1. C. Parsons, Vagabondage (London: Chatto & Windus, 1941), p. 151.

2. Ibid., pp. 152-53.

3. Ibid., pp. 157-58.

4. Ibid., p. 178.

5. Ibid., p. 233.

6. Interview with Omer C. Stewart, Boulder, Colorado, July 1, 1983.

7. Interview with Dorothy Nyswander and Margaret Nyswander Manson, Kensington, Calif., July 27, 1983.

8. S. D. Porteus, Primitive Intelligence and Environment (New York: Macmillan, 1937), ch. 27.

9. K. R. Stewart, "Journey of a Psychologist," unpublished manuscript (1936), p. 337; this manuscript was kindly provided by Omer C. Stewart.

10. Ibid., p. 338.

11. Letter to the author from Omer C. Stewart, June 12, 1983.

12. Interview with Dorothy Nyswander, Kensington, Calif., July 27, 1983.

13. Telephone interview with John Wires, Plainfield, Vt., December 18, 1983.

14. E. Perry, "Dr. Kilton Stewart Says Dreams Have Meaning," Cliff Dweller 1 (August 1964):4.

15. Interview with Omer C. Stewart, Boulder, Colorado, July 1, 1983; Omer is six years younger than Kilton.

16. Letter from Sir Edmund R. Leach, June 11, 1983.

17. Stewart, "Journey of a Psychologist," p. 467.

18. Ibid., p. 471.

19. H. D. Noone, "Report on the Settlements and Welfare of the Ple-Temiar Senoi of the Perah-Kelantan Watershed," Journal of the Federated Malay States Museums 19, pt. 1 (1936):13; see p. 8 for information on the expeditions.

20. Stewart, "Journey of a Psychologist," p. 507.

21. Ibid., p. 506.

22. E. Menaker, Otto Rank: A Rediscovered Legacy (New York: Columbia University Press, 1982); O. Rank, Will Therapy (New York: Alfred A. Knopf, 1936).

23. J. Taft, Otto Rank (New York: Julian Press, 1958), pp. 180-97, 205; P. Bailey, "The Psychological Center, Paris, 1934," Journal of the Otto Rank Association 2 (1967):10-25.

24. E. James Lieberman, author of a good and detailed account of Rank's life, Acts of Will: The Life and Work of Otto Rank (New York: Free Press, 1985), told me in a telephone interview on July 25, 1984, that Bailey was the only person close to Rank who might have been practicing in Paris in the summer of 1935. Information in Who's Who In America in the fifties and in "Pearce Bailey, Neurologist," New York Times, June 28, 1976, shows that Bailey remained in Paris until 1936.

25. This account of Stewart's travel schedule in 1935 is based upon correspondence from the time that was provided by Omer C. Stewart.

26. Parsons, Vagabondage, p. 179.

27. Ibid.

28. Ibid.

29. The information on plans to pursue a Ph.D. and the change in schools was found in correspondence from the time provided by Omer C. Stewart.

30. In a letter dated June 28, 1983, Sir Edmund R. Leach very kindly provided me with this information about the change in Noone's dissertation title. He obtained it from the official records of Cambridge University.

31. H. D. Noone, "Chinchem: A Study of the Role of Dream Experience in Culture-Contact Amongst the Temiar Senoi of Malaya," Man, April 1939, p. 57; my thanks to Sir Edmund R. Leach for providing this reference.

32. W. LaBarre, The Ghost Dance (New York: Doubleday, 1970), p. 13.

33. K. R. Stewart, "A Psychological Analysis of the Negritos of Luzon, Philippine Islands," Man, January 1939, p. 10; my thanks to Sir Edmund R. Leach for providing this reference.

34. For many similar romantic illusions by other American visitors to the USSR and other communist countries, see Paul Hollander, Political Pilgrims: Travels of Western Intellectuals in the Soviet Union, China, and Cuba, 1928-1978 (New York: Oxford University Press, 1981).

35. K. R. Stewart, "The Yami of Botel Tobago," Philippine Magazine, July 1937, p. 304.

36. Ibid., p. 323.

37. R. Noone, with D. Holman, In Search of the Dream People (New York: William Morrow, 1972); quotes from letters Pat Noone wrote to his parents that suggest his early interest in Senoi mental health and their ideas about dreams; see pp. 22-36.

