In savagery, men can only count; in barbarism, they have arithmetic; in civilization, they understand geometry.

In savagery, vision is limited by opinion; in barbarism, vision is limited by horizon; in civilization, vision is limited by the powers of the telescope and microscope.

In savagery, reason is based on zoomorphic analogies; in barbarism, on anthropomorphic analogies; in civilization, on intrinsic homologies.

To those who have heard my addresses on this subject and by whom I have not failed to be understood it will appear that I have denied many of the fundamental propositions of that school of philosophy which extends the methods of biotic evolution to the realm of mankind. I have affirmed that the man and the beast belong to different kingdoms of nature, and that the law of animal evolution is not the law of human progress. I have denied that man has progressed by the survival of the fittest in the struggle for existence, and I have affirmed that old philosophy that human progress is by human endeavor, exhibited in the effort to utilize the powers and materials of nature by his inventions; in the effort to establish peace and justice; in the effort to express thought by the invention of language; in the effort to learn the truth by investigating the phenomena of the universe; and in every effort of intellectual activity. This same philosophy which affirms the futility of endeavor is the philosophy of "let alone." It is the philosophy that asks the question of scepticism: "What do social classes owe to one another?" It is the philosophy of the robber who fears to encounter the wronged owner; it is the philosophy of the murderer who asks the question of denial: "Am I my brother's keeper?" Metaphysics, the philosophy of Aristotle, was the cloud which hid the sun of truth from mankind through the middle-the dark ages. Should the philosophy of Spencer, which confounds man with the brute and denies the efficacy of human endeavor, become the philosophy of the twentieth century, it would cover civilization with a pall and culture would again stagnate. But science rends that pall, and mankind moves on to a higher destiny. Now, let me return to my theme:

The greatest intellectual discovery of savagery was the discovery of the difference between the animate and the inanimate, between the organic and inorganic, between the living world and the dead world; but the discovery having been made, the animals were deified

ena.

and believed to be the authors and movers of the world of phenomThe greatest intellectual achievement of barbarism was the discovery of the limited powers of animals; but the discovery having been made, the powers and wonders of nature were deified and given the forms of men. The greatest intellectual achievement of civilization was the discovery of the physical explanation of the powers and wonders of the universe, and the intellectual superiority of man, by which he becomes the master of those powers and the worker of wonders.

In savagery, the beasts are gods; in barbarism, the gods are men; in civilization, men are as gods, knowing good from evil.

The above, constituting the annual address of the retiring president, was delivered March 16, 1886, at the 107th regular meeting of the Anthropological Society of Washington. There were present on special invitation the members of the Philosophical, Biological, Chemical, and Women's Anthropological Societies, and other friends of the Society.

THE Allgemeine Deutsche Hebammen-Zeitung, February 1st, 1888, is our authority for the following:

The role played by woman among the Montenegrins seems to be an unhappy one. This would appear from the fact that in that country the birth of a daughter is viewed as almost a misfortune, or at least as a disappointment. This idea prevails even to the highest classes. When a daughter is born to a family the father must step across the threshold of his house with downcast eyes, as if to show that he begged the forgiveness of his friends and acquaintances. If several daughters are born in succession the mother must summon seven priests, who bless oil and sprinkle it around. Besides this the threshold of the house must be replaced by a new one, because is is generally believed that on the wedding night the house was bewitched by evil powers.

On the contrary, the birth of a boy is celebrated with great rejoicings, which are shared in by all friends and acquaintances. Among the many good wishes which the parents frequently receive, this one is probably the most peculiar—namely, the wish that the young male scion will not die in bed but on the field of battle.

THE GUAHIVOS INDIANS.

This tribe of Indians reside on the river Ariare, 150 miles from

San Martin in New Granada, S. A. They were described by Humboldt as difficult to fix to the soil. They would rather feed on stale fish, centipedes, and worms than cultivate a little spot of ground. They were visited in 1885 by E. A. Wallace, who describes them in Timehri (N. S. I, 1887, 310–319). All the men carry bows and arrows, and some a long blowpipe in addition. The arrows are about 7 feet long and are furnished with a blade of bamboo as sharp as a razor, from 12 to 15 inches long by 2 inches wide. They now live on game, fish, maize, cassava, and plantains. The men wear a lap of bark cloth but the women use a piece about 4 feet square, which they draw across the body under one arm and fasten over the other shoulder. Men and women were all more or less painted in red and blue, especially about the face, chest, and arms.

