128 SMITHSONIAN MISCELLANEOUS COLLECTIONS VOL. 66 
Gibson of the Cayuga tribe, a son and disciple of his great father, 
the late Chief John Arthur Gibson of the Seneca tribe. In this 
account ‘The Fatherless”’ is represented as having established 
among the Cayuga people a form of civil government, the exact type 
of which he later in life founded among the Five Iroquois tribes, in- 
clusive of the Cayuga. It is stated that the Cayuga statesmen did not 
realize the suitability of that form of government to the affairs and 
welfare of all men, and so they had limited its scope and benefits 
selfishly to their own Cayuga people. And this account relates that 
because of this bad stewardship on the part of the Cayuga people it 
became needful for “The Fatherless”’ to return “from the sky ” 
to the neighbor tribes of the Cayuga for the purpose of establishing 
among them the League of the Five Nations of the Iroquois, of which 
he declared all the tribes of men should be co-equal members. 
Further, in this account there is an attempt to explain the origin 
of the obtrusive dualism which appears as the basis of all public 
institutions of the Iroquois peoples. According to this explanation 
this dualism arose merely from an alleged agreement between two 
Cayuga persons who were related the one to the other as “ lather 
And Son,” or better, as ‘* Mother And Daughter,” to transact public 
affairs jointly from opposite sides of the Council Fire. It is seen 
that this explanation seemingly does not account satisfactorily for 
the occurrence of similar dualisms among other peoples. The most 
satisfactory explanation of this phenomenon is one proposed by Miss 
Alice C. Fletcher and Mr. Hewitt, although working independently, 
a number of years ago, namely, that this dualism is, in brief, a drama- 
tization of the relation of the male and the female principles of 
nature in the forms of governmental organization. 
Mr. Hewitt also recorded in the Onondaga dialect a brief legend 
describing the three Air- or Wind-Man-beings, or Gods ; these Gods 
are the so-called Hondu’’i’, the patrons of the Wooden-Mask With 
the Wry-face or “ False-face’’ Society, whose duty is the exorcism 
of disease and sickness from the community and from the minds 
and bodies of the people; also a short story of the Medicine Flute; 
and another on the Husk-Mask Society ; and another on the Moccasin 
Game as Used at the Wake for a Dead Chief ; these texts aggregate 
more than 175 pages of manuscript exclusive of the materials relating 
to the League. 
A number of fine specimens illustrative of Iroquois culture were 
procured; these objects show a high order of art, and they consist 
of one wooden mask, colored black (fig. 122); a husk mask for a 
