[45.] Partridge.
[46.] This is a statement of the Iroquoian common law which placed the value of a woman’s life, in case of murder, at twice that of a man.
[47.] This is a ritualistic phrase which is a summary of the statement that there are grades of beings classified spatially; i.e., some live and work below the surface of the earth, others on its surface, others in the waters, others among the grasses and weeds and low shrubs, others among the bushes and taller shrubs, others among the trees, others in the air and winds, others in the clouds, and still others in the sky where stands the lodge of the Master of Life.
[48.] In this story the following native words occur: Yegondji, meaning the eldest woman, or the mother; Awaeh, the Swan; Donyonda, the Eagle; Doendjowens, the Earth Cleaver; Tagonsowes, He, the Long-faced; and Ohohwa, the Owl.
[49.] The Dwarf Human Being.
[50.] This story is an extravaganza.
[51.] Ooⁿʻdawiyo is the Seneca word.
[52.] This taboo of certain regions, places, directions, and times, is clearly based on the well-known doctrine of tribal men that the jurisdiction or sphere of action of the spirits or the nonhuman beings—daimons, divine messengers, and gods—was limited to specific places, regions, and times; tribal men habitually do not think in the universal terms of modern thinking in the more intensively cultured circles.
[53.] The words “nephew” and “uncle” in story-telling do not always denote real kinship or relationship by affinity or consanguinity, but rather a male person living in the same neighborhood with another who is “uncle” or “nephew” according to relative age. The neighborhood usually includes all accessible territory. This statement is true of Iroquoian reciters and, perhaps, others.
[54.] The dice man, the ball man, and the ice pond man occur in other stories, just as the use of the horn in the second preceding paragraph is not unusual.