GENERAL NOTES—The introductory paragraph of this legend is not a part of the story but is the answer which Cornplanter gave me in response to my inquiry how it happened that so many stories began with a recital of unnatural conditions.
There are interesting allusions in this tale, and many of them are characteristic. These include the theme of the orphaned boy living with an uncle or grandfather, cruel beatings or punishment by fire, living in the ground, the boy suddenly becoming self-confident through the reception of orenda or magical power, overcoming all obstacles and destroying the source of evil enchantment.
There are other elements, which while characteristic in a measure, are so striking as to be worthy of comment. In this story the cycle of four attempts emphasizes the importance of the number four in Seneca folk-thought. Gajihsondis kills four animals in his attempts to learn to become a hunter, he overcomes four beasts at the spring, he finds four paths, each in one of the prime cardinal directions, he overcomes four magical guards of the trail. When he finally enters the clearing and discovers the bark lodge he discovers a new obstacle.
The unusual elements now follow. These are the discovery that the lodge in the clearing is after all only a replica of the one in which his grandfather and he had lived together (although the story does not at first make this clear); the strange conception of clothing flying from the body of the wearer, completely undressing him, and returning to him when he awakens; the idea of the man’s name-genius (the white deer), leaving his body when he sleeps, the talking war club (which seems somewhat symbolic), and finally the concept of a double personality, one portion or unit being unseen. Gajihsondis had a soul-self which materialized and guarded his life, gave him information and pointed out his means of restoration. The grandfather also had a double in the person of the evil wizard in the identical lodge.
This legend has another element which seems quite unique; it is the power of laughter over wizardry. Gajihsondis had only to laugh at a monster to overcome it, though he did not always do this.
I cannot help but feel that in the form here presented this tale of the occult and mysterious is only a portion of a fuller story, the details of which are only partially developed in this version. This comment may apply to many of the legends, for inquiry about certain points always brings forth additional information and frequently other episodes.
VI.
TALES OF LOVE AND MARRIAGE
MRS. JOHN BIG KITTLE.
Chief matron of the Cattaraugus Seneca Wolf Clan. Mrs. Kittle was born on Buffalo Creek Reservation in 1822.
Photo by E. C. Winnegar.