NOTES 801 



170. Tlie word Djuinosgowa, correctly written Djai'noggowa, is the name of 

 ii more or less fanciful creature. It proliably received its characteristics from 

 hearsay reports of the alligator which were transferred to the fence lizard, or 

 swift. The native interpreters usually translate the word by the words " blue 

 lizard." In story and legend it is a most ferocious antagonist, because of its 

 reputed invulnerability. The final two syllables, g6%va. signify " large, great," 

 while the remainder of the word means, " lizard," so that literally the combina- 

 tion signifies, " The Great Lizard," and in legend. " The Monstrous Lizard." 



171. The reference here to the power of " becoming alive again " very prob- 

 ably rests on the hibernating habits of reptiles, shetlding their skins, indicating 

 change of bodies. 



172. The word Hanondon, correctly written Hanon'do", is the ordinary 

 Seneca name for the water snake, probably the Tropidonotus sipedon. 



173. The word Hawiqson(t), correctly written Hawiq'son, is the common 

 Seneca and Iroquoian name of the milk snake, Ophibolus doliattis. 



174. The word Gasaisdowanen, correctly written Gas'hais'doicanc", is the 

 name of a large serpent in Iroquoian mythic lore. The name signifies, " It- 

 serpent great (is)," or "The Great Ser|)ent." 



175. Diagoisiowanens, correctly written Diagoi'cio' iranc"s, is a descriptive 

 epithet applied as an appellative to the meadow lark, signifying, " Her-leggings- 

 large (are)," or " She whose leggings (are) large." 



176. Hononeowanen, correctly written n<jno'''e'owanc", is the name of a 

 species of snake, probably the copperhead, and signifies, " His-head-large (is)," 

 or popularly, " Big Head." 



177. One of the dominant notes of these stories is that when one of the great 

 sorcerers, mentioned so often in them, is cornered, stress of circumstances 

 force them to resume their true natures ; so Doonongaes must do here. 



178. The native word rendered " man " here is the ordinary designation for 

 " human being." These deities were classified with the human race of beings. 

 See note 142. 



179. The word Hostoyowanen, correctly written Hostow'wanc", is an epithet 

 used as an appellative noun, descriptive of the buck of the deer ; it signifies, 

 "His headdress large (is)," referring to the crown of antlers. 



180. This statement evidently refers in an exaggerated way to the long 

 periods of fasting which hibernation enforces on snakes and other reptiles. 



181. The expression Deyenegonsdasden, correctly written Deycnego"sda'sdeiV, 

 is a descriptive appellative which is applied to the partridge ; it signifies, " Her 

 two wings large (are)." 



1S2. The erection and use of a pole in this manner was quite common at great 

 feasts or holidays. And the great wizards and sorcerers employed this means, 

 too, for testing the orenda or magic power of visitors and guests. The state- 

 ment that this one reache<l the clouds shows that it was an adjunct to the 

 means of amusement and of testing out at the same time the orenda or magic 

 power of tho.se who came seeking the hand of the Partridge's daughter. 

 Shooting at an eagle on such a pole is a common incident in the .stories. 



183. He sent a woman in order to neutralize the malign infection given his 

 arrow by being touched by alien wizards. 



184. The u.sual rule among Iroquoian tribes is for the mother or some other 

 female kin to superintend the marriage of a girl. This may be a .story which 

 has been modified by ideas of father right, or descent in the male line, possibly 

 adopted from an alien people having this custom. 



185. This reference is to the chief's lodge. 

 94615°— 18 51 



