It is the right of the matron of the ohwachira whose chief wanders away from the path of rectitude to take the initial step in his deposition for cause—first, by going in person to him and warning him to reform and to return to the path of right and duty; if he fails to heed this warning she seeks out her brother or eldest son, as a representative of the men of her ohwachira, and together they go to give the erring chief the second warning. If still he persists in the neglect of duty and in doing wrong, the matron then goes to the chief warrior of the ohwachira, and then these three together go to him and merely inform him that he must appear on a given day at the tribal council. There the chief warrior asks him categorically whether he will or will not conform to the expressed wish of his ohwachira. If he refuse to reform he is at once deposed, the chief warrior figuratively removing from his head the “symbolic horns” (i. e., receiving back the wampum strings which are the certificate of his official title) of his title and handing them to the matron. (This is, in brief, the recall of modern times.) In the structure of the league several ohwachira, some having a chiefship title, are incorporated to form one clan, so that this clan is represented in the tribal or the federal council by two or more chieftains. It so happens that the Mohawk and the Oneida tribes have only three clans each; but each of these clans has three ohwachira which have a principal chief and a vice-chief, respectively; and so these two tribes are represented in council, when all are present, by nine chiefs and nine vice-chiefs or messengers, the latter of course have no voice in the deliberations except in case the chief be, for some reason, unable to attend a council when he may deputize for such council his messenger to act for him. In the nature of things, every ohwachira of the Iroquoian tribes formerly possessed and worshiped, in addition to those owned by individuals, one or more tutelary deities or genii called ochinagenda, in modern usage, but formerly named oiaron (or oyaron) with a larger meaning, which customarily were in the secret custodianship or trusteeship of certain wise women who were usually named physicians, but who were in fact also so-called witches. The ohwachira or uterine family was the primary unit of the social organization of all Iroquoian tribes. It must not be overlooked that the members of an ohwachira could not marry one another, nor could the members of a clan, composed of one, two, or more, such ohwachira, which by thus uniting to form a single organic unit become sisters, or sister ohwachira, and the members of the unit so formed become exogamous with relation to one another. The union of two or more organic units naturally produced an organization of a higher order and an enlargement and a multiplication of rights, obligations and privileges.