_Zephyr_, 13.
-----
Footnote 1:
This is important in order to preserve every folk-motive and element
by which the tale may be compared in detail with those of other tribes
and stocks.
Footnote 2:
Consult Hewitt in Handbook of the American Indians, under his article
Teharonhiawagon. We have re-edited some of our notes in accord with
his findings.
Footnote 3:
S‘hagoewat´‘ha, also meaning He-punishes-them.
Footnote 4:
Oddly enough, the original Hebrew concept of Yahweh, (Jehovah) was of
a God of elements, particularly the storms. He manifested himself in
the thunder’s roar and by the lightning’s flash, and blew like a great
wind from the Ark of the Covenant, terrifying the Philistines.
Footnote 5:
Skinner in _J. A. F. L._ 27–29, cites this as a central Algonkin
theme.
Footnote 6:
Skinner in _Anthrop._ P. of A. M. N. H. XIII, 528, cites this as a
Menomini theme.
Footnote 7:
See 6, _supra_, for continuation of motif.
Footnote 8:
There is an interesting anecdote concerning Major Jack Berry in the
first Annual Report of the Buffalo Historical Society, page 175. Jack
Berry Town was on the present site of Gardenville. He was born in
Little Beard Town in the Genesee country and had his home on Squawkie
Hill until he removed to the Buffalo tract. He was an ardent admirer
of Red Jacket.
Footnote 9:
In another version this chief was killed and his body hidden in the
trunk of the celestial tree. Another chief, a rival, desired to marry
the daughter of the deceased one and indeed took her in the manner
here related. In this version it was the bride who desired to have the
tree uprooted in order that she might hunt for her father’s body. The
concealing of the body of the celestial father in the body of a tree
reminds one of the legend of Osiris.
Footnote 10:
We use this name for convenience only.
Footnote 11:
This was because the Creator had first spoken. To have resisted death
by the hand of a mysterious power one must salute it with its own
greeting.
Footnote 12:
Related by Edward Cornplanter, Jan., 1905, at Newtown, Cattaraugus
reservation.
Footnote 13:
A comet or shooting star is considered a sign of the death panther.
Footnote 14:
In this manner he hoped to absorb the power or strength of his
brothers.
Footnote 15:
Related by Edward Cornplanter.
Footnote 16:
Cf. Barbeau, Origin of Seven Stars, Huron Mythology, p. 59.
Footnote 17:
The Pleiades.
Footnote 18:
Cf. Barbeau, C. M., Huron and Wyandot Mythology, p. 56.
Footnote 19:
Related by Aurelia Miller, Jan., 1905.
Footnote 20:
Related by Edward Cornplanter (Great Night) and recorded as translated
by William Bluesky, Ganosho.
Footnote 21:
Related by Guy Miller, a Tuscarora, Jan., 1905.
Footnote 22:
This legend is related almost verbatim as it came from the lips of
Gohweh Seneca, an old Tonawanda Seneca.
Footnote 23:
Related by George D. Jimerson. This version is apparently a mixture of
two distinct legends.
Footnote 24:
Fires were kindled in large wooden dugouts. A mat or pan of clay
prevented the embers from injuring the canoe.
Footnote 25:
Oratory—hai´wanotă’.
Footnote 26:
Rhetoric—haya´dushäiendī.
Footnote 27:
This may be a modern interpolation.
Footnote 28:
A legend, written verbatim as told in Indian-English by Aurelia Jones
Miller, Gah-yoh´wes, whose grandfather, Chief Warrior, told it to her
when she was a child.
Footnote 29:
The Seneca seldom use any other word to describe a sorcerer, when
relating legends in English.
Footnote 30:
Related by Edward Cornplanter.
Footnote 31:
Or, a burning brand from the fireplace.
Footnote 32:
His charm bundles, because he believed them to have lost potency.
Footnote 33:
Related by George D. Jimerson (Tahadondeh), 1903.
Footnote 34:
Related by Edward Cornplanter, 1905.
Footnote 35:
He’´no^n is the Thunder Spirit.
Footnote 36:
Related by Mrs. Aurelia Jones Miller, Seneca, March, 1905. Mrs. Miller
said that she had heard this story among the Six Nations of Canada and
that she thought it might be of Mohawk origin.
Footnote 37:
Meaning flint, properly Hot‘´hagwen’´da’.
Footnote 38:
“Dry bones” is a Seneca idiom meaning “lean from lack of food.”
Footnote 39:
Related by Edward Cornplanter, and later by George D. Jimerson.
Footnote 40:
Related by Edward Cornplanter, 1905.
Footnote 41:
Related by Chief Cornplanter, 1904.
Footnote 42:
Because he realized that he was scatophagous.
Footnote 43:
From Mrs. Aurelia Miller.
Footnote 44:
Cornplanter says, “Some girls sing this song and boys know what they
mean.”
Footnote 45:
Related by Chief Cornplanter, 1905.
Footnote 46:
Partridge in Seneca is Deyenego sda´sden’, meaning, Her two wings are
large.
