There are three native terms in the speech of the Iroquois which may be translated into English by the word chief or chieftain. These are in the third person and in the Mohawk dialect, as follows: rakowā′nĕⁿ‘, ră‘sĕñnowā′nĕⁿ‘, and royā′ne‘r, each signifying “he (is) a chief.” The first two are generic and so may be applied to civil or military chiefs, while the last is at present restricted to chieftains of the League, who represent their tribal constituencies both in the tribal council and in the federal council of the League, and also is applied to the women chieftainesses. The chief bearing the last name has a subchief or messenger, who is usually mentioned by the agnomen, “The Cane” or “The Ear,” and who is symbolically represented as sitting on the roots of the Tree (the Chieftain) whose subchief he is. It is the duty of this subchief to see personally that the chief’s orders in his official capacity are carried out—either in person or by the aid of the warriors or other members of the clan. The first of these official names signifies “he great, noble, (is),” being derived from the stem meaning, “great, large, or noble.” The second, meaning “his name great, noble, (is),” is derived from a compound stem composed of the noun “name” and the attributive qualifying stem just mentioned. The third term is notionally not connected with the two terms just mentioned. Its stem, -yā′ne‘r, means “beneficent, bountiful, good, promotive of good or of welfare, (_to be_).” This stem is also the basis of the words for Law, the Commonwealth or the Institution of the League. Thus, in Iroquoian thinking a law, or the body of laws, is what brings to pass what is highestly or greatestly good. And so, a federal chief could not engage in warfare while holding such a title. Some biographic notice of at least four of the chief actors in the events leading up to the institution of the league may be of interest and be instructive. These four are Deganawida, Hiawatha, Djigonsasen, and Atotarho (Wathatotarho).