10 BUREAU OF AMERICAN ETHNOLOGY 
chief was established, and is reminiscent of the early raids 
of the warriors of the Five Nations into the southern home 
of the ancient Tutelo. 
Information relating to the internal structure of the tribal 
organization of the several tribes was carefully revised, 
especially the place of the several clans with regard to the 
symbolic council fire, and therefore their membership in 
either the male or the female side of the tribal organization. 
Certain sentences placed after every Federal title throughout 
the Eulogy of the Founders—originally 49 in number—can 
not be understood without this definite knowledge of internal 
tribal organization, as there is constant danger of confusing 
tribal with federal relationships. The internal tribal organi- 
zation differed among the Five Nations and the knowledge 
of one or two is not sufficient. 
With the aid of Mr. Asa R. Hill as Mohawk interpreter 
and informant, the work of the textual criticism of the 
Mohawk text of the league material originally collected by 
Mr. Seth Newhouse, a Mohawk ex-federal chief, was revised. 
Knowing that Mr. Newhouse is a fine Mohawk speaker, 
Mr. Hewitt induced him to translate his material back into 
the language from which he had rendered it into indifferent 
English. This translation was not desired for publication, 
but to obtain the correct Mohawk terminology or diction 
for the expression of the ideas embodied in the material. 
During the year Mr. Francis La Flesche, ethnologist, 
devoted most of his time to the task of preparing for publi- 
cation the manuscript of the first volume of his work on the 
Osage tribe. In February the text of the first volume was 
finished and the manuscript placed in the hands of the Chief 
of the Bureau of American Ethnology. 
The volume contains two elaborate ancient rituals, the 
first of which is entitled ‘‘Ga-hi’-ge O-k’o", Ritual of the 
Chiefs’; and the second ‘“‘ Ni’-ki No"k’o", Hearing of the 
Sayings of the Ancient Men.” ‘These rituals are rendered 
in three forms: First, in a free English translation; second, 
the recited parts, also the words of the songs, as given by 
the Indians themselves in their own language into the dicta- 
phone; third, a translation from the Osage language into 
