{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_64176/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_64176","id":"gutenberg_64176","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/64176","summary":null,"tags":["Category: Mythology, Legends & Folklore","Seneca Indians -- Folklore","Seneca mythology"],"text":"THIRTY-SECOND ANNUAL REPORT\n OF THE\n BUREAU OF AMERICAN ETHNOLOGY\n\n TO THE\n SECRETARY OF THE SMITHSONIAN INSTITUTION\n\n\n 1910\u20131911\n\n\n WASHINGTON\n GOVERNMENT PRINTING OFFICE\n 1918\n\n\n\n\n\n\n\n\n LETTER OF TRANSMITTAL\n\n\n Smithsonian Institution,\n Bureau of American Ethnology,\n Washington, D. C., August 17, 1911.\n\n\n Sir: I have the honor to submit herewith the Thirty-second Annual\n Report of the Bureau of American Ethnology, comprising an account\n of the operations of the bureau during the fiscal year ended\n June 30, 1911.\n\n Permit me to express my appreciation of your aid in the work under\n my charge.\n\n\n Very respectfully, yours,\n\n F. W. Hodge,\n Ethnologist-in-Charge.\n\n Dr. Charles D. Walcott,\n Secretary of the Smithsonian Institution.\n\n\n\n\n\n\n\nCONTENTS\n\n\nREPORT OF THE ETHNOLOGIST-IN-CHARGE\n\n Page\n Systematic researches 9\n Special researches 24\n Publications 29\n Illustrations 30\n Library 31\n Property 32\n Recommendations 32\n\nACCOMPANYING PAPER\n\n Seneca Fiction, Legends, and Myths; collected by\n Jeremiah Curtin and J. N. B. Hewitt; edited by\n J. N. B. Hewitt 37\n\n Index 815\n\n\n\n\n\n\n\nTHIRTY-SECOND ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY\n\nF. W. Hodge, Ethnologist-in-Charge\n\n\nThe operations of the Bureau of American Ethnology for the fiscal year\nended June 30, 1911, conducted in accordance with the provisions of the\nact of Congress approved June 25, 1910, authorizing the continuation of\nethnological researches among the American Indians and the natives of\nHawaii, under the direction of the Smithsonian Institution, were\ncarried forward in accordance with the plan of operation approved by\nthe Secretary June 15, 1910.\n\n\n\n\nSYSTEMATIC RESEARCHES\n\nThe systematic ethnological researches of the bureau were continued\nduring the year with the regular scientific staff, consisting of nine\nethnologists, as follows: Mr. F. W. Hodge, ethnologist-in-charge; Mr.\nJames Mooney, Dr. J. Walter Fewkes, Mrs. Matilda Coxe Stevenson, Mr. J.\nN. B. Hewitt, Dr. John R. Swanton, Dr. Truman Michelson, Dr. Paul\nRadin, and Mr. Francis La Flesche. In addition, the services of several\nspecialists in their respective fields were enlisted for special work,\nas follows:\n\nDr. Franz Boas, honorary philologist, with several assistants, for\nresearch in connection with the preparation and publication of the\nHandbook of American Indian Languages.\n\nMiss Alice C. Fletcher and Mr. Francis La Flesche, for the final\nrevision of the proofs of their monograph on the Omaha Indians for\npublication in the Twenty-seventh Annual Report.\n\nMiss Frances Densmore, for researches in Indian music.\n\nMr. J. P. Dunn, for studies of the tribes of the Middle West.\n\nMr. John P. Harrington, for researches among the Mohave Indians of the\nColorado Valley.\n\nRev. Dr. George P. Donehoo, for investigations in the history,\ngeography, and ethnology of the tribes of Pennsylvania for\nincorporation in the Handbook of American Indians.\n\nMr. William R. Gerard, for studies of the etymology of Algonquian place\nand tribal names and of terms that have been incorporated in the\nEnglish language, for use in the same work.\n\nProf. H. M. Ballou, for bibliographic research in connection with the\ncompilation of the List of Works Relating to Hawaii.\n\nMr. James R. Murie, for researches pertaining to the ethnology of the\nPawnee Indians.\n\nThe systematic ethnological researches by members of the regular staff\nof the bureau may be summarized as follows:\n\nMr. F. W. Hodge, ethnologist-in-charge, in addition to conducting the\nadministrative work of the bureau, devoted attention, with the\nassistance of Mrs. Frances S. Nichols, to the final revision of the\nremaining proofs of part 2 of the Handbook of American Indians\n(Bulletin 30), which was published in January, 1911. This work met with\nso great popular demand that the edition of the two parts became\nexhausted immediately after publication, causing the bureau much\nembarrassment owing to the thousands of requests that it has not been\npossible to supply. To meet this need in part, the Senate, on May 12,\nadopted a concurrent resolution authorizing the reprinting of the\nentire handbook, and at the close of the fiscal year the resolution was\nunder consideration by the Committee on Printing of the House of\nRepresentatives. The Superintendent of Documents has likewise been in\nreceipt of many orders for the work, necessitating the reprinting of\npart 1 some months after its appearance, and about the close of the\nfiscal year another reprint of this part was contemplated. Much\nmaterial for incorporation in a revised edition for future publication\nwas prepared during the year, but lack of funds necessary for the\nemployment of special assistants prevented the prosecution of this work\nas fully as was desired.\n\nThe bureau has been interested in and has conducted archeological\nexplorations in the pueblo region of New Mexico and Arizona for many\nyears. Since the establishment of the School of American Arch\u00e6ology in\n1907, following the revival of interest in American archeology, by the\nArch\u00e6ological Institute of America, that body likewise commenced\nsystematic work in the archeology of that great region. In order to\navoid duplication of effort, arrangements were made between the bureau\nand the school for conducting archeological investigations in\ncooperation, the expense of the field work to be borne equally, a\nmoiety of the collections of the artifacts and all the skeletal remains\nto become the property of the National Museum, and the bureau to have\nthe privilege of the publication of all scientific results.\n\nActive work under this joint arrangement was commenced in the Rito de\nlos Frijoles, northwest of Santa Fe, New Mexico, in July, 1910, work\nhaving already been initiated there during the previous summer by the\nschool independently, under the directorship of Dr. Edgar L. Hewett. In\nAugust, 1910, Mr. Hodge visited New Mexico for the purpose of\nparticipating in the work on the part of the bureau, and remained in\nthe field for a month.\n\nThe great prehistoric site in the Rito de los Frijoles is characterized\nby an immense circular many-celled pueblo ruin, most of the stone walls\nof which are still standing to a height of several feet, and a series\nof cavate dwellings hewn in the soft tufa throughout several hundred\nyards of the northern wall of the canyon. Accompanying the great\ncommunity ruin and also the cavate dwellings are underground kivas, or\nceremonial chambers. In front of the cavate lodges were originally\nstructures of masonry built against the cliff and forming front rooms,\nbut practically the only remains of these are the foundation walls and\nthe rafter holes in the cliff face. The d\u00e9bris covering these\nstructures has been largely cleared away and the foundations exposed,\nand the walls of about two-thirds of the great pueblo structure in the\nvalley have been bared by excavation. At the western extremity of the\ncanyon, far up in the northern wall, is a natural cavern, known as\nCeremonial Cave, in which are a large kiva, remarkably well preserved,\nand other interesting remains of aboriginal occupancy. This great\narcheological site in the Rito de los Frijoles is important to the\nelucidation of the problem of the early distribution of the Pueblos of\nthe Rio Grande Valley, and there is reason to believe that when the\nresearches are completed much light will be shed thereon. There is a\npaucity of artifacts in the habitations uncovered, aside from stone\nimplements, of which large numbers have been found.\n\nAt the close of the work in the Rito de los Frijoles the joint\nexpedition proceeded to the valley of the Jemez River, near the Hot\nSprings, where a week was spent in excavating the cemetery of the old\nJemez village of Giusiwa. About 30 burials were disinterred here, and a\nfew accompaniments of pottery vessels and other artifacts were\nrecovered; but in the main the deposits had been completely destroyed\nby aboriginal disturbance, caused in part by covering the burials with\nheavy stones and partly by displacing the skeletons previously buried\nwhen subsequent interments were made. Giusiwa was inhabited in\nprehistoric times and also well within the historical period, as is\nattested by its massive, roofless church, built about the beginning of\nthe seventeenth century. Nevertheless, no indication of Spanish\ninfluence was found in the ancient cemetery, and it is assumed that\nburial therein ceased with the coming of the missionaries and the\nestablishment of the campo santo adjacent to the church. All\ncollections gathered at Giusiwa have been deposited in the National\nMuseum.\n\nOther immense ruins on the summits of the mesas bounding the valley on\nthe west were examined with the view of their future excavation. The\nexact position of the Jemez tribe among the Pueblo peoples is a\nproblem, and both archeological and ethnological studies thereof are\nessential to its determination.\n\nOn completing this reconnaissance excavation was conducted in a\ncemetery at the great stone pueblo of Puye, on a mesa 8 miles west of\nthe Tewa village of Santa Clara. About 50 burials were exhumed and sent\nto the National Museum, but artifacts were not found in abundance here,\nand as a rule they are not excellent in quality. In the joint work in\nthe Rito de los Frijoles the expedition was fortunate in having the\ncooperation of Prof. Junius Henderson and Prof. W. W. Robbins, of the\nUniversity of Colorado at Boulder, who, respectively, while the\nexcavations were in progress, conducted studies in the ethnozoology and\nthe ethnobotany of the Tewa Indians, and also on the influence of\nclimate and geology on the life of the early inhabitants of the Rito de\nlos Frijoles. At the same time Mr. J. P. Harrington continued his\nresearches in Tewa geographic nomenclature and cooperated with\nProfessors Henderson and Robbins in supplying the native terms for\nplants and animals used by these Indians as food and medicine in\nceremonies and for other purposes. The expedition was also fortunate in\nhaving the services of Mr. Sylvanus G. Morley in connection with the\nexcavations in the Rito, of Mr. K. M. Chapman in the study of the\ndecoration of the pottery and of the pictographs of the entire upper\nRio Grande region, of Mr. Jesse L. Nusbaum in the photographic work,\nand of Mr. J. P. Adams in the surveying. Valued aid was also rendered\nby Messrs. Neil M. Judd, Donald Beauregard, and Nathan Goldsmith.\n\nThe scientific results of the joint research are rapidly nearing\ncompletion and will be submitted to the bureau for publication at an\nearly date.\n\nThroughout almost the entire year Mr. James Mooney, ethnologist, was\noccupied in the office in compiling the material for his study of\nIndian population covering the whole territory north of Mexico from the\nfirst white occupancy to the present time. By request of the Nebraska\nState Historical Society he was detailed in January, 1911, to attend\nthe joint session of that body and the Mississippi Valley Historical\nAssociation, at Lincoln, Nebraska, where he delivered three principal\naddresses bearing particularly on the method and results of the\nresearches of the bureau with the view of their application in local\nhistorical and ethnological investigations.\n\nOn June 4 Mr. Mooney started for the reservation of the East Cherokee\nin North Carolina to continue former studies of the sacred formulas and\ngeneral ethnology of that tribe, and was engaged in this work at the\nclose of the month.\n\nAt the beginning of the fiscal year Dr. J. Walter Fewkes, ethnologist,\nwas in northern Arizona examining the great cave pueblos and other\nruins within the Navaho National Monument. He found that since his\nvisit in 1909 considerable excavation had been done by others in the\nrooms of Betatakin, and that the walls of Kitsiel, the other large\ncliff-ruin, were greatly in need of repair. Guided by resident Navaho,\nhe visited several hitherto undescribed cliff-dwellings and gathered a\nfairly good collection of objects illustrating prehistoric culture of\nthis part of northern Arizona, which have been deposited in the\nNational Museum. In order to facilitate the archeological work and to\nmake the region accessible to students and visitors it was necessary to\nbreak a wagon road from Marsh Pass through the middle of the Navaho\nNational Monument to the neighborhood of Betatakin, and by this means\nthe valley was traversed with wagons for the first time.\n\nOn the return journey to Flagstaff, Doctor Fewkes visited the ruins in\nNitsi, or West Canyon, and examined Inscription House, a prehistoric\ncliff-dwelling of considerable size, hitherto undescribed, the walls of\nwhich are built of loaf-shaped adobes strengthened with sticks. On\naccount of the size and great interest of these ruins, it is\nrecommended that the area covered thereby be included in the Navaho\nNational Monument and the ruins permanently preserved, and that either\nBetatakin or Kitsiel be excavated, repaired, and made a \u201ctype ruin\u201d of\nthis culture area. Along the road to Flagstaff from West Canyon, Doctor\nFewkes observed several ruins and learned of many others ascribed to\nthe ancient Hopi. He visited the Hopi pueblo of Moenkopi, near Tuba,\nand obtained considerable new ethnological material from an old priest\nof that village regarding legends of the clans that formerly lived in\nnorthern Arizona. He learned also of a cliff, or rock, covered with\npictographs of Hopi origin, at Willow Spring, not far from Tuba, the\nfigures of which shed light on Hopi clan migration legends.\n\nReturning to Flagstaff, Doctor Fewkes reoutfitted in order to conduct\ninvestigations of the ruins near Black Falls of the Little Colorado\nRiver, especially the one called Wukoki, reputed to have been the last\nhabitation of the Snake clans of the Hopi in their stubborn migration\nbefore they finally settled near the East Mesa. A little more than a\nmonth was spent at these ruins, during which time extensive excavations\nwere made in numerous subterranean rooms, or pit-dwellings, a new type\nof habitations found at the bases of many of the large ruined pueblos\non the Little Colorado. Incidentally several other pueblo ruins,\nhitherto unknown, with accompanying reservoirs and shrines, were\nobserved. The excavations at Wukoki yielded about 1,800 specimens,\nconsisting of painted pottery, beautiful shell ornaments, stone\nimplements, basketry, wooden objects, cane \u201ccloud blowers,\u201d prayer\nsticks, a prayer-stick box, an idol, and other objects. The results of\nthe excavations at Wukoki will be incorporated in a forthcoming\nbulletin on Antiquities of the Little Colorado Basin.\n\nOn the completion of his work at the Black Falls ruins, Doctor Fewkes\nreturned to Washington in September and devoted the next three months\nto the preparation of a monograph on Casa Grande, Arizona.\n\nAt the close of January, 1911, Doctor Fewkes again took the field,\nvisiting Cuba for the purpose of gathering information on the\nprehistoric inhabitants of that island and their reputed\ncontemporaneity with fossil sloths, sharks, and crocodiles. A fortnight\nwas devoted to the study of collections of prehistoric objects in\nHabana, especially the material in the University Museum from caves in\nPuerto Principe Province, described by Doctors Monton\u00e9 and Carlos de la\nTorre. With this preparation he proceeded to the Isle of Pines and\ncommenced work near Nueva Gerona. In this island there are several\ncaves from which human bones have been reported locally, but the Cueva\nde los Indios, situated in the hills about a mile from the city named,\npromised the greatest reward. A week\u2019s excavation in this cave yielded\nfour fragments of Indian skulls, not beyond repair; one undeformed,\nwell-preserved human cranium; and many fragments of pelves, humeri, and\nfemora. The excavations in the middle of the cave indicated that the\nsoil there had previously been dug over; these yielded little of value,\nthe best-preserved remains occurring near the entrance, on each side.\nThe skulls were arranged in a row within a pocket sheltered by an\noverhanging side of the cave, and were buried about 2 feet in the guano\nand soil; beneath these crania were human long-bones, crossed. Several\nfragments of a single skull, or of several skulls, were embedded in a\nhard stalagmitic formation over the deposit of long-bones. No Indian\nimplements or pottery accompanied the bones, and no fossils were found\nin association with them. So far as recorded this is the first instance\nof the finding of skeletal remains of cave man in the Isle of Pines.\nTheir general appearance and mode of burial were the same as in the\ncase of those discovered by Doctors Monton\u00e9 and Carlos de la Torre.\n\nDoctor Fewkes also examined, in the Isle of Pines, about 30 structures\nknown as cacimbas, their Indian name. These are vase-shaped,\nsubterranean receptacles, averaging 6 feet in depth and 4 feet in\nmaximum diameter, generally constricted to about 2 feet at the neck,\nand with the opening level with the surface of the ground. Although\nthese cacimbas are generally ascribed to the Indians, they are thought\nby some to be of Spanish origin, and are connected by others with\nbuccaneers, pirates, and slavers. They are built of masonry or cut in\nthe solid rock; the sides are often plastered and the bottoms commonly\ncovered with a layer of tar. On the ground near the openings there is\ngenerally a level, circular space, with raised periphery. The whole\nappearance supports the theory that these structures were used in the\nmanufacture of turpentine or tar, the circular area being the oven and\nthe cacimba the receptacle for the product.\n\nDoctor Fewkes found that the Pineros, or natives of the island, employ\nmany aboriginal terms for animals, plants, and places, and in some\ninstances two Indian words are used for the same object. An\nacknowledged descendant of a Cuban Indian explained this linguistic\nduality by saying that the Indians of the eastern end of the Isle of\nPines spoke a dialect different from those of the western end, and that\nwhen those from Camaguey, who were Tainan and of eastern Cuban origin,\ncame to the Isle of Pines at the instance of the Spanish authorities\nthey brought with them a nomenclature different from that then in use\non that island.\n\nSeveral old Spanish structures of masonry, the dates of which are\nunknown, were also examined in the neighborhood of Santa Fe, Isle of\nPines. The roof of a cave at Punta de Este, the southeastern angle of\nthe island, bears aboriginal pictographs of the sun and other objects,\nsuggesting that it is comparable with the cave in Haiti, in which,\naccording to Indian legend, the sun and the moon originated, and from\nwhich the races of man emerged.