[31.] A similar stratagem is employed in No. 10. Others appear in this story.
[32.] This is the native Iroquoian name of the Meteor or Firedragon and the Man-Being of this name; it signifies the traveling torch or light.
[33.] She who deceives as a habit.
[34.] She who thrusts into apertures.
[35.] Literally, The Shingled-Haired Female.
[36.] This alleged feat of disgorging quantities of wampum was one essayed by all budding sorcerers while spending their honeymoons in the lodges of their parents-in-law. Failure to do this task inevitably stamped the luckless pretender as a fraud and weakling, in so far as the arts of the wizard are concerned.
[37.] The living and inflated human skin, flayed entire, serving as a guardian or watchman for its owners and the strawberry patch, appears in a number of other recitals. In this story such a skin of a man bears the name Hadjoqda.
[38.] The circumstances mentioned in this statement are not peculiar to this story; with a change of names they appear in other stories. In this paragraph, cannibalism is described as a habit of certain wizards. Human flesh is preferred to that of elk, which are here a pest.
[39.] This is the literal meaning of the Seneca term. The original personage was probably the Wolf Man-Being. But the hero and Hadjoqda and the grandmother were Turkey people, while the others were Quail and Partridge people.
[40.] Tradition relates that Hatʻhondas remained at the home of his sister during the following winter and that during this time he was visited by a stranger, who advised him to attend the great New Year festival, at which one or more white dogs are immolated, not as a sacrifice, as some report, but only as messengers to bear the thanksgivings of the entire people to the Master of Life for the rich gifts of life and welfare; he was further advised to walk around the “new fires,” as ritually prescribed for persons suffering from the evil effects of enchantment. This advice he followed, but he received no immediate relief. As spring came, however, his sister was able to draw out the bark dart from his spine, and Hatʻhondas at once recovered from the malign influence of the evil spell cast upon him by Tehdoonh Oisʻha (i.e., Woodchuck Its-Leggings), or, in the meaning of the tale, The-Little-Old-Man-With-The-Woodchuck-Leggings, who was in collusion with the notorious Great Witch to destroy this young man. [[793]]