792 SENECA FICTION, LEGENDS, AND MYTHS 



and blood and bones. The same belief is expressed in other st(jries, especially 

 In that of the child adopted by the Bear Mother. 



20. The Great Crow, or the Mau-Helns Crow. 



21. The Follower (?). 



22. "Stone Skin," commonly called Stone Coat. Cf. characterization of the . 

 stories in the Introduction. 



23. Her magic power or pf>tency. 



24. This peculiar finger appears in most stories concerning the so-called Stone 

 Coats, Stone Giants, or Stone Skinned Beings. 



24a. This is paralleled by the story in the Ody.ssey about the skins of the 

 cows of the Sun-god becoming alive. These had been killed by the sailors of 

 Odysseus, although he li.ul forbade such an act. 



2!3. This is al.so a Tuscarora story. 



26. Blackbird, or the Man-Being Blackbird. 



27. The Robin, or the aian-Being of that name. 



28. The Sparrow. 



29. This is in modern usage the Iroquoian name of the Christian devil ; it 

 means " dweller in the soil," i. e., under the surface of the ground. 



30. Grasshopper. 



31. A similar stratagem is employed in No. 10. Others appear in this story. 



32. This is tlie native Iroquoian name of the Meteor or Fireilragon and the 

 Man-Being of this name ; it signifies the traveling torch or light. 



33. She who deceives as a habit. 



34. She who thrusts into apertures. 



35. Literally, The Shingled-Haired Female. 



36. This alleged feat of disgorging quantities of wampum was one essayed 

 by all budding sorcerers while .spending their honeymoons in the lodges of 

 their parents-in-law. Failure to do , this task inevitably stamped the luckless 

 pretender as a fraud and weakling, in so far as the arts of the wizard are 

 corcerned. 



37. The living and inflated human skin, flayed entire, serving as a guardian 

 or watchman for its owners and the strawberry patch, appears in a number of 

 other recitals. In this story such a skin of a man bears the name Had.i{xida. 



38. The circumstances mentioned in this statement are not peculiar to this 

 story ; with a change of names they appear in other stories. In this paragraph, 

 cannibalism is described as a habit of certain wizards. Human flesh is pre- 

 ferred to that of elk, which are here a pest. 



39. This is the literal meaning of the Seneca term. The original personage 

 was probably the Wolf Man-Being. But the hero and Hadjoq<la and the 

 grandmother were Turkey people, while the others were Quail and Partridge 

 people. 



40. Tradition relates that Hat'hondas remained at the home of his sister 

 during the following winter and that during this time he was visited b.v a 

 stranger, who advised him to attend tlie great New Year festival, at which 

 one or more white dogs are immolated, not as a sacrifice, as some report, but 

 only as messengers to bear the thanksgivings of the entire people to the Master 

 of Life for the rich gifts of life and welfare; he was further advised to walk 

 around the " new fires," as ritually prescribed for persons suffering from the 

 evil effects of enchantment. This advice he followed, but he received no im- 

 mediate relief. As spring came, however, his sister was able to draw out the 

 bark dart from his spine, and Iliifhondas at once recovered from tlie malign 

 influence of the evil spell cast upon ..him by Tehdoonh Ois'ha (i. e., Woodchuck 

 It.s-Leggings), or, in the meaning of the tale, Th(^Iattle-()l(l-Man-With-The- 

 Woodchuck-Leggings, who was in collusion with the notorious Great Witch 

 to destroy this young man. 