38. A letter to the author from Claudia Parsons, July 30, 1983, provided this information on how Stewart's data were preserved and retrieved.

39. This information comes from two sources, a written chronology of Kilton Stewart's life provided by Omer C. Stewart and an interview with Omer C. Stewart, July 1, 1983.

40. Interview with Clara Flagg, November 26, 1983.

41. K. R. Stewart, "Magico-Religious Beliefs and Practices in Primitive Society—A Sociological Interpretation of Their Therapeutic Aspects," unpublished Ph.D. dissertation, London School of Economics, 1946, p. 71.

42. Ibid., p. 244.

43. Ibid., p. 118.

44. Information on how Stewart collected dreams among the Yami comes from letters to the author from Sir Edmund R. Leach, June 11, 1983, and from Nancy Grasby, August 8, 1983.

45. Stewart, "Magico-Religious Beliefs," pp. 92, 118, 140.

46. Evidence on how Stewart collected dreams among natives in the Philippines comes from two sources. First, on pp. 255-56 of the dissertation Stewart writes that he lived for a month at the Bataan Farm School and another month at the Zambales Negrito Farm School. Second, there are numerous mentions of schools and English-speaking natives in his Pygmies and Dream Giants (New York: W. W. Norton, 1954). This book is a novellike account of his adventures in the Philippines. Omer Stewart believes it is an amalgamation of his several visits to the Philippines and that it is based in part on his 1936 autobiography, "Journey of a Psychologist." The evidence on how Stewart collected dreams while in the Philippines can be found on pp. 29-31, 101, 121, 129, 173, 206-11, and 255.

47. G. W. Domhoff, "Night Dreams and Hypnotic Dreams: Is There Evidence That They Are Different?" International Journal of Clinical and Experimental Hypnosis 12 (1964):159-68; C. Tart, "A Comparison of Suggested Dreams Occurring in Hypnosis and Sleep," International Journal of Clinical and Experimental Hypnosis 12 (1964):263-80; D. Barrett, "The Hypnotic Dream: Its Relation to Nocturnal Dreams and Waking Fantasies," Journal of Abnormal Psychology 88 (1979):584-91. For a reprinting of the classic studies on hypnotic dreams and a good commentary on the issue by the editor, see C. S. Moss, ed., The Hypnotic Investigation of Dreams (New York: John Wiley, 1967).

48. The information concerning Stewart's membership in the Royal Anthropological Institute came to me in a letter from the secretary to the director, Windsor Sylvester, dated September 2, 1983.

49. The fact that Stewart was not a research fellow of the Rockefeller Institute was communicated to me in a letter from J. William Hess, associate director of the Rockefeller Archive Center, July 18, 1983. The actual nature of Stewart's employment in Peking was explained to me by Professor Francis L. K. Hsu, who was a social worker there at the time, in a telephone interview on August 29, 1983. However, S. D. Porteus did use a grant he obtained from the Rockefeller Foundation to pay for part of Stewart's travels for a year or two, which may have been the basis for Stewart's larger claim.

50. Stewart, "Magico-Religious Beliefs," pp. 1, 52-53, 83, 92; K. R. Stewart, "Dream Theory in Malaya," Complex, no. 6 (1951):23.

51. Stewart, "Dream Theory in Malaya," p. 25.

52. Ibid., pp. 25-26.

53. Ibid., pp. 25, 26.

54. Stewart, "Magico-Religious Beliefs," p. 476 (dream no. 193).

55. Ibid., p. 475 (dream no. 190).

56. Ibid., p. 460 (dream no. 95); p. 462 (dream no. 109); p. 467 (dream no. 143), and p. 477 (dream no. 195).

57. Stewart, "Dream Theory in Malaya," p. 27.

58. Stewart, "Magico-Religious Beliefs," pp. 151-52.

59. Stewart, "Yami of Botel Tobago"; K. R. Stewart, "Education and Split Personalities," Mental Hygiene 27 (1943):430-38; K. R. Stewart, "Mental Hygiene and World Peace," Mental Hygiene 38 (1954):387; and K. R. Stewart, ''The Dream Comes of Age," Mental Hygiene 46 (1962):230-37.