Thurn's in Guiana, those of Ehrenreich, von den Steinen, Meyer in Brazil, or of Bandelier, Bastian, Briihl, Middendorf, von Tschudi in Peru, afford the historian of comparative sociology ample groundwork for a comprehensive grasp of South American tribes. In all parts of the western hemisphere society was organized on cognate kinship, real or artificial, the unit being the clan. There were tribes where the basis of kinship was agnate, but these were the exceptions. The headship of the clan was sometimes hereditary, sometimes elective, but each clan had a totemic name, and the clans together constituted the tribe, the bond being not land, but blood. Women could adopt prisoners of war, in which case the latter became their younger sons. When a confederacy was organized under a council, intermarriage between tribes sometimes occurred; an artificial kinship thus arose, in which event the council established the rank of the tribes as elder and younger brother, grandfather, father and sons, rendering the relationship and its vocabulary most intricate, but necessary in a social system in which age was the predominant consideration and etiquette most exacting. (See Morgan, Tables of Consanguinity, Smithsonian Contributions, xvii.) The Eskimo have a regular system of animal totem marks and corresponding gentes. Powell sets forth the laws of real and artificial kinship among the North American tribes, as well as tribal organization and government, the formation of confederacies, and the intricate rules of artificial kinship by which rank and courtesy were established. (Many papers in Reports of Bur. Am. Ethnol.) Bandelier declares that in Mexico existed neither state nor nation, nor political society of any kind, but tribes representing dialects, and autonomous in matters of government, and forming confederacies for the purposes of self-defence and conquest. The ancient Mexican tribe was composed of twenty autonomous kins. According to Brinton the social organization of ancient Peru was a government by a council of the gentes. The Inca was a war chief elected by the council to carry out its commands. Among the Caribs a like social order prevailed; indeed, their family system is identical with the totem system of North American Indians. Dominated by the rule of blood relationship, the Indians regulated all co-operative activities on this basis. Not only marriage, but speech and common industries, such as rowing a boat or chasing a buffalo, were under its sway. It obtrudes itself in fine art, behaviour, law-making, lore and religion. In larger or smaller numbers of cognate kindred, for shorter or longer periods of time, near or far from home, the aborigines developed their legislatures, courts, armies, secret societies and priesthoods.

In organization, engineering, strategy, offence and defence, the art of war was in the barbarous and the savage status or grade. One competent to judge asserts that peace, not war, was the normal intertribal habit. They held frequent Art of y q war. intercourse, gave feasts and presents, and practised unbounded hospitality. Through this traffic objects travelled far from home, and now come forth out of the tombs to perplex archaeologists. Remembering the organization of the tribe everywhere prevalent, it is not difficult to understand that the army, or horde, that stands for the idea, was assembled on the clan basis. The number of men arrayed under one banner, the time during which they might cohere, the distances from home they could march, their ability to hold permanently what they had gained, together form an excellent metric scale of the culture grade in the several American provinces, and nowhere, even in the most favoured, is this mark high. With the Mexicans war was a passion, but warfare was little above the raid (Bandelier; Farrand). The lower tribes hunted their enemies as they hunted animals. In their war dances, which were only rehearsals, they disguised themselves as animals, and the pantomime was a mimic hunt. They had striking, slashing and piercing weapons held in the hand, fastened to a shaft or thong, hurled from the hand, from a sling, from an atlatl or throwing-stick, or shot from a bow. Their weapons were all individual, not one co-operative device of offence being known among them, although they understood fortification.

The term "slavery" is often applied to the aboriginal American tribes. The truth of this depends upon the definition of the word "slave." If it means the capture of men, and especially of women, and adoption into the tribe, this existed everywhere; but if subjection to a personal owner, who may compel service, sell or put to death the individual, slavery was far from universal. Nieboer finds it only on the North Pacific coast as far south as Oregon, among the Navajo and the Cibola pueblos, and in a few tribes of Middle and South America.

