Amongst the most interesting specimens of that collection certainly ranges the skeleton of the above animal of a primæval world, albeit but a cast; the real bones, found in Buenos Ayres, being preserved in the Museum of Madrid. To imagine a sloth of the size of a large bear, somewhat baffles our imagination; especially if we ponder upon the size of trees on which such a huge animal must have lived. To have placed near him a nondescript branch (!!) of a palm, as has been done in the Museum here, is a terrible mistake. Palms there were none at that period of telluric formation; besides, no sloth ever could ascend an exogenous tree, as the simple form of the coma of leaves precludes every hope of motion, &c. I never can view those remnants of a former world, without being forcibly reminded of that most curious passage in Berosus, which I cite from memory:

"There was a flood raging then over parts of the world.... There were to be seen, however, on the walls of the temple of Belus, representations of animals, such as inhabited the earth before the Flood."

We may thence gather, that although the ancient world did not possess museums of stuffed animals, yet, the first collection of Icones is certainly that mentioned by Berosus. I think that it was about the times of the Crusades, that animals were first rudely preserved (stuffed), whence the emblems in the coats of arms of the nobility also took their origin. I have seen a MS. in the British Museum dating from this period, where the delineation of a bird of the Picus tribe is to be found. Many things which the Crusaders saw in Egypt and Syria were so striking and new to them, that they thought of means of preserving them as mementoes for themselves and friends. The above date, I think, will be an addition to the history of collections of natural history: a work wanting yet in the vast domain of modern literature.

A Foreign Surgeon.

Charlotte Street, Bloomsbury Square.

REMUNERATION OF AUTHORS

In that varied and interesting of antiquarian and literary curiosities, "N. & Q.," perhaps a collection of the prices paid by booksellers and publishers for works of interest and to authors of celebrity might find a corner. As a first contribution towards such a collection, if approved of, I send some Notes made some years ago, with the authorities from which I copied them. With regard to those cited on the authority of "R. Chambers," I cannot now say from which of Messrs. Chambers's publications I extracted them, but fancy it might have been the Cyclopædia of English Literature. To any one disposed to swell the list of the remunerations of authors, I would suggest that Disraeli's Curiosities of Literature, Boswell's Life of Johnson, Johnson's Lives of the Poets and other works of every-day handling, would no doubt furnish many facts; but all my books being in the country, I have no means of searching, and therefore send my Notes in the fragmentary state in which I find them:—

I perfectly agree with the suggestion of one of your correspondents, that, in a publication like yours, dealing with historic facts, the communications should not be anonymous, or made under noms de guerre. I therefore drop the initials with which I have signed previous communications, and append my name as suggested.

Alexander Andrews.

COINCIDENT LEGENDS

In the Scandinavian portion of the Fairy Mythology, there is a legend of a farmer cheating a Troll in an argument respecting the crops that were to be grown on the hill within which the latter resided. It is there observed that Rabelais tells the same story of a farmer and the Devil. I think there can be no doubt that these are not independent fictions, but that the legend is a transmitted one, the Scandinavian being the original, brought with them perhaps by the Normans. But what are we to say to the actual fact of the same legend being found in the valleys of Afghánistán?

Masson, in his Narrative, &c. (iii. 297.), when speaking of the Tájiks of Lúghmân, says,—

"They have the following amusing story: In times of yore, ere the natives were acquainted with the arts of husbandry, the Shaitán, or Devil, appeared amongst them, and, winning their confidence, recommended them to sow their lands. They consented, it being farther agreed that the Devil was to be a sherík, or partner, with them. The lands were accordingly sown with turnips, carrots, beet, onions, and such vegetables whose value consists in the roots. When the crops were mature the Shaitán appeared, and generously asked the assembled agriculturists if they would receive for their share what was above ground or what was below. Admiring the vivid green hue of the tops, they unanimously replied that they would accept what was above ground. They were directed to remove their portion, when the Devil and his attendants dug up the roots and carried them away. The next year he again came and entered into partnership. The lands were now sown with wheat and other grains, whose value lies in their seed-spikes. In due time, as the crops had ripened, he convened the husbandmen, putting the same question to them as he did the preceding year. Resolved not to be deceived as before, they chose for their share what was below ground; on which the Devil immediately set to work and collected the harvest, leaving them to dig up the worthless roots. Having experienced that they were not a match for the Devil, they grew weary of his friendship; and it fortunately turned out that, on departing with his wheat, he took the road from Lúghmân to Báríkâb, which is proverbially intricate, and where he lost his road, and has never been heard of or seen since."

Surely here is simple coincidence, for there could scarcely ever have been any communication between such distant regions in remote times, and the legend has hardly been carried to Afghánistán by Europeans. There is, as will be observed, a difference in the character of the legends. In the Oriental one it is the Devil who outwits the peasants. This perhaps arises from the higher character of the Shaitán (the ancient Akriman) than that of the Troll or the mediæval Devil.

Thos. Keightley.

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