performed the act. In other words, with such changes, with increasing knowledge, and with the increasing importance of other interests, came the narrowing of the rôle of religion as a sanction more definitely to the strictly religious and to personal ethics, while the other interests and new knowledge furnished other powerful sanctioning and valuational forces. This shift has been becoming increasingly clear. In very recent times the emancipation of secular institutions from religion and its sanction has become almost complete. Another change appears to be taking place, for there now can be detected a new viewpoint toward the religious sanction that for so long underlay personal ethics. The Intellectual Revolution that began more than two centuries ago has been the largest factor in effecting this change. There have resulted new notions of spiritual personality which only effects and unfolds itself in and through the group. Ethical obligation, so envisaged, is becoming so binding that it is tending entirely to furnish the sanctions for conduct. Thus the old relation between religion and ethics among civilized peoples is breaking down. In fact some persons aver that religion is being divorced from ethics. But it seems that, in reality, a restatement of the relation is being made. So powerful are notions of ethical obligation becoming, so vital a sanctioning and evaluating agency for the development of what is being called spiritual personality are they growing to be, that even now religion is being defined from the viewpoint of ethics, while notions of ethical obligation are furnishing a sanction for religious conduct! Religious emotions, beliefs and practices are being molded by the results of ethical experience and are being used actively to aid the development, enlargement and realization of the ends set up by that experience."

7 Cf. Felix Adler: An Ethical Philosophy of Life. Appleton's, New York and London, 1918.

1

1

BIBLIOGRAPHY.

Those books and articles referred to in the text that do not have direct bearing upon the Iroquois are not included here. An asterisk indicates material that has been found to be of marked value.

BIBLIOGRAPHIES.

There is no complete bibliography.

Beauchamp, W. M.: History of the New York Iroquois, pp. 128-130.
N. Y. State Museum Bull. 78. (Albany, 1905.)

Parker, A. C.: Iroquois Uses of Maize and Other Food Plants, pp. 110-
113. N. Y. S. M. Bull. 144. (Albany, 1910.)

Pilling, J. C.: *Bibliography of the Iroquois Language. Bur. Ethn.
Bull. 6. (Washington, 1888.)

Stites, Sara H.: Economics of the Iroquois, pp. 157-159. Bryn Mawr
College Monograph Ser. I, no. 3. (Bryn Mawr, 1905.)

BOOKS AND ARTICLES.

De Bacqueville de La Potherie: Histoire de l'Amerique Septentrionale, 4 vols. (Paris, 1753.) Gives a visitor's account of a trip along our eastern coast, beginning in 1696. The third volume deals particularly with the Iroquois.

Barbeau, C. M: Iroquoian Clans and Phratries. Amer. Anthr., ¤. s., XIX, 392–402. (1917.) Criticism by A. A. Goldenweiser in same journal, XX, 118-120.

Bartram, J.: Observations

(1918.)

(London, 1751.) Bartram traveled through the Iroquois country in the summer of 1743. His notes are reliable.

Beauchamp, W. M.: Aboriginal Communal Life in America. Amer.
Antiq. and Oriental Jour., IX, 343–350. (1887.)

Civil, Religious and Mourning Councils and Ceremonies of Adop-
tion of the New York Indians. N. Y. S. M. Bull. 113. (Albany,
1907.)

Early Religion of the Iroquois. Am. Antiq. and Orient. Jour.,
XIV, 344-349. (1892.)

The Good Hunter and the Iroquois Medicine. Jour. Am. Folk-
Lore, XIV, 153–159. (1901).

Hiawatha. Jour. Am. F.-L., IV, 295–306. (1891.)

History of the New York Iroquois. N. Y. S. M. Bull., 78. (Albany, 1905.)

104

An Iroquois Condolence. Jour. Am. F.-L., VIII, 313–316.
Iroquois Notes. Jour. Am. F-L., IV, 39-46. (1891.)

223-229. (1892.)

(1895).

Ibid., V,

The Iroquois Trail. (Fayetteville, N. Y., 1892.) This little book includes David Cusick's “Sketches of the Ancient History of the Six Nations," which is an account by an Iroquois of the traditional history of his people.

(1900.)

