64 SMITHSONIAN MISCELLANEOUS COLLECTIONS VOL. Ill 



shows a man facing a woman. This was the number of the Eel dan 

 chiefs. 



31. Se'a wi, Ho'sa'ha-'hwi", "He bears aloft a torch" (Gibson) ; 

 possibly just a title, although the Onondagas sometimes discuss the 

 possibility of Hoda'skwisha'hwi', "He bears a tomahawk in his belt" 

 (H. SI<ye). Hale (1883, p. 159) agrees. The pictograph is probably 

 intended for a hatchet. Turtle clan had this office in Hale's day. This 

 is the title which determines whether the roll call comprises 49 or 50 

 founders of the League. The name appears in the first writing of the 

 Abram Charles Eulogy text (p. 16), but at the bottom of the same 

 page occurs, "1923 He says again Ho'sa'ha''hwi' is not a title of a 

 federal chief." Nevertheless, this name is recounted in the roll call, 

 an Onondaga chief has been installed in this title, and in recent times 

 a controversy arose between Onondaga partisans of a full council and 

 Cayuga conservatives or ritual sticklers as to whether this title be- 

 longed to a separate individual, or whether, as the Cayugas maintain, 

 the roles of this and the following status were fulfilled by the same 

 person. Andrew Spragg is said to have removed this peg from the 

 cane. Hale seems to have appreciated the situation. The Eulogy text 

 states that in ancient times the two clans had offspring, as if the last 

 two names were additions to the roster. The first was a peace chief, 

 the second a war chief. 



32. Skanaawadi, Sganawa-'di', "Across the swamp" (Gibson), 

 "Over the creek" (Hale, Morgan), or "Across the rapid." Both 

 Turtle and Deer clan claim this office. The pictograph favors the 

 interpretation "Across the creek," since the same ideograph is used 

 to represent water as will be found at 43. The text says that this 

 fellow was a great war chief who dispelled the clouds, whose body 

 was riven in twain, being both warrior and councilor ; hence the argu- 

 ment that one man occupied both offices. The concept of the split 

 personality is not uncommon in Iroquois culture: the Creator is a 

 good and evil twin, there is a masked spirit with a divided face, 21 

 was Janus-faced, and 32 is sometimes conceived as a man with 

 tomahawk in one hand and peace belt in the other. One holder of the 

 title went as a peace ambassador to the Huron in 1648 where he 

 committed suicide when his Mohawk allies killed the Huron ambas- 

 sadors returning from Onondaga (Fenton, 1941, p. 116). 



The Cayuga pictographs. — The Eulogy says that the following are 

 "offspring" (of the Mohawk, Onondaga, and Seneca), that they in 

 turn had "laid the brush down" for other tribes — Tuscarora, Tutelo, 

 etc. — who came to them — "several clans combined" — and were 

 adopted. Henceforth their moiety with the Oneida became Four 



