ADMINISTRATIVE REPORT 9 
ber. In no instance did he find that these authors had 
proved their case. 
Mr. Hewitt continued the preparation for publication of 
the second part of Iroquoian Cosmology, Part I having 
already appeared in the Twenty-first Annual Report of the 
bureau. He spent considerable time in reading the manu- 
script dictionary and grammatical sketch of the Chippewa 
language prepared by Father Chrysostom Verwyst, in order 
to ascertain its value for publication and to enable him to 
assist the author in a revision of the work; and prepared 
much data for use in reply to requests by correspondents, 
often requiring considerable time and most exacting work. 
In June, 1920, Mr. Hewitt visited the Oneida Indians, 
residing in the vicinity of Seymour and Oneida, Wis. 
The purpose of this visit was to ascertain what information, 
if any, these Indians retained concerning the principles and 
structure of the League of the Five (later Six) Nations, or 
even concerning their own social organization, or the mythic 
and religious beliefs of their ancestors, which has not already 
been recorded by him, from other sources. He found that 
these Indians had forgotten the great principles and the 
essential details of the organic structure of the league, of 
which the Oneida before their disruption by the events of 
the war of the American Revolution were so important a 
member, due to the adoption of lands in severalty about 
1887, and the administration of their public affairs under the 
laws of the State of Wisconsin. 
He discovered that these Oneida spoke a dialect markedly 
different from that of the Oneida with whom he was already 
acquainted and succeeded in recording a text relating to 
hunting wild pigeons (now practically extinct) at the time 
of “roosting.” 
From the Wisconsim Oneida Mr. Hewitt went directly to 
the Tonawanda Reservation to consult with Seneca chiefs, 
after which he proceeded to the Grand River grant of the 
Six Nations, near Brantford, Ontario, Canada, and there 
obtained an interesting text in the Onondaga language, with 
a free English translation. This text embodies an old 
Tutelo tradition of the manner in which the assistant to the 
