INDEX

Note: Themes, characters, episodes and common material are indexed in italics. Other subjects are in the usual Roman.

[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.

[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.

[3]. S‘hagoewat´‘ha, also meaning He-punishes-them.

[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.

[5]. Skinner in J. A. F. L. 27–29, cites this as a central Algonkin theme.

[6]. Skinner in Anthrop. P. of A. M. N. H. XIII, 528, cites this as a Menomini theme.

[7]. See 6, supra, for continuation of motif.

[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.

[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.

[10]. We use this name for convenience only.

[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.

[12]. Related by Edward Cornplanter, Jan., 1905, at Newtown, Cattaraugus reservation.

[13]. A comet or shooting star is considered a sign of the death panther.

[14]. In this manner he hoped to absorb the power or strength of his brothers.

[15]. Related by Edward Cornplanter.

[16]. Cf. Barbeau, Origin of Seven Stars, Huron Mythology, p. 59.

[17]. The Pleiades.

[18]. Cf. Barbeau, C. M., Huron and Wyandot Mythology, p. 56.

[19]. Related by Aurelia Miller, Jan., 1905.

[20]. Related by Edward Cornplanter (Great Night) and recorded as translated by William Bluesky, Ganosho.

[21]. Related by Guy Miller, a Tuscarora, Jan., 1905.

[22]. This legend is related almost verbatim as it came from the lips of Gohweh Seneca, an old Tonawanda Seneca.

[23]. Related by George D. Jimerson. This version is apparently a mixture of two distinct legends.

[24]. Fires were kindled in large wooden dugouts. A mat or pan of clay prevented the embers from injuring the canoe.

[25]. Oratory—hai´wanotă’.

[26]. Rhetoric—haya´dushäiendī.

[27]. This may be a modern interpolation.

[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.

[29]. The Seneca seldom use any other word to describe a sorcerer, when relating legends in English.

[30]. Related by Edward Cornplanter.

[31]. Or, a burning brand from the fireplace.

[32]. His charm bundles, because he believed them to have lost potency.

[33]. Related by George D. Jimerson (Tahadondeh), 1903.

[34]. Related by Edward Cornplanter, 1905.

[35]. He’´non is the Thunder Spirit.

[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.

[37]. Meaning flint, properly Hot‘´hagwen’´da’.

[38]. “Dry bones” is a Seneca idiom meaning “lean from lack of food.”

[39]. Related by Edward Cornplanter, and later by George D. Jimerson.

[40]. Related by Edward Cornplanter, 1905.

[41]. Related by Chief Cornplanter, 1904.

[42]. Because he realized that he was scatophagous.

[43]. From Mrs. Aurelia Miller.

[44]. Cornplanter says, “Some girls sing this song and boys know what they mean.”

[45]. Related by Chief Cornplanter, 1905.

[46]. Partridge in Seneca is Deyenego sda´sden’, meaning, Her two wings are large.

[47]. Meaning Beyond-the-Rapids.

[48]. This episode is identical with that recorded by Barbeau in a Huron myth.

[49]. Related May, 1906, by George Jameson, Tahadondeh, Cattaraugus Seneca.

[50]. Related January, 1905, by Aurelia Jones Miller, Cattaraugus Seneca.

[51]. Related by George (Dondeh) Jimerson. This legend shows the use of a large false face as a war bundle charm.

[52]. Related by George D. Jimerson (Tahadondeh), June, 1903, at the Silverheels’ homestead, Cattaraugus Reservation.

[53]. From notes supplied by Everett R. Burmaster.

[54]. Related by Fred Kennedy, 1903.

[55]. Related by Laura M. Doctor, of the Tonawanda reservation.

[56]. Related by William Parker, Cattaraugus reservation, 1904.

[57]. Related by Fred Kennedy.

[58]. Related by Aurelia Jones Miller, 1905.

[59]. Related by Chief E. Cornplanter.

[60]. Related by Aurelia Jones Miller, Seneca, 1905.

[61]. This portion of the legend was related by George D. Jimerson.

[62]. Related by Edward Cornplanter.

[63]. Related by Delos B. Kittle, Jan., 1905, at Newtown, Cattaraugus reservation.

[64]. Related by Delos Big Kittle.

[65]. From the original notes of Laura M. Wright, the missionary to the Seneca, 1835–1887. The manuscript bears the date 1876.

[66]. Copied verbatim et literatim from the manuscript notes of Mrs. Asher Wright, who interviewed Johnson in 1870.

[67]. The Seneca.

[68]. The Onondaga.

[69]. The Mohawk.

[70]. The Oneida.

[71]. The Cayuga.

[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.”

[73]. The Helper.

[74]. Falling Day.

[75]. Great Forehead.

[76]. Level Heavens.

[77]. Hair Burned Off.

[78]. Open Door. (This sachemship was once held by Gen. Ely S. Parker.)

[79]. The Confederate or League of the Five Nations Capitol or Long House.

[80]. The national Long House of the Seneca.

[81]. This was probably in 1798.

[82]. Wampum.

[83]. First published in American Anthropologist, Oct.-Dec., 1912.

[84]. Colden, History of the Five Nations, reprint, p. 58, New York, 1866.

[85]. Lahontan, Voyages, Vol I, p 42. London, 1735.

[86]. Connelly, W. E., Wyandot Folk Lore, Topeka, 1899.

[87]. Archaeological Report of Ontario, 1905. Boyle, David; The Iroquois, p. 147.

[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.

[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.

[90]. Brinton: Lenape and their Legends, p. 170. Phila., 1885.

[91]. Lafitau, Moeurs des Savvages Ameriquains, Tome II, plate 3, page 43, Paris, 1724.

[92]. See Speck, F.G., Huron Moose Hair Embroidery, Amer. Anthropologist, N.S., Vol. 13, no. 1, p 1.

[93]. Hewitt, Iroquois Cosmology, Part I, p. 151; 21 An. Rept. Bur. Am. Eth., Washington, 1903.

[94]. Speck, op. cit.

[95]. The wrapping must not be from the skin of any “medicine animal.”

[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.