\n\nDoctor Fewkes has now collected sufficient material in Cuba to indicate\nthat its western end, including the Isle of Pines, was once inhabited\nby a cave-dwelling people, low in culture and without agriculture. His\nobservations support the belief that this people were in that condition\nwhen Columbus visited the Isle of Pines and that they were survivors of\nthe Guanahatibibes, a cave-dwelling population formerly occupying the\nwhole of Cuba and represented in Porto Rico and other islands of the\nWest Indies.\n\nDoctor Fewkes also visited several of the coral keys southwest of the\nIsle of Pines, but, finding no aboriginal traces, he crossed the\nchannel to Cayman Grande, about 250 miles from Nueva Gerona. The Cayman\ngroup consists of coral islands built on a submarine continuation of\nthe mountains of Santiago Province, Cuba. A cave with Indian bones and\npottery, probably of Carib origin, was found near Boddentown on the\neastern end of the island, and a few stone implements were obtained\nfrom natives, but as these specimens may have been brought from\nadjacent shores they afford little evidence of a former aboriginal\npopulation of Cayman Grande. The elevation of the Cayman Islands,\ncomputed from the annual accretion, would indicate that Cayman Grande\nwas a shallow reef when Columbus visited Cuba, and could not have been\ninhabited at that time. The discoverer passed very near it on his\nsecond voyage, when his course lay from the Isle of Pines to Jamaica,\nbut he reported neither name nor people.\n\nDoctor Fewkes returned to Washington in April and spent the remainder\nof the year in completing his report on Casa Grande.\n\nDr. John R. Swanton, ethnologist, devoted the first quarter of the year\nchiefly to collecting material from libraries and archives, as the\nbasis of his study of the Creek Indians. From the latter part of\nSeptember until early in December he was engaged in field research\namong the Creek, Natchez, Tonkawa, and Alibamu Indians in Oklahoma and\nTexas, and also remained a short time with the remnant of the Tunica\nand Chitimacha in Louisiana, and made a few side trips in search of\ntribes which have been lost to sight within recent years. On his return\nto Washington, Doctor Swanton transcribed the linguistic and ethnologic\nmaterial collected during his field excursion, read the proofs of\nBulletins 44, 46, and 47, added to the literary material regarding the\nCreek Indians, collected additional data for a tribal map of the\nIndians of the United States, and initiated a study of the Natchez\nlanguage with the special object of comparing it with the other\ndialects of the Muskhogean family. Doctor Swanton also spent some time\nin studying the Chitimacha and Tunica languages.\n\nFrom July, 1910, until the middle of April, 1911, Mrs. M. C. Stevenson,\nethnologist, was engaged in the completion of a paper on Dress and\nAdornment of the Pueblo Indians, in the elaboration of her report on\nZu\u00f1i Plants and Their Uses, and in transcribing her field notes\npertaining to Zu\u00f1i religious concepts and the mythology and ethnology\nof the Taos Indians.\n\nMrs. Stevenson left Washington on April 12 and proceeded directly to\nthe country of the Tewa Indians, in the valley of the Rio Grande in New\nMexico, for the purpose of continuing her investigation of those\npeople. Until the close of the fiscal year her energies were devoted to\nthe pueblo of San Ildefonso and incidentally to Santa Clara,\ninformation particularly in regard to the Tewa calendar system,\nceremonies, and material culture being gained. Mrs. Stevenson finds\nthat the worship of the San Ildefonso Indians includes the same\ncelestial bodies as are held sacred by the Zu\u00f1i and other Pueblos. From\nthe foundation laid during her previous researches among the Tewa, Mrs.\nStevenson reports that she has experienced little difficulty in\nobtaining an insight into the esoteric life of these people, and is\ndaily adding to her store of knowledge respecting their religion and\nsociology. A complete record of obstetrical practices of the Tewa has\nbeen made, and it is found that they are as elaborate as related\npractices of the Taos people. The San Ildefonso inhabitants do not seem\nto have changed their early customs regarding land tenure, and they\nadhere tenaciously to their marriage customs and birth rites,\nnotwithstanding the long period during which missionaries have been\namong them. It is expected that, of her many lines of study among the\nTewa tribes, the subject of their material culture will produce the\nfirst results for publication.\n\nAfter completing some special articles on ethnologic topics for the\nclosing pages of Part 2 of the Handbook of American Indians, Mr. J. N.\nB. Hewitt, ethnologist, pursued the study of the history of the tribes\nformerly dwelling in the Susquehanna and upper Ohio valleys. Progress\nin these researches was interrupted by the necessity of assigning him\nto the editorial revision and annotation of a collection of about 120\nlegends, traditions, and myths of the Seneca Indians, recorded in 1884\nand 1885 by the late Jeremiah Curtin. At the close of the year this\nwork was far advanced, only about 150 pages of a total of 1,400 pages\nremaining to be treated. As opportunity afforded, Mr. Hewitt also\nresumed the preparation of his sketch of the grammar of the Iroquois\nfor incorporation in the Handbook of American Indian Languages.\n\nAs in previous years, Mr. Hewitt prepared and collected data for\nreplies to numerous correspondents requesting special information,\nparticularly in regard to the Iroquois and Algonquian tribes. Mr.\nHewitt also had charge of the important collection of 1,716 manuscripts\nof the bureau, cataloguing new accessions and keeping a record of those\nwithdrawn in the progress of the bureau\u2019s researches. During the year,\n378 manuscripts were thus made use of by the members of the bureau and\nits collaborators. Exclusive of the numerous manuscripts prepared by\nthe staff of the bureau and by those in collaboration with it, referred\nto in this report, 12 items were added during the year. These pertain\nto the Pawnee, Chippewa, Zu\u00f1i, and Tewa tribes, and relate to music,\nsociology, economics, and linguistics.\n\nThe beginning of the fiscal year found Dr. Truman Michelson,\nethnologist, conducting ethnological and linguistic investigations\namong the Piegan Indians of Montana, whence he proceeded to the\nNorthern Cheyenne and Northern Arapaho, thence to the Menominee of\nWisconsin, and finally to the Micmac of Restigouche, Canada\u2014all\nAlgonquian tribes, the need of a more definite linguistic\nclassification of which has long been felt. Doctor Michelson returned\nto Washington at the close of November and immediately commenced the\nelaboration of his field notes, one of the results of which is a\nmanuscript bearing the title \u201cA Linguistic Classification of the\nAlgonquian Tribes,\u201d submitted for publication in the Twenty-eighth\nAnnual Report. Also in connection with his Algonquian work Doctor\nMichelson devoted attention to the further revision of the material\npertaining to the Fox grammar, by the late Dr. William Jones, the\noutline of which is incorporated in the Handbook of American Indian\nLanguages. During the winter Doctor Michelson took advantage of the\npresence in Washington of a deputation of Chippewa Indians from White\nEarth, Minnesota, by enlisting their services in gaining an insight\ninto the social organization of that tribe and also in adding to the\nbureau\u2019s accumulation of Chippewa linguistic data. Toward the close of\nJune, 1911, Doctor Michelson proceeded to the Sauk and Fox Reservation\nin Iowa for the purpose of continuing his study of that Algonquian\ngroup.\n\nThe months of July and August and half of September, 1910, were spent\nby Dr. Paul Radin, ethnologist, among the Winnebago Indians of Nebraska\nand Wisconsin, his efforts being devoted to a continuation of his\nstudies of the culture of those people, with special reference to their\nceremonial and social organization and their general social customs.\nPart of the time was devoted to a study of the Winnebago material\nculture, but little progress was made in this direction, as few objects\nof aboriginal origin are now possessed by these people, consequently\nthe study must be completed by examination of their objects preserved\nin museums and private collections. A beginning in this direction was\nmade by Doctor Radin during the latter half of September and in October\nat the American Museum of Natural History, New York City. During the\nremainder of the fiscal year Doctor Radin was engaged in arranging the\nethnological material gathered by him during the several years he has\ndevoted to the Winnebago tribe, and in the preparation of a monograph\non the Medicine ceremony of the Winnebago and a memoir on the ethnology\nof the Winnebago tribe in general. In June, 1911, he again took the\nfield in Wisconsin for the purpose of obtaining the data necessary to\ncomplete the tribal monograph. Both these manuscripts, it is expected,\nwill be finished by the close of the present calendar year.\n\nBy arrangement with the Commissioner of Indian Affairs the bureau was\nfortunate in enlisting the services of Mr. Francis La Flesche, who has\nbeen frequently mentioned in the annual reports of the bureau in\nconnection with his studies, jointly with Miss Alice C. Fletcher, of\nthe ethnology of the Omaha tribe of the Siouan family. Having been\nassigned the task of making a comparative study of the Osage tribe of\nthe same family, Mr. La Flesche proceeded to their reservation in\nOklahoma in September. The older Osage men, like the older Indians\ngenerally, are very conservative, and time and tact were necessary to\nobtain such standing in the tribe as would enable him to establish\nfriendly relations with those to whom it was necessary to look for\ntrustworthy information. Although the Osage language is similar to that\nof the Omaha, Mr. La Flesche\u2019s native tongue, there are many words and\nphrases that sound alike but are used in different senses by the two\ntribes. Having practically mastered the language, Mr. La Flesche was\nprepared to devote several months to what is known as the No\u207f\u02b9ho\u207fzhi\u207fga\nIe\u02b9ta, the general term applied to a complex series of ceremonies which\npartake of the nature of degrees, but are not, strictly speaking,\nsuccessive steps, although each one is linked to the other in a general\nsequence. While at the present stage of the investigation it would be\npremature to make a definite statement as to the full meaning and\ninterrelation of these Osage ceremonies, there appear to be seven\ndivisions of the No\u207f\u02b9ho\u207fzhi\u207fga Ie\u02b9ta, the names, functions, and\nsequence of which have been learned, but whether the sequence thus far\nnoted is always maintained remains to be determined. From Saucy Calf,\none of the three surviving Osage regarded as past masters in these\nceremonies, phonographic records of the first of the ceremonies, the\nWaxo\u02b9be-awatho\u207f, have been made in its entirety, consisting of 80 songs\nwith words and music and 7 prayers. All these have been transcribed and\nin part translated into English, comprising a manuscript exceeding 300\npages. In order to discuss with the Osage the meaning of these rituals,\nMr. La Flesche found it necessary to commit them to memory, as reading\nfrom the manuscript disconcerted the old seer. At Saucy Calf\u2019s\ninvitation Mr. La Flesche witnessed in the autumn, at Grayhorse, a\nperformance of the ceremony of the Waxo\u02b9be-awatho\u207f, the recitation of\nthe rituals of which requires one day, part of a night, and more than\nhalf of the following day. It is Mr. La Flesche\u2019s purpose to record, if\npossible, the rituals of the remaining six divisions of the\nNo\u207f\u02b9ho\u207fzhi\u207fga Ie\u02b9ta. He has already obtained a paraphrase of the\nseventh ceremony (the Nik\u02bcino\u207fk\u02bco\u207f), and hopes soon to procure a\nphonographic record of all the rituals pertaining thereto.\n\nIn connection with his ethnological work Mr. La Flesche has been so\nfortunate as to obtain for the National Museum four of the waxo\u02b9be, or\nsacred packs, each of which formed a part of the paraphernalia of the\nNo\u207f\u02b9ho\u207fzhi\u207fga Ie\u02b9ta, as well as a waxo\u02b9be-to\u207f\u02b9ga, the great waxo\u02b9be\nwhich contains the instruments for tattooing. Only those Osage are\ntattooed who have performed certain acts prescribed in the rites of the\nNo\u207f\u02b9ho\u207fzhi\u207fga Ie\u02b9ta. The rites of the tattooing ceremony are yet to be\nrecorded and elucidated. While the waxo\u02b9be is the most sacred of the\narticles that form the paraphernalia of the No\u207f\u02b9ho\u207fzhi\u207fga Ie\u02b9ta rites,\nit is not complete in itself; other things are indispensable to their\nperformance, and it is hoped that these may be procured at some future\ntime.\n\nWhile not recorded as one of the ceremonial divisions of the\nNo\u207f\u02b9ho\u207fzhi\u207fga Ie\u02b9ta, there is a ceremony so closely connected with it\nthat it might well be regarded as a part thereof; that is the\nWasha\u02b9beathi\u207f watsi, or the dance of the standards. The introductory\npart of this ceremony is called Akixage, or weeping over one another in\nmutual sympathy by the members of the two great divisions of the tribe.\nThere is no regular time for the performance of the Washa\u02b9beathi\u207f\nceremony. It is given only when a member of the tribe loses by death\nsome specially loved and favored relative and seeks a ceremonial\nexpression of sympathy from the entire tribe. It is the intention to\nprocure the songs and rituals of this ceremony, and specimens of the\nstandards employed in its performance.\n\nAltogether Mr. La Flesche has made excellent progress in his study of\nthe Osage people, and the results are already shedding light on the\norganization and the origin and function of the ceremonies of this\nimportant tribe.\n\n\n\n\nSPECIAL RESEARCHES\n\nThe special researches of the bureau in the field of linguistics were\nconducted by Dr. Franz Boas, honorary philologist, one of the immediate\nand tangible results of which was the publication of Part 1 of the\nHandbook of American Indian Languages. It seems desirable to restate at\nthe present time the development of the plan and the object of this\nwork.\n\nThrough the efforts of the late Major Powell and his collaborators a\ngreat number of vocabularies and a few grammars of American Indian\nlanguages had been accumulated, but no attempt had been made to give a\nsuccinct description of the morphology of all the languages of the\ncontinent. In order to do this, a series of publications was necessary.\nThe subject matter had to be represented by a number of grammatical\nsketches, such as are now being assembled in the Handbook of American\nIndian Languages. To substantiate the inductions contained in this\ngrammar, collections of texts are indispensable to the student, and\nfinally a series of extended vocabularies are required. The plan, as\ndeveloped between 1890 and 1900, contemplated the assembling in the\nbulletin series of the bureau of a series of texts which were to form\nthe basis of the handbook. Of this series, Doctor Boas\u2019s Chinook,\nKathlamet, and Tsimshian Texts, and Swanton\u2019s Haida and Tlingit Texts,\nsubsequently published, form a part, but at the time Swanton\u2019s Texts\nappeared it was believed by Secretary Langley that material of this\nkind was too technical in character to warrant publication in a\ngovernmental series. It was, therefore, decided to discontinue the text\nseries in the bulletins of the bureau and to divert them to the\nPublications of the American Ethnological Society and the Columbia\nUniversity Contributions to Anthropology. Other series were commenced\nby the University of California and the University of Pennsylvania. The\nmethod of publication pursued at the present time, though different\nfrom that first planned, is acceptable, since all the material is\naccessible to students, and the bureau is saved the expense of\npublication.\n\nDoctor Boas has been enabled to base all the sketches in the first\nvolume of his handbook on accompanying text series, as follows:\n\n\n (1) Athapascan. Texts published by the University of California.\n (2) Tlingit. Texts published by the Bureau of American Ethnology,\n but too late to be used systematically.\n (3) Haida. Texts published by the Bureau of American Ethnology.\n (4) Tsimshian. Texts published by the Bureau of American Ethnology\n and the American Ethnological Society.\n (5) Kwakiutl. Texts published by the Jesup Expedition and in the\n Columbia University series.\n (6) Chinook. Texts published by the Bureau of American Ethnology.\n (7) Maidu. Texts published by the American Ethnological Society,\n but too late to be used.\n (8) Algonquian. Texts published by the American Ethnological\n Society.\n (9) Sioux. Texts in Contributions to North American Ethnology.\n (10) Eskimo. Texts in \u201cMeddelelser om Gr\u00f8nland,\u201d but not used\n systematically.\n\n\nAlthough Doctor Boas has urged the desirability of undertaking the\npublication of the series of vocabularies, no definite steps have yet\nbeen taken toward the realization of this plan, owing largely to lack\nof funds for the employment of assistants in preparing the materials.\nIt is hoped, however, that such a series of vocabularies, based on the\npublished grammars and on the series of texts above referred to, may be\nprepared for publication in the near future. Much of the preliminary\nwork has been done. There are, for example, extended manuscript\ndictionaries of the Haida, Tsimshian, Kwakiutl, Chinook, and Sioux, but\nnone of them is yet ready for the printer.\n\nThe work on Part 2 of the Handbook of American Indian Languages is\nprogressing satisfactorily. The sketch of the Takelma is in page form\n(pp. 1\u2013296), but Doctor Boas has undertaken the correlation of this\nsketch with the Takelma Texts, which meanwhile have been published by\nthe University of Pennsylvania, and a considerable amount of work\nremains to be done to finish this revision. The Coos grammar is in\ngalleys. The Coos Texts are at the present writing being printed by the\nAmerican Ethnological Society, and here also references are being\ninserted. Dr. Leo J. Frachtenberg has continued his collection of\nmaterial for the handbook with commendable energy and intelligence. The\nfield work has been financially aided by Columbia University, partly\nthrough a gift made by Mrs. Henry Villard and partly through funds\nprovided by Mr. Homer E. Sargent. It has also been possible to utilize\nfor the work on the Alsea the collections made at a former time by\nProf. Livingston Farrand on an expedition supported by the late Mr.\nHenry Villard. On his last expedition Doctor Frachtenberg was able to\ndetermine that the Siuslaw is an independent stock, although\nmorphologically affiliated with the Alsea, Coos, and Siuslaw group. He\nalso collected extensive material on the Alsea and Molala.