410 AN^rUAL REPORT SMITHSONIAN INSTITUTION, 19 40 



and puffy cheeks; and some of these were unquestionably used in 

 curing. 



7. The -whistler (han(^-gaha*) as his name implies has a puckered 

 mouth, frequently enhanced by supplementary wrinkles. He is also 

 called thebl owing spirit mask, or the Whistlmg God, Djinnaga'hiha*. 

 His likenesses occur among the Seneca and the Onondagas of Canada 

 (pi. 8). They generally belong to the class of beggar or dancing 

 masks and are not considered representations of the great world rim 

 gods. 



8. The divided mask represents a god whose body is riven in twain 

 (dehodya*tgai"'eWf*). According to Hewitt, who learned of him 

 through Joshua Buck, his body is half human and half supernatu- 

 ral; hence his face is divided between deep red and pure black, 

 symbolizing the east and the west, and he is free to wander at large 

 even among the people. The Senecas, except a few at Tonawanda, 

 are unfamiliar with him, and he seems to be a Cajn.iga-Onondaga 

 spirit localized on Grand River where there are a few masks of him, 

 which are not well known even there (pi. 9, fig. 1). It seems possible 

 that the divided face concept was taken over from the Delaware who 

 settled among the Cayuga. 



9. Other types of wooden mashing. — Longnose (hag($nde's) masks 

 are always taken as a joke by the Iroquois because they remind them 

 of Longnose, the trickster, with whom they were threatened as 

 naughty children (pi. 9, fig. 2). Probably very few of them were 

 intended to represent the trickster, although such masks were an- 

 ciently made of buckskin and later cloth to frighten children at 

 Coldspring (pi. 10, fig. 2). A certain pucldsh wooden figure that 

 stood before a Syracuse tobacconists, DeCost Smith was told, had 

 inspired a few similar masks at Onondaga (pi. 10, fig. 1). 



10. Horned masks (donQ'gao't — horns on it) are a relatively recent 

 development at Newtown. According to Jesse Cornplanter, this so- 

 called buffalo type of mask was first devised by Austin Jacobs about 

 1900, and since that time masks of this character have usurped roles 

 that were formerly reserved for the "doctor" masks (pi. 11, fig. 1). 

 Some of the horned masks have a decided diabolical or negroid 

 appearance and were possibly intended as caricatures of white gods, 

 or the other new race that came to live near the Senecas at Buffalo. 



11. Animal masks are not as common among the Iroquois as among 

 some primitives, and certainly they are few as compared with an- 

 thropomorphic likenesses. However, while I know of only one mask 

 representing the Dew Eagle (S'ada'ge'a*') or the Giant Raven 

 (gdhgagowa-), who is depicted *as fetching in his bill the bloody 

 scalp of the Good Hunter in the origin legend for the Little Water 

 Society, masks representing the pig (gis'gwis) are fairly common 



