796 SENECA FICTION, LEGENDS, AND MYTHS 



100. The Large Owl. 



101. The Vulture (?), or other high-tlyiiif:, larse, half-mythioal bird. 



102. The Great Bumblebee. 



103. The Winged Aut. 



104. Phebe (?) Bird; some say, the Gull. 



105. The Speaker or Preacher and the Deliner or Interpreter. 



106. This paragraph shows that even trees and shrubs were endowed witli 

 human speech. 



107. This is a vague statement of the change held to be needful in the human 

 body before it can enter the realm of the departed — of those who have died. 



lOS. See preceding note. 



109. The Ma.ster of Life. 



110. In this and the immediately preceding paragraphs are .stated some ideas 

 concerning the world of the departed — heaven. 



111. There are a number of other tales in which these ideas are set forth 

 in slightly varied form. 



112. The Speaker and the Interpreter, as already explained in the title. 



113. This is the Man-Being represented by the husk mask in various forms. 



114. The Stone Coats are the Genonsgwa. which are a class of beings devel- 

 oped from the conception of the Winter God, Tawiskaron, of the Iroquoian 

 genesis myth. 



11.5. This i)aragraph shows plainly a remlni.scence of the defeat of the 

 forces of Winter by the powers of the Spring, evidenced in the thawing and 

 sweating of ice and snow banks. 



116. This description of the Whirlwind applies well to the wooden masks 

 which represent the Wind Powers. 



117. This statement emphasizes the constant taboo against women seeing or 

 touching the utensils and implements and medicines which belong strictly to the 

 activities of the men. 



118. In stoi-y-telling the white deer is ever endowed with superior orenda or 

 magic power. 



119. The devices employed in this and the several following paragraphs for 

 deceiving pursuing enemies are not peculiar to this story. 



120. The Toad. 



121. The Crow. 



122. The Fox. 



123. These birds were the great ancestral Man-Beings of a mythic past cosmic 

 age; a study of the language of this paragraph shows this to he a statement of 

 the action of great nature forces. The next three paragraphs will bear out this 

 remark. Blood is obtained from a mythic cornstalk. 



124. Here the singing of the birds Is made the sign of the exercise of the 

 orenda of these animals to bring about Springtime ; and this orenda is declared 

 to be efficacious. 



125. Here again singing is made the evidence that these so-called animals 

 are exercising their powers, but these powers are the life-giving activities of 

 nature. 



126. This injunction is still observed among the medicine prie.sts of the 

 Iroquoian peoples. 



127. This is the name of the Evil Trickster, whose delight is to abuse and 

 to deceive innocent people. Compare note 94. 



128. The Yellow Hammer or Yaril. 



129. This statement of the leaving of a trail in the air by arrows and by 

 per.sons who are aidefl by such arrows probably refers to the sun's rays com- 

 ing from behind broken clouds in the morning or evening. 