\n\nThe most important result, which is appearing more and more clearly\nfrom the investigations carried out under the direction of Doctor Boas,\nlies in the fact that it will be possible to classify American\nlanguages on a basis wider than that of linguistic stocks. In 1893\nDoctor Boas called attention to the fact that a number of languages in\nnorthern British Columbia seem to have certain morphological traits in\ncommon, by which they are sharply differentiated from all the\nneighboring languages, although the evidence for a common origin of the\nstocks is unsatisfactory. Doctor Boas and his assistants have followed\nthis observation, and it can now be shown that throughout the continent\nlanguages may be classed in wider morphological groups. It is\ninteresting to note that phonetic groups may be distinguished in a\nsimilar manner, but these do not coincide with the morphological\ngroups. These observations are in accord with the results of modern\ninquiries in Africa and Asia, where the influence of Hamitic phonetics\non languages of the Sudan and the influence of Sumerian on early\nBabylonian have been traced in a similar manner. Analogous conditions\nseem to prevail also in South Africa, where the phonetics of the\nBushman languages have influenced the neighboring Bantu languages. In\nthis way a number of entirely new and fundamental problems in\nlinguistic ethnography have been formulated, the solution of which is\nof the greatest importance for a clear understanding of the early\nhistory of the American Continent.\n\nThe Handbook of American Indian Languages as planned at the present\ntime deals exclusively with an analytical study of the morphology of\neach linguistic family, without any attempt at a detailed discussion of\nphonetic processes, their influence upon the development of the\nlanguage, and the relation of dialects. Doctor Boas recommends that the\npresent Handbook of American Indian Languages be followed by a series\nof handbooks each devoted to a single linguistic stock, in which the\ndevelopment of each language, so far as it can be traced by comparative\nstudies, should be treated.\n\nThe study of aboriginal American music was conducted among the Chippewa\nIndians by Miss Frances Densmore, who extended her field of work\npreviously begun among that people and elaborated the system of\nanalyzing their songs. After spending several weeks on the Lac du\nFlambeau Reservation in Wisconsin she accompanied the Chippewa from\nthat reservation to the Menominee Reservation in the same State, where\nthe Lac du Flambeau Chippewa ceremonially presented two drums to the\nMenominee. This ceremony was closely observed, photographs being taken\nand the speeches of presentation translated, and the songs of the\nceremony were recorded by Miss Densmore on a phonograph after the\nreturn of the drum party to Lac du Flambeau. Many of the songs are of\nSioux origin, as the ceremony was adopted from that people;\nconsequently the songs were analyzed separately from those of Chippewa\norigin. Numerous old war songs were recorded at Lac du Flambeau, also\nsongs said to have been composed during dreams, and others used as\naccompaniments to games and dances. The analytical tables published\nduring the year in Bulletin 45, Chippewa Music, have been combined by\nMiss Densmore with those of songs collected during the year 1910\u201311,\nmaking a total of 340 Chippewa songs under analysis. These are analyzed\nin 12 tables, showing the structure, tone material, melodic\nprogression, and rhythm of the songs, the rhythm of the drum, the\nrelation between the metric unit of the voice and drum, and other\npoints bearing on the development and form of primitive musical\nexpression. This material is now almost ready for publication. The\nSioux songs of the Drum-presentation ceremony, similarly analyzed,\nconstitute the beginning of an analytical study of the Sioux music,\nwhich will be continued and extended during the fiscal year 1911\u201312.\n\nMiss Alice C. Fletcher and Mr. La Flesche conducted the final proof\nrevision of their monograph on the Omaha tribe, to accompany the\nTwenty-seventh Annual Report, which was in press at the close of the\nfiscal year. This memoir will comprise 658 printed pages and will form\nthe most complete monograph of a single tribe that has yet appeared.\n\nMr. J. P. Dunn, whose studies of the Algonquian tribes of the Middle\nWest have been mentioned in previous reports, deemed it advisable,\nbefore continuing his investigation of the languages of the tribes\ncomprising the former Illinois confederacy, to await the completion of\nthe copying of the anonymous manuscript Miami-French Dictionary,\nattributed to P\u00e8re Joseph Ignatius Le Boulanger, in the John Carter\nBrown Library at Providence, Rhode Island. Through the courteous\npermission of Mr. George Parker Winship, librarian, the bureau has been\nenabled to commence the copying of this manuscript, the difficult task\nbeing assigned to Miss Margaret Bingham Stillwell, under Mr. Winship\u2019s\nimmediate direction. At the close of the fiscal year 20\u00bd pages of the\noriginal (comprising 95 pages of transcript), of the total of 155 pages\nof the dictionary proper, were finished and submitted to the bureau. It\nis hoped that on the completion of the copying the bureau will have a\nbasis for the study of the Miami and related languages that would not\nbe possible among the greatly modified remnant of the Indians still\nspeaking them.\n\nProf. Howard M. Ballou, of Honolulu, has continued the preparation of\nthe List of Works Relating to Hawaii, undertaken in collaboration with\nthe late Dr. Cyrus Thomas, and during the year submitted the titles of\nmany early publications, including those of obscure books printed in\nthe Hawaiian language.\n\nMr. John P. Harrington, of the School of American Arch\u00e6ology, proceeded\nin March to the Colorado Valley in Arizona and California for the\npurpose of continuing his studies, commenced a few years before, among\nthe Mohave Indians, and incidentally to make collections for the United\nStates National Museum. Mr. Harrington was still among these Indians at\nthe close of July, and the results of his studies, which cover every\nphase of the life of this interesting people, are to be placed at the\ndisposal of the bureau for publication.\n\n\n\n\nPUBLICATIONS\n\nThe general editorial work of the bureau continued in immediate charge\nof Mr. J. G. Gurley, editor. The editing of Part 2 of Bulletin 30,\nHandbook of American Indians, was conducted by Mr. Hodge, while the\neditorial supervision of Bulletin 40, Handbook of American Indian\nLanguages, was in charge of Doctor Boas. At the close of the fiscal\nyear the Twenty-seventh Annual Report was nearly ready for the bindery;\nmore than one-third of Bulletin 40, Part 2, was in type (mostly in\npages); and Bulletin 47, a Dictionary of the Biloxi and Ofo Languages,\nby Dorsey and Swanton, was in page form. Some progress had been made in\nthe revision of the galley proof of Bulletin 46, Byington\u2019s Choctaw\nDictionary, a work requiring the expenditure of considerable time and\nlabor. Much of Mr. Gurley\u2019s time during the year was given to the work\nof editing and proof reading the Twenty-seventh Annual Report and its\naccompanying paper, the monograph on the Omaha tribe, by Miss Fletcher\nand Mr. La Flesche, above referred to. The following publications were\nissued during the year:\n\nBulletin 30. Handbook of American Indians North of Mexico (F. W. Hodge,\neditor), Part 2.\n\nBulletin 37. Antiquities of Central and Southeastern Missouri (Gerard\nFowke).\n\nBulletin 40. Handbook of American Indian Languages (Franz Boas,\neditor), Part 1.\n\nBulletin 43. Indian Tribes of the Lower Mississippi Valley and Adjacent\nCoast of the Gulf of Mexico (J. R. Swanton).\n\nBulletin 44. Indian Languages of Mexico and Central America and their\nGeographical Distribution (Cyrus Thomas and J. R. Swanton).\n\nBulletin 45. Chippewa Music (Frances Densmore).\n\nBulletin 50. Preliminary Report on a Visit to the Navaho National\nMonument, Arizona (J. Walter Fewkes).\n\nBulletin 51. Antiquities of the Mesa Verde National Park: Cliff Palace\n(J. Walter Fewkes).\n\n\n\n\nILLUSTRATIONS\n\nThe preparation of the illustrations for the publications of the bureau\nand the making of photographic portraits of the members of visiting\ndeputations of Indians were in charge of Mr. De Lancey Gill,\nillustrator. Of the 246 negatives made, 120 comprise portraits of\nvisiting Indians. In addition, 372 photographic films, exposed by\nmembers of the bureau in connection with their field work, were\ndeveloped and printed. Photographic prints for publication and exchange\nwere made to the number of 1,469, and 22 drawings for use as\nillustrations were prepared. Mr. Gill was assisted, as in the past, by\nMr. Henry Walther.\n\n\n\n\nLIBRARY\n\nThe library of the bureau has continued in the immediate charge of Miss\nElla Leary, librarian. During the year that part of the southeastern\ngallery of the lower main hall of the Smithsonian Building which was\nvacated by the National Museum was assigned to the use of the bureau\nlibrary, and three additional stacks were built, providing shelf room\nfor about 2,500 volumes. Nearly that number of books which had been\nstored, and consequently made inaccessible, were placed on the new\nshelves. The policy carried out from year to year of increasing the\nlibrary by exchange with other institutions has been continued, and\nspecial effort made to complete the collection of serial publications.\nEspecially to be noted is the completion of the sets of publications of\nthe Maine Historical Society and the Archives of Pennsylvania, both\nrich in material pertaining to the Indians. As in the past, it has been\nnecessary for the bureau to make use of the Library of Congress from\ntime to time, about 200 volumes having been borrowed during the year.\nTwelve hundred books and approximately 650 pamphlets were received, in\naddition to the current numbers of more than 600 periodicals. Of the\nbooks and pamphlets received, 148 were acquired by purchase, the\nremainder by gift or exchange. Six hundred and eighty-nine volumes were\nbound by the Government Printing Office, payment therefor being made\nfrom the allotment \u201cfor printing and binding * * * annual reports and\nbulletins of the Bureau of American Ethnology, and for miscellaneous\nprinting and binding,\u201d authorized by the sundry civil act. This\nprovision has enabled the bureau, during the last two years, to bind\nmany volumes in almost daily use which were threatened with\ndestruction. The catalogue of the bureau now records 17,250 volumes;\nthere are also about 12,200 pamphlets, and several thousand unbound\nperiodicals. The library is constantly referred to by students not\nconnected with the bureau, as well as by various officials of the\nGovernment service.\n\n\n\n\nPROPERTY\n\nAs noted in previous reports, the principal property of the bureau\nconsists of its library, manuscripts, and photographic negatives. In\naddition, it possesses a number of cameras, phonographic machines, and\nordinary apparatus and equipment for field work, stationery and office\nsupplies, a moderate amount of office furniture, typewriters, etc., and\nthe undistributed stock of its publications. The sum of $304.62 was\nexpended for office furniture (including bookstacks at a cost of $205)\nduring the fiscal year.\n\n\n\n\nRECOMMENDATIONS\n\nFor the purpose of extending the systematic researches of the bureau\nand of affording additional facilities for its administration, the\nfollowing recommendations are made:\n\nA question having arisen in the Committee on Appropriations of the\nHouse of Representatives as to the purpose for which an increase of\n$2,000 in the bureau\u2019s appropriation in 1909 was intended, the work of\nexcavating and repairing antiquities existing in national parks and\nmonuments has been curtailed. The importance of elucidating the\narcheological problems connected with these ancient remains and of\nrepairing the more important of them for visitors and for future\nstudents is so apparent that the need of continuing this work is\ngenerally recognized; consequently an estimate of $4,000 \u201cfor the\nexploration and preservation of antiquities\u201d has been submitted for the\nnext fiscal year.\n\nEthnological research in Alaska is urgently needed by reason of the\ngreat changes taking place among the Indians and the Eskimo since the\ninflux of white people a few years ago. Unless this investigation is\nundertaken at once the aboriginal inhabitants will have become so\nmodified by contact with whites that knowledge of much of their\nprimitive life will be lost. It is recommended that the sum of $4,500\nbe appropriated for this work.\n\nThe more speedy extension of ethnological researches among the remnants\nof the Algonquian tribes formerly occupying the Middle West is desired.\nIn a number of cases these tribes are represented by only a few\nsurvivors who retain any knowledge of the traits, language, and customs\nof their people; hence it will be impossible to gather much of this\ninformation unless the work is extended more rapidly, as the funds now\nat the bureau\u2019s disposal for this purpose are inadequate. The\nadditional sum of $1,000 is recommended for this purpose.\n\nAs previously stated, the demand for the Handbook of American Indians\nhas been so great that many schools and libraries have necessarily been\ndenied. The need of a revised edition is urgent, but the revision can\nnot be satisfactorily undertaken and the latest information\nincorporated without the employment of special ethnologic\nassistants\u2014those who have devoted special study to particular\ntribes\u2014and editorial and clerical aid. It is recommended that the sum\nof $3,800 be appropriated for this purpose.\n\nThe bureau is constantly in receipt of requests from schools,\nhistorical societies, compilers of textbooks, etc., for photographic\nprints of Indian subjects, since it is generally known that the bureau\npossesses many thousands of negatives accumulated in the course of its\ninvestigations. As no funds are now available for this purpose, it is\nrecommended that a reasonable sum, say $1,000, be appropriated for the\npurpose of furnishing prints for educational purposes. In most cases\napplicants would doubtless be willing to pay the cost, but at present\nthe bureau has no authority for selling photographs.\n\nThe manuscripts accumulated by the bureau form a priceless collection;\nindeed many of them, if lost, could not be replaced, since they\nrepresent the results of studies of Indians who have become extinct or\nhave lost their tribal identity. It is therefore urgently recommended\nthat the sum of $1,350 be appropriated for fireproofing a room and for\nproviding metal cases for the permanent preservation of the\nmanuscripts.\n\n\n F. W. Hodge,\n Ethnologist-in-Charge.\n\n\n\n\n\n\n\nACCOMPANYING PAPER\n\n\n\n\n\n\n\nSENECA FICTION, LEGENDS, AND MYTHS\n\nPart 1\n\nCollected by JEREMIAH CURTIN and J. N. B. HEWITT;\nedited by J. N. B. HEWITT\n\n\n\n\n\nCONTENTS\n\n Page\n\nIntroduction 43\n\nPart 1. Material Collected by Jeremiah Curtin\n\nFICTION\n\n 1. The sister and her six elder brothers 75\n 2. The child and his uncle 81\n 3. Djogeon and his uncle 84\n 4. The woman who married a great serpent 86\n 5. The ghost woman and the hunter 90\n 6. Hahnowa and his forces on the warpath 92\n 7. The old man\u2019s grandson and the chief of the\n deserted village 95\n 8. The man who married a buffalo woman 98\n 9. A woman and her bear lover 102\n 10. The fox and the rabbit 105\n 11. The snake with two heads 106\n 12. A hunter pursued by Genonsgwa 106\n 13. The grandmother and her granddaughter 111\n 14. The woman who became a snake from eating fish 111\n 15. Gaqga makes a journey and kills many people 113\n 16. Ohohwa and the two sisters 115\n 17. A great snake battle 117\n 18. The Ongwe Ias and his younger brother 118\n 19. Haie\u00f1do\u00f1nis and Yenogeauns 121\n 20. The man with a panther-skin robe and his brother\n with a turkey-skin robe 127\n 21. Deadoe\u00f1djadases and the old woman\u2019s grandson 135\n 22. Hat\u02bbhondas (the Listener) 139\n 23. The story of the Ohohwa people 144\n 24. The chestnut tree guarded by the seven sisters 147\n 25. The otter\u2019s heart and the claw fetishes 151\n 26. The seven sisters who produce wampum 154\n 27. The forsaken infant and Gaha 160\n 28. The old man and the boy 162\n 29. The story of the girls who went for a husband 166\n 30. The creation of man 168\n 31. Ganiagwaihegowa 169\n 32. The man who became a fish, and a Ganiagwaihe 169\n 33. A dead man speaks to his mother through the fire 172\n 34. The potent boy 176\n 35. The faithless wife and the three old men 180\n 36. The Dagwanoenyent and her husband 187\n 37. A raccoon story 191\n 38. The self-sacrifice of two dogs for their master 193\n 39. The three young women 195\n 40. Hinon and the Seneca warriors 197\n 41. Hodade\u00f1on and Yenyent\u02bbhwus 199\n 42. The uncle and his nephew 223\n 43. Hinon saves a woman from suicide 228\n 44. The crawfish and the raccoon 229\n 45. The race between the turtle and the bear 229\n 46. The woman who became a man-eater through the\n orenda of her husband\u2019s dogs 231\n 47. Ganyadjigowa 236\n 48. Hadent\u02bbheni and Hanigongendat\u02bbha 251\n 49. Dagwanoenyent 261\n 50. The shaman and his nephew 262\n 51. The horned snake and the young woman 268\n 52. The man pursued by his sister-in-law 270\n 53. The story of bloody hand 273\n 54. The seven stars of the dipper 276\n 55. The story of the two brothers 277\n 56. Hodionskon 283\n 57. The cannibal uncle, his nephew, and the nephew\u2019s\n invisible brother 285\n 58. Doonongaes and Tsodiqgwadon 296\n\nLEGENDS\n\n 59. Genonsgwa 341\n 60. The grandmother and her grandson 347\n 61. Heart squeezing and the dance of naked persons 355\n 62. Hot\u02bbho, the Winter God 356\n 63. S\u02bbhagodiyoweqgowa and his three brothers 357\n 64. The moose wife 361\n 65. S\u02bbhagodiyoweqgowa 365\n 66. The porcupine\u2019s grandson and the bear 365\n 67. Genonsgwa 369\n 68. Hinon Hohawaqk and his grandmother 372\n 69. Hagowanen and Ot\u02bchegwenhda 376\n 70. Okteondon and Haie\u00f1t\u02bbhwus. Part I 389\n 71. Okteondon and Haie\u00f1t\u02bbhwus. Part II 399\n 72. Uncle and nephew and the white otters 401\n 73. Deoyadastat\u02bbhe and Hodjowiski 406\n 74. A genesis tradition 409\n 75. The two brothers and the mice fetishes 415\n 76. The orphan 417\n 77. The great worm and Hinon 420\n 78. The chipmunk and the bear 421\n 79. The great white beaver and the Lake of the\n Enchanted Waters 422\n\nTRADITIONS\n\n 80. Ganon, the Seneca war chief 428\n 81. Hatcinondon: A historical tradition 432\n 82. Godiont and the S\u02bbhagodiyoweqgowa 436\n 83. S\u02bbhagodiyoweqgowa 437\n 84. S\u02bbhagodiyoweqgowa 437\n 85. Genonsgwa 437\n 86. Genonsgwa 439\n 87. Genonsgwa 440\n 88. Genonsgwa 440\n 89. Genonsgwa 441\n 90. Bald Eagle sends Mud Turtle around the world 450\n 91. The poor hunter and Djogeon 452\n 92. The man killed by the three hunters 453\n 93. Hinon and the Iroquois 456\n\nTALES\n\n 94. A shaman\u2019s deed 457\n 95. S\u02bbhagodiyoweqgowa (modern) 457\n 96. S\u02bbhagodiyoweqgowa 458\n 97. The vampire skeleton 458\n\nMYTHS\n\n 98. A tale of the sky world 460\n 99. S\u02bbhagodiyoweqgowa and Hot\u02bbhoh 462\n 100. The morning star and the cannibal wife 464\n 101. The woman and the cannibal thunder 469\n 102. Gaqga and Sgagedi 472\n 103. Dagwanoenyent and Gaasyendiet\u02bbha 474\n 104. Dagwanoenyentgowa S\u02bbhagodigendji and Yenonsgwa 481\n 105. The twelve brothers and their uncle, Dagwanoenyent 485\n 106. Ongwe Ias and his brother, Dagwanoenyent 488\n\nMEDICAL NOTE\n\n 107. Notes on the medicine nikahnegaah 491\n\n\nPart 2. Seneca Legends and Myths, Collected by J. N. B. Hewitt\n\n 108. The legend of Hayanowe (He-the-fleet-footed) 495\n 109. O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc and Gajihsondis (Skin-of-man\n and Spike-hitter) 501\n 110. Gajihsondis, the Amulet-hitter 519\n 111. The legend of Honenhineh and his younger brothers 525\n 112. The legend of Godasiyo 537\n 113. A legend of an anthropomorphic tribe of\n rattlesnakes 539\n 114. The twins: grandsons of Gaho\u207f\u02bbdji\u02bcd\u0101\u02b9\u02bbho\u207fk 543\n 115. The legend of the misogamist 555\n 116. The acts of the seventh son, Dj\u0115\u00f1go\u02b9\u02bbse\u02bb 565\n 117. The legend of Hodade\u00f1on and his elder sister 573\n 118. The legend of G\u0101dj\u012ds\u02b9dodo\u02bb and S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs 586\n 119. The legend of Deodyatgaowen (Deodi\u0103\u02bctga\u014d\u02b9we\u0115\u207f\u02bb\n = His-body-is-bifid or two-cleft) 607\n 120. An address of thanksgiving to the powers of the\n Master of Life 632\n 121. A corn legend and a flood story 636\n 122. The legend of man\u2019s acquisition of corn 642\n 123. The bean woman (a fragment) 648\n 124. The legend of Onenha (the corn) 649\n 125. The origin of white corn, or kane\u00f1hage\u00f1at 652\n 126. The origin of the Porcupine people or clan 654\n 127. The origin of the Bear songs and dances 658\n 128. The origin of the Pigeon songs and dances 663\n 129. The legend of Hahadodagwat\u02bbha 666\n 130. The story of Hahskwahot (= It-standing-stone) 680\n 131. The legend of Genonsgwa 681\n 132. The legend of the Stone Coats (Genonsgwa) 682\n 133. The story of the white pigeon, the chief of\n the pigeons 694\n 134. The weeping of the Corn, and Bean, and\n Squash people 701\n 135. S\u02bbhagowenot\u02bbha, the spirit of the tides 705\n 136. S\u02bbhagowenot\u02bbha (text), with interlinear\n translation 715\n 137. The legend of Do\u00e4danege\u00f1 and Hotkwisdadege\u00f1a 743\n 138. The legend of Do\u00e4danege\u00f1 and Hotkwisdadege\u00f1a\n (text), with interlinear translation 756\n\nNotes 791\n\n\n\n\n\n\n\nSENECA FICTION, LEGENDS, AND MYTHS\n\nCollected by Jeremiah Curtin and J. N. B. Hewitt; edited by J. N. B.