[178.] The native word rendered “man” here is the ordinary designation for “human being.” These deities were classified with the human race of beings. See note [142].
[179.] The word Hostoyowanen, correctly written Hostoiōʹwănĕⁿ, is an epithet used as an appellative noun, descriptive of the buck of the deer; it signifies, “His headdress large (is),” referring to the crown of antlers.
[180.] This statement evidently refers in an exaggerated way to the long periods of fasting which hibernation enforces on snakes and other reptiles.
[181.] The expression Deyenegonsdasden, correctly written Deyenegoⁿsdăʹsdĕñʼ, is a descriptive appellative which is applied to the partridge; it signifies, “Her two wings large (are).”
[182.] The erection and use of a pole in this manner was quite common at great feasts or holidays. And the great wizards and sorcerers employed this means, too, for testing the orenda or magic power of visitors and guests. The statement that this one reached the clouds shows that it was an adjunct to the means of amusement and of testing out at the same time the orenda or magic power of those who came seeking the hand of the Partridge’s daughter. Shooting at an eagle on such a pole is a common incident in the stories.
[183.] He sent a woman in order to neutralize the malign infection given his arrow by being touched by alien wizards.
[184.] The usual rule among Iroquoian tribes is for the mother or some other female kin to superintend the marriage of a girl. This may be a story which has been modified by ideas of father right, or descent in the male line, possibly adopted from an alien people having this custom.
[185.] This reference is to the chief’s lodge. [[802]]
[186.] The number 16 is unusual in stories of this character. It was probably a vague estimate of the size of the earth’s surface—16 days in one direction from the speaker, roughly a half month.
[187.] Dedyosdenhon for dedyoʻstĕñʹʼoⁿ was a place name, which signified “At the place of the fallen rock.”