MASKS AMONG THE IROQUOIS. 



SUPPLEMENTARY. 



The following note relating to the use of masks among the Iroquois 

 is worthy of attention in connection with the general subject. So little 

 lias been preserved wbich is trustworthy in regard to the myths of 

 the Indians of Eastern America, that the remarks of the late Lewis H. 

 Morgan, here quoted, stand almost alone in offering, together with the 

 tacts, an explanation of their relation to Indian life from a qualified ob- 

 server. The annexed figure (Plate XXII, Fig. 49) of an Iroquois mask 

 is copied from that which appears in Mr. Morgan's report on the fabrics, 

 inventions, implements, and utensils of the Iroquois, made to the Regents 

 of the University, January 22, 1851, and printed as an appendix to their 

 fifth annual report, pp. 67-117, Albany, New York, 1852. 



The tendency of the Iroquois to superstitions beliefs is especially exemplified in their 

 notion of the existence of a race of supernatural beings, whom they call False-faces. 

 This belief has prevailed among them from the most remote period, and still continues 

 its hold upon the Indian mind. The False-faces are believed to be evil spirits or de- 

 mons without bodies, arms or limbs, simply faces and those of the most hideous de- 

 scription. It is pretended that when seen they are usually in the most retired places, 

 darting from point to point, and perhaps from tree to tree by some mysterious power; 

 and possessed of a look so frightful and demoniacal as to paralyze all who behold them. 

 They are supposed also to have power to send plagues and pestilence among men, as 

 well as to devour their bodies when found, for which reasons they were held in the 

 highest terror. To this day there are large numbers of the Iroquois who believe im- 

 plicitly in the personal existence of these demons. 



Upon this belief was founded a regular secret organization, called the False-face 

 band, members of which can now be found in every Iroquois village both in this [New 

 York] State and Canada, where the old modes of life are still preserved. This society 

 has a species of initiation, and regular forms, ceremonies, and dances. In acquiring or 

 relinquishing a membership their superstitious notions were still further illustrated, 

 for it depended entirely upon the omen of a dream. If any one dreamed he was a 

 False-face [Ga-go-sa] it was only necessary to signify his dream to the proper person, 

 and give a feast, to be at once initiated ; and so any one dreaming that he had ceased 

 to be a False-face, had but to make known his dream and give a similar entertainment 

 to effect his exodus. In no other way could a membership be acquired or surrendered. 

 Upon all occasions on which the members appeared in character they wore masks of 

 the kind represented in the figure, the masks diversified in color, style, and configura- 

 tion, but all agreeiug in their equally hideous appearance. The members were all 

 males save one, who was a female and the mistress of the band, fche was called Ga- 

 go-sa Ho-nun-uas-tese-ta, or the " Keeper of the False-faces" ; and not only had charge 

 of the regalia of the band, but was theonly organ of communication with the members, 

 for their names continued unknown. 



The prime motive in the establishment of this organization was to propitiate those 

 demons called False-faces, and among other good results to arrest pestilence and dis- 

 ease. In course of time the band itself was believed to have a species of control over 

 diseases, and over the healing art; and they are often invoked for the cure of simple 

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