\nHewitt\n\n\nINTRODUCTION\n\n\nTHE SENECA\n\nThe following brief description of the Seneca is taken, with slight\nalterations, from the article on that tribe in the Handbook of American\nIndians:\n\n\n The Seneca (= Place of the Stone) are a noted and influential tribe\n of the Iroquois, or the so-called Five Nations of New York. When\n first known they occupied a region in central New York, lying\n between the western watershed of the Genesee r. and the lands of\n the Cayuga about Seneca lake, having their council fire at\n Tsonontowan, near Naples, in Ontario co. After the political\n destruction of the Erie and Neuters, about the middle of the 17th\n century, the Seneca and other Iroquois people carried their\n settlements westward to L. Erie and southward along the Alleghany\n into Pennsylvania. They are now settled chiefly on the Allegany,\n Cattaraugus, and Tonawanda res., N. Y., and some live on Grand\n River res., Ontario. Various local bands have been known as\n Buffalo, Tonawanda, and Cornplanter Indians; and the Mingo,\n formerly in Ohio, have become officially known as Seneca from the\n large number of that tribe among them.\n\n In the third quarter of the 16th century the Seneca was the last\n but one of the Iroquois tribes to give its suffrage in favor of the\n abolition of murder and war, the suppression of cannibalism, and\n the establishment of the principles upon which the League of the\n Iroquois was founded. However, a large division of the tribe did\n not adopt at once the course of the main body, but, on obtaining\n coveted privileges and prerogatives, the recalcitrant body was\n admitted as a constituent member in the structure of the League.\n The two chiefships last added to the quota of the Seneca were\n admitted on condition of their exercising functions belonging to a\n sergeant-at-arms of a modern legislative body as well as those\n belonging to a modern secretary of state for foreign affairs, in\n addition to their duties as federal chieftains; indeed, they became\n the warders of the famous \u201cGreat Black Doorway\u201d of the League of\n the Iroquois, called Ka\u02bbnho\u02bbhw\u0103dji\u02bcg\u014d\u02b9n\u0103\u02bb by the Onondaga.\n\n In historical times the Seneca have been by far the most populous\n of the five tribes originally composing the League of the Iroquois.\n The Seneca belong in the federal organization to the tribal phratry\n known by the political name Ho\u00f1do\u00f1n\u012bs\u02b9\u02bb\u0115\u207f\u02bc, meaning, \u2018they are\n clansmen of the fathers,\u2019 of which the Mohawk are the other member,\n when the tribes are organized as a federal council; but when\n ceremonially organized the Onondaga also belong to this phratry. In\n the federal council the Seneca are represented by eight federal\n chiefs, but two of these were added to the original six present at\n the first federal council, to give representation to that part of\n the tribe which had at first refused to join the League. Since the\n organization of the League of the Iroquois, approximately in the\n third quarter of the 16th century, the number of Seneca clans,\n which are organized into two phratries for the performance of both\n ceremonial and civil functions, have varied. The names of the\n following nine have been recorded: Wolf, Ho\u00f1nat\u02bbhaiio\u00f1\u02b9n\u012d\u02bb; Bear,\n Hodidjio\u00f1ni\u02b9\u02bcg\u0101; Beaver, Hodig\u0115\u207f\u02b9\u02bcgeg\u0101\u02bc; Turtle, Hadini\u0103\u02b9\u02bbd\u0115\u00f1\u02bb;\n Hawk, Hadis\u02bbhwe\u207f\u02b9\u02bcgaiiu\u02bc; Sandpiper, Hodi\u02bcne\u02bbsi\u02b9iu\u02bc, sometimes also\n called Snipe, Plover, and Killdeer; Deer, Hadinio\u00f1\u02b9gwaiiu\u02bc; Doe,\n Hodino\u207f\u02b9\u02bcdeog\u0101\u02bc, sometimes Ho\u00f1no\u00f1t\u02b9go\u00f1dj\u0115\u207f\u02bb; Heron, Hodidaio\u207f\u02b9\u02bcg\u0101\u02bc.\n In a list of clan names made in 1838 by Gen. Dearborn from\n information given him by Mr Cone, an interpreter of the Tonawanda\n band, the Heron clan is called the Swan clan with the native name\n given above. Of these clans only five had an unequal representation\n in the federal council of the League; namely, the Sandpiper, three,\n the Turtle, two, the Hawk, one, the Wolf, one, and the Bear, one.\n\n One of the earliest known references to the ethnic name Seneca is\n that on the Original Carte Figurative, annexed to the Memorial\n presented to the States-General of the Netherlands, Aug. 18, 1616,\n on which it appears with the Dutch plural as Sennecas. This map is\n remarkable also for the first known mention of the ancient Erie,\n sometimes called Gahkwas or Kahkwah; on this map they appear under\n the name last cited, Gachoi (ch = kh), and were placed on the N.\n side of the W. branch of the Susquehanna. The name did not\n originally belong to the Seneca, but to the Oneida, as the\n following lines will show.\n\n In the early part of December, 1634, three Dutchmen made a journey\n (the itinerary of which was duly recorded in a Journal [1]) in the\n interests of the fur-trade from Fort Orange, now Albany, N. Y., to\n the Mohawk and the \u201cSinnekens\u201d to thwart French intrigue there.\n Strictly speaking, the latter name designated the Oneida, but at\n this time it was a general name, usually comprising the Onondaga,\n the Cayuga, and the Seneca, in addition. At that period the Dutch\n and the French commonly divided the Five Iroquois tribes into two\n identical groups; to the first, the Dutch gave the name Maquas\n (Mohawk), and to the latter, Sinnekens (Seneca, the final -ens\n being the Dutch genitive plural), with the connotation of the four\n tribes mentioned above. The French gave to the latter group the\n general name \u201cles Iroquois Superieurs\u201d, \u201cles Hiroquois d\u2019eu haut\u201d,\n i.e. the Upper Iroquois, \u201cles Hiroquois des pays plus hauts, nomm\u00e9s\n Sontouaheronnons\u201d (literally, \u2018the Iroquois of the upper country,\n called Sontouaheronnons\u2019), the latter being only another form of\n \u201cles Tsonnontouans\u201d (the Seneca); and to the first group the\n designations \u201cles Iroquois inf\u00e9rieurs\u201d (the Lower Iroquois), and\n \u201cles Hiroquois d\u2019en bas, nomm\u00e9s Agnechronnons\u201d (the Mohawk;\n literally, \u2018the Iroquois from below, named Agnechronnons\u2019). This\n geographical rather than political division of the Iroquois tribes,\n first made by Champlain and the early Dutch at Ft. Orange,\n prevailed until about the third quarter of the 17th century.\n Indeed, Governor Andros, two years after Greenhalgh\u2019s visit to the\n several tribes of the Iroquois in 1677, still wrote, \u201cYe Oneidas\n deemed ye first nation of sineques:\u201d The Journal of the Dutchmen,\n mentioned above, records the interesting fact that during their\n visit to the tribes they celebrated the New Year of 1635 at a place\n called Enneyuttehaga or Sinnekens. The first of these names was the\n Iroquois, and the second, the Mohegan, name for the place, or,\n preferably, the Mohegan translation of the Iroquois name. The Dutch\n received their first knowledge of the Iroquois tribes through the\n Mohegan. The name Enneyuttehaga is evidently written for\n On\u0115\u00f1iute\u02bcag\u0101\u02b9\u02bcge\u02bb, \u2018at the place of the people of the standing\n (projecting) stone.\u2019 At that date this was the chief town of the\n Oneida. The Dutch Journal identifies the name Sinnekens with this\n town, which is presumptive evidence that it is the Mohegan\n rendering of the Iroquois local name On\u0115\u00f1\u02b9iute\u02bc, \u2018it is a standing\n or projecting stone\u2019, employed as an ethnic appellative. The\n derivation of Sinnekens from Mohegan appears to be as follows:\n a\u02bbsinni, \u2018a stone, or rock\u2019, -ika or -iga, denotive of \u2018place of\u2019,\n or \u2018abundance of\u2019, and the final -ens supplied by the Dutch\n genitive plural ending, the whole Mohegan synthesis meaning \u2018place\n of the standing stone\u2019; and with a suitable pronominal affix, like\n o- or w\u0103-, which was not recorded by the Dutch writers, the\n translation signifies, \u2018they are of the place of the standing\n stone.\u2019 This etymology is confirmed by the Delaware name,\n W\u02bctassone, for the Oneida, which has a similar derivation. The\n initial w- represents approximately an o-sound, and is the affix of\n verbs and nouns denotive of the third person; the intercalary -t-\n is merely euphonic, being employed to prevent the coalescence of\n the two vowel sounds; and it is evident that assone is only another\n form of a\u02bbsinni, \u2018stone\u2019, cited above. Hence it appears that the\n Mohegan and Delaware names for the Oneida are cognate in derivation\n and identical in signification. Heckewelder erroneously translated\n W\u02bctassone by \u2018stone pipe makers.\u2019\n\n Thus, the Iroquois On\u0115\u00f1iute\u02bc\u0101\u02b9g\u0103\u02bc, the Mohegan Sinnekens, and the\n Delaware W\u02bctassone are synonymous and are homologous in derivation.\n But the Dutch, followed by other Europeans, used the Mohegan term\n to designate a group of four tribes, to only one of which, the\n Oneida, was it strictly applicable. The name Sinnekens, or\n Sennecaas (Visscher\u2019s map, ca. 1660), became the tribal name of the\n Seneca by a process of elimination which excluded from the group\n and from the connotation of the general name the nearer tribes as\n each with its own proper native name became known to the Europeans.\n Obviously, the last remaining tribe of the group would finally\n acquire as its own the general name of the group. The Delaware name\n for the Seneca was Mexaxt\u012dn\u02b9n\u012d (the Maechachtinni of Heckewelder),\n which signifies \u2018great mountain\u2019; this is, of course, a Delaware\n rendering of the Iroquois name for the Seneca,\n Djiiono\u00f1dow\u0101n\u0115\u00f1\u02b9\u02bb\u0101k\u0103, or Djiiono\u00f1dow\u0101n\u0115\u00f1\u02bbro\u00f1\u02b9no\u207f\u02bc, \u2018People of the\n Great Mountain.\u2019 This name appears disguised as Trudamani (Cartier,\n 1534\u201335), Entouhonorons, Chouontouaro\u00fcon = Chonontouaronon\n (Champlain, 1615), Onentouaronons (Champlain, 1627), and\n Tsonontouan or Sonontouan (Jes. Rel., passim).\n\n Previous to the defeat and despoliation of the Neuters in 1651 and\n the Erie in 1656, the Seneca occupied the territory drained by\n Genesee r., eastward to the lands of the Cayuga along the line of\n the watershed between Seneca and Cayuga lakes.\n\n The political history of the Seneca is largely that of the League\n of the Iroquois, although owing to petty jealousies among the\n various tribes the Seneca, like the others, sometimes acted\n independently in their dealings with aliens. But their independent\n action appears never to have been a serious and deliberate rupture\n of the bonds uniting them with the federal government of the\n League, thus vindicating the wisdom and foresight of its founders\n in permitting every tribe to retain and exercise a large measure of\n autonomy in the structure of the federal government. It was\n sometimes apparently imperative that one of the tribes should enter\n into a treaty or other compact with its enemies, while the others\n might still maintain a hostile attitude toward the alien\n contracting party.\n\n During 1622 the Montagnais, the Algonkin, and the Hurons sought to\n conclude peace with the Iroquois (Yroquois = Mohawk division?),\n because \u201cthey were weary and fatigued with the wars which they had\n had for more than 50 years.\u201d The armistice was concluded in 1624,\n but was broken by the continued guerrilla warfare of the Algonkin\n warriors; for this reason the Seneca (\u201cOuentouoronons d\u2019autre\n nation, amis desdits Yrocois\u201d) killed in the \u201cvillage of the\n Yrocois\u201d the embassy composed of a Frenchman, Pierre Magnan, and\n three Algonquian ambassadors. This resulted in the renewal of the\n war. So in Sept. 1627, the Iroquois, including the Seneca, declared\n war against the Indians and the French on the St. Lawrence and its\n northern affluents by sending various parties of warriors against\n them.\n\n From the Jesuit Relation for 1635 (p. 34, 1858) it is learned that\n the Seneca, after defeating the Hurons in the spring of 1634, made\n peace with them. The Hurons in the following year sent an embassy\n to Sonontouan, the chief town of the Seneca, to ratify the peace,\n and while there learned that the Onondaga, the Oneida, the Cayuga,\n and the Mohawk were desirous of becoming parties to the treaty.\n\n In 1639 the war was renewed by the Hurons, who in May captured 12\n prisoners from the Seneca, then regarded as a powerful people. The\n war continued with varying success. The Jesuit Relation for 1641\n (p. 75, 1858) says the Seneca were the most feared of the enemies\n of the Hurons, and that they were only one day\u2019s journey from\n Ongniaahra (Niagara), the most easterly town of the Neuters. [2]\n The Relation for 1643 (p. 61) says that the Seneca (i.e. \u201cles\n Hiroquois d\u2019en haut\u201d), including the Cayuga, the Oneida, and the\n Onondaga, equaled, if they did not exceed, in number and power the\n Hurons, who previously had had this advantage; and that the Mohawk\n at this time had three villages with 700 or 800 men of arms who\n possessed 300 arquebuses that they had obtained from the Dutch and\n which they used with skill and boldness. According to the Jesuit\n Relation for 1648 (p. 49, 1858), 300 Seneca attacked the village of\n the Aondironnon, and killed or captured as many of its inhabitants\n as possible, although this people were a dependency of the Neuters\n who were at peace with the Seneca at this time. This affront nearly\n precipitated war between the Iroquois and the Neuters. [3]\n\n The Seneca warriors composed the larger part of the Iroquois\n warriors who in 1648\u201349 assailed, destroyed, and dispersed the\n Huron tribes; it was likewise they who in 1649 sacked the chief\n towns of the Tionontati, or Tobacco tribe; and the Seneca also took\n a leading part in the defeat and subjugation of the Neuters in 1651\n and of the Erie in 1656. From the Journal des PP. J\u00e9suites for\n 1651\u201352 (Jes. Rel., Thwaites\u2019 ed., XXXVII, 97, 1898) it is learned\n that in 1651 the Seneca, in waging war against the Neuters, had\n been so signally defeated that their women and children were\n compelled to flee from Sonontowan, their capital, to seek refuge\n among the neighboring Cayuga.\n\n In 1652 the Seneca were plotting with the Mohawk to destroy and\n ruin the French settlements on the St. Lawrence. Two years later\n the Seneca sent an embassy to the French for the purpose of making\n peace with them, a movement which was probably brought about by\n their rupture with the Erie. But the Mohawk not desiring peace at\n that time with the French, perhaps on account of their desire to\n attack the Hurons on Orleans id., murdered two of the three Seneca\n ambassadors, the other having remained as a hostage with the\n French. This act almost resulted in war between the two hostile\n tribes; foreign affairs, however, were in such condition as to\n prevent the beginning of actual hostility. On Sept. 19, 1655,\n Fathers Chaumonot and Dablon, after pressing invitations to do so,\n started from Quebec to visit and view the Seneca country, and to\n establish there a French habitation and teach the Seneca the\n articles of their faith.\n\n In 1657 the Seneca, in carrying out the policy of the League to\n adopt conquered tribes upon submission and the expression of a\n desire to live under the form of government established by the\n League, had thus incorporated eleven different tribes into their\n body politic.\n\n In 1652 Maryland bought from the Minqua, or Susquehanna Indians,\n i.e. the Conestoga, all their land claims on both sides of\n Chesapeake bay up to the mouth of Susquehanna r. In 1663, 800\n Seneca and Cayuga warriors from the Confederation of the Five\n Nations were defeated by the Minqua, aided by the Marylanders. The\n Iroquois did not terminate their hostilities until famine had so\n reduced the Conestoga that in 1675, when the Marylanders had\n disagreed with them and had withdrawn their alliance, the Conestoga\n were completely subdued by the Five Nations, who thereafter claimed\n a right to the Minqua lands to the head of Chesapeake bay.\n\n In 1744 the influence of the French was rapidly gaining ground\n among the Seneca; meanwhile the astute and persuasive Col. Johnson\n was gradually winning the Mohawk as close allies of the British,\n while the Onondaga, the Cayuga, and the Oneida, under strong\n pressure from Pennsylvania and Virginia, sought to be neutral.\n\n In 1686, 200 Seneca warriors went W. against the Miami, the\n Illinois in the meantime having been overcome by the Iroquois in a\n war lasting about five years. In 1687 the Marquis Denonville\n assembled a great horde of Indians from the region of the upper\n lakes and from the St. Lawrence\u2014Hurons, Ottawa, Chippewa,\n Mississauga, Miami, Illinois, Montagnais, Amikwa, and others\u2014under\n Durantaye, DuLuth, and Tonti, to serve as an auxiliary force to\n about 1,200 French and colonial levies, to be employed in attacking\n and destroying the Seneca. Having reached Irondequoit, the Seneca\n landing-place on L. Ontario, Denonville built there a stockade in\n which he left a garrison of 440 men. Thence advancing to attack the\n Seneca villages, he was ambushed by 600 or 800 Seneca, who charged\n and drove back the colonial levies and their Indian allies, and\n threw the veteran regiments into disorder. Only by the overwhelming\n numbers of his force was the traitorous Denonville saved from\n disastrous defeat.