NOTES 



1. Son of the Whirlwind. This " Son " married a daughter of man, show- 

 Inf! the belief that the sous of the gods marry the daughters of men. The 

 Being represents the evil side of the Whirlwind, while S'hagodiyowe represents 

 the lienefieent side. 



2. An exclamation of contempt. 



3. A device of cannibalistic personages in myth tale.s. Compare story of 

 S'hagowenot'ha, p. 705. 



4. It is plain that this story is made up of incidents common to several other 

 stories ; for example, the reference to the rol)e of eyes, and this metamorphosis 

 into animals. 



5. Tlie.se guardians of the pathway to tlie Lodge of the Seven Sisters also 

 appear in otiier recitals; for example, in those describing the alleged journey 

 of the human soul to the Land of Souls. These obstacles are, first, the Pine 

 or other variety of tree having leaves or thorn-like points charged with deadly 

 venom; second, the two Rattlesnakes or other monsters; third, the two 

 S'hagodiyoweqgowa or Benign Wind Gods (erroneously introduced in this 

 category of malign creatures); fourtli, the two Blue Herons; and tifth, the 

 Inflated entire skin of a human being, usually placed on a platform, to watch 

 for strangers. Tliese wonder animals, creatures of fear and ignorance, bar the 

 way to some goal — to success — and test the spirit of him who seelcs to attain 

 some desired end. 



6. Tlie reference to the wampum belt is in all probability a modern touch, 

 since tliere is no available evidence that wampum belts are prehistoric. 



7. The race of Wliirhvind Man-Beings. 



8. In the older time it was a common belief that these vermin were always 

 found in the medicine pouch or chest of a sorcerer. • 



9. It is alleged that this was a characteristic device of witches and wizards 

 for the purpose of rendering themselves immune from death ; sometimes they 

 were concealed under a pet duck's wing. 



10. It was a common Seneca and Iroquoian belief that the Thunder Man and 

 his sons fed on the flesh of serpents. 



11. The Skunk. 



12. The Porcupine. 



13. The Buffalo. 



14. The Rattlesnake. 



15. Black Face, a descriptive epithet in mythic lore applied to the rattle- 

 snake. 



16. The public assembly lodge, or lodge of public meetings or councils. In 

 the literature relating to the Iroquois, the word " long-house " generally desig- 

 nates this lodge. It never denoted the League or Federation. 



17. A dwarf man or pigmy. 



18. The Great Mythic Bear Monster. 



19. The Wind Man-Being. 



19a. The e.xpression. "one rib," is intended to signify that there was only a 

 single rib on each side, broad enough to occupy the space usually filled by the 

 ordinary number of ribs in an animal body, in the carcass of this m.vsterious 

 being. The same statement is also made of the Ganiagwai'hegowa, the Monster 

 Bear. 



19h. This sentence is a very clear statement of the native Seneca belief that 

 the life of the animal world is something different from the body of the flesh 



791 