Iroquois Women. Jour. Am. F.-L., XIII, 81-91, 281.
The New Religion of the Iroquois. Jour. Am. F.-L., X, 169-180.
(1897.) Differs little from account given by Morgan.

Onondaga and Mohawk Notes. Jour. Am. F.-L., VIII, 209–221.
(1895.)

Onondaga Tales. Jour. Am. F.-L., I, 44-48; II, 261-270; VI, 173184. (1888, 1889, 1893.)

Onondaga Customs. Jour. Am. F.-L., I, 195-203. (1888.)

Origin and Antiquity of the Iroquois. Am. Antiq. and Or. Jour.,
VIII, 358–366; IX, 37–39. (1886, 1887.)

The Origin of the Iroquois. Am. A. and O. Jour., XVI, 61–69.
(1894).

Permanency of Iroquois Clans and Sachemships. Am. A. and 0.
Jour., VIII, 82-91. (1886.)

Dr. Beauchamp has studied Iroquois life for many years. Fre-
quently he has been uncritical, so it is well to compare his
observations and interpretations with those made by other in-
vestigators. See the comment following Lafitau, Parker and
Mrs. Smith.

Boyle, D.: On the Paganism of the Civilized Iroquois of Ontario. Jour.
Anthr. Institute, XXX (n. s., III), 263–273. (1900.) An able
article by a curator of the Archæological Museum of Ontario.
Brant-Sero, J. O.: Dekanawideh: the Law-giver of the Caniengahakas.
Man, 1901: 166–170. Author is a Canadian Mohawk.

Brinton, D. G.: American Hero Myths. (Philadelphia, 1882.)
Myths of the New World. (New York, 1868.)

Canfield, W. W.: *Legends of the Iroquois, Told by "The Cornplanter."
(New York, 1902.)

Cartier, J.: “Memoir of Jacques Cartier," translated and annotated
by J. P. Baxter. (New York, 1906.) Includes a bibliography,
original manuscript of the first voyage, and maps, diagrams
and pictures. The work is edited well.

Chadwick, E. M.: The People of the Long House. (Toronto, 1897.)
The treatment of political and social organization is good. The
facts are drawn mainly from Hale, Morgan, Cusick and
Colden.

Champlain, S. de: "Voyages and Explorations of Samuel de Cham-
plain ,"translated by Annie N. Bourne and edited with
introduction and notes by E. G. Bourne, in two volumes. (New
York, 1906.) There is an older translation, by C. P. Otis, of
which the Bournes make use and which includes many supple-

mentary documents. Otis's translation is published as vols. XI, XII, XIII of the Publications of the Prince Society and is edited and annotated by E. F. Slafter. (Boston, 1880-1882.) Charlevoix, P. F. X. de: History and General Description of New France. (1743.) Translated and annotated by J. G. Shea, in six volumes. (New York, 1866.) In his account of New France Charlevoix relied upon the Jesuit Relations.

*Voyage to North America, 2 vols. (Tr. Dublin, 1766.) A series of letters written beginning with his arrival in America in June, 1720.

Clark, J. V. H.: Onondaga, vol. I. (Syracuse, 1849.)

Colden, C.: *History of the Five Indian Nations. (New York, 1727.) Edition used is that published by A. S. Barnes & Co., in 2 vols., New York, 1904.

Colden, a Surveyor-General and Lieutenant-Governor of the Province of New York, was a Mohawk by adoption. Volume one of his History is an account mainly of the external relations of the Iroquois. Volume two reprints the minutes of sundry councils. The work is anti-French, but is trustworthy for Iroquois customs.

Converse, H. M.: *Myths and Legends of the New York State Iroquois. (Albany, 1908.) Edited and annotated by A. C. Parker and appearing as N. Y. S. M. Bull. 125. Is excellent. Mrs. Converse was acquainted intimately with the Iroquois, was an adopted Seneca and a member of an ancient secret society, and was one of the Chiefs of the Six Nations.

Cusick, D.: (See Beauchamp's "Iroquois Trail above.)
Donck, A. van der: Description of the New Netherland.

