Part 3

Tawis´karo^n, was the second born of the daughter of the Sky Woman. He was of destructive nature, and found his way to life through the axilla of his mother, killing her at birth. His heart was made of ice or of flint (the words are similar). His delight is in destroying living things, especially by freezing. He created all the evil beasts, serpents, insects and birds. He invented thorns, briars, and by kicking at the earth made cliffs and precipices. During his career he stole all the good animals and hid them in a cave; he drove all the birds away. His great feat was in stealing the sun and hiding it in the far southwest. Aided by the fires which his brother, T‘haho^n’hiwă’´ko^n, and his cohorts secured, the birds and animals were found and the sun was released. This of course typifies the annual triumph of summer over winter, the return of the migrating birds, and the return of the heat of the sun. Tawis´karo^n is then confined to his cavern, hence his name Hanis‘he´ono^n, meaning He who dwells in the earth. With the coming of the Christian missionaries, Tawiskaro was identified with the Christian devil, (Hă’nigoiĕt´gä‘, bad mind).[3] Strangely, about this time it was the Thunder god, instead of the good-minded Sky Holder, who was metamorphosed into the Great Spirit, Hawĕñi´o’, this name being the Seneca equivalent for Jehovah (God).[4]

Lesser known gods were Ai‘ko^n’ the Dream god, Haskotă´hiāhāks, the Head Opener, and Deiodă‘sondăi’ko^n‘, Thick Night. Aikon, caused the dreams which demanded interpretation, and Haskotahiahaks, opened the heads of soul-bodies as they passed over the sky-trail (Milky Way), and examined them for good and evil thoughts, after which he ate the brains.

Cosmic trees. There is a marvelous tree in the center of the heaven world. It bears all manner of fruits and flowers. (See cosmological myth, p. 59.)

There is a great tree in the center of the earth. Its top touches the sky. It grew in the world of the first order and it bore flowers of light. To touch this tree is to acquire great magical power. The Whirlwinds rub their rattles against it and become full of orenda.

2. NATURE BEINGS.

The Sun, among the nature gods, is recognized by the Seneca as a powerful being. Yet, unlike the gods in other theogenies, the Sun is a creation made after the formation of the world,—at least so it would appear from the common cosmogeny. Sun was created from the face of the earth-mother, yet it may be that her face was the sacrifice that brought the Sun into evidence. There is evidence of attempts to conceal the origin of the sun in several of the myths. He appears as the messenger of the Sky Chief and as the special god of war, Ho‘sgĕ^n’age‘´dăgōwā. He also appears as existing before the birth of the primal twins, and it appears that he is the being who sat on the mountain “to the east across the sea,” and who gave power to the Good Mind, or T’haho^nhiawă’´ko^n. It thus appears there is an imperfect assimilation of conflicting myths, probably from different sources.

Each day the Sun starts from his resting place in the branches of the celestial tree, takes his path under the lifted east sky, rolls up the dome and commences his unerring watch of the movements of men. Wherever there is light, there is the messenger of the Sky Chief watching human behaviour. Returning at night, he recites all that he has observed on earth.

He bears the name Endĕ´ka Gää‘´kwă, Diurnal Orb of Light.

The Moon is Soi‘´ka Gää‘´kwă, Nocturnal Orb of Light, and she is hailed as “Our Grandmother.” In each of her several phases she has a different name and function. She is watched by the females as a sign of health, and by the men as a sign of hunting luck. By the Moon time is regulated, and each monthly moon has a special name. Of all heavenly bodies she is the most mysterious, though not the most powerful.

Morning Star, Gĕndeñ´wit‘hă, is one of the great beings of the sky and her appearance is watched as an omen. It appears that once Morning Star was an important celestial personage, but the Iroquois have drifted away from giving her special honors. She appears in several rolls, sometimes as a siren who lures hunters into a luckless marriage, mysteriously leaving them to wander the world over in search of her. She appears to have charmed an elk into loving her, and also as a rescuer of starving villages in time of famine. She is called Gadjĭ‘so^n´dă’ gĕndeñ´wit‘hă’.