\n\n In 1763, at Bloody Run and the Devil\u2019s Hole, situated on Niagara r.\n about 4 m. below the falls, the Seneca ambushed a British supply\n train on the portage road from Ft Schlosser to Ft Niagara, only\n three escaping from a force of nearly 100. At a short distance from\n this place the same Seneca ambushed a British force composed of two\n companies of troops who were hastening to the aid of the supply\n train, only eight of whom escaped massacre. These bloody and harsh\n measures were the direct result of the general unrest of the Six\n Nations and the western tribes, arising from the manner of the\n recent occupancy of the posts by the British, after the surrender\n of Canada by the French on Sept. 8, 1760. They contrasted the\n sympathetic and bountiful paternalism of the French r\u00e9gime with the\n neglect and niggardliness that characterized the British rule. Such\n was the state of affairs that on July 29, 1761, Sir Wm. Johnson\n wrote to General Amherst: \u201cI see plainly that there appears to be\n an universal jealousy amongst every nation, on account of the hasty\n steps they look upon we are taking towards getting possession of\n this country, which measures, I am certain, will never subside\n whilst we encroach within the limits which you may recollect have\n been put under the protection of the King in the year 1726, and\n confirmed to them by him and his successors ever since and by the\n orders sent to the governors not to allow any one of his subjects\n settling thereon ... but that it should remain their absolute\n property.\u201d But, by the beginning of the American Revolution, so\n well had the British agents reconciled them to the rule of Great\n Britain that the Seneca, together with a large majority of the\n people of the Six Nations, notwithstanding their pledges to the\n contrary, reluctantly espoused the cause of the British against the\n colonies. Consequently they suffered retribution for their folly\n when Gen. Sullivan, in 1779, after defeating their warriors, burned\n their villages and destroyed their crops.\n\n There is no historical evidence that the Seneca who were on the\n Ohio and the s. shore of L. Erie in the 18th and 19th centuries\n were chiefly an outlying colony from the Iroquois tribe of that\n name dwelling in New York. The significant fact that in historical\n times their affiliations were never with the Iroquois, but rather\n with tribes usually hostile to them, is to be explained on the\n presumption that they were rather some remnant of a subjugated\n tribe dependent on the Seneca and dwelling on lands under the\n jurisdiction of their conquerors. It is a fair inference that they\n were largely subjugated Erie and Conestoga.\n\n The earliest estimates of the numbers of the Seneca, in 1660 and\n 1677, give them about 5,000. Later estimates of the population are:\n 3,500 (1721); 1,750 (1736); 5,000 (1765); 3,250 (1778); 2,000\n (1783); 3,000 (1783), and 1,780 (1796). In 1825 those in New York\n were reported at 2,325. In 1850, according to Morgan, those in New\n York numbered 2,712, while about 210 more were on Grand River res.\n in Canada. In 1909 those in New York numbered 2,749 on the three\n reservations, which, with those on Grand r., Ontario, would give\n them a total of 2,962. The proportion of Seneca now among the 4,071\n Iroquois at Caughnawaga, St Regis, and Lake of Two Mountains,\n Quebec, can not be estimated.\n\n\n\n\nCHARACTERIZATION OF CONTENTS\n\nThe Seneca material embodied in the following pages consists of two\nparts.\n\nPart 1 comprises the matter recorded in the field by the late Jeremiah\nCurtin in 1883, 1886, and 1887 on the Cattaraugus reservation, near\nVersailles, New York, including tales, legends, and myths, several\nbeing translations of texts belonging to this collection made by the\neditor. This work of Mr. Curtin represents in part the results of the\nfirst serious attempt to record with satisfactory fullness the folklore\nof the Seneca.\n\nThe material consists largely of narratives or tales of fiction\u2014na\u00efve\nproductions of the story-teller\u2019s art which can lay no claim to be\ncalled myths, although undoubtedly they contain many things that\ncharacterize myths\u2014narratives of the power and deeds of one or more of\nthe personified active forces or powers immanent in and expressed by\nphenomena or processes of nature in human guise or in that of birds or\nbeasts. They do not refer to the phenomena personified as things\nunique, but as equaled or fully initiated by human personages made\npotent by orenda, or magic power, hence they describe a period long\nafter the advent of man on earth, and in this respect do not exhibit\nthe character of myths.\n\nAgain, in some of the narratives the same incident or device appears as\ncommon property; that is to say, these several stories employ the same\nepisode for the purpose of expansion and to glorify the hero as well as\nhis prowess. An instance in point is that in which the hero himself, or\nothers at his order, gathers the bones of the skeletons of other\nadventurous heroes like himself, who failed in the tests of orenda and\nso forfeited their lives to the challenger, and, hastily placing them\nin normal positions with respect to one another, quickens them by\nexclaiming, \u201cThis tall hickory tree will fall on you, brothers, unless\nyou arise at once,\u201d while pushing against the tree itself. Sometimes it\nis a tall pine that so figures in these accounts. Again, a pupil of a\nsorcerer or a noted witch is forbidden to go in a certain direction,\nwhile permission is given to go in any other direction. But at a\ncertain time the budding hero or champion wizard goes surreptitiously\nin the forbidden direction, and at once there is collision between his\norenda, or magic power, and that of the well-known wizards and\nsorcerers dwelling in that quarter. This pupil is usually the only\nliving agent for the preservation of the orenda of some noted family of\nwizards or witches. The hero, after performing certain set tasks,\novercomes the enemies of his family and then brings to life those of\nhis kindred who failed in the deadly strife of orendas.\n\nThe identifications and interpretative field notes accompanying Mr.\nCurtin\u2019s material by some mischance were not made a part of the present\ncollection. Their loss, which has added greatly to the work of the\neditor, is unfortunate, as Mr. Curtin possessed in so marked a degree\nthe power of seizing readily the motive and significance of a story\nthat his notes undoubtedly would have supplied material for the\nintelligent explanation and analysis of the products of the Indian mind\ncontained in this memoir.\n\nThe texts recorded in the Seneca dialect by Mr. Curtin were very\ndifficult to read, as they had been recorded with a lead pencil and had\nbeen carried from place to place until they were for the greater part\nalmost illegible. The fact that these texts were the rough field notes\nof Mr. Curtin, unrevised and unedited, added to the difficulty of\ntranslating them. Fortunately, in editing a large portion of one of\nthese manuscripts, the editor had the assistance of his niece, Miss\nCaroline G. C. Hewitt, who speaks fluently the Seneca dialect of the\nIroquois languages.\n\nPart 2 also consists of Seneca legends and myths, which are\ntranslations made expressly for this work from native texts recorded by\nMr. Hewitt in the autumn of 1896. Two of the texts so translated appear\nhere, revised and edited, with a closely literal interlinear\ntranslation in English. The matter of Part 2 constitutes about\ntwo-fifths of the whole, containing only 31 items, while there are 107\nin Part 1; but the latter narratives are uniformly much longer than the\nformer.\n\nThe Seneca informants of Mr. Hewitt in the field were Mr. Truman\nHalftown, Mr. John Armstrong, and Chief Priest Henry Stevens, all of\nthe Cattaraugus Reservation, N. Y. These worthy men, who have all\npassed away, were uniformly patient, kind, and interested. They were\nmen whose faith in the religion of their ancestors ennobled them with\ngood will, manliness, and a desire to serve.\n\nSpecial attention is drawn to the freedom of these Seneca narratives\nfrom coarseness of thought and expression, although in some respectable\nquarters obscenity seems to be regarded as a dominant characteristic of\nAmerican Indian myths and legendary lore. This view is palpably\nerroneous and unjust, because it is founded on faulty and inadequate\nmaterial; it is, moreover, governed largely by the personal equation.\n\nTo form an impartial and correct judgment of the moral tone of the\nmyths and legends of the American Indian, a distinction must be made\nbetween myths and legends on the one hand and tales and stories which\nare related primarily for the indecent coarseness of their thought and\ndiction on the other; for herein lies the line of demarcation between\nnarratives in which the rare casual references to indelicate matters\nare wholly a secondary consideration and not the motives of the\nstories, and those ribald tales in which the evident motive is merely\nto pander to depraved taste by detailing the coarse, the vulgar, and\nthe filthy in life.\n\nIt is, indeed, a most unfortunate circumstance in the present study of\nthe spoken literature of the North American Indians that the headlong\nhaste and nervous zeal to obtain bulk rather than quality in collecting\nand recording it are unfavorable to the discovery and acquisition of\nthe philosophic and the poetic legends and myths so sacred to these\nthoughtful people. The inevitable result of this method of research is\nthe wholly erroneous view of the ethical character of the myths and\nlegends and stories of the American Indian, to which reference has\nalready been made. The lamentable fact that large portions of some\ncollections of so-called American Indian tales and narratives consist\nfor the greater part of coarse, obscene, and indelicate recitals in no\nwise shows that the coarse and the indelicate were the primary motives\nin the sacred lore of the people, but it does indicate the need of\nclean-minded collectors of these narratives, men who know that the\nobscene can not be the dominant theme of the legendary lore of any\npeople. Such men will take the necessary time and trouble to become\nsufficiently acquainted with the people whose literature they desire to\nrecord to gain the confidence and good will of the teachers and the\nwise men and women of the community, because these are the only persons\ncapable of giving anything like a trustworthy recital of the legendary\nand the poetic narratives and the sacred lore of their people.\n\nShould one attempt to acquire standard specimens of the literature of\nthe white people of America by consulting corner loafers and their ilk,\nthereby obtaining a mass of coarse and obscene tales and stories wholly\nmisrepresenting the living thought of the great mass of the white\npeople of the country, the procedure would in no wise differ,\nseemingly, from the usual course pursued by those who claim to be\ncollecting the literature of the American Indian people by consulting\nimmature youth, agency interpreters, and other uninformed persons,\nrather than by gaining the confidence of and consulting the native\npriests and shamans and statesmen.\n\nTo claim that in American Indian communities their story-tellers, owing\nto alleged Christian influence, are editing the mythic tales and\nlegends of their people into a higher moral tone is specious and is a\nsop thrown to religious prejudice for the purpose of giving color to\nthe defense of an erroneous view of the moral tone of such myths and\nlegends.\n\nIt is notorious that in this transition period of American Indian life\nthe frontiersman and the trader on the borderland have not been in\ngeneral of such moral character as to reflect the highest ideals in\nthought or action. Few genuine native legends and myths show any\nso-called \u201cmoral\u201d revision from contact with \u201cwhite people.\u201d It is, of\ncourse, undeniable that the coarse, the rude, and the vulgar in word,\nthought, and deed are very real and ever-present elements in the life\nof every so-called Christian community; and they are present in every\nother community. But this fact does not at all argue that it is useful\nto collect and record in detail the narratives of these indecent\naspects of life in any community, because the wholesome, the\ninstructive, and the poetic and beautiful are, forsooth, far more\ndifficult to obtain.\n\nExcept in the case of novices in the work it may be stated that the\nmoral tone or quality of the mythic and legendary material collected in\nany community is measurably an unconscious reflex of the mental and\nmoral attitude of the collector toward the high ideals of the race.\n\nIt is a pleasure to make reference here to the work of Mr. Frank\nHamilton Cushing, Dr. Washington Matthews, and Mr. Jeremiah Curtin,\nwho, in order to study with discrimination and sympathy the spoken\nliterature of the American Indians, took the necessary trouble to learn\nthe motif of the narratives of mythic and legendary origin of these\npeople; hence they did not feel it incumbent upon them to apologize for\nthe moral tone of the legends and myths they recorded and published,\nfor their own mental attitude toward the wholesome, the worthy, and the\nnoble was such as to enable them to discover and to appreciate the same\nqualities in the thinking of the people they studied. To expound like\nthe priest, to speak like the prophet, and to think like the\nmyth-maker, were among the gifts of these men which enabled them to\nunderstand the motives underlying the myths and legends of the tribal\nmen of the world, while they were at the same time fully alive to the\nscientific use and value of these same poetic narratives when analyzed\nand interpreted sympathetically.\n\nMr. Curtin obtained his Seneca material from the following persons of\nthe Seneca tribe, many of whom have since died: Abraham Johnny-John,\nSolomon O\u2019Bail, George Titus, John Armstrong, Zachariah Jimeson, Andrew\nFox, Henry Jacob, Henry Silverheels, Peter White, Black Chief, and\nPhoebe Logan. He recorded an extensive vocabulary of the Seneca, with\nwhich he had become familiar by intensive study of its structure.\n\nMr. Curtin, with the mind of a master, fully grasped the importance and\nthe paramount significance of the intelligent collection, and the\ndeeper sympathetic study, of legends and myths in general, and of those\nof the American Indians in particular, in the final establishment of\nthe science of mythology.\n\nTo the editor it is one of the delightful memories of his early\nofficial life to recall the many instructive hours spent with Mr.\nCurtin in discussing the larger significance and the deeper\nimplications which are found in the intelligent study and\ninterpretation of legends, epics, and myths\u2014the highest type of poetic\nand creative composition. And for this reason he has so freely cited\nfrom the writings of Mr. Curtin the meaning and the value which such a\nstudy and analysis had for Mr. Curtin and has for those who like him\nwill fully appreciate that \u201cthe Indian tales reveal to us a whole\nsystem of religion, philosophy, and social polity. ... the whole mental\nand social life of the race to which they belong is evident in them.\u201d\n\nThe following quotations give all too briefly, perhaps, his philosophic\nviews on these questions in his own deft, inimitable way. It is\nbelieved that these citations will enable the reader and the student to\ngain some clear idea of the pregnant lessons Mr. Curtin drew from the\nanalysis and interpretation of the legends and myths which he recorded,\nas well as of his method of studying and expounding them. The Seneca\ncollection herewith presented forms only a small portion of his\nrecorded mythic material.\n\n\n A few tens of years ago it was all-important to understand and\n explain the brotherhood and blood-bond of Aryan nations, and their\n relation to the Semitic race; to discover and set forth the meaning\n of that which in mental work, historic strivings, and spiritual\n ideals ties the historic nations to one another. At the present\n time this work is done, if not completely, at least measurably\n well, and a new work awaits us, to demonstrate that there is a\n higher and a mightier bond, the relationship of created things with\n one another, and their inseverable connection with That which some\n men reverence as God, but which other men call the Unknowable, the\n Unseen.\n\n This new work, which is the necessary continuation of the first,\n and which alone can give it completeness and significance, will be\n achieved when we have established the science of mythology. [4]\n\n\nAgain, he asks: \u201cHow is this science from which men may receive such\nservice to be founded?\u201d\n\nOn this point Mr. Curtin is clear and instructive, maintaining that\nsuch a science of mythology can be founded\u2014\n\n\n In one way alone: by obtaining from races outside of the Aryan and\n Semitic their myths, their beliefs, their view of the world; this\n done, the rest will follow as a result of intelligent labor. But\n the great battle is in the first part of the work, for the inherent\n difficulty of the task has been increased by Europeans, who have\n exterminated great numbers among the best primitive races,\n partially civilized or rather degraded others, and rendered the\n remainder distrustful and not easily approached on the subject of\n their myths and ethnic beliefs.\n\n Its weightiest service will be rendered in the domain of religion,\n for without mythology there can be no thorough understanding of any\n religion on earth, either in its inception or its growth. [5]\n\n\nThe next citation shows Mr. Curtin\u2019s complete mastery of the subject in\nhand, and his conclusions are well worth the careful consideration of\nevery student of mythic and legendary lore. In reference to the\ncollection of myths and tales and beliefs he presents the following\nwise conclusions:\n\n\n There is everywhere a sort of selvage of short tales and anecdotes,\n small information about ghosts and snakes, among all these races,\n which are easily obtained, and most Europeans seem to think that\n when they have collected some of these trivial things they have all\n that the given people possess. But they are greatly mistaken. All\n these people have something better. There was not a single stock of\n Indians in America which did not possess, in beautiful forms, the\n elements of an extensive literature with a religion and philosophy\n which would have thrown light on many beginnings of Aryan and\n Semitic thought, a knowledge of which in so many cases is now lost\n to us, but which we hope to recover in time ... if civilized men\n instead of slaying \u201csavages,\u201d directly and indirectly, will treat\n them as human beings, and not add to the labor of those workers who\n in the near future will surely endeavor, singly or in small groups,\n to study the chief primitive races of the earth and win from them,\n not short insignificant odds and ends of information but great\n masses of material; ... these races possess in large volume some of\n the most beautiful productions of the human mind, and facts that\n are not merely of great, but of unique, value. [6]\n\n But we have no tale in which it is clear who all the characters\n are; the modifying influences were too great and long-continued to\n permit that. Though myth-tales are, perhaps, more interesting ...