I 



610 IROQUOIAN COSMOLOGY (eth. ann. 43 



Note 33.— This application of the term "infantile" or "young" to the Earth is merely to show imma- 

 turity in methods of functioning. 



Note 34.— A common name for a white person signifies literally "ax-maker," but of course without im- 

 plying that the person is actually an "ax-maker." The name was first applied to a French person, for the 

 French were the first to introduce hatchets among the Iroquoian tribes. Hence, any one who resembles a 

 French person in race and color. 



Note 35.— This is a vivid and most striking picture of the mental struggle between the two mighty con- 

 testants: the Master of Life on the one hand and the Inert Earth on the other. 



Note 36.— See Note 33. 



Note 37.— The red willow is still a shrub of great use among the Iroquoian tribes for medical purposes. 



Note 38.— This was his mother's head which his brother, O'ha'ii', had cut off, and which he and his 

 grandmother sought to purloin for their own uses. 



Note 39.— This Man Being was the Master of the Winds (or the Moving Air), and so he could say that 

 he had done creative work on the earth as evidenced in the power of the wind to disturb the surface of the 

 earth by hurricanes, whirlwinds, etc. 



Note 40.— See Note 3. 



Note 41.— This refers to the making and the use of likenesses of this Man Being and his kind by the 

 native medical fraternity in their practices. These likenesses are commonly called masks by writers, al- 

 though it is plain that masking (concealment) is not in any sense the purpose of these things. 



Note 42,— These likenesses are usually only of the head and face, although the entire body should be rep- 

 resented, for these beings are all hunchbacks. See Note 41. 



Note 43.— See Note 33. 



Note 44.— It may be conjectured that this idea of the head l>eing fastened to a tree top was suggested by 

 the fact that in the southing of the Sun in winter it is made to appear much among the treetops in the 

 morning and evening. 



Note 45.— I. e., Attached Flower or Flower in Bloom. 



Note 46.— That is, the dawn of a new life in her conception. 



Note 47.— He referred to the Moon into which he had transformed his mother. 



Note 48.— Referring to the seeming connection between certain functions of the woman's body and the 

 phases of the moon. 



Note 49.— A uterine family or ohwachira is composed of the descendants of a woman, including the 

 offspring of her daughters but not of her sons. 



Note 50.— O'ha'a' of Flint wishes the Beings he has created to destroy those created by the Master of 

 Life. 



Note 51.— I. e., De*hado'''hwefidjyefi'don's = he cause-s the earth to quake. 



Note 52. — This is seemingly a reference to the sounds and distrubances accompanying the breaking up 

 of winter. 



Note 53.— I. e., De'hao'»'hwendjyawa'k'ho''' = he holds the earth dually (by his two hands). 



Note 54.— I. e., T'hende''hawit"ha' = He who brings the day with him. 



Note 55.— I. e., O'hnid'dS'. 



Note 56.— See Not* 54. 



Note 57.— This statement rests on the belief that certain interior parts of the earth are used as a habitat 

 by many nondescript and harmful beings which are kept there through fear of the Thunderers who are 

 charged with the protection of mankind from these vicious creatures by killing them when they emerge 

 from their lairs. 



Note 58.— I. e., the fresh flesh of game animals must be provided as a form of sacrifice. 



Note 59. — This is a figurative expression referring to the fact that his father, the Great Turtle, was of 

 this earth, i. e.. of the second order of things. So that earthly men are therefore his father's clansmen. 



Note 60.— Modern usage is satisfied with only one dog. Ancient custom required two, one male and 

 one female. 



Note 61.— In this ritual the Master of Life or Life God chants his Death Song, bemoaning the imminent 

 death of all living things (at the beginning of winter) as expressions of his own life. 



Note 62.— L e., the fast of the catamenial period and the use of special utensils and means of caring for 

 the patient. 



Note 63.— This expresses the belief that there exists a mystic community of function between child- 

 t>earing women and fruit-bearing trees and plants. 



Note 64.— The general Iroquoian word rendered into English by the word "medicine" is the term 

 "onno""kwa't." An analysis of the word shows the native theory as to the source of one class of mental 

 and physical ailments. Diseases are roughly grouped in three broad catagories: (1) those which are due 

 to natural causes and which therefore may be cured by simple natural means: (2) those which are psychic, 

 having their inception in the vengefulness of the guardian spirit of the patient, when it is chagrined and 

 provoked to rebel against the patient when he fails to supply the soul with the object or objects the guardian 

 spirit has revealed to him by dream oi- vision as needed for the welfare of his mind and body: these ailments 

 may be cured by simply supplying the things suggested by the guardian spirit: and (3) those which are 

 artificial or caused by the occult arts of sorcery or witchcraft working through spells and charms, and 

 which must be cured by the removal from the mind and body of these causes of disease tlirough other and 

 more powerful sorcerers. In archaic use the name for medicine is also the name of the mind or soul. It 



