NOTES 799 



It-It rock has broken." and is a common descriptive appellation of rock cliffs 

 or steep pi-eeipices or deep cliasnis of broken rocks. 



142. The Seneca, like all the other Iroquoian peoples, apply the term oii'gice', 

 " man," " human being," not only to human beings like themselves hut also to 

 such beings as arise from tlie personification of the phenomena of nature and 

 life which assume the form and faculties and activities of human beings. It 

 was a habit of these languages to qualify this term on'give' by the ad.ie(>tive 

 oii'tre', meaning "native, original, true, natural," to distinguish the real human 

 beings from the creations of their poetic fancy ; and upon the advent of trans- 

 Atlantie peoples the term ongtce'^omce' remained to distinguish the Indian man 

 from the newcomer. 



143. See Note 13S. 



144. The word "opening" is a literal rendering of the Seneca for a "clear- 

 ing " surrounding a lodge or village ; in formal or ceremonial language it is 

 sometimes used for " village " or " settlement." 



145. The meaning ofthe Seneca words of this song is, " Now, the game animal 

 has come in to visit us " ; a cannibalistic reference. 



146. The correct written form of Oaintho is Gucfi'fho' ; it signifies, "Let the 

 wind cea.se blowing." " Let there be a calm." 



147. The correct form of " Hwu " is hiru" ; it is an exclamation indicating 

 that the act of a sorcerer is recognized in whatever may have taken place, 

 expressing surprise at the power exhibited. 



148. The name Gwidogwido, correctly written Gtmdo'gwido', is an onomato- 

 poetic word, designating the flicker, highholder, or golden-winged wood- 

 pecker (Colnptes iiurutns). 



149. The word Djihonsilonqgwen. correctly written Dji'ho"s(lo)'i''gwc"\ is the 

 Seneca name for the ant or emmet. 



150. The word Djoniaik, correctly written DjoiViaik, is the Seneca name 

 of the robin redbreast {Merula migratoria). In the story it is called by the 

 epithet of the " Laughing Man," which refers to a certain series of notes of 

 this bird, which resemble exultant laughter among men. 



151. This reference to the use of the pipe calls attention to a well-known 

 habit of reputed sorcerers of smoking in order to gain Immunity from the ap- 

 prehended spell or enchantment in the presence of strangers. Every sorcerer 

 of any repute prepared his tobacco with magic herbs which were supposed to 

 protect him from any malign influence which might be exercised by a visitor 

 or visitors. Hence the custom of smoking when about to hear some startling 

 iuformation. 



152. The expression " hindered by the lake " is a veiled reference to the fact 

 that this lake, or rather its waters, had been charged with magic power or 

 orenda to defend its owner. The particular method by which this orenda or 

 magic power accomplished this ob.1ect was by rendering its victims uncon- 

 scious, as the epithet, Gauiyonhadontha Ganiodae (1. e., G(l'nigo"'d'do''" t'M' 

 Gditio'dnc'). meaning, "It it-mind to-be-lost causes," or the "delirium-causing" 

 lake, indicates. Thus, the haunts of the allies of sorcerers were usually made 

 iin|u>netrable to persons who possessed a lesser measure of orenda or magic 

 power. 



1.j3. The name Ganiagwaihegowa, written Nid'gwai'hegoir'i, or correctly 

 GaniU'gwai'hegoioa, is the name of a mythic monster which was described as 

 a huge bear, being vulnerable only in the soles of its forefeet; keen of scent, 

 it never allowed anything to escape that cro.ssed its circular track or path ; 

 it was represented as hairless except as to its tail, and that it had over its fore- 

 quarters a large ridge or fold of flesh. These characteristics sufficed to make 

 this fanciful creature a source of ali,ject terror. Its reputed form may have 