The thought life of the American aborigines is expressed in their practical knowledge and their lore. The fascination which hangs around the latter has well-nigh obscured the former. As in medicine theory is one thing and practice another, so among. these savages must the two be carefully discriminated.

Lore. Dorsey, again, draws a distinction between lore narratives, which can be rehearsed without fasting or prayer, and rituals which require the most rigid preparation. In each culture province the Indians studied the heavenly bodies. The Arctic peoples regulated their lives by the long day and night in the year; among the tribes in the arid region the place of sunrise was marked on the horizon for each day; the tropical Indians were not so observant, but they worshipped the sun-god above all. The Mayas had a calendar of 360 days, with intercalary days; this solar year was intersected by their sacred year of twenty weeks of thirteen days each, and these assembled in bewildering cycles. Their knowledge of the air and its properties was no less profound. Heat and cold, rain and drought, the winds in relation to the points of the compass, were nearest their wants and supplies, and were never out of their thoughts. In each province they had found the best springs, beds of clay, paint, soapstone, flinty rock, friable stone for sculpture and hard, tenacious stone for tools, and used ashes for salt. The vegetal kingdom was no less familiar to them. Edible plants, and those for dyes and medicines, were on their lists, as well as wood for tools, utensils and weapons, and fibres for textiles. They knew poisonous plants, and could eliminate noxious properties. The universal reliance on animal life stimulated the study of the animal kingdom. Everywhere there were names for a large number of species; industries and fine arts were developed through animal substances. Society was organized in most cases on animal clans, and religion was largely zoomorphic. The hunting tribes knew well the nature and habits of animals, their anatomy, their migrations, and could interpret their voices. Out of this practical knowledge, coupled with the belief in personeity, grew a folk-lore so vast that if it were written down the world would not contain the books.

The religion of the American aborigines, so far as it can be made a subject of investigation, consisted (1) in what the tribes believed. about spirits, or shades, and the spirit world - its organization, place, activities and relation to our world; and (2) in what they did in response to these beliefs. The former was their creeds, the latter their cults or worships. In these worships, social organization, religious dramas and paraphernalia, amusement and gambling, and private religion or fetichism, found place. In order to obtain an intelligent grasp of the religion of tribes in their several culture provinces, it must be understood: (i) That the form of belief called animism by Tylor (more correctly speaking, personeity), was universal; everything was somebody, alive, sentient, thoughtful, wilful. This personeity lifts the majority of earthly phenomena out of the merely physical world and places them in the spirit world. Theology and science are one. All is supernatural, wakan. (2) That there existed more than one self or soul or shade in any one of these personalities, and these shades had the power not only to go away, but to transform their bodily tenements at will; a bird, by raising its head, could become a man; the latter, by going on all fours, could become a deer. (3) That the regulative side of the spirit world was the natural outcome of the clan social system and the tribal government in each tribe. Even one's personal name had reference to the world of ghosts. The affirmation that American aborigines believed in an all-pervading, omnipotent Spirit is entirely inconsistent with the very nature of the case. (4) Worship was everywhere dramatic. Only here and there among the higher tribes were bloody sacrifices in vogue, and prayers were in pantomime.

In the culture areas the environment gave specific characters to the religion. In the Arctic province the overpowering influence of meteorological phenomena manifested itself both in the doctrine of shades and in their shamanistic practices. The raven created the world. The Dene (Tinneh) myths resembled those of the Eskimo, and all the hunting tribes of eastern Canada and United States and the Mississippi valley have a mythology based upon their zootechny and their totemism. The religious concep tions of the fishing tribes on the Pacific coast between Mount St Elias and the Columbia river are worked out by Boas; the transformation from the hunting to the agricultural mode of life was accompanied by changes in belief and worship quite as radical. These have been carefully studied by Cushing, Stevenson and Fewkes. The pompous ceremonials of the civilized tribes of Mexico and the Cordilleras in South America, when analysed, reveal only a higher grade of the prevailing idea. Im Thurn says of the Carib: "All objects, animate and inanimate, seem exactly of the same nature, except that they differ in the accident of bodily form." These mythological ideas and symbols of the American aborigines were woven in their textiles, painted on their robes and furniture, burned into their pottery, drawn in sand mosaics on deserts, and perpetuated in the only sculptures. worthy of the name, in wood and stone. They are inseparable from industry; language, social organization and custom wait upon them: they explain the universe in the savage mind.