Contrary to Humboldt, Mr. Wallace describes the Guahivos as short, sturdy, and muscular, and more decidedly red than other tribes. They are exceeding skillful with the bow and arrow. When a turtle is seen floating on the water they shoot an arrow high into the air, which, falling, pierces the shell of the animal. The arrows are fitted with a loose head, triangular in shape, very heavy, and made of hard wood. The head is attached to the shaft by a long piece of twine, which is wound several times around it. When the turtle dives the shaft becomes detached and floating on the surface enables the hunter to follow the game.

The men wear pieces of reed, about four inches long, passed through the ears, nose, and lower lip. The Guahivos women spin wild cotton, but all their hammocks were made of twine procured from Brazil, which is a kind of tibiserie, but much finer, darker in color, and better made than that seen in Demerara. The Guahivos have no means of intoxication and refuse to drink stimulants. They take a curious powder like snuff, which has an opiate effect. This substance seems to be prepared from a gum called yopa. Humboldt also mentions this peculiar habit of taking niopo. They chew the wood of a plant which enables them to travel great distances without fatigue. The earth-eating habit attributed to the Guahivos by Kingsley is denied by Humboldt,

Dr. RINK'S "ESKIMO TRIBES."

BY JOHN MURDOCH, SMITHSONIAN INSTITUTION.

This work is the most important contribution to the general history of the Eskimos that has appeared for many years, perhaps the most important since the same writer's "Tales and Traditions of the Eskimos."

Dr. Rink, from his long residence in Greenland, his great familiarity with the Eskimo language and his extended acquaintance with the literature of the subject, is perhaps better fitted than any man living to choose with discrimination from the vast stores of observations collected by various explorers and to draw valuable conclusions from this material.

In this work he has presented in an extended form the opinions which he has expressed in previous articles in regard to the early migrations of the Eskimos. In his previous writings he has assigned particular importance to the arguments to be derived from the study of language and traditions. In the present work all his formal arguments are drawn from the study of arts, habits, and customs, including religion and folklore, leaving the linguistic argument to be presented at the end of the book in the form of a carefully prepared comparative vocabulary.

The book is divided into three sections. The first is entitled "The Eskimo Tribes; their common origin, their dispersion, and their diversities in general." The purpose of this section is (in the author's words) "to show what conclusions it is possible to draw from the mode of life, the customs and usages of the Eskimos, so far as regards the migrations by which they have spread over their present territory." But the writer explicitly disclaims any decided opinion on the vexed question, "Whether the cradle of the race was in America or Asia." Any one who has given attention to the history of the Eskimos will, I think, agree with Dr. Rink

The Eskimo Tribes: Their Distribution and Characteristics, especially in Regard to Language. With a comparative vocabulary and a sketch-map. By Dr. Henry Rink. [Vol. XI of the "Meddelelser om Grønland."] Copenhagen and London, 1887. 8vo, pp. 163.

that the time has not yet come for an expression of opinion upon this question.

Starting with the ancestors of the present Eskimos, established in a common home somewhere on this continent, Dr. Rink's theory of their dispersion, in brief, is as follows:

Though the Eskimos are undoubtedly all of one race, which is shown, as Dr. Rink has already pointed out, by the marvellous similarity in their culture and language from one side of the continent to the other, there are, nevertheless, differences "which indicate that after having taken their first step to being an exclusively maritime people they have still during their migrations been subjected to further development in the same direction, aiming at adapting them especially for the Arctic coasts as their proper home." Hence, if we find a progressive series of differences in culture extending across the region they occupy and reaching its highest development at the farthest extreme, we can infer that their migration followed the line indicated by this series. Dr. Rink believes that he has discovered such a series of differences extending from Southern Alaska to Greenland.

Taking up first "Inventions for procuring the necessary means of subsistence," he discusses the kayak, with its accompanying weapons and gear and double-bladed paddle, and shows a tolerably regular series, from the heavy and clumsy kayak of the Kuskokwim and Yukon delta, propelled by a single paddle, to the wonderfully developed boat of the Greenland sealhunter, swift as an arrow and capable of being "rolled unhurt by the waves." This series is, however, not so regular as Dr. Rink appears to believe. The collections of the United States National Museum show very plainly that along the Arctic coast of Alaska there is a region from Kotzebue Sound northward to Point Barrow where the kayak is quite as light and nearly as finely modeled as in Greenland, though of quite distinct form.

Similar arguments are drawn from the progressive development of the harpoon. Dr. Rink is, however, mistaken in supposing that the bladder-arrow (a dart for the capture of the smaller seals with a bladder attached to the shaft) is in ordinary use at Point Barrow. It is now entirely obsolete there, and when seals are hunted from the kayak, which is not often done, a small dart is used whose shaft is so fastened to the line as to drag transversely through the water and thus impede the movements of the animal.