NOTES
Project Gutenberg EPUB3 edition
342. This is a name of Winter = “He, the Cold.”
342a. This name signifies, “They (fem.) are clouds going about from place to place.”
343. This trail is the dramatizing of the sun’s rays in the morning or in the evening passing through broken clouds and casting rays and shadows across the sky. An illusion arising from regarding what is visible as having a solid surface.
344. One of Okteondon’s men had just paid the penalty of disobedience of his leader’s order.
345. This name seems to mean “He has lost his leggings.” Hoisʻhäʻtoñʹniʻ is the correct form.
346. This is the name of a large bird which soars so high that it has won the name “pertaining to the clouds.”
347. This is evidently reminiscent of an earlier age when human pelts were regarded as trophies of cannibal hunters.
348. The Seneca terms signify, “Human beings, they, both men and women, eat,” i.e., both men and women were cannibals.
349. This method of bringing dry bones to life again, so frequent in these stories, is not, of course, peculiar to the Seneca.
350. Blood and the color red appear to be signs of ill omen in the belief of the early story-tellers.
351. The method of the dream testing is virtually identical with that in legend No. 70, even to the words used.
352. This method of destroying the lodges of vanquished sorcerers is frequently employed in these tales.
353. “He whose body is bright” and “Thousand-legged worm.”
354. This word signifies “He who tortures them.” According to the following line he belonged to the Toad people.
355. Here there is implied a mythic reference in the use of the number 7.
356. Blue Jay.
357. Crow. [809]
358. The superheated flint lodge to destroy evil-minded wizards by some hero is a common device in these stories.
359. This native term is very broad in its extension, as it includes the Man-Beings of the first cosmic period, the first people, the ancients, as well as mankind of the last cosmic period of these tales.
360. This statement that blood and pain were given the body for its protection is singular, to say the least.
361. This story resembles No. 11, “The Snake with Two Heads,” in some of its details.
362. Raccoon.
363. Deer.
364. The Great Heads were the Dagwanoenyent.
365. The Arrow.
366. This term signifies “People of the Land of Reeds.” It Is not at all certain that the name applied to any place in the southland, for the modern Iroquois apply it to certain people coming from Ononʻhoʻgwaʹʼgeʻ near Binghamton, N. Y.
367. The Roué.
368. These two words signify “ ‘Cherokee’; there they dwell.” That is, it was the country of the Cherokee.
369. The words “Ne Hononhsot” signify “the lodge tenant,” but “Endekha Gaahgwa” signify “the sun,” i.e., “Diurnal It-Orb-of-Light.”
370. This is an official title; it denotes “the chiefess”; that is, the woman chief, who is such by election, and not by being a wife of a chief.
371. This conception of a river of land is picturesque, to say the least.
372. This is a protest against prevalent cannibalism.
373. Hăʼdegaunʹdăgeʻ, i.e., “All kinds of trees,” and the Dwarf Man, respectively.
374. “She, the Proud One.”
375. This story is identical with one published by Lafitau in his “Moeurs, etc.”
376. Thunder or the Thunder Man-Being.
377. This is the statement of an early form of anthropic parthenogenesis; its enduring implication is that air (wind)—that is, breath—is the source of life. In later development it becomes an immaculate conception.
378. The Wind Man-Being and Winter Man-Being.
379. The use of the epithet “cannibal” is justified only by the thought that persons are killed to be eaten; a natural inference to cannibalistic peoples.
380. The name is not easily translatable; it was probably partly misunderstood.