tatars also call it Eski Krim, of the same meaning in Turkish.* Our author derives Perecop from pera cop, pierre à coup. It is rather a Slavonic name, denoting a cut made through a place, and is applicable to the ditch dug here in remote ages across the neck of land at the entrance to the Crimea, for the security of the place.† Esskenderr is rendered, amorcent de l'aire, but Iskender is the Turkish form of Alexander, whence Iskenderoun,

* Esski is rendered "je mets d'appat" and "jamorce dehors".

+ Pallus derives the name from a Russian word signifying "the entrenchment of the isthmus".

Ascanderoon, or Scanderoon, i.e. Alexandretta, in Syria, and Iskendèriyeh, i.e. Alexandria, in Egypt. Finally, the river Danube is rendered donne mari; the Don, femme; and the Dnieper ou Borysthene, perd le nied, ou tient dans ses bords; whereas don is a Scytho-Celtic word found in the names of hundreds of European rivers, signifying water, whence the Donau or Danube, Tunbridge or Tonbridge; the rivers called Don in Great Britain; Tunstall, Tunstead, etc.; while Dnieper is from don-ieper, the upper river, in contradistinction to Dniester or Niester, the lower river (don-iester).

The drollest part of the pamphlet is the conclusion, in which are given the Gaulish and German proper names, mentioned in Cæsar's Commentaries, amounting to sixty-seven, "avec leur signification approximative en Roman et traduction française en regard." As a specimen of these, with their supposed significations, let us select the following:-Ariovist, "vu à la rivière," (a riou bist); Acco, "cela," (aco); Critognatus, "j'appelle les enfants," (grito nats); Adcantannus, "je chante les années," (al cant'anys); Bellovesus, "tu baises la toison," (bello besec); Beduognatus, "porte bien les enfants," (be dou nats); Cassivellaunus, "je cherche des noisettes," (caci bellanas); Camulogenus, "chien qui chasse le public," (ca moi lo gens); Catamanteles, "abaisse les manteaux," (cata mantels); Cativulcus, "chat tu y tombes," (cat y boulques); Cavarinus, "travaille les raisins," (caba rims); Cingetorix, "riche sans un seul jeton," (sin jeto ric); Convictolitanis, "j'invite les biches," (convido les daynes); Corbeus, "le bruit court," (cort beus); Emporedorix, "empereur riche," (emperado ric); Galba, "voici les réjouissances," (gale ba); Gobanitio, "nettoie la caverne," (coba neteje); Iccius, "sortez," (ixius); Induciomarus, "conseille les mères," (inducix maras); Liscus, "tu glisses," (llisques); Litavicus, "que tu vive alité," (llitat bisques); Mandubratus, "je dirige les échanges," (mandou baratas); Moritasgus, "impôts sur les morts," (mori tasques); Ollovico, "vive la marmite," (oulla visque); Piso, "voies urinaires," (pixo); Sigovesus, "tu répands le blé sous ta faucille," (cega bessas); Taximagulus, "je taxe mes bouches à nourrir," (taxi mas goulous); Teutomatus, "tu brises tout," (tout o matas); Vercingetorix, "vrai riche sans un jeton," (ber sin jeto ric); Vergasillaunus, "bâtons à lancer," (bergas a llans); Viridovix, "je quitte le vice," (biri dou bici); Viridomarus, "je quitte les mers," (biri dou mars); Vocio, "félonie," (baüsia).

The principal difficulties we have to encounter in the endeavour to translate old Gaulish and old German proper names are, 1st, that of

ascertaining their original orthography before they became Latinised. 2ndly, The necessity of a thorough acquaintance with the old German and Celtic languages. Having some acquaintance with these languages, I will endeavour to account for a few of the above names, premising that all those commencing with cat and cass, are from the Celtic cat, war; and those compounded of ver from fear, a man, a hero. Ariovist means "strong or intrepid in battle," (ar-vist); Bellovesus, a "war leader," (O. G.-fel-wiso); Sigovesus, a "leader of victory," (sieg-wisa); Litavicus, a "strenuous warrior," (leut-wig); Teutomatus, a "good, virtuous, or excellent man," (teutmath); Ollovico (the modern Helwig), very strenuous, valiant, or strong," (O.G.-oll-wig); Galba, "vigorous, strong, brawny," (Gael, galba, galbha); Eporedorix, "chief of the horse-cars, or chariots," (eb-rhed-rix); Camulogenus would seem to be compounded of the British name Camulus; Induciomarus is doubtless the same as Inguiomerus, signifying "celebrated youth," (ing-mer); whilst Mandubratus is probably of the same meaning as Vergubretus, a "judge," literally a "man for judgment," (feur-gu-breith).

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NOTES ON SCALPING.

By RICHARD F. BURTON.

Ir is generally, but falsely, supposed that only Americans scalp; the practice is Asiatic, European, and African. The underlying idea is the natural wish to preserve a memorial of the hated foeman done to death, and at the same time to dishonour his foul remains. Fashion and tradition regulate the portion of the human frame preferred: the most popular is doubtless that which, beginning, we are told, with David, has descended through the Jews to the eastern Christians and the Moslems of the present day.