Footnote 47:
Meaning Beyond-the-Rapids.
Footnote 48:
This episode is identical with that recorded by Barbeau in a Huron
myth.
Footnote 49:
Related May, 1906, by George Jameson, Tahadondeh, Cattaraugus Seneca.
Footnote 50:
Related January, 1905, by Aurelia Jones Miller, Cattaraugus Seneca.
Footnote 51:
Related by George (Dondeh) Jimerson. This legend shows the use of a
large false face as a war bundle charm.
Footnote 52:
Related by George D. Jimerson (Tahadondeh), June, 1903, at the
Silverheels’ homestead, Cattaraugus Reservation.
Footnote 53:
From notes supplied by Everett R. Burmaster.
Footnote 54:
Related by Fred Kennedy, 1903.
Footnote 55:
Related by Laura M. Doctor, of the Tonawanda reservation.
Footnote 56:
Related by William Parker, Cattaraugus reservation, 1904.
Footnote 57:
Related by Fred Kennedy.
Footnote 58:
Related by Aurelia Jones Miller, 1905.
Footnote 59:
Related by Chief E. Cornplanter.
Footnote 60:
Related by Aurelia Jones Miller, Seneca, 1905.
Footnote 61:
This portion of the legend was related by George D. Jimerson.
Footnote 62:
Related by Edward Cornplanter.
Footnote 63:
Related by Delos B. Kittle, Jan., 1905, at Newtown, Cattaraugus
reservation.
Footnote 64:
Related by Delos Big Kittle.
Footnote 65:
From the original notes of Laura M. Wright, the missionary to the
Seneca, 1835–1887. The manuscript bears the date 1876.
Footnote 66:
Copied _verbatim et literatim_ from the manuscript notes of Mrs. Asher
Wright, who interviewed Johnson in 1870.
Footnote 67:
The Seneca.
Footnote 68:
The Onondaga.
Footnote 69:
The Mohawk.
Footnote 70:
The Oneida.
Footnote 71:
The Cayuga.
Footnote 72:
Johnson’s estimate is wrong, the number of sachems being as follows:
the Mohawks, 9; the Oneidas, 9; the Onondagas, 14; the Cayugas, 10;
the Senecas, 8; making the Council of 50. Note that while he says that
the Senecas have only four he gives the names of seven. There were
eight and he names all but Ga-ne-o-di-yo, Handsome Lake. He may have
withheld this name on account of prejudice against him, for
Ga-ne-o-di-yo at this time was in disrepute on account of his
assumption of the role of prophet of “The New Religion.”
Footnote 73:
The Helper.
Footnote 74:
Falling Day.
Footnote 75:
Great Forehead.
Footnote 76:
Level Heavens.
Footnote 77:
Hair Burned Off.
Footnote 78:
Open Door. (This sachemship was once held by Gen. Ely S. Parker.)
Footnote 79:
The Confederate or League of the Five Nations Capitol or Long House.
Footnote 80:
The national Long House of the Seneca.
Footnote 81:
This was probably in 1798.
Footnote 82:
Wampum.
Footnote 83:
First published in _American Anthropologist_, Oct.-Dec., 1912.
Footnote 84:
Colden, History of the Five Nations, reprint, p. 58, New York, 1866.
Footnote 85:
Lahontan, Voyages, Vol I, p 42. London, 1735.
Footnote 86:
Connelly, W. E., Wyandot Folk Lore, Topeka, 1899.
Footnote 87:
Archaeological Report of Ontario, 1905. Boyle, David; The Iroquois, p.
147.
Footnote 88:
Journal of a Voyage to New York in 1679–80, by Jasper Dankers and
Peter Slyter. Translated in Vol I, Trans. L. I. Hist. Soc. 1867.
Footnote 89:
With the New England Indians the idea was held that men were found by
Glooskape in a hole made by an arrow which he had shot into an ash
tree.
Footnote 90:
Brinton: Lenape and their Legends, p. 170. Phila., 1885.
Footnote 91:
Lafitau, Moeurs des Savvages Ameriquains, Tome II, plate 3, page 43,
Paris, 1724.
Footnote 92:
See Speck, F.G., Huron Moose Hair Embroidery, Amer. Anthropologist,
N.S., Vol. 13, no. 1, p 1.
Footnote 93:
Hewitt, Iroquois Cosmology, Part I, p. 151; 21 An. Rept. Bur. Am.
Eth., Washington, 1903.
Footnote 94:
Speck, op. cit.
Footnote 95:
The wrapping must not be from the skin of any “medicine animal.”
Footnote 96:
Recorded literally as translated by Wm. Jones.
------------------------------------------------------------------------
TRANSCRIBER’S NOTES
1. Silently corrected typographical errors and variations in spelling.
2. Anachronistic, non-standard, and uncertain spellings retained as
printed.
3. Enclosed italics font in _underscores_.
End of Project Gutenberg's Seneca myths and folk tales, by Arthur C. Parker