Storm Wind, Dagwanoeient, (Dagwano‘ĕñ´iĕn) is a being of great activity, and he has a whole tribe of subordinates bearing his name. He appears to men as a Flying Head, with long streaming hair, and his exploits are generally discreditable. He is a great wizard and takes delight in destroying things. His friends are generally sorcerers and otgont (evilly potent) beasts. Many legends are related about Dagwanoeient in his various forms, for he has several transformations.

Gä´ha‘, the zephyr, is a softer wind than the stormy Dagwanoeient, and appears to be of a kindlier disposition. While Gä´ha‘ may have done magical things, it was not malign, and there are legends that tell how Gaha wooed some fair forest maid and married her. Gaha helps plant grow and is associated with the warm season when fruits ripen and mature.

The Frost god is known as Hă’´tho‘, and he is described as a fierce and relentless old man who lives where frosts and ice abound the year around. His home in the north is called Othowege. It is he who brings the frost and who causes the snows to sweep over the earth. His clothing is ice and he carries a maul with which he pounds the ice on rivers and lakes, making them crack with a resounding boom. He also causes that peculiar knocking sound on trees when the weather is very cold. He has one great enemy, it is the spirit of Spring, who assisted by Thaw drives him from the region that he has invaded and sends him grumbling back to the northland. The Frost god has as his friends Dagwanoeient, the Storm Wind, and Falling Hail.

The Hail spirit is called Owisondyon. He loves to startle people by coming unexpectedly in the warm months of early summer and to pelt the growing crops with his icy missiles. Sometimes he is given the name, Dehodyadgaowen, meaning Divided Body.

The Spring god is Dedio‘s‘hwineq´do^n, and he is young and very muscular. He loves to wrestle with the winter winds and even enters Ha’´tho’s lodge and teases him to desperation while his faithful ally, Thaw, plays havoc with the ice and the drifts outside. Spring tortures the Winter god with a medicine made of blackberry juice, for Winter god knows that when blackberries grow winter is beyond the power of injuring the world. At last Spring and Winter have a wrestling match in which Winter is overcome and his bodily form melts upon the ground, while his spirit whines away, driven north by the south winds. Spring lives in Onē´na^n’ge‘, Sunshine land.

The Thaw god is Dăgā’ĕ^n‘´dă, the faithful ally of Spring. When he comes, in mid-winter he appears suddenly and begins to wreck the icy blankets that winter has placed over the earth. Winter then knows that Spring is coming and exerts all his magic to freeze the world again and to make his reign even more terrible. Time passes and Thaw comes again bringing his master, Spring, and then there is a fight to the finish, and Spring is supreme, while Thaw pursues ever to torment Hă’´tho‘, on his frontiers.

The spirits of sustenance are known as Dio^n’he´ko^n, and they are represented as the inseparable spirits of the corn, the bean and the squash. They are sometimes referred to as “the three sisters.” The ceremonial dance in their honor is called Goñdă‘goñwi´sas. There are many legends of these spirits of sustenance and the wise men and women of ancient times tell of hearing them talk together in the fields where they grow together.

Tide spirit is known as S‘hagowe´not‘ha, and it is he who controls the rising and falling of the great waters, twice in each day. It is said that he controls the lifting of the sky’s rim in the land of Gaenhyakdondye (the horizon), which allows the sun to emerge in the morning and depart at night. Sometimes he tempts canoemen far out to sea and then crushes them under the edge of the sky’s rim. He sometimes lures disobedient boys to lonely islands where witches and wizards live on human flesh. Altogether, aside from certain functions, he is an evil monster.

Will-o’-the-wisp, or Gahai’´, is known as the witch’s torch. It is not a spirit of the first order, but merely a flying light which directs sorcerers and witches to their victims. Sometimes it guides them to the spots where they may find their charms. Sorcerers have been detected by the frequent appearance of their Gahai’´, which leaves their smoke hole and guides them as they ride in mid air on their evil journeys.

3. MAGIC BEASTS AND BIRDS.

Chief among all the creatures that inhabit the air is the wonderful O‘s‘hă´dă’geă’, the Cloudland Eagle. He seems ever to watch over mankind, especially the Iroquois, and to come to earth when great calamities threaten. Living above the clouds he collects the dews in his feathers, and some say that he has a pool of dew on his back between his shoulders. The Iroquois regard him with great reverence, for he is connected with many a worthy exploit.