\n in their present form, they will have not their full interest for\n science till it is shown who most of the actors are under their\n disguises.\n\n This is the nearest task of mythology.\n\n There are masterpieces in literature filled with myths, inspired\n with myth conceptions of many kinds, simply colored by the life of\n the time and the nations among which these masterpieces were\n written and moulded to shape by artists, made strong from the\n spirit of great, simple people, as unknown to us as the nameless\n heroes who perished before Agamemnon. How much mythology is there\n in the Iliad and the Odyssey, in the \u00c6neid, in the Divine Comedy of\n Dante, in the works of the other three great Italian poets? How\n much in Paradise Lost? How could \u201cKing Lear\u201d and \u201cMidsummer Night\u2019s\n Dream,\u201d or the \u201cIdylls of the King,\u201d have been written without\n Keltic mythology? Many of these literary masterpieces have not\n merely myths in their composition as a sentence has words, but the\n earlier ones are enlarged or modified myth-tales of those periods,\n while the later ones are largely modeled on and inspired by the\n earlier. [7]\n\n\nAgain he declares:\n\n\n It should be remembered that whatever be the names of the myth-tale\n heroes at present, the original heroes were not human. They were\n not men and women, though in most cases the present heroes or\n heroines bear the names of men and women, or children; they perform\n deeds which no man could perform, which only one of the forces of\n Nature could perform, if it had the volition and desires of a\n person. This is the great cause of wonderful deeds in myth-tales.\n [8]\n\n\nWith reference to the work already done in American Indian mythology,\nMr. Curtin remarks:\n\n\n We have now in North America a number of groups of tales obtained\n from the Indians which, when considered together, illustrate and\n supplement one another; they constitute, in fact, a whole system.\n These tales we may describe as forming collectively the creation\n myth of the New World.... In some cases, simple and transparent, it\n is not difficult to recognize the heroes; they are distinguishable\n at once either by their names or their actions or both. In other\n cases these tales are more involved, and the heroes are not so\n easily known, because they are concealed by names and epithets.\n Taken as a whole, however, the Indian tales are remarkably clear.\n [9]\n\n\nAs to the content of these American Indian tales and legends, Mr.\nCurtin says:\n\n\n What is the substance and sense of these Indian tales, of what do\n they treat? To begin with, they give an account of how the present\n order of things arose in the world, and are taken up with the\n exploits, adventures, and struggles of various elements, animals,\n birds, reptiles, insects, plants, rocks, and other objects before\n they became what they are.... According to the earliest tales of\n North America, this world was occupied, prior to the appearance of\n man, by beings called variously \u201cthe first people,\u201d \u201cthe outside\n people,\u201d or simply \u201cpeople,\u201d\u2014the same term in all cases being used\n for people that is applied to Indians at present.\n\n These people, who were very numerous, lived together for ages in\n harmony. There were no collisions among them, no disputes during\n that period; all were in perfect accord. In some mysterious\n fashion, however, each individual was changing imperceptibly; an\n internal movement was going on. At last a time came when the\n differences were sufficient to cause conflict, except in the case\n of a group to be mentioned hereafter, and struggles began. These\n struggles were gigantic, for the \u201cfirst people\u201d had mighty power;\n they had also wonderful perception and knowledge. They felt the\n approach of friends or enemies even at a distance; they knew the\n thought in another\u2019s heart. If one of them expressed a wish, it was\n accomplished immediately; nay, if he even thought of a thing, it\n was there before him. Endowed with such powers and qualities, it\n would seem that their struggles would be endless and indecisive;\n but such was not the case. Though opponents might be equally\n dextrous, and have the power or the wish or the word in a similar\n degree, one of them would conquer in the end through wishing for\n more effective and better things, and thus become the hero of a\n higher cause; that is, a cause from which benefit would accrue to\n mankind, the coming race. [10]\n\n ... Among living creatures, we are not to reckon man, for man does\n not appear in any of those myth tales; they relate solely to\n extra-human existences, and describe the battle and agony of\n creation, not the adventures of anything in the world since it\n received its present form and office. According to popular modes of\n thought and speech, all this would be termed the fall of the gods,\n for the \u201cfirst people\u201d of the Indian tales correspond to the\n earliest gods of other races. [11]\n\n In the theory of spiritual evolution, worked out by the aboriginal\n mind of America, all kinds of moral quality and character are\n represented as coming from an internal movement through which the\n latent, unevolved personality of each individual of these \u201cfirst\n people,\u201d or gods, is produced. Once that personality is produced,\n every species of dramatic situation and tragic catastrophe follows\n as an inevitable sequence. There is no more peace after that; there\n are only collisions followed by combats which are continued by the\n gods till they are turned into all the things, animal, vegetable,\n and mineral\u2014which are either useful or harmful to man, and thus\n creation is accomplished. During the period of struggles, the gods\n organize institutions, social and religious, according to which\n they live. These are bequeathed to man; and nothing that an Indian\n has is of human invention, all is divine. An avowed innovation,\n anything that we call reform, anything invented by man, would be\n looked on as sacrilege, a terrible, an inexpiable crime. The Indian\n lives in a world prepared by the gods, and follows in their\n footsteps\u2014that is the only morality, the one pure and holy\n religion. [12]\n\n This creation myth of the New World is a work of great value, for\n by aid of it we can bring order into mythology, and reconstruct, at\n least in outline, and provisionally, that early system of belief\n which was common to all races: a system which, though expressed in\n many languages and in endlessly varying details, has one meaning,\n and was, in the fullest sense of the word, one\u2014a religion truly\n catholic and \u0153cumenical, for it was believed in by all people,\n wherever resident, and believed in with a vividness of faith, and a\n sincerity of attachment, which no civilized man can even imagine,\n unless he has had long experience of primitive races. [13]\n\n The war between the gods continued till it produced on land, in the\n water, and the air, all creatures that move, and all plants that\n grow. There is not a beast, bird, fish, reptile, insect, or plant\n which is not a fallen divinity; and for every one noted there is a\n story of its previous existence.\n\n This transformation of the former people, or divinities, of America\n was finished just before the present race of men\u2014that is, the\n Indians\u2014appeared. [14]\n\n In some mythologies a few personages who are left unchanged at the\n eve of man\u2019s coming transform themselves voluntarily. The details\n of the change vary from tribe to tribe, but in all it takes place\n in some described way, and forms part of the general change, or\n metamorphosis, which is the vital element in the American system.\n In many, perhaps in all, the mythologies, there is an account of\n how some of the former people, or gods, instead of fighting and\n taking part in the struggle of creation and being transformed,\n retained their original character, and either went above the sky or\n sailed away westward to where the sky comes down, and passed out\n under it, and beyond, to a pleasant region where they live in\n delight. This is that contingent to which I have referred, that\n part of the \u201cfirst people\u201d in which no passion was developed; they\n remained in primitive simplicity, undifferentiated, and are happy\n at present. They correspond to those gods of classic antiquity who\n enjoyed themselves apart, and took no interest whatever in the\n sufferings or the joys of mankind. [15]\n\n Everything in nature had a tale of its own, if some one would but\n tell it, and during the epoch of constructive power in the\n race,\u2014the epoch when languages were built up and great stories\n made,\u2014few things of importance to people of that time were left\n unconsidered; hence there was among the Indians of America a volume\n of tales as immense, one might say, as an ocean river. This\n statement I make in view of materials which I have gathered myself,\n and which are still unpublished,\u2014materials which, though\n voluminous, are comparatively meager, merely a hint of what in some\n tribes was lost, and of what in others is still uncollected....\n\n From what is known of the mind of antiquity, and from what data we\n have touching savage life in the present, we may affirm as a theory\n that primitive beliefs in all places are of the same system\n essentially as the American. In that system, every individual\n existence beyond man is a divinity, but a divinity under\n sentence,\u2014a divinity weighed down by fate, a divinity with a\n history behind it, a history which is tragedy or comedy as the case\n may be. These histories extend along the whole line of experience,\n and include every combination conceivable to primitive man. [16]\n\n During eight years of investigation among Indian tribes in North\n America, I obtained the various parts of that Creation myth\n mentioned in this introduction, from tribes that were remote from\n one another, and in different degrees of development. Such tales I\n found in the east, in the central regions, and finally in\n California and Oregon. Over this space, the extreme points of which\n are 3,000 miles apart, each tribe has the Creation myth,\u2014one\n portion being brought out with special emphasis in one tribe, and\n another portion in a different one. In tribes least developed, the\n earliest tales are very distinct, and specially valuable on some\n points relating to the origin and fall of the gods. Materials from\n the extreme west are more archaic and simple than those of the\n east. In fact the two regions present the two extremes, in North\n America, of least developed and most developed, aboriginal thought.\n In this is their interest. They form one complete system. [17]\n\n To sum up, we may say, that the Indian tales reveal to us a whole\n system of religion, philosophy, and social polity....\n\n Those tales form a complete series. The whole mental and social\n life of the race to which they belong is evident in them. [18]\n\n The results to be obtained from a comparison of systems of thought\n like the Indian and the Gaelic would be great, if made thoroughly.\n If extended to all races, such a comparison would render possible a\n history of the human mind in a form such as few men at present even\n dream of,\u2014a history with a basis as firm as that which lies under\n geology.... We must make large additions indeed to our knowledge of\n primitive peoples. We must complete the work begun in America....\n The undertaking is arduous, and there is need to engage in it\n promptly. The forces of civilized society, at present, are\n destroying on all sides, not saving that which is precious in\n primitive people. Civilized society supposes that man, in an early\n degree of development, should be stripped of all that he owns, both\n material and mental, and then be refashioned to serve the society\n that stripped him. If he will not yield to the stripping and\n training, then slay him. [19]\n\n In the United States, little was accomplished till recent years; of\n late, however, public interest has been roused somewhat, and, since\n Major Powell entered the field, and became Director of the Bureau\n of Ethnology, more has been done in studying the native races of\n America than had been done from the discovery of the country up to\n that time.[18]\n\n Of course there is no true information in the American ethnic\n religion as to the real changes which affected the world around us;\n but there is in it, as in all systems like it, true information\n regarding the history of the human mind. Every ethnic religion\n gives us documentary evidence. It gives us positive facts which, in\n their own sphere, are as true as are facts of geology in the\n history of the earth\u2019s crust and surface. They do not tell us what\n took place in the world without, in the physical universe, they had\n no means of doing so; but they do tell us what took place at\n certain periods in the world of mind, in the interior of man. [20]\n\n An ethnic or primitive religion is one which belongs to people of\n one blood and language, people who increased and developed together\n with the beliefs of every sort which belong to them. Such a\n religion includes every species of knowledge, every kind of custom,\n institution, and art. Every aboriginal nation or human brood has\n its gods. All people of one blood and origin are under the\n immediate care and supervision of their gods, and preserve\n continual communication and converse with them. According to their\n own beliefs, such people received from their gods all that they\n have, all that they practice, all that they know. Such people,\n while their blood is unmixed and their society unconquered, adhere\n to their gods with the utmost fidelity.\n\n The bonds which connect a nation with its gods, bonds of faith, and\n those which connect the individuals of that nation with one\n another, bonds of blood, are the strongest known to primitive man,\n and are the only social bonds in prehistoric ages. [21]\n\n A good deal has been given to the world of late on mythology by\n able writers who with good materials would attain good results; but\n as the materials at their disposal are faulty, much of their work\n with all its cleverness is mainly a persistent pouring of the empty\n into the void.\n\n We have seen attempts made to show that real gods have been\n developed by savage men from their own dead savage chiefs. Such a\n thing has never been done since the human race began, and it could\n never have been imagined by any man who knew the ideas of primitive\n races from actual experience or from competent testimony. The most\n striking thing in all savage belief is the low estimate put on man\n when unaided by divine, uncreated power. In Indian belief every\n object in the universe is divine except man. [22]...\n\n Vegetable gods, so called, have been scoffed at by writers on\n mythology. The scoff is baseless, for the first people were turned,\n or turned themselves, into trees and various plants as frequently\n as into beasts and other creatures. Maize or Indian corn is a\n transformed god who gave himself to be eaten to save man from\n hunger and death. When Spanish priests saw little cakes of meal\n eaten ceremonially by Indians, and when the latter informed them\n that they were eating their god, the good priests thought this a\n diabolical mockery of the Holy Sacrament, and a blasphemous trick\n of Satan to ruin poor ignorant Indians.\n\n I have a myth in which the main character is a violent and cruel\n old personage who is merciless and faith-breaking, who does no end\n of damage till he is cornered at last by a good hero and turned\n into the wild parsnip. Before transformation this old parsnip could\n travel swiftly, but now he must stay in one place, and of course\n kills people only when they eat him.\n\n The treasure saved to science by the primitive race of America is\n unique in value and high significance. The first result from it is\n to carry us back through untold centuries to that epoch when man\n made the earliest collective and consistent explanation of this\n universe and its origin.\n\n Occupying this vantage-ground, we can now throw a flood of light on\n all those mythologies and ethnic religions or systems of thought\n from which are lost in part, great or small, the materials needed\n to prove the foundation and beginnings of each of them. In this\n condition are all ancient recorded religions, whether of Greece,\n Rome, Egypt, Chaldea, Persia, or India. [23]\n\n\nAgain, in speaking of the first people, the ancients, or the man-beings\nof the oldest myth, or rather cycle of myths, in America, Mr. Curtin\ncontinues his exposition of the significance of these poetic figures:\n\n\n After they had lived on an indefinite period, they appear as a vast\n number of groups, which form two camps, which may be called the\n good and the bad. In the good camp are the persons who originate\n all the different kinds of food, establish all institutions, arts,\n games, amusements, dances, and religious ceremonies for the coming\n race.\n\n In the other camp are cunning, deceitful beings, ferocious and\n hungry man-eaters\u2014the harmful powers of every description. The\n heroes of the good camp overcome these one after another by\n stratagem, superior skill, swiftness, or the use of the\n all-powerful wish; but they are immortal, and, though overcome, can\n not be destroyed....\n\n When the present race of men (that is, Indians) appear on the\n scene, the people of the previous order of affairs have vanished.\n One division, vast in number, a part of the good and all the bad\n ones, have become the beasts, birds, fishes, reptiles, insects,\n plants, stones, cold, heat, light, darkness, fire, rain, snow,\n earthquake, sun, moon, stars\u2014have become, in fact, every living\n thing, object, agency, phenomenon, process, and power outside of\n man. Another party much smaller in number, who succeeded in\n avoiding entanglement in the struggle of preparing the world for\n man, left the earth. According to some myths they went beyond the\n sky to the upper land; according to others they sailed in boats\n over the ocean to the West\u2014sailed till they went out beyond the\n setting sun, beyond the line where the sky touches the earth. There\n they are living now free from pain, disease, and death, which came\n into the world just before they left, but before the coming of man\n and through the agency of this first people....\n\n This earliest American myth cycle really describes a period in the\n beginning of which all things\u2014and there was no thing then which was\n not a person\u2014lived in company without danger to each other or\n trouble. This was the period of prim\u00e6val innocence, of which we\n hear so many echoes in tradition and early literature, when that\n infinite variety of character and quality now manifest in the\n universe was still dormant and hidden, practically uncreated. This\n was the \u201cgolden age\u201d of so many mythologies\u2014the \u201cgolden age\u201d\n dreamed of so often, but never seen by mortal man; a period when,\n in their original form and power, the panther and the deer, the\n wolf and the antelope, lay down together, when the rattlesnake was\n as harmless as the rabbit, when trees could talk and flowers sing,\n when both could move as nimbly as the swiftest on earth.