The texts so treated are the Cayuga version of the founding of the League of the Iroquois as dictated by the late Chief Abram Charles; the version of the Eulogy of the Founders as dictated by Chief Jacob Hess in Cayuga, and also his versions of the addresses introducing the several chants; also, four of the myths of the Wind and Vegetable Gods which are usually represented by wooden faces and husk faces (which are customarily misnamed masks, although their chief purpose is to represent, not to mask). The Onondaga texts of these myths were in great need of careful revision, for their relator was extremely careless in his use of the persons and the tenses of the verbs, frequently changing from the third to the second person and from past to future time by unconsciously employing the language of the rites peculiar to the faces; and also the decipherment of a set of pictographs or mnemonic figures, designed and employed by the late Chief Abram Charles, of the Grand River Reservation in Canada, to recall to his mind the official names and their order of the 49 federal chiefs of the Council of the League of the Iroquois, in chanting the Eulogy of the Founders of the League; and also to recall the 15 sections or burdens of the great Requickening Address of the Council of Condolence and Installation; this paper with illustrations is nearly ready for the printer; and also a critical study of the matter of the Onondaga and the Cayuga texts, giving the several variant versions of the events attending the birth and childhood and work of Deganawida. He was born of a virgin mother, which indicated that underlying them there appeared to be an ideal figure, although of course unexpressed. This discovery showed the need for thorough search in the field for a living tradition in which this ideal is fully expressed. Further search was deferred to field work. It was clear that such an ideal enhanced the beauty of the birth story of Deganawida and made more interesting the historicity of such a person. Mr. Hewitt had the great satisfaction of recovering such a tradition in his subsequent field researches. He found that the inferiority complex had precluded his present informants from expressing themselves during the lifetime of other informants, whose recent deaths opened their mouths without the fear of contradiction. The death of Abram Charles within the year made these shy informants vocal.