Concerning Asiatic scalping we read as follows in Herodotus, (Melpomene, iv., 64, Laurent's translation). "Of the first enemy a Scythian sends down, he quaffs the blood; he carries the heads of all that he has slain in battle to the king; for when he has brought a head, he is entitled to a share of the booty that may be taken: not otherwise. To skin the head, he makes a circular incision from ear

VOL. II.-NO. IV.

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to ear, and then, laying hold of the crown, shakes out the skull. After scraping off the flesh with an ox's rib, he rumples it between his hands; and having thus softened the skin, makes use of it as a napkin; he appends it to the bridle of the horse he rides, and prides himself on this: for the Scythian that has most of these skin napkins is adjudged the best man," etc. etc. "They also use the entire skin as horse cloths, also the skulls for drinking cups."

The Abbé Em. Domenech (Seven Years Residence in the Great Deserts of North America, chapt. 39), quotes the "decalvare" of the ancient Germans, the "capillos et cutem detrahere" of the code of the Visigoths, and the annals of Fluor, to prove that the Anglo-Saxons and the French still scalped about A.D. 879.

And as the modern American practice is traceable to Europe and Asia, so it may be found in Africa, where ought of ferocity is rarely wanting. "In a short time after our return," says Mr. Duncan, (Travels in Western Africa in 1845 and 1846), "the Apademey regiment passed, on their return, in single file, each leading in a string a young male or female slave, carrying also the dried scalp of one man supposed to have been killed in the attack. On such occasions, when a person is killed in battle, the skin is taken from the head and kept as a trophy. (It must not be supposed that the female warriors kill according to the number of scalps presented; the scalps are the accumulation of many years. If six or seven men are killed during one year's war, it is deemed a great thing; one party always run away in these slave-hunts, but when armies meet the slaughter is great). I have seen 700 scalps pass in this manner."

Scalp-taking in America is a solemn rite. In the good old times men scrupulously awaited the wounded man's death before they "raised his hair;" in the laxity of modern days, however, this humane custom is too often disregarded. Properly speaking, the trophy should be taken after fair fight: this also is now neglected. When the Indian sees his enemy fall, he draws his scalp-knife-the modern is of iron, formerly it was of flint, obsidian, or other hard stone-and twisting the scalp-lock, which is left long for that purpose and boastfully braided or decorated with some gaudy ribbon or with the lone eagle's plume, round his left hand, marks with the right two semi-circular incisions, with and against the sun, about the part to be removed. The skin is next loosened with the knife point, if there be time to spare and much scalp is to be taken. The operator then sits on the ground, places his feet by way of leverage against the subject's shoulders, and holding the scalp-lock with both hands, he applies a

strain which soon brings off the spoils, with a sound which, I am told, is not unlike "flop." Without the long lock it would be difficult to remove the scalp. Prudent white travellers are careful, before setting out through an Indian country, to "shingle off" their hair as closely as possible; the Indian warrior hardly cares for a half-fledged scalp. To judge from the long war-locks affected by the hunter and mountaineer, he seems to think lightly of this precaution, and to hold it in fact a point of honour that the savage should have a fair chance. A few cunning men have surprised their adversaries with wigs. The operation of scalping must be exceedingly painful: the sufferer tosses, wriggles, and "squirms," upon the ground like a scotched snake. It is supposed to induce brain-fever: many instances, however, are known of men and women recovering from it, as the former do from an even more dreadful infliction in Abyssinia and Galla-land; cases are, of course, rare, as a disabling wound is generally inflicted before the bloodier work is done.

After taking the scalp, the Indian warrior, proud as if he had won a "médaille de sauvetage," prepares to return to his native village. He lingers outside for a few days, and then, after painting his hands and face lamp black, appears slowly and silently before his lodge. There he squats for a while, his friends and relatives, accompanied by the elders of the tribe sit with him, dumb as himself. Presently the question is put it is answered with truth, though these warriors will at other times lie like Cretans. The "coup" is recounted, however, with abundant glorification—the Indians, like the Greeks and Arabs of their classical ages, are allowed to vent their self-esteem on such occasions, and to enjoy a treat for which the civilised modern hero longs ardently, but in vain. Finally, the "green scalp," after being dried and mounted, is consecrated by the solemn dance, and becomes fit for public exhibition. Some tribes attach it to their horses' bridles, others to their tergas, whilst others ornament with it the outer seams of their leggings. The more scalps the more honour. The young man who cannot boast of a single murder, or show the coveted trophy, is held in such scant esteem as the English gentleman who contents himself with being passing rich on £100 a year. Some great warchiefs have collected a heap of these honourable spoils. It must be remembered by curiosity hunters that only one scalp can come off one head namely, the centre-lock or long tuft growing upon the coronal apex, with about three inches in diameter of skin. This knowledge is the more useful as the western men are in the habit of manufactur ing half a dozen, but from different parts of the same head. They sell

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