and sewed him up again. The wolf went to the well to drink, the weight
of the stones pulled him in, and he was drowned. Similar stories are
common among the Red Indians, and Mr. Im Thurn has found them in Guiana.
How savages all over the world got the idea that men and beasts could be
swallowed and disgorged alive, and why they fashioned the idea into a
divine myth, it is hard to say. Mr. Tylor, in 'Primitive Culture,' {55a}
adds many examples of the narrative. The Basutos have it; it occurs some
five times in Callaway's 'Zulu Nursery Tales.' In Greenland the Eskimo
have a shape of the incident, and we have all heard of the escape of
Jonah.

It has been suggested that night, covering up the world, gave the first
idea of the swallowing myth. Now in some of the stories the night is
obviously conceived of as a big beast which swallows all things. The
notion that night is an animal is entirely in harmony with savage
metaphysics. In the opinion of the savage speculator, all things are men
and animals. 'Ils se persuadent que non seulement les hommes et les
autres animaux, mais aussi que toutes les autres choses sont animees,'
says one of the old Jesuit missionaries in Canada. {55b} 'The wind was
formerly a person; he became a bird,' say the Bushmen.

G' oo ka! Kui (a very respectable Bushman, whose name seems a little hard
to pronounce), once saw the wind-person at Haarfontein. Savages, then,
are persuaded that night, sky, cloud, fire, and so forth, are only the
schein, or sensuous appearance, of things that, in essence, are men or
animals. A good example is the bringing of Night to Vanua Lava, by Qat,
the 'culture-hero' of Melanesia. At first it was always day, and people
tired of it. Qat heard that Night was at the Torres Islands, and he set
forth to get some. Qong (Night) received Qat well, blackened his
eyebrows, showed him Sleep, and sent him off with fowls to bring Dawn