(New York,

1841.) Translated by J. Johnson in N. Y. Hist. Soc. Coll., second ser., I, 125-242, from the edition of 1656. Van der Donck, a lawyer, arrived in the New Netherland in 1642. He was untrained for the task of studying the Indians and as a result his treatment of their religion and morals is incomplete and unsatisfactory. His account, however, of the geography of the country is good.

A

Donohoe, Thos.: The Iroquois and The Jesuits. (Buffalo, 1895.) reliable digest of the Jesuit Relations with especial emphasis upon the missions.

Douglas, J.: Consolidation of the Iroquois Confederacy. Jour. Am. Geog. Soc., XXIX, 41-54. (1897.)

Goldenweiser, A. A.: *In Geol. Survey of Canada, Report of the Anthr. Div., Sessional Paper no. 26, pp. 464-475 (1912); Sess. Paper no. 26; 365-372 (1913). A reliable report upon field work among the Iroquois at Grand River, Ontario, in 1911, 1912 and 1913. The emphasis is upon social organization.

Greenhalgh, W.: Observations

(1677.) Given in the Doc. Hist. of N. Y., I, 11-14. It is quoted copiously by L. H. Morgan in "House-Life Greenhalgh's description of the Iroquois

house as he saw it on his visit is trustworthy.

Hagar, S.: The Celestial Bear. Jour. Am. F.-L., XIII, 92-103. (1900.) An excellent account of the Indian myth of Ursa Major.

Hale, H.: The Fall of Hochelaga. Jour. Am. F.-L., VII, 1-14. (1894.) Huron Folk Lore. Jour. Am. F.-L., I, 177-183. (1888.)

* The Iroquois Book of Rites. (Phila., 1883.) No. 2 of D. G. Brinton's Library of Aboriginal Literature." This careful study of the Condolence is one of the few noted books on the Iroquois.

Iroquois Condoling Council. Trans. of the Royal Soc. of Canada,
2d ser., sec. 2, I, 45-65. (1895-1896.)

The Iroquois Sacrifice of the White Dog. Am. A. and O. Jour.,
VII, 7–14; cf. 235-239. (1885.)

Harrington, M. R.: Some Unusual Iroquois Specimens. Am. Anthr., n. S., XI, 85–91. (1909.)

Heckewelder, J.: *History . of the Indian Nations . . (1876.) Hist. Soc. of Penna., Memoirs, no. XII. Heckewelder for upwards of fifty years beginning with 1762 was a missionary and a worker among the Indians of our middle colonies and states. His treatment is flattering, but nevertheless illuminating. Quotations from the rare manuscript of the missionary Pyrlaeus, who was among the Mohawks for two months in 1763, are given. The worthwhile extracts are to be found on pages 54 (note 2), 56 (note 1), 61, 96, 251.

Hewitt, J. N. B.: Cosmogonic Gods of the Iroquois. Am. Ass. Adv. Sci.,
Proc., XLIV, 241-250. (1895.)

Era of the Formation of the Historic League of the Iroquois.
Am. Anthr., VII, 61–67. (1894.)

*The Iroquoian Concept of the Soul. Jour. Am. F.-L., VIII, 107–
116. (1895.)

*Iroquoian Cosmology. Twenty-first Annual Rep., Bur. Am. Ethn., 127-339. (1899-1900.) Contains originals and translations of the creation myths of the Onondagas, Senecas and Mohawks. Hewitt's exposition is superior to any other account of these myths.

Legend of the Founding of the Iroquois League. Am. Anthr., V,
131-148. (1892.)

New Fire among the Iroquois. Am. Anthr., II, 319. (1889.)
Orenda, and a Definition of Religion. Am. Anthr., n. s. IV, 33–46.
(1902.) Hewitt's interpretations frequently are questioned.
Phoebe Bird in Iroquois Mythology. Am. Anthr., V, 36. (1892.)
Raising and Falling of the Sky in Iroquois Legends. Am. Anthr.,
V, 344.

(1892.)

Sacred Numbers among the Iroquois. Am. Anthr., II, 165–166. (1889.)

(Seneca Myths and Fiction. A collection by Jeremiah Curtin and J. N. B. Hewitt which will appear as the 32d annual report (for 1910-1911) of the Bureau of American Ethnology. There