[414a.] This is one form of what is commonly called kinnikinic, a term which signifies “a mixture,” although it is also applied to the several plants which commonly form the ingredients in the mixture.
[415.] The native term here rendered “amulet” has a number of meanings, another being the dried spike of a plant—that of the mullein, for example. So this might be translated “The Spike-Hitter.” It also is applied to any black object or toy.
[416.] This feature of the shrinking path is interesting.
[417.] The rendering of the native term by “owls” is literal, but the word “owl” is taken in the sense of any nondescript bird of ill omen.
[418.] The Seneca for this name is Hotkwĕⁿʼdadegĕⁿʼʹăʻ, i.e., “He, the Burnt Belly, Small.” Otherwise, “Small Mr. Burnt Belly.”
[419.] It was a common belief among the Seneca and the other Iroquoian people that a sorcerer was usually aware of what another was doing, even though they might dwell far apart.
[420.] This returning of human life to the body of a simulated animal is also quite common in stories recounting the fanciful exploits of sorcerers.
[421.] This is the name of a woman who belonged to a class of ferocious women who gained notoriety by seeking to destroy their sons-in-law on their wedding nights. This name denotes the habit of these women of casting themselves into the fire as a challenge. The name signifies, “She who is burned in many places.”
[422.] See note [410]. This is the masculine form of the Seneca expression.