666 
for work by the American Museum of Natural 
History among the Northern Plains tribes and the 
southwestern Indians was presented in brief, fol- 
lowed by a general comparative résumé of the 
results in the Northern Plains. Attention was 
called to recent evidences for the former use of 
pottery by the Blackfoot Indians and its apparent 
similarity in type to that used by the Menominee 
and the Saulteaux. The chief discussion, however, 
was confined to ceremonial bundles of the Black- 
foot, special attention being called to the great 
uniformity of structure in the rituals belonging to 
the same, suggesting that all had a common origin. 
Certain striking similarities to Pawnee rituals were 
pointed out as well as correspondence with the 
Cheyenne. It was noted, however, that the Black- 
foot bundles seem to be of a distinct type as 
opposed to those of the Menominee, Winnebago, 
Osage, Sauk and Fox, ete. The individuality of 
the Blackfoot bundle scheme is shown in the 
peculiar transfer conception by which a bundle 
may pass from one person to another without 
restriction. There was also an investment feature 
in the transfer, that is, while considerable property 
changed hands when the bundle was secured, the 
owner could at any time secure an equivalent 
return by transferring the bundle to another. The 
transfer-investment character of Blackfoot rituals 
has not so far been reported among other tribes 
and may remain tentatively as a Blackfoot char- 
acteristic. 
Problems in the Ethnology of the Crow and Vil- 
lage Indians: Ropert H. Lowi. 
One problem in the ethnology of the North- 
western Plains is the extent of Caddoan influence. 
It is certain that one form of the pipe ceremony 
was introduced by the Arikara among the Hidatsa 
and thence traveled to the Crow. It is further 
possible that the origin of the earth lodge among 
the Hidatsa and Mandan is due to the same tribe, 
and accordingly it is necessary to study the Ari- 
kara-Pawnee culture in order to ascertain what 
other elements of the culture of the Upper Mis- 
souri may be reasonably traced to this source. 
A second problem suggested by a comparison of 
the Hidatsa and Crow is that of cultural differ- 
entiation among genetically affiliated tribes. The 
Crow and the Hidatsa are linguistically very 
closely related and must have separated in rela- 
tively recent times; nevertheless, the main fea- 
tures of their social and ceremonial life differ to 
such a degree that a purely cultural comparison 
could not satisfactorily establish a genetic rela- 
tionship between them. A third problem is the 
SCIENCE 
[N.S. Vou. XXXV. No. 904 
character and development of the ‘‘age’’ socie- 
ties. It appears that certain features of these 
societies are widely diffused over the entire Plains 
area, while the system of age grades is confined to 
but five tribes. The essential factor in entering 
the age societies is purchase. An historico-critical 
investigation of the conceptions of these societies 
expressed in the writings of Maximilian, Schurtz 
and Kroeber is highly instructive as to the meth- 
ods employed in ethnological thinking. 
The Principle of Convergence in Ethnology: Ros- 
ERT H. LOWIE. 
Dr. Graebner in his ‘‘Methode der Ethnologie’’ 
denies that the principle of independent develop- 
ment is logically on a par with that of historical 
connection in the explanation of resemblances. 
He also regards convergent evolution as involving 
assumptions as to a mystical psychological unity 
of mankind. Neither of these views is justified. 
More especially, the apparent mysticism in the 
doctrine of convergence disappears at once if the 
supposed identities are recognized not as ethnolog- 
ical realities, but as logical abstractions—not as 
homologies, but as analogies. 
Notes on the Material Culture of the Rio Grande 
Pueblos: HERBERT J. SPINDEN. 
The cultural conditions found in the southwest 
may be explained by divergent evolution due to a 
different economic use of the land. The aridity 
acted as a natural barrier against a people in the 
hunting stage, becoming one in the agricultural 
stage. The change could only be accomplished by 
cooperation in the building of irrigation ditches, 
ete., and by corresponding changes in the habits 
of life. 
The nomadic tribes used the soil extensively. 
They gathered natural fruits and followed the 
chase. The sedentary tribes used the soil inten- 
sively. They irrigated the soil, built permanent 
villages and cultivated the household arts of 
weaving and pottery making. The minor features 
of material culture show the fundamental bond 
between the sedentary Indians of the southwest 
and the nomadic Indians of the Plains and 
Plateau. The following rough classification of the 
arts may be of interest. 
Arts largely resulting from the change to seden- 
tary life: architecture; pottery; weaving; decora- 
tive symbolism; use of white clay in cleaning 
buckskin; rattles of deer hoof, ete.; use of heart 
line in realistic art; occurrence of horned and 
plumed serpents in realistic art; use of sand 
paintings. 