\n\n Such, in a sketch exceedingly meager and imperfect, a hint rather\n than a sketch, is the first great cycle of American mythology\u2014the\n creation-myth of the New World. From this cycle are borrowed the\n characters and machinery for myths of later construction and\n stories of inferior importance; myths relating to the action of all\n observed forces and phenomena; struggles of the seasons, winds,\n light and darkness; and stories in great numbers containing\n adventures without end of the present animals, birds, reptiles, and\n insects\u2014people of the former world in their fallen state....\n\n To whatever race they may belong, the earliest myths, whether of\n ancient record or recent collection, point with unerring indication\n to the same source as those of America, for the one reason that\n there is no other source. The personages of any given body of myths\n are such manifestations of force in the world around them, or the\n result of such manifestations, as the ancient myth-makers observed;\n and whether they went backwards or forwards, these were the only\n personages possible to them, because they were the only personages\n accessible to their senses or conceivable to their minds....\n\n Since they had passions varying like those of men, the myth-makers\n narrate the origin of these passions, and carried their personages\n back to a period of peaceful and innocent chaos, when there was no\n motive as yet in existence. After a while the shock came. The\n motive appeared in the form of revenge for acts done through\n cupidity or ignorance; strife began, and never left the world of\n the gods till one quota of them was turned into animals, plants,\n heavenly bodies, everything in the universe, and the other went\n away unchanged to a place of happy enjoyment.\n\n All myths have the same origin, and all run parallel up to a\n certain point, which may be taken as the point to which the\n least-developed people have risen. [24]\n\n\nAnd Mr. Curtin further says:\n\n\n At that period the earth ... was occupied by personages who are\n called people, though it is well understood at all times that they\n were not human; they were persons, individuals. [25]\n\n\nTo trace the ancestral sources of a people\u2019s thought and character, a\ncareful and critical study of the myths, and later of the mythology of\nthat people, first exclusively and then comparatively, is required.\nThis study deals with ideas and concepts expressed by three well-known\nGreek terms, mythos, epos, and logos, and also with those expressed by\nthe term resulting from the combination of the first and the last of\nthese words. These are among many words of human speech which comprise\nall human experience and history. It is remarkable also that each may\nbe translated into English by the term \u201cword.\u201d\n\nThe word \u201cmythology\u201d is a philosophic term composed of two very\ninteresting and instructive Greek words, mythos and logos.\n\nThe first term, mythos, denoted whatever was thoughtfully uttered by\nthe mouth of savage and barbaric men\u2014the expression of thought which\nhad been shut in to mature\u2014a story of prehistoric time, a na\u00efve,\ncreative concept stated in terms of human life and activity\u2014a poem. In\nmatters of religion and cosmogony such an utterance was final and\nconclusive to those men.\n\nThe second term, logos, having at the beginning approximately the same\nmeaning as mythos, became in Greek philosophic thinking the symbol or\nexpression of the internal constitution as well as the external form\nand sign of thought, and so became \u201cthe expression of exact thought\u2014...\nexact because it corresponds to universal and unchanging principles,\u201d\nreaching \u201cits highest exaltation in becoming not only reason in man but\nthe reason in the universe\u2014the Divine Logos, the thought of God, the\nSon of God, God himself\u201d (Curtin). The logos is thus the expression of\nthe philosophy of men measurably cultured; it is the intelligent\nexegesis of the content of the mythos in terms of objective and\nsubjective reality; it is scientific because it is logical; it is the\nlater literary criticism\u2014the analytic and synthetic treatment of myths\nand epics. So, in the experience of every people having an ethnic past,\nmythos and logos represent two well-defined stages of human thought\u2014the\nna\u00efve and the philosophic\u2014and also the elder time and the modern. So\nmythology may be defined as the science or the logic of the myth; it\nbelongs to times of relatively high culture and does not flourish in\nsavagery, for savages have only myths. It may be well to note that a\nthird stage of thought is expressed in the Greek term epos, which is\nthe adornment or garbing and dramatizing of the myth concepts in poetic\nform, in story, saga, and legend\u2014the epic.\n\nOnly modern research with its critical exegesis and sympathetic\ninterpretation brings down the study of the concepts of the myths of\nthe fathers measurably to the character of a science.\n\nThe highest type of poetry expresses itself in myth, in the epos, and\nin the logos. For men of undeveloped thought, of inchoate mentation,\nthis is the mental process through which they dimly apprehend the\nsignificance of the complex and closely interrelated phenomena of life\nand of environing nature, and the medium by which they harmonize the\nceaseless functioning of these with their own experience, with the\nactivity of their own subconscious mind, and with the divine promptings\nand visions vouchsafed them by the dawn of their own superconscious\nintellect.\n\nThe initial step of the process is the ingenuous act of the imagination\nin personifying, yea, in ideally humanizing, the bodies, elements, and\nforces of environing nature; as, for instance, the picturing by the\nIroquois and their neighbors, the Algonquian, of snow as the living\nbody of a man formed by the God of Winter, whose breath was potent\nenough to drive animals and birds into their winter retreats and some\neven into hibernation, represented as the hiding of the animals from\nhis brother, the Master or God of Life.\n\nThe next step in the process is the socialization of this vast\ncompany\u2014the imputation of life, soul, purpose, and a rational r\u00f4le to\nthem constitutes the epic, which is also the poet\u2019s handiwork.\n\nAs the basis of religious expression, Seneca-Iroquoian myths and\nlegends, in common with those of all other men, are to most people the\nempty tales of superstition, the foundations of idolatry, because its\ngods and deities, forsooth, have never actually existed. But myths are\nfictitious only in form and dress, while they are true in matter and\nspirit, for truth is congruity between reason and objects, and hence is\neternal and universal.\n\nThe human side of these personifications of the processes and phenomena\nof nature in some instances has become so real and so natural that\nthese beings no longer act or function in terms of the processes of\nnature only, but as the thaumaturgic fetishes of potent sorcerers,\nperforming wonderful feats of orenda, as they are represented as doing\nin a large number of these narratives. Now, these accounts are\ncertainly not myths and are not legends in the true sense of the term,\nbut are, rather, fictitious narratives or tales of reputed individual\nhuman achievement, quite incredible, of course, as authentic acts of\nmankind. They center about the reputed affairs of a human being, or do\nso at least in the view of the modern story-teller.\n\nIn the collection of Seneca narratives of Mr. Curtin eight relate to\nthe Genonsgwa (the Stone Coats or Stone Giants), six to Hi\u02b9\u02bcno\u207f\u02bc\n(Hinon) or the Thunder People, six to the Dagwanoenyent or Whirlwind\nPeople, five to the Shagodiioweq or Wind People, and three to the\nDjogeon or Dwarf People. It is probable that the two groups of \u201cwind\u201d\npeoples originally arose from a single personage. From single\npersonages like Hi\u02b9\u02bcno\u207f\u02bc or Thunder, Shagodiioweq or the Wind, and\nDagwanoenyent or the Cyclone or Whirlwind, the story-tellers of to-day\nhave created large bodies of fictitious people, representing a reversal\nof the original process by which the first great concepts were formed.\n\nBut truth seemingly was not readily appreciable by primal men until it\nwas dramatized in saga, in legend, and in myth, in formulas, rites,\nceremonies, customs, and material symbols based on those narratives; in\nshort, it had to be couched in terms of human expression and activity.\nThese symbols and figurative expressions bore the fashion and impress\nof the time and the place, and so before truth so dramatized can be\nfully understood it must be carefully freed from the garb and trappings\nof local and temporal use and need; in brief, the literal unreality of\nmyth must be lifted from the substantive and the spiritual realities it\nsymbolizes.\n\nAnd, for this reason, a deity embodying or representing one of the\ngreat recurrent processes of nature or one of the seemingly changeless\nfeatures of the universe is something vastly more than a mere figment\nof the human brain; for, although conceived in terms of man, the\n\u201cdeity\u201d in his own sphere and function is limitless in power,\nincomprehensible in mode of life and action, and abides without\nbeginning of days or end of years\u2014properties which make the god divine\nand infinitely superior to man, the creature of divine power.\n\nOne of the fundamental teachings of the study of the myths of the\nAmerican Indians is that the so-called Genesis or Creation myths relate\nthe activities and exploits, in more or less detail, of the \u201celder\npeople,\u201d the \u201cfirst people,\u201d whom men later call the gods. Rightly\nunderstood and sympathetically conceived, these events are not\npredicated of human beings as such. These narrations explain in just\nwhat manner the present order of things in nature arose; they detail\nwhat took place in a condition of things different from the present,\nand which were, in the minds of their relators, the necessary\nantecedent processes resulting in the establishment of the present\norder of nature. They treat only of the \u201cfirst people.\u201d None relate to\nhuman beings and none treat of things done since man appeared on earth.\n\nHuman in form and in feeling, and yet most divine, were the gods and\ndeities of the ancient Seneca and the other Iroquoian peoples. While\nthe divine social and political organization was necessarily for\npsychological reasons a close reflex or replica of the human, and\nalthough both gods and man derived descent from an original first\nparent, yet the first divine ancestor was a self-existing god, and the\nfirst man was the creature of one of these divine Powers.\n\nThe expression of the mythic\u2014the cosmogonic, the cosmologic\u2014in terms of\nhuman function and attribute and activity is well illustrated in the\nlegends and myths of the Iroquoian peoples. In these sagas the\npersonifications of the elements and forces of nature are classified as\nhuman by the use of the term o\u00f1\u02b9gwe, \u201ca human being or mankind\u201d (for\nthe word has both a singular and a plural signification), to designate\nthem.\n\nThe task of classifying these narratives, even tentatively, is not an\neasy one, for the proportion of these stories which seem to be\nunquestionably fiction to those which are myths and legends is\nrelatively much larger than might be suspected without some\ninvestigation. It is clearly wrong to call everything legend or myth\nwhen the evidence from the facts seems to forbid such action. For it is\nevident that very many of the narratives are fiction\u2014stories composed\nand related to amuse, to mystify, or to glorify some hero, or perhaps\nto spread the fame of some noted sorcerer and his fetishes.\n\nThe setting and the framework of the narrative or story may be taken\nfrom a myth and one or more myth episodes incorporated in it, but the\nresult is a fabrication because it does not rest on facts of human\nexperience.\n\nNow, for example, the narratives concerning the so-called Stone Coats,\nStone Giants, or the Genonsgwa are not myths but legends. These beings\ndo not figure in the Creation Myth of the Iroquois, but are a brood of\nbeings whose connection with Stone is due to false etymology of a\nproper name in a myth. [26] This is an interesting and instructive\nexample of forgotten derivations of words and names and the resultant\nnew conceptions.\n\nIn the Genesis myth of the Iroquoian peoples the Winter Season, by\npersonification, was placed in the class of man-beings with the name,\n\u201cHe-who-is-clad-in-ice,\u201d or \u201cHe-who-is-ice-clad.\u201d Now it so happens\nthat the word for ice and for chert or flint stone is derived from a\ncommon stem whose fundamental meaning is \u201cglare,\u201d \u201ccrystal,\u201d or \u201cwhat\nis ice-like.\u201d But the myth-tellers, in order to add an air of the\nmystical to their recital, did not fail to play on the double meaning\nof the word for ice, and so represented the Winter Man-being as \u201cThe\nFlint-clad Man-being\u201d rather than as \u201cThe Ice-clad Man-being.\u201d And the\nresults of Winter\u2019s cold and frost were told in terms of flint or chert\nstone, and so bergs and cakes and blocks of ice became in the narration\nobjects of flint and chert stone. Winter\u2019s cold is conveyed from place\nto place by means of cakes and bergs of ice, which are transformed by\nthe poet into canoes of flint or stone. And in time the stone canoe is\ntransferred from myth to the realm of fiction and legend to glorify the\nfame of some human hero.\n\nAnd in the thinking of the Iroquois the Flint-clad Man-being became\nseparated and distinct from the Man-being of the Winter. At this point\nthe fictitious Man-being who was Stone-clad parted company forever with\nthe personified nature force or process that was frost-bearing and\nice-clad. The former was gradually reduced to a peculiar species of\nmankind\u2014the stone giant, for he was represented as stone-clad, while\nthe latter retained his first estate as one of the chief characters in\nthe Genesis myth of the Iroquoian peoples.\n\nThe ordinary Iroquoian concept of the Stone Coat or Stone Giant\nindicates, to the student at least, that the Winter God, the Great\nFrost Giant of the common Iroquoian Genesis myth, was its source. Aside\nfrom the evident etymologic connection, the most significant feature is\nthe constant tradition that the home land of these anthropoid monsters\nis in the regions of the north where this same authority usually places\nthe burial place of the Winter God after his defeat and death at the\nhands of his twin brother, the Life God, sometimes called the Master of\nLife.\n\nThe tales which relate how the Stone Coat people are made from perverse\nmen and women first by carefully covering the body with pitch and then\nby rolling and wallowing in sand and down sand banks repeatedly, shows\nhow utterly forgotten is the true source of this interesting concept\namong the story tellers and their hearers. There is no doubt that the\noriginal \u201cStone Coat\u201d was the \u201cIce-Clad Winter God.\u201d In the Curtin\ncollection there are eight stories which refer to the Genonsgwa, or\nStone Coats, sometimes called Stone Giants, but there is nothing in\nthem to connect these peculiar fictitious monsters with the original\nconception. In none are the operations of the winter process predicated\nof these fictitious beings. They are merely exaggerated human figures\nand not symbols of a process of nature, their deeds are the deeds of\nmen, and are not the acts of a process of nature expressed in terms of\nhuman activity.\n\nAnd thus is founded the race of the Stone Giants or Stone Coats, or\nmore popularly the Giants. When once these fictitious beings were\nregarded as human monsters they soon became confused with cruel hermits\nand bloodthirsty sorcerers who because of evil tastes were cannibals\nand dwelt apart from the habitations of men, who shunned and feared\nthem, and the tales about them became narratives that do not detail the\nactivities of the Winter God\u2014the personified process of nature; and so,\nlike their human prototypes, they increased and multiplied mightily,\nand so were as numerous as the leaves on the trees.\n\nThe persons or figures produced by the attribution of human life and\nmind to all objective and subjective things were, by virtue of the\nreality of the elements they embodied, the deities or the gods of this\nsystem of thought. In brief, they were composed of both the\nmetamorphosed and of the unchanged first or ancient people who in\ndistinctive character were conceived of as the formal and outward\nexpression of human mind. In the course of time these deities or gods\nare said to have taught their people the arts and crafts and the\nelements of their culture and their faith, thus revealing their will\nand the things which were to be in the future. This divine knowledge,\nthis wisdom of the gods, was obtained or revealed in dreams or visions\nand by theophanies. But a knowledge of the activities of the people\nholding these views makes it evident that the doctrines and the arts\nand the crafts taught by the gods and the institutions founded by them\nfor the people are in fact the activities of the people themselves\nwhich had been unconsciously imputed to these deities. Of course, the\ngods can teach and can reveal only what has been before imputed to them\nby the people.\n\nThe original and chief person in the myth was not a human being,\nalthough he was represented as possessed of the form, the desires, and\nthe volition of a person. He is reputed to have performed acts which no\nhuman being had the power to perform, acts which only the functioning\nof a process of nature or of life could accomplish.\n\nIn some of these narratives human beings, bearing human names, have\nbeen substituted and the heroes and heroines of these stories are men,\nwomen, and children.\n\nThe substitution of human beings in the stead of the personified forces\nor processes of nature supplies the reason that apparently wonderful\nsuperhuman deeds are accomplished by the human substitutes, whereas the\nacts portrayed are those of natural forces, not of human brain and\nbrawn.\n\nThe stories of the Dagwanoenyent, or Flying Heads, Cyclones, and\nWhirlwinds, of the Genonsgwa, or Stone Coats (the Frost Giants, or Gods\nof Winter, but originally named Tawiskaron), and of the\nS\u02bbhagodiyoweqgowa, or Wind God, purport to relate historical events,\nalthough they are mythic and legendary in form. But unlettered peoples\ndo not transmit history. The writing of history presupposes not only\nthe art of writing but also some kind of permanent social and political\norganization. Individual experiences fade rapidly, for lacking the\nneedful general interest they do not unite with others in forming even\nsome phase of the local history of a group. The experiences of\nindividuals and even of small unimportant groups of people also lack\nthe interest necessary to bring about their transmission as history.