ians, by whom, the Hawk gens of the
Seneca tribe, he was eventually adopted. The fruit of his observations
there and among other Indian tribes that he visited even west of the
Mississippi, together with simultaneous information sent him by the
American missionaries in the Sandwich Islands, was a series of
epoch-making works, "The League of the Iroquois," "Systems of
Consanguinity and Affinity of the Human Family," and "Ancient Society,"
which appeared in 1877. A last and not least valuable work was his
"Houses and Houselife of the American Aborigines." A solid foundation
was now laid for the science of ethnology and anthropology. The problem
was substantially solved.

The robust scientific mind of Karl Marx promptly absorbed the
revelations made by Morgan, and he recast his own views accordingly. A
serious ethnological error had crept into his great work, "Capital," two
editions of which had been previously published in German between
1863-1873. A footnote by Frederick Engels (p. 344, Swan, Sonnenschein &
Co., English edition, 1886) testifies to the revolution Morgan's works
had wrought on the ethnological conceptions of the founder of Socialist
economics and sociology.

Subsequently, Frederick Engels, planted squarely on the principles
established by Morgan, issued a series of brilliant monographs, in
which, equipped with the key furnished by Morgan and which Engels'
extensive economic and sociologic knowledge enabled him to wield with
deftness, he explained interesting social phenomena among the ancients,
and thereby greatly enriched the literature of social science.

Finally, Heinrich Cunow, though imagining to perceive some minor flaws
in some secondary parts of Morgan's theory, placed himself in absolute
accord with the body of Morgan's real work, as stated later in the text
in a quotation from Cunow; and, following closely in Morgan's footsteps,
made and published interesting independent researches on the system of
consanguinity among the Austral-Negros.--THE TRANSLATOR.]

[2] In his book against us, Ziegler ridicules the idea of attributing to
myths any significance whatever in the history of civilization. In that
notion stands betrayed the superficial nature of so-called scientists.
They do not recognize what they do not see. A deep significance lies at
the bottom of myths. They have grown out of the people's soul; out of
olden morals and customs that have gradually disappeared, and now
continue to live only