6 BUREAU OF AMERICAN ETHNOLOGY, 
of American Ethnology. These proofs were sent to the 
Printing Office November 9, 1918, and the printed report 
was ready for distribution May 12, 1919. 
At this time he also took up the work of preparing for the 
press the texts, with free and interlinear translations, of an 
Onondaga version of the Myth of the Beginnings, the Genesis 
Myth of the Iroquoian peoples, as the second part of Iro- 
quoian Cosmology, the first part having been printed in the 
Twenty-first Annual Report of the bureau. The copying 
of the pencil text was completed, aggregating 316 type- 
written pages. This includes the supplementary myth of 
much later date than the accompanying version of the 
Myth of the Beginnings. The most interesting feature of 
the supplementary myth is the naive description of one of 
the most remarkable figures developed by the cosmic think- 
ing of Iroquoian poets. This potent figure, in whose keep- 
ing are life and the endless interchange of the seasons, is most 
striking in his external aspect—one side of his body being 
composed of living flesh and the other of crystal ice. In the 
longer preceding myth, to which this is supplemental, the 
Master of Life is an independent personage, and so also is his 
noted brother, the Master of Winter, the Winter God, whose 
body is composed of erystal ice. The Life God, or Master 
of Life, controlled the summer, and his brother, the Winter 
God, controlled the winter. So in this peculiar figure there 
appears the inceptive fusing together of two hitherto inde- 
pendent gods who were brothers because they dwelt together . 
in space and time. 
This remarkable figure is, in fact, the symbol of the 
absorption of the personality—the functions and activities— 
of the Master of Winter (the Winter God) by the Master of 
Life and his powerful aids, manifested in the power of the 
Master of Life (the Life God) to save and to protect from 
dissolution and death his many wards, all living things that 
comprise faunal and floral life. This fact emerges from the 
experience of the human race from year to year. This sub- 
mergence of one divine personality in that of another is a 
process of cosmic thinking encountered in the mythic phi- 
losophy of other races. This figure, as described in this text, 
