[4.] It is plain that this story is made up of incidents common to several other stories; for example, the reference to the robe of eyes, and this metamorphosis into animals.
[5.] These guardians of the pathway to the Lodge of the Seven Sisters also appear in other recitals; for example, in those describing the alleged journey of the human soul to the Land of Souls. These obstacles are, first, the Pine or other variety of tree having leaves or thorn-like points charged with deadly venom; second, the two Rattlesnakes or other monsters; third, the two Sʻhagodiyoweqgowa or Benign Wind Gods (erroneously introduced in this category of malign creatures); fourth, the two Blue Herons; and fifth, the inflated entire skin of a human being, usually placed on a platform, to watch for strangers. These wonder animals, creatures of fear and ignorance, bar the way to some goal—to success—and test the spirit of him who seeks to attain some desired end.
[6.] The reference to the wampum belt is in all probability a modern touch, since there is no available evidence that wampum belts are prehistoric.
[7.] The race of Whirlwind Man-Beings.
[8.] In the older time it was a common belief that these vermin were always found in the medicine pouch or chest of a sorcerer.
[9.] It is alleged that this was a characteristic device of witches and wizards for the purpose of rendering themselves immune from death; sometimes they were concealed under a pet duck’s wing.
[10.] It was a common Seneca and Iroquoian belief that the Thunder Man and his sons fed on the flesh of serpents.
[11.] The Skunk.
[12.] The Porcupine.
[13.] The Buffalo.