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By 8.30 in the morning of December 5th we entered the mouth of the Madeira River. I was surprised at the sudden change in the appearance of the two rivers. We saw in the Madeira high, gently sloping banks, covered with verdant grass and neat trees and palms along the top of them; whereas along the Amazon the trees stood almost in the water on the recently formed islands and banks. The left bank of the Madeira was of grey and reddish clay (grey below, red above), cut vertically, sometimes actually in steps. Blocks of a rectangular shape, in getting dried up, split and fell over, leaving the banks vertical. The right bank, on the contrary, was gently sloping, descending with a beautiful carpet of green grass into the stream. The islands were charming, with lovely lawns all round. Blackish and deep red rock, vertical and fluted, and with innumerable perforations, could be seen here and there, covered over with a padding of earth from ten to twenty feet deep.

The Gaun Bagudzitash, or Dance of the Gods, is the one ceremony of the Apache that bears any material resemblance to the many Yebichai dances or "chants" of the Navaho, and even then the only feature common to the two is that the men, typifying gods, wear elaborate masks. The Apache are not unfamiliar with the making and employment of dry-paintings for the treatment of the sick, as has been seen. Originally the dry-paintings and the _gaun_, or gods, always appeared together, but in recent years the Gaun dance has been conducted preliminary to and as a part of medicine, puberty, and war ceremonies. Captain Bourke, in his "Medicine-men of the Apache" (Ninth Report of the Bureau of Ethnology, 1892), speaks of this as the Spirit or Ghost dance. Though performed infrequently now, as compared with other dances, on account of the expense and of disapproval by the agents, the Gaun Bagudzitash is unquestionably the most popular ceremony conducted by the Apache.

A reference to Kant[6] should come in historical order after Buffon, with whose writings he was acquainted, but he seems, along with Herder and Schelling, to be best regarded as the culmination of the evolutionist philosophers--of those at least who interested themselves in scientific problems. In a famous passage he speaks of "the agreement of so many kinds of animals in a certain common plan of structure" ... an "analogy of forms" which "strengthens the supposition that they have an actual blood-relationship, due to derivation from a common parent." He speaks of "the great Family of creatures, for as a Family we must conceive it, if the above-mentioned continuous and connected relationship has a real foundation." Prof. Osborn alludes to the scientific caution which led Kant, biology being what it was, to refuse to entertain the hope "that a Newton may one day arise even to make the production of a blade of grass comprehensible, according to natural laws ordained by no intention." As Prof. Haeckel finely observes, Darwin rose up as Kant's Newton.[7]

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