800 SENECA FICTION, LEGENDS, AND MYTHS 



been due to u conlusion (if burt'alo form and that of a grizzly bear. The mean- 

 ing of the sentence here is that tliis monster was one of tlie animal fetishes of 

 the speaker. The final -gowa, meaning "large, great," signifies here "the 

 well-known " or " the noted," bear monster. 



154. The word Has'honyot, correctly written Ilas'hon'iot, is an epithet, mean- 

 ing " His back stands out, is protul)erant," which is applied by stoi-j'-tellers 

 to the crawfish or lobster because its back ever seems turned toward the ob- 

 server. The name Odjieqdah, correctly written Odji'e"ila', is the common 

 designation of the lobster or crawfish and crab; the word signifies "The claw." 



155. The word S'hodieonskon, correctly written S'ho(He'o''slco"', is the name 

 of a fanciful creature who went about playing tricks on all kinds of people. 

 He was reputed to be a brother of Death. He was In fact the God of Mischief. 



156. The word sentence Hasdeaundyet'ha, correctly written Hdsdeauiidie'- 

 t'ha', is an epithet applied to Hi"no°', the Thunderer, and signifies " He it to 

 rain causes," or the Rainmaker. But here it m^ay possibly refer to a species 

 of worm which bears this name. 



157. The expression or epithet, " Complete power," does not in the least 

 convey the idea of a single overruling Being, but rather of a Being who pos- 

 sessed such exceptional power as to i-equire no outside aid in accomplishing his 

 purposes. In this Bloodsucker episode there is a touch of the extravaganza 

 in story-telling. 



158. The Seneca words signify " Now, it has returned, that by which he 

 lives; so now again he shall stand upon the earth." 



159. The expression " blew into the mouth " indicates how closely life and 

 breath were connected in the minds of the story-telling ancestors of the 

 Seneca. 



160. The expression "of stone" is probably an exaggeration of the clay 

 or mud shelters of the crawfish or lobster. 



IGl. See Note 149. 



162. The expression "end of the earth " evidently can mean the horizon only; 

 it could not mean aught else here. This expression perhaps strengthened the 

 tendency to belief in a limited earth. And this is, too, a good example of the 

 reifieation of an illusion. 



163. The word Tsodiqgwadon, correctly written TaodJii'ijiiado"', is the name 

 of a species of copperhead snake. 



164. The question to be decided with all sorcerers is that of the potency of 

 the orenda or magic power possessed by them. 



165. The reference here is to the implied challenge in the contest just ended 

 with the life of the loser as the conceded prize of the winner. So Doonongaes 

 having lost in the test of the power of his orenda must make, if possible, com- 

 position for his life with his vanquisher. 



166. This struggle continuing " day and night for one month " is probably 

 a reference to the fact that the moon once a month waxes and wanes and yet 

 Is not overcome or destro.ved. 



167. The expre.ssion " people of orenda, or magic power," signifies that these 

 are people who make a business of sorcery, and so the line should begin, " We 

 sorcerers." etc. 



168. The word Dagwanoenyent, correctly written Dapwano'eh'ien, is the 

 name of the Cyclone as a personified thing. The name seems to refer to the 

 habit of cyclones to hurl things against the heads of people. The term means 

 apparently. " What habitually hits or knocks our heads." 



169. This term "Niagwaihe" is evidently an error for the full form 

 " Ganiagwalhegowa." See Note 153. 



