proceedings: the anthropological society 511 



trade, desire for exchange of ideas, need of mutual protection and rela- 

 tionship, especiall}^ in the peculiar form it assumed under totemism. 

 Finally the growth of a village or town cult was traced from the prac- 

 tical independence of shamanism pure and simple to the complete 

 town ritual, sometimes directly, sometimes thru the fusion of clan 

 ceremonies, and sometimes thru the rituals of religious or other soci- 

 eties. These factors were illustrated by reference to the tribes of the 

 north Pacific coast and the gulf area. A possible evolution was sug- 

 gested in three stages, first the haphazard collection of hunters, fishers, 

 or perhaps agriculturahsts, in a certain spot; second the development of 

 social relations among them, particularly thru intermarriage, and thirdly 

 a religious seal or stamp of unity, tho it was not the writer's intention to 

 set this up as a hard and fast process of evolution. It was noted that 

 totemic clans among some tribes might have been evolved in a similar 

 manner. In conclusion a short comparison was made between the Indi- 

 an village and the modern city, attention being called to the fact that 

 in the latter the most important determining factor is trade, while in 

 the former relationship, religious observances, and to some extent 

 motives of protection were much more prominent. 



The subject was discussed at some length by Mr. J. N. B. Hewitt, 

 who confined his remarks to the village in the social organization of the 

 Iroquois. The basis of the social organization was actual or fictitious 

 blood kinship traced thru the mother. The cohesiveness of the several 

 units was obtained thru the ties of duty and privilege subsisting be- 

 tween clans united by the marriage of their sons and daughters. The 

 clans were organized into two brotherhoods of clans, one of which rep- 

 resented the masculine and the other, the feminine, in nature. This di- 

 vision was maintained in all public meetings. The one side was there- 

 fore called the "father side," and the other, the "child side," which of 

 course was the "mother side." Strong lines of actual or artificial kin- 

 ship and cleavage existed between these two groups. The clans's to- 

 tems have no especial religious significance at present, that is, there are 

 no ceremonies in honor of them. That there were such in early times 

 is quite possible. The decadence of the worship of the clan totem was 

 probably due to the unification of the clan government into that of the 

 tribe, and later, of the tribe into that of the confederation. The great 

 influence of the council of women, composed of mothers only, in the 

 affairs of the village and tribe and confederation was emphasized, and 

 illustrated by the effectiveness with which they could stop or prevent 

 a war. They needed only to forbid their sons to engage in warlike 

 activity under penalty of becoming outlaws to the tribe and confedera- 

 tion. The gradual adoption of the Tuscarora tribe of North Carolina 

 by the Iroquois League on motion of the Oneidas as their sponsors was 

 described, the Tuscaroras being first regarded as infants, then as boys 

 who were not allowed to take part in the wars and councils of the League, 

 and then, finally, as warriors having their chiefs to represent them in 

 the Federal Council of the League. 



Daniel Folkmar, Secretary. 