Horned Snake, Gas‘hais´dowăne^n, has several names among which are Doonă’´gaes and Djo^ndi’´gwado^n. He is a monster serpent of the underwaters and his head is adorned with antlers of great spread, though he is also said to have monster horns shaped like a buffalo’s. He is capable of transforming himself to the appearance of a man, and as such delights in luring maidens to his abode. In a few instances he appears as the gallant rescuer of women marooned on bewitched islands. Like other monsters he has a brood of his kind, he having females as well. These sometimes lure men under water and seek to transform them by inducing them to put on the garments they wear. Horned Snake is hated by the Thunderer, who spares no energy to kill him before he can dive.

Monster Bear, Niă’´gwai’he´gōwā, is the most feared of magic beasts and one of the most frequent among them to enter in to the fortunes of men. He loves to race and in various forms which he assumes, seeks to get men, and particularly boys, to bet their lives on the race, which generally lasts from sunrise to sunset. He has a vulnerable spot on the bottom of one of his feet and unless some hero hits this the monster does not die. His bones form important parts of “magic medicine” and the dust from one of his leg bones if taken as a medicine is reputed to make a runner invincible.

White Beaver, Na^nga^nniă’´go^n, is an otgont beast who lives in magic waters. He seldom appears, but when he does he means disaster. Usually he is represented as the transformed son of a great witch. He is sometimes called Diat´dagwŭt.

Blue Otter, is another magic beast whose home is in the water. His function is to poison springs. He has another function, that of inflicting disease by his magic, and in this way he secures offerings of tobacco.

Blue Lizard, Djai´nosgōwa, seems to be a beast looking something like an alligator. He lives in pools and is the servant of wizards and witches.

4. MAGICAL MAN-LIKE BEINGS.

The Stone Giants, or Stone Coats, Gĕ^nno^n´’sgwā’, are commonly described in Seneca folk-tales. They are beings like unto men, but of gigantic size and covered with coats of flint. They are not gods and are vulnerable to the assaults of celestial powers, though the arrows of men harm them not at all. The early Iroquois are reputed to have had many wars with them, and the last one is said to have been killed in a cave.

Pygmies, Djogĕ´o^n, are little people who live in caves. They are a tribe by themselves and live in houses as men do. They frequent deep gulches and the borders of streams. In some ways they are tricky, but in general do not injure men. They are not successful hunters and are grateful for the fingernail parings of human beings. These are saved by the thoughtful and tied in little bundles which are thrown over cliffs for the Djogeon to gather as “hunting medicine.” They also require tobacco and when they require it they will tap their water drums in their meeting places. The observant then make up little packages of tobacco which they throw to them. Out of gratitude for favors they frequently warn men of danger or assist them to fortune.

Mischief Maker, S’hodi´o^nsko, is a trickster, and sometimes is called the “brother of death.” He delights in playing practical jokes, regardless of how they result. He possesses a store of magic and is able to transform himself into many forms. It is related in one legend that in the end he repented and returned to the sky world in a column of smoke. This appears however, to be an allusion to the Algonkin trickster.

Ghostly Legs, Ganos´has‘ho´o^n’, are beings composed only of a pair of legs, having a face directly in front, though the face is seldom seen. They appear only in the dark and no one has ever made a complete examination of one. They have no arms or bodies, but are like the lower bodies of men, cut off at the waist, and on either loin gleams a faintly glowing eye. Some have only one eye which protrudes and draws in as it observes an intended victim. The Ghostly Legs are always, or nearly always running rapidly when seen. They usually betoken death and disaster. No one knows from whence they come or whither they go. Indians of today on some of the reservations claim to have seen these creatures. While they have never been known to injure anyone they are at the same time as greatly feared as ghosts.

