794 SENECA FICTION, LEGENDS, AND MYTHS 



the middle ; these poles are greased, oiled, and painted ; and at the top end of 

 each is fixed a prize, which belongs to the first who can reach and seize 

 It with the band. (Margry, Dfcouv., V, 104, 1883.) A similar erection of a 

 pole, which was greased and which held a prize at its top. is mentioned in an 

 ai'count of a feast for the dead held by the Nipissings, Ilurons, and the Chip- 

 pewa in 1642. [Jcmiit Relations for 1642, 95, ed. 1858.) It was on the top of a 

 similar pole that the eagle was perched at which Hat'hondas was required to 

 shoot to test his orenda or magic power. 

 4.5. Partridge. 



46. This is a statement of the Iroquoian common law which placed the value 

 of a woman's life, in case of murder, at twice that of a man. 



47. This is a ritualistic phrase which is a summary of the statement that 

 there are grades of beings classified spatially ; i. e., some live and work below 

 the surface of the earth, others on its surface, others In the waters, others 

 among the grasses and weeds and low shrubs, others among the bushes and 

 taller shrubs, others among the trees, others in the air and winds, others in 

 the clouds, and still others in the sky where stands the lodge of the Master 

 of Life. 



48. In this story the following native words occur : Tegondji, meaning the 

 eldest woman, or the mother ; Awaeh, the Swan ; Donyonda, the Eagle ; 

 Doendjowens, the Earth Cleaver ; Tagonsowes, He, the Long-faced ; and 

 Ohohwa, the Owl. 



49. The Dwarf Human Being. 



.50. This story is an extravaganza. 



51. Oo°'dawiyo is the Seneca word. 



.52. This taboo of certain regions, places, directions, and times, is clearly 

 ba.sed on the well-known doctrine of tribal men that the jurisdiction or sphere 

 of action of the spirits or the nonhuman beings — daimons, divine messengers, 

 and gods — was limited to specific places, regions, and times; tribal men habitu- 

 ally do not think in the universal terms of modern thinking in the more in- 

 tensively cultured circles. 



53. The words " uejihew " and "uncle" in stflry-telling do not always de- 

 note real kin.ship or relationship by affinity or consanguinity, but rather a 

 male person living in the same neighborhood with another who is " uncle " or 

 " nephew " according to relative age. The neighborhood usually includes all 

 accessible territory. This statement is true of Iroquoian reciters and, perhaps, 

 others. 



54. The dice man, the ball man, and the ice pond man occur in other stories, 

 just as the use of the horn in the second preceding paragraph is not unusual. 



55. This is not an uncommon incident which is taken from the myth of the 

 beginnings and is there represented as the work of a personification of one of 

 the months, which are presented as 13 man-beings. 



.56. The signification of the two names in the title is respectively, "He. the 

 last or the remaining one," and " She. the planter." 



57. Mush-eater. 



58. Spotted. 



59. A young hunter must not eat the first bird or animal he killed ; this was 

 one of the first taboos learned by the youth. 



60. Redbreast. 



61. The Wild Pigeon. 



62. Striped Rump. 



63. Skin-headed (7). 



64. Pendent Snout. 



65. Having a tassel of pine leaves. 



