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both aid in dispelling this idea; but even had it been found in an often visited part, and without its mossy covering, I should have no hesitation in affirming that its worn appearance was not due to the hand of man. I may further urge that, had the object of the workman been solely to deceive, he would have scarcely selected a stone whereon to carve of a granite character, and especially a piece of granulite, one of the hardest rocks to work, being not only hard in quality, but of crystalline structure, and ill adapted for receiving a polish, at least under rough tools. Granted, however, that for the reason stated we are justified in assigning the origin of the carving to the Indian period, there still remains many difficulties in the way of determining its object or meaning. There are at the present time several Indians in the neighborhood of St. George, but half a century ago there were many more in that locality, and previous to the commencement of that period the vicinity of the canal, about one and one half miles from the bluff mentioned before, was continuously a favorite camping ground for these people. The Magaguadavic Lakes abound in fish even at the present day, and the surrounding woods, formerly well stocked with all kinds of game, would prove a great attraction to the savage hunters, and the proximity of the sea would also add to the attractions. The Magaguadavic Indians speak the Milicete language, and are, I believe, members of that tribe, and are of course descended from the Algonquins. I speak with some hesitation of their being Milicetes, because I understand that the Passamaquods claim to be distinct from the Milicetes, and there may be some question whether Magaguadavic Indians were not a portion of the former tribe. A very obvious question presents itself to the mind of the investigator, which may here very properly be considered. What purpose would an Indian have in view in producing this curious work of art? In the paper which I read before the New Brunswick Society