The archaeology of the western hemisphere should be divided as follows: (z) that of Indian activities; (2) the question of man's existence in a prior geological period. There is no dividing line between first-contact ethnology and -s y g gY gy Th J o pre-contact archaeology. Historians of this time, both � north and south of Panama, described tools and products of activities similar to those taken from beneath the soil near by. The archaeologist recovers his specimens from waste places, cave deposits, abandoned villages, caches, shell-heaps, refuse-heaps, enclosures, mounds, hut rings, earthworks, garden beds, quarries� and workshops, petroglyphs, trails, graves and cemeteries, cliff and cavate dwellings, ancient pueblos, ruined stone dwellings, forts and temples, canals or reservoirs. The relics found in these places are material records of language, industries, fine arts,. social life, lore and religion.

Here and there in the Arctic province remains of old village sites have been examined, and collections brought away by whalers and exploring expeditions. Two facts are established - namely, that the Eskimo lived formerly farther south on the Atlantic coast, and that, aboriginally, they were not specially adept in carving and etching. The old apparatus of hunting and fishing is quite primitive. The Dene (Tinneh) province in Alaska and north-western Canada yields nothing to the spade. Algonquin-Iroquois Canada, thanks to the Geological Survey and the Department of Education in Ontario, has revealed old Indian camps, mounds and earthworks along the northern drainage of Lakes Erie and Ontario, and pottery in a curved line from Montreal to Lake of the Woods. Throughout eastern United States shell-heaps, quarries, workshops and camp sites are in abundance. The Sioux and the Muskhogee province is the mound area, which extends also into Canada along the Red river. The forms of these are earth-heaps, conical mounds, walls of earth,, rectangular pyramids and effigies (Putnam). Thomas sums up the work of the Bureau of American Ethnology upon the structure, contents and distribution of these earth monuments, over a vast area from which adobe, building stone and stone-working material were absent. (See Hodge's List of Pubs. of the Bur. Am. Ethnol.) No writings have been recovered, the artisans shaping. small objects in stone were specially gifted, the potters in only a. few places approached those of the Pueblos, the fine art was poor. and relics found in the mounds do not indicate in their makers a. grade of culture above that of the Indian tribes near by. The archaeology of the Pacific coast, from the Aleutian Islands, is written in shell-heaps, village sites, caves, and burial-places (ball,. Harlan I. Smith, Schumacher). The relics of bone, antler, stone, shell and copper are of yesterday. Even the Calaveras man is no exception, since his skull and his polished conical pestle, the latter made of stone more recent than the auriferous gravels, show him to have been of Digger Indian type. In Utah begin the ruins of the Pueblo culture. These cover Arizona and New Mexico, with extensions into Colorado on the north and Mexico on the south. The reports of work done in this province for several years past form a library of text and illustration. Cliff dwellings,. cavate houses, pueblos and casas are all brought into a series without a break by Bandelier, Cushing, Fewkes, Holmes, Hough,, FIG. I. - Reddish Brown Clay Vessel, in the form of a human head ,(portrait). Trujillo style. 'Chimboto, Peru. Inca culture FIG. 2. - Red Clay Vessel, in the form of a demon shaped like a crab upon a mussel. Trujillo style. Chimboto, PeruInca culture.

FIG. 3. - Black Clay Vessel, in the form of a human figure, with peculiar head - gear. Trujillo, P ru. Inca culture.

FIG. 4. - Black Clay Vessel. in the form of a human figure, with large head-gear and ornamentation of maize-cobs. Trujillo, Peru. Inca culture.

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