It is customary for the Indians to call all manner of sorcerers, “witches.” Both sexes are implied, and it is to be doubted that an Indian would recognize the term wizard, though for the sake of consistent English I have employed the term throughout this work. To the Seneca all “otgont” charm holders are witches and capable of witchcraft. An Indian will seldom mention anything about witches to white people for fear of ridicule, but they admit that some white people know much about the sinister art. The Tonawanda Indians, for example, know of a white doctor who is capable of diagnosing the symptoms of witch poisoning, and he has a great reputation for curing bewitched patients.
An understanding of the Seneca belief in witchcraft is essential for an understanding of Seneca folk-lore, and not only folk-lore but the psychology of the group.
Certainly, all through the folk-lore of the Seneca, one will find a steady belief in the ability of “powered” persons to transform themselves into any sort of creature desired, particularly the form of some chosen animal. One of the most common methods is to have a collection of animal pelts into which the person may enter and assume the character of the beast, but retaining human intelligence. Most frequently in modern times the witch is reputed to be able to become an owl, a dog or a big snake.
To guard against witches many Indians buy witch powder from witch doctors. By using this properly the witch is kept away from the person and his household.
In case of uncertainty the witch doctor goes into a trance and prescribes the proper remedy. Sometimes a person is bewitched by a spirit or by a charm that he has failed to pacify. The charm then causes bad dreams, wounds, broken bones and even death in the family unless satisfied by the proper ceremony.
60. CONTENTS OF A CHARM HOLDER’S BUNDLE.
Edward Cornplanter stated that a complete bundle of charms (godä’ĕsniyus´ta’kwa), should contain the following articles: (a) Scales of the great horned serpent or some of its blood; (b) round white stone given possessor by a pygmy; (c) claws of the death panther or fire beast; (d) feathers of dewat´yowais, or exploding bird; (e) castor of white beaver; (f) otnä´yont, or sharp bone; (g) gane´ont-wŭt, or corn bug; (h) small mummified hand; (i) hair of dagwanoeient, or flying head of the wind; (j) bones or bone powder of the Nigä’´wahē or monster bear; (k) small flute or whistle from an eagles’ wing bone; (1) anti-witch powder; (m) bag of sacred tobacco; (n) claws or teeth of various wild animals; (o) a small mortar and pestle; (p) a small war club; (q) a small bow and arrow; (r) miniature bowls and spoons of wood; (s) a small wooden doll; (t) clairvoyant eye oil. These objects are called otcină‘ken’´dă’.
Individuals also had other charms, as different kinds of stones or wooden tablets that they scraped into a powder as “medicine.”
By consulting his bundle a charm holder could tell how to overcome a sorcerer’s influence, or determine what spirit had been offended and needed propitiation.
Each bundle was “sung for” in an appropriate ceremony of the charm holders’ society.