ABORIGINAL USE OF WOOD IN NEW YORK 



187 



manipulations over him in turn, and finally led him around with 

 them in the false face dance (ga-go-sa), with which their ceremonies 

 concluded. Morgan, 2: 158 



This relates to the Seneca False Faces. In Onondaga a mask is 

 called ka-kone'-sah, or a face, the adjective not appearing. Mr 

 De Cost Smith gives the harder sound, ga-gu n '-sa, in his excellent 

 article on this subject in the first volume of the Journal of American 

 Folk-Lore. This is well illustrated, is fuller than anything yet 

 written and is thoroughly reliable. After those whom they repre- 

 sent, the Onondaga False Faces are also called Hat-do 7 -T, or 

 Ho n -do'-i, usually the former, the latter being the plural. Mr 

 Smith had fine opportunities for continuous observation and study 

 at Onondaga, and made a good collection of masks there, one of 

 which he gave to the writer. 



At that place the False Faces appear on several occasions. Every- 

 where they have had a prominent part in the New Year's feast. 

 In connection with that, but a little later, they visit all houses 

 adhering to the old faith. The writer met them on this annual 

 round, Jan. 29, 1896, and got a picture of part of the troop. There 

 seemed more fun than religion in their proceedings as they went 

 from house to house. The first one had a piazza, and on the floor 

 of this they struck with their rattles, and occasionally on the door. 

 Then they knelt down and beat again, while one entered the house. 

 The door again opened, and all entered, crawling on their hands 

 and knees and beating with their rattles. The leader had already 

 danced around in the house, putting ashes on the heads of the 

 inmates, crying " Hoh ! " as he did so. Then the rest came in and 

 danced around, taking up ashes in the double hand, putting them 

 on the head by blowing, with a puff. Then they took up the inmates 

 in chairs, a man on each side, and danced around with them. 

 Pounded parched corn was given them to eat in the house, and some 

 food was placed in their basket. Then they went to another house. 



This probably differs much from the earlier and more serious 

 visitation, but this was the Onondaga custom in 1896. 



There are some things about the False Faces which have never 

 been published. The large wooden masks are well known, but in 