Sago^n’´dada‘´kwŭs, (Sagodadahkwus) is a grotesque being with a lean, hungry looking body, and an insatiable appetite. He seeks out gluttons, and catching them in the dark, takes a long spoon which he inserts into their vitals and spoons out his food. For fear anything may be lost he carries a kettle into which he places everything he cannot immediately eat. He is the spirit of gluttony, and is the terror of all who gorge themselves unduly. It is well for a man who overeats to stay indoors at night, lest He-who-eats-inwards devour everything within him. So, with his kettle and spoon, Sagodadahkwus wanders over the earth looking for the gluttons.

Gonoñk´goĕs, the Big Breast, is a gigantic woman whose breasts hang down like pillows. She roams the earth looking for lovers who sit close together in the dark. If they make one remark that seems to be improper in their love making, or if they stay at their love making too long, she leans over them, catching their faces beneath her breasts and smothering them. Then she stands upright, still holding the smothered lovers to her bosom, and walking to a cliff, leans over and drops them into the dark depths below.

O’´nia‘tä^n, the Dry Hand, is a mysterious mummified arm that flies about to bewitch those who pry into the affairs of others by asking too many questions. It will thrust its fingers in the eyes of the peeper who tries to watch others out of idle curiosity. Generally the touch of this hand means death.

II. THEMES AND MATERIALS

There are certain characteristic types of action to be found in Seneca folk-tales, and these are closely followed in all tales. However rambling a tale may be it never departs from certain stereotyped themes, expressing as they do the accepted idea patterns over which the story is woven. Among these themes we mention the following:

1. _Transformation._ Characters in the story are able to transform themselves into any person, animal or object, as their orenda or magical power gives them power. The Seneca believed in transformation to such an extent that he was never sure that a rolling stone, a vagrant leaf fluttering along, a scolding bird or a curious animal, might not be some “powered” person in a transformation stage.

2. _Magically acquired power._ The hero of a tale finds himself in a predicament and through his effort to extricate himself is endowed with magical power by which he overcomes enemies and difficulties.

3. _Overcoming monsters._ The journey of the hero is beset with magical monsters that seek to destroy him. The hero uses his wits and his orenda and subdues them.

4. _Precocious twins._ Twins are born of a romantic marriage, particularly where the hero or heroine has lost a relative. The twins rapidly grow to maturity and set forth to conquer.

5. _Contest with sorcerers._ The hero is placed in opposition to a sorcerer and matches his power against him, finally killing the sorcerer.

6. _Son-in-law put to tests._ The hero is allowed to retain his place, possessions or mate providing he procures certain magical objects for the sorcerer. In some stories an evil mother-in-law demands such objects as the magical beaver, white otter, or blue lizard. The hero obtains them very quickly and sometimes calls a feast to eat them. The mother-in-law is angry because these beasts are her brothers.

This is a widely diffused theme and is found from one coast to another.

7. _Dream animal rescues hero._ The hero finds himself in a predicament and remembering that a helper appeared to him in a dream, calls upon it for rescue. A rescue is made.

8. _Race with monster._ A monster, generally a monster bear, becomes enraged at or jealous of the hero. The monster challenges the hero to a race, the winner to kill the loser. The hero wins, generally by aid of some fetish given by his uncle or grandfather.

9. _Boaster makes good._ The hero boasts his power to do certain things, as to run faster than any living creature. He is warned to stop before the spirits of swift-running beings hear him. He continues to boast and a monster comes to the door to make the challenge. See 8, _supra_, for a continuation of this theme.

10. _Imposter fails._ A jealous rival overcomes the hero and strips him of his clothing. Hero becomes weak and old while Imposter becomes youthful. Imposter now assumes the character and rights of the hero. Finally he endeavors to perform the magical tricks of the hero and fails miserably.[5]

11. _Thrown away boy._ A child is thrown away because it seems too small to live, or it is lost in a blood clot and cast into a hollow stump. Thrown-away lives and becomes a powerful being that achieves wonders.

12. _Hidden lodge child._ A child born with a caul is concealed in a lodge, generally under an enclosed bed. It is cared for by some elderly person, generally an uncle or aunt. A normal brother endeavors to rescue it, being told of its existence by some magical being; or, the child is hidden to protect it from an evil sorcerer who wants to steal it. Hero overcomes sorcerer.

