NOTES 807 



Afterwards, jiii old Stone Coat woman came to the village of the fufiitives 

 on the south sitle of the river (which is said to be the St. Lawrence River), 

 aii<l the people dwelling there at once surmised that she came there with the 

 desire of eating some one of its inhabitants. But a young man and his wife 

 took a basswood paddle (basswood is reputed in legendary lore as having the 

 power of depriving a Stone Coat of strength and life) and they beat the old 

 Stoue Coat woman until she fell, exclaiming, "The Little Turtles are Ijilling 

 me." Then the Stone Coat woman arose and fled northward and escaped. 

 The other Stone Coats also departed northward, going to their native home, 

 which was in the far northland. 



306. In addition to these striking characteristics this pecidiar monster was 

 said to have only a single rib on cither rib, which lilled the space occupied 

 by the normal number. 



307. It is said that this monster was vulnerable only iu the soles of its feet. 



308. This statement that a warrior's courage was in Inverse ratio to the 

 . size of the shield he carried is true to-day among the shield-bearing tribes of 



the United States. 



309. The notion expressed here that the members of the human or other 

 animate body, possessing marked orenda or magic power, have the uncanny 

 potency to fly back into place when dismembered, unless prevented from doing 

 so until cold, is not uncommon among people having strong faith in sorcery. 



310. Protest is here made against the abuse or mutilation of the dead. 



311. See Note 52. 



312. Turkey. 



313. This use of a burn to pierce the foot of a competitor is not uni-onmion 

 in these stories. 



314. This statement is iirobably only a waggish addition of some relator 

 rather than the expression of a belief I bat the sun niiiy be pushed back by any 

 means. 



31-">. This is another instance of the u.se of the eyes of living birds instead 

 of the usual plum pits in this game. 



316. This incident occurs in another story of this collection. See Note 118. 



317. This stateiuent gives this incident a cosmical implication. 



318. This imiilies plainly that the so-called "naked dance" was a fetish of 

 this person. 



319. This term signifies, "lie. the Cold One." It is a u:ime of Winter. 



320. Tills is a story of the Wind-P.eings or Oods. 



321. The number 10 is connected with certain I'ites pertaiinng to the lifting 

 of the period of mourning. 



322. This is not the historical origin of ilie "Mask" societies aniong the 

 Iroquois. 



323. There is here also a vague cosnucal implication. 



.324. This shows that the Iroquois and the Seneca believed that the [lerson- 

 ality was different from the tlesb of the body. 



32.5. This term with the siitlix -fiov-a signifies, "Great Whirlwind or Cy- 

 clone," and is here used to awe the Genonsgw-a or Stone Coat kidnaper. • 



.T26. This is the plural, or rather distributive plural, form that is added to 

 the noun Genon.sgwa, making it signify "all kinds of Stone Coats." 



327. The meaning of this title is " Thunder, His Son and his Grandmother." 



328. This title means "He, the Chief, and, Flint." 



329. These two words signify " At the high rock." 



330. He spears fish. 



331. Turtle. 



