810 SENECA FICTION, LEGENDS, AND MVTHS 



393. The Mother uv KUlesl WOunin (.f Ihe Wliiilwiiul People ami She, the 

 Stone Coat. 



394. This is a very good dehiiitiou of I'ailli. 



395. " Tlie Lake Where the Stone tiiauts Lie Buried." 

 39C. This is the usual de.scription. 



397. The Great Head is only another name of r>aj,'\vanoenyent. who is the 

 Tornado or Cyclone. 



398. This particular method of raising the i\eai\ is conniion to a large ninnl)er 

 of other stories. They differ only in minor details; in this a number of trees 

 is mentioned, while in other stories only a single tree is mentioned. 



399. These two words together signify "He e.its human hehigs as a h.ibit : " 

 i. e., he is a cannibal. 



400. This name is sometimes applied to a jierson who after being in .-i long 

 swoon regains consciousness. 



401. This refers to the grinding of the rocks and stones by the force of 

 cyclonic winds. 



402. This signifies "the small dose." It is the name of a famous medicine, 

 and it is so called because only a very small dose is required. Erroneously 

 It has been commonly rendered " the small water." 



403. The term hochinagen Is the name commonly applied to the native healer 

 and exorcist. 



404. A maid or woman during the period of her catamenia became sacred 

 or taboo to all men and ill persons; it was therefore dangerous to have her 

 around ; her sacredness or taboo was infectious. 



405. This is an abbreviated form of the name Ganya'gwai'he'gowa, the 

 great monster-bear. 



406. This denotes the spike of a flowering plant. 



407. This was an underhanded method of ascertaining whether a person lying 

 near a fire was sound asleep or not ; it was practiced chiefly by wicked persons 

 In order to injure other persons. 



408. These perils barring a path are employed in a number of other stories. 

 The same monsters are not always mentioned, but their common provenance 

 seems to be indicated, nevertheless. 



409. This human skin flayed off whole is an example of the methods of tor- 

 ture practiced by the ancestors of the story tellers. It was believed that wizards 

 and sorcerers could remove the flesh-body from the skin without destroying 

 the life of the victim, which then was supposed to animate the empty skin. 

 These skins retained the powers of the body and were usually called " a pouch." 

 This retaining of life by these skins, flayed whole, is mentioned in the Odyssey 

 of Homer, where he speaks of the slaughter of the cows of the Sun. In the 

 native conception this was regarded as a refined species of slaveiy. 



410. It was customary in some families making pretensions to sorcery to con- 

 ceal the child who had been born with a caul. This was done in such manner 

 that no one other than one of the nearest of the child's kin should be charged 

 with the wardship of the hidden child, and so should have access exclusively to 

 the Initiate. One of the means employed in shielding the initiate from the view 

 of other persons was to strew carefully about the place of concealment cat-tail 

 flag down in such wise that any displacement of it would indicate Intrusion liy 

 some unauthorized person. Thus is derived the epithet "down-fended," or 

 " warded by down." Secondarily, it may have meant " mat-warded." because 

 mats were in some instances made from this kind of flag. (See 21st Ann. Rept. 

 Bur. Anier. Ethn., p. 127.) 



411. This is literally what the native term signifies. 