13. _Double deceives sister._ A youth lives in a secluded cabin with his sister. The youth’s double comes to the lodge when the hero is absent, endeavoring to seduce the sister. Double is repulsed. Sister will not believe brother has not insulted her. Brother finally makes a sudden return from a hunting trip and apprehends the double, killing him.[6]

14. _Uncle and Nephew._ An uncle and nephew live together in a secluded lodge. Uncle generally becomes jealous of youth’s ability and desires the woman predestined for the nephew. In other cases uncle assists nephew to find lost parents. Generally the uncle guards the nephew and forbids him to go in a certain direction. Nephew disobeys orders.

15. _Evil stepfather._ Step-father endeavors to rid himself of an unpromising stepson. Hides the boy in a cave or hole which he stones up. Boy is rescued and taught by animals, and finally returns a powerful being and confronts stepfather.

16. _Witch mother-in-law._ A youth marries the daughter of a witch who endeavors to cause his death through conflict with monsters.[7]

17. _Animal foster-parents._ Animals find an abandoned boy. They discuss which one will care for him. A mother bear generally succeeds in securing him and takes him to a hollow tree where he is protected and educated in animal lore.

18. _Bewitched parents._ A boy finds that he has no parents. Asks his uncle or grandfather where they are. Is told that they are under some evil enchantment and secured in a place beset with magical monsters. Boy overcomes obstacles and rescues parents.

19. _Obstacles produced magically._ The hero is beset by a witch or monster and flees. Upon being pressed the hero creates obstacles by dropping a stone and causing it to become an unsurmountable cliff. He casts pigeon feathers and conjures them into a great flock that makes a slime that is impassable, or he finds “uncles” who interpose barriers for him, as webs, nets, holes, pits, etc. Hero finally escapes to lodge of a waiting mother-in-law.

20. _Lover wins mate._ Young man marries girl of his choice in spite of tricks of older rival and enmity of sorcerers. This must have been a popular theme in a society where the old were married to the young.

21. _Jealous sister-in-law._ Sister-in-law offended at hero’s choice seeks to harm bride or to kill hero.

22. _Magical monster marries girl._ The monster may be the horned snake or the Thunderer.

23. _Thunderer wars upon horned snake._ The Thunder god hates the horned serpent and fights it.

24. _Turtle’s war party._ Turtle gathers a company of offensive and loyal warriors. All are killed in action save turtle who begs not to be placed in water when captured. He is thrust in river and escapes.

25. _Bungling Guest._ An evilly inclined trickster plays practical jokes. Performs magical acts and induces a guest to imitate. Success attends in presence of Trickster and perhaps once in a private rehearsal, but miserable failure attends demonstration before others.

26. _Sorcerer’s Island._ Sorcerer lures hero to enchanted island. Sorcerer has control of the tides and currents of water.

27. _Restoring Skeletons._ Hero finds bones of persons slain by sorcery. Commands them to arise quickly, “before I kick over a hickory tree,” and skeletons rise so quickly that bones are mismated. Popular ending of stories.

28. _Vampire Corpse._ Body of dead sorcerer revives and procures hearts of living victims which it eats at leisure in its grave.

29. _Dream Demand._ Hero guesses the meaning of a fabricated dream and satisfies it, thereby thwarting intentions of the witch who pretended to dream.

30. _Sky Journey._ Brothers journey to rim of horizon and seek to go under it and enter the sky world. All succeed but one who is so cautious that he makes a late start. Sky comes down and crushes him. His spirit speeds ahead and greets living brothers when they arrive. Regeneration by Master of Life.

STEREOTYPED OBJECTS AND INCIDENTS.

INCIDENTS.

1. Lonely bark lodge. Hero and associates live in secluded hut.

2. Twins play in ground. Twins find an underground world in which they live and play.

3. Hero spies upon associate through hole in his blanket. Discovers the secret of associate’s power. Tries this in associate’s absence.

4. Monster is shot in vulnerable spot in bottom of foot and is killed.

5. Hero in contest kills magical animal. He alone is able to pull out the arrow, thereby establishing his claim to power or reward.

6. Hero’s double buried in fireplace speaks through fire and reveals his murder to his mother.

7. Burning witch’s head explodes sending forth cloud of owls.