\nHence such uncivilized peoples leave to their posterity no authentic\naccounts of the events of their times, for only in song and saga, where\npoetry mingles with fact, do they attempt to transmit the narratives of\nhistorical events and experiences.\n\nBut with the organization and development of society into greater\ncomplexity of social and governmental organization there arises the\nneed for the transmission of a record of tribal or communal experiences\nin which a certain number of persons are intensely interested\u2014tribal\nwars, feats and acts and sayings of great leaders and reformers, and\nother noteworthy public events claim permanency of record, and thus\nhistory is written.\n\nPopular tradition treats historical events in a na\u00efve poetical way, and\nauthentic historical experiences may thus be preserved. Through poetic\ntreatment oral tradition becomes legend, so that one of the clearest\ncriterions of legend is the fact that it frequently relates things that\nare not credible. Legend is the tradition of men who have not the art\nof writing and is a particular form of poetic narrative. So that in\norigin and nature history differs from legend because of difference of\nspheres of interest. Private and personal affairs and experiences and\nthings that are of some interest to the common people and heroes, great\npersonages, and public events and affairs are made attractive to the\npopular minds by means of poetic treatment. Legend is oral tradition in\nuse among folk who do not make use of writing or other graphic art to\nsecure permanency of record, while history is the written record of\nevents and achievements and thoughts of men, which always presupposes\nthe existence and the practice of graphic or scriptorial art.\n\nNow, oral tradition, or legend, is not transmitted without important\nvariation in details from generation to generation, and so it is an\nuntrustworthy medium for the conveyance of historical events.\n\nThe saga, or popular story, may become sacred legend\u2014that is, a\ncharacteristically \u201csacred\u201d narrative about the \u201cfirst people,\u201d or the\ngods\u2014or it may remain simply a story or tale. These two classes of\nstory or narrative had specific names among the Seneca and their\ncongeners of the Iroquoian stock. The sacred legend was called K\u0103\u02b9k\u0101\u0101\u02bc,\nor K\u0103\u02b9kar\u0103\u02bc by the r-using dialects of the Iroquoian tribes. The\nliteral meaning of this noun is not known; in the Onondaga dialect the\nk-sound would be replaced by the g-sound. These legends are \u201csacred\u201d to\nthe extent that they would not be related except during certain seasons\nof the year for the fear of breaking a religious taboo, forbidding\nstrictly the telling of this class of narrative. The transgression of\nthis prohibition was punished by the offended and vexed \u201cfirst people,\u201d\nconcerning whom the myths or stories are related, although modern\nstory-tellers, with scarce an exception, who have forgotten the true\nand logical reason for the inhibition mistakenly declare that the\naforesaid penalty would be inflicted by the toads or snakes or by some\nother subtle animal.\n\nThe myths of the American Indian refer to an order of things which\npreceded the present order, and to a race of man-beings who dwelt first\nin the world above the sky and later in small number only on this earth\nand who were the so-called \u201cfirst people,\u201d \u201cthe ancients.\u201d It is\nevident that myths of origins project backward to an assumed condition\nof things the story of a day or of a year, and creation is described as\nSpring on a universal scale, that is, it explains the manner in which\nthe order of things, existent where the stories are told, came about,\nas a Rebirth of Nature. But no one will contend that there were human\neyewitnesses of what the narratives report.\n\nThe wise men, prophets, and priests of tribal men painted these tales\nwith the glamour and witchery of poetry. Myths are the poetic judgments\nof tribal men about the phenomena of life and the outside world and\nembody the philosophy of these men about the problems and mysteries of\nthe universe around them and in their own lives. So, in order to\nunderstand these narratives, it is necessary to study them with the\ndeepest sympathy. But our sympathy with the viewpoint of the myth\nnarratives of tribal men should not veil the realities of science from\nour minds.\n\nPiloted by science in seeking to know the truth about the universe,\nscholars do not expect to discover it in the myth-lore or the folk-lore\nof tribal men. To study the birth and the growth of opinions forms one\nof the most instructive chapters in the science of mind or psychology.\n\nThe Seneca name S\u02bbhagodiiowe\u02b9\u02bbg\u014dw\u0101 or S\u02bbhagodiiowe\u02b9qg\u014dw\u0101 designates one\nof the famous \u201cman-beings\u201d who are of the lineage of the \u201cfirst\npeople.\u201d Some unknowing Indian interpreters render this term\nerroneously by the English words \u201cfalse face,\u201d which is a translation\nwhich effectually conceals the literal meaning of the expression, which\nis freely \u201cThe Great Ones Who Defend Them.\u201d But as an appellative the\nterm is also applied to a single one of these fictitious beings. The\nplural concept is evidently a late development, and probably arose\nafter the establishment of societies whose members, when ceremonially\nattired, must for one thing wear a wooden mask having as its essential\nmark a wry mouth. So it is clear that the expression \u201cfalse face\u201d\napplies to the members of such societies and not at all to the\nman-beings so impersonated. The Iroquoian myth of Creation knows only\none man-being, who assumed the duty of protecting mankind from\npestilence and disease. He was the God of the Air or the Wind,\nsometimes appearing as the Whirlwind. Ceremonially he is addressed as\nS\u02bbhedw\u00e1s\u014d\u02b9d\u0103\u02bb or as Et\u02bbhi\u02bbs\u014d\u02b9d\u0103\u02bb, both meaning \u201cHe Who Is Our\nGrandfather.\u201d\n\nIt would seem that the pluralizing of the concept has resulted in a\nmarked forgetting of the original objective reality represented in the\nconcept, which in turn detracts from the high esteem in which the\noriginal Wind God was held. The Onondaga name of this personage is\nHadu\u02b9\u02bci\u02bc; the Mohawk, Ako\u00f1\u02b9w\u0103r\u0103\u02bc. Both these names have arisen from\nsomething peculiar to members of the so-called \u201cFalse Face Societies,\u201d\nthe first meaning, from the common postures assumed by the members,\n\u201chunch-backed,\u201d and the second, \u201cmask,\u201d from the wooden mask worn by\nthe members of the society when in session. So the expression of the\nevil side of the manifestations of the Power of the Wind or Air,\nPestilence, Disease, and Death may safely be predicated of this member\nof the \u201cfirst people.\u201d\n\nA god or deity exerts or maintains its influence over the mind and\nheart of man because it is something more than a mere creature of the\nhuman brain. The god exercises certain attributes, peculiarities and\nforces which place him outside the sphere of human knowledge and\nexperience and competence into a class by himself; he embodies in\nhimself, according to belief, the power to function as a process or\nforce of the universe plus the attributed human faculties and aspect.\n\nSome of the French writers among the early explorers in North America\nrefer to a native belief in \u201cthe ancients of animals,\u201d which, it was\nstated, were regarded as the type and the progenitors of each\nparticular species of animal. But this statement gives only a glimpse\nof a larger faith. These so-called \u201cancients of animals\u201d were indeed\nonly a part of the great company of \u201cthe ancients,\u201d \u201cthe ancestors,\u201d or\n\u201cthe first people,\u201d each being a personified element or process of life\nor of outside nature, who became by fated metamorphosis the reputed\nprogenitors of all faunal and floral life on the earth.\n\nBut an interpretative understanding of the Genesis myth of the American\nIndians shows that these \u201cancients,\u201d these primal \u201cancestors,\u201d were\nregarded as \u201chuman beings,\u201d as belonging to that class of animate\nbeings to which the Indian himself belonged. Yet, these \u201cancients\u201d were\nthe \u201cgods,\u201d \u201cthe beings,\u201d or \u201cthe existences,\u201d of anthropic form,\ncharacter, and volition, whose metamorphosis later produced, according\nto the Indian philosophy, the present order of things on earth. So, the\n\u201cfirst beings,\u201d conceived as \u201chuman beings,\u201d were indeed the gods\u2014the\npersonified agents of the powers, processes, and phenomena of nature.\n\nIt is this principle of transformation, or metamorphosis, that in part\nexplains why there are represented largely \u201canthropic gods\u201d with\n\u201canimal masks\u201d in Central America, Mexico, India, China, Egypt,\nBabylonia, and Assyria, and not many true \u201canimal gods\u201d with \u201chuman\nmasks.\u201d\n\nBut in some places there arose confusion between these poetic creations\nof a childlike faith and the lineal ancestors of men. When pride of\nbirth and of position dominated the minds of aristocratic men they\nsought to trace their pedigree to the gods, and so they blindly claimed\ndescent from these primal gods, who, in their anthropic aspect, were\nmere fictions of the mind, and so in time and in some lands this\nprocess resulted in what is usually called \u201cancestor worship.\u201d This is,\ntherefore, never a primitive faith, but only a decadent culture.\n\nAll early men of inchoate mentation, of self-centered thinking, shared\ntheir needs and afflictions, their woes and ambitions, their sufferings\nand aspirations, and their joys and blessings with their gods, feeling\nthat their gods who bore their own likeness by the unconscious\nimputation of human nature to them were endowed with the attributes,\nwhims, virtues, and frailties of human nature. They believed that their\ngods must be men\u2014man-beings, men like themselves\u2014else these deities\ncould not foresee and understand their necessities and so could not\nsympathize with men everywhere. Hence an Iroquois, thinking and\nspeaking of their deities only in terms of human speech and thought,\ndesignates a god or other spirit of his faith by the word denoting man,\nhuman being, or mankind.\n\nOf the gods and deities of Iroquois myths the editor has written:\n\n\n Like most American Indian mythologies, the Iroquoian deals with\n three great mythic cosmical periods. In the first dwelt a race of\n gigantic anthropic beings\u2014man-beings, let them be called, because\n though they were reputed to have been larger, purer, wiser, more\n ancient, and possessed of more potent orenda (q. v.), than man, and\n having superior ability to perform the great elemental functions\n characterizing definitely the things represented by them, they\n nevertheless had the form, mien, and mind of man, their creator;\n for unconsciously did man create the gods, the great primal beings\n of cosmic time\u2014the controllers or directors, or impersonations, of\n the bodies and phenomena of nature\u2014in his own image. To these\n man-beings, therefore, were imputed the thought, manners, customs,\n habits, and social organization of their creators; notwithstanding\n this, man regarded them as uncreated, eternal, and immortal; for by\n a curious paradox, man, mistaking his own mental fictions, his\n metaphors, for realities, explained his own existence, wisdom, and\n activities as the divine product of the creations of his own\n inchoate mind. The dwelling-place of the first great primal beings,\n characterized by flora and fauna respectively identical with the\n plant and animal life appearing later on the earth, was conceived\n to have been the upper surface of the visible sky, which was\n regarded as a solid plain. Here lived the first beings in peace and\n contentment for a very long period of time: no one knows or ever\n knew the length of this first cosmic period of tranquil existence.\n But there came a time when an event occurred which resulted in a\n metamorphosis in the state and aspect of celestial and earthly\n things; in fact, the seeming had to become or to assume the real,\n and so came to pass the cataclysmic change of things of the first\n period into that now seen on the earth and in the sky, and the\n close of this period was the dawn of the gods of this mythology.\n [27]\n\n\nSo the character and the nature of the deities and spirits of the faith\nof the Iroquois peoples were a direct reflex of those attributes of the\npeople themselves. It may be inferred in general that the more\nprimitive and cultureless the people are the more crude, the more\nbarbaric and savage will be their conceptions of their gods and the\nnature and functions of these na\u00efve creations, but, conversely, it is\nonly with the possession of a higher degree of intelligence that come\nnobler, more refined, grander, and more spiritual ideas of their gods.\nThis admits of no exception.\n\nWhatever, therefore, the final terms are in which men at any time and\nplace define their deities, the premises of their reasoning about them\nis always quite the same\u2014namely, to define the unknown man in terms of\nthe known men themselves\u2014but this known quantity, man, is variable and\ninconstant, changing with time and place. All powers and functions and\nattributes of mind and body, inherent in man and distinctive of him\u2014no\nmatter whether beneficent or evil\u2014men imputed to their gods in more or\nless idealized form.\n\nGuided by inchoate reasoning, the crude thinking of unscientific minds,\nall early men, responsive to external stimuli and the internal yearning\nfor truth, ascribed to their gods and spirits not only all human\nfunctions and attributes measurably idealized, but also all their arts\nand social and religious institutions were likewise attributed,\nprobably quite unconsciously, to their gods and deities. These\nanthropic features and activities and anthropopathic mind were not\nascribed, of course, to other men, but rather to the so-called \u201cfirst\npeople\u201d\u2014the personified, animated and humanized phenomena and processes\nof nature, of the environments of their experience. Thus, the social\nand institutional organization of the gods becomes a somewhat idealized\nepitome or reflex of the human society as it existed and exists among\nthe people in whose minds these divine organizations had their origin.\nBy so doing men painted, either consciously or unconsciously, in their\nreligious activities and in their god-lore a faithful picture of the\nearliest culture and civilization of their own ethnic progenitors.\n\nHence, when authentic historical records are wanting the student may by\nclose and sympathetic analysis and interpretation of the myths and the\nreligion of a people acquire a fairly accurate knowledge of the history\nand culture of such a people. In this manner, indeed, the gods verily\nbecome the revealers of all history and the teachers of the arts and\ncrafts and industries and the true founders of the institutions\u2014human\nand divine\u2014to that people. In this interaction of the human mind with\nthe forces and phenomena of life and environing nature lies the true\nsource of inspiration and prophecy. The history of the gods is the\nhistory of man. Because the gods, in general, symbolize universal\nprocesses in life and nature they and their attributes and functions in\ntime become more or less highly idealized creations of the conscious,\nthe subconscious, and the superconscious thinking of men.\n\nThe lesson of these myths and legends is that man is other than the\nmaterial world; that while he is in it he is not of it; that while he\nfeels nature\u2019s elemental activities impelling him and impinging on his\nsenses, his apprehensive yearning heart sees the beckoning finger of a\nhigher and nobler destiny.\n\nAll bodies of myths agree perfectly on one fundamental principle,\ntransformation, through which all things on this earth have become what\nthey are.\n\nThis principle of metamorphosis indicates the mental process by which\nthese things were represented as becoming what they seemed to\nbe\u2014animated things, subjectively endowed with human form, thought, and\nvolition, to explain the phenomena of life and surrounding nature.\n\n\n\nI desire to record here my grateful acknowledgment of the assistance\nrendered by Mr. F. W. Hodge, ethnologist in charge of the Bureau of\nAmerican Ethnology, in the form of valuable suggestions in connection\nwith the work and in other ways. I wish also to express my appreciation\nof the courtesy of Messrs. Little, Brown & Co., of Boston, in giving\nthe bureau permission to use freely the material contained in the\ninstructive \u201cIntroductions\u201d written by the late Jeremiah Curtin for his\ninteresting books, published by that company under the titles: \u201cMyths\nand Folk-Tales of the Russians, Western Slavs, and Magyars\u201d; \u201cMyths and\nFolk-Lore of Ireland\u201d; \u201cHero-Tales of Ireland\u201d; and \u201cCreation Myths of\nPrimitive America.\u201d\n\n\n\n\n\n\n\nPHONETIC KEY\n\n\na as in father\n\u0101 preceding sound, prolonged\n\u0103 as in what\n\u00e4 as in hat\n\u01df next preceding sound, prolonged\n\u00e2 as in all\nai as in aisle\nau as ou in out\nc as sh in shall\n\u00e7 as th in wealth\nd pronounced with the tip of the tongue touching the upper teeth, as\n in enunciating English th in with; the only sound of d employed in\n writing native words\ne as in they\n\u0115 as in met\nf as in waif\ng as in gig\nh as in hot\ni as in pique\n\u012b next preceding sound, prolonged\n\u012d as in pit\nk as in kick\nn as in run\n\u00f1 as ng in ring\no as in note\nq as ch in German ich\nr slightly trilled; this is its only sound\ns as in sop\nt pronounced with the tip of the tongue touching the upper teeth, as\n in enunciating the English th in with; this is its only sound\nu as in rule\n\u016d as in rut\nw as in wit\ny as in ye\ndj as j in judge\nhw as wh in what\ntc as ch in church\n\u207f marks nasalized vowels, thus e\u207f, o\u207f, ai\u207f, \u0115\u207f, \u00e4\u207f, \u00e2\u207f\n\u02bb indicates an aspiration or soft emission of breath\n\u02bc marks the glottal stop, \u00e4\u02bc, \u0115\u207f\u02bc\nt\u02bbh In this combination t and h are separately uttered, as th in the\n English words hothouse, foothold.\n\n\n\n\n\n\n\nMATERIAL COLLECTED BY JEREMIAH CURTIN\n\n\nFICTION\n\n1. THE SISTER AND HER SIX ELDER BROTHERS\n\nOnce there was a lodge, which extended east and west, with two doors,\none at each end. The fire burned in the middle of the lodge, which was\noccupied by a sister and her six elder brothers. Three of the brothers\nused the eastern doorway, and the other three the western doorway, for\nentering and leaving the lodge, while the sister made use of both\ndoorways.\n\nThe eldest brother said, \u201cWhat would you say, my brothers and sister,\nif I should take a wife?\u201d \u201cWe do not know,\u201d they replied; \u201cperhaps\nnothing, if she does not abuse us.\u201d So he went to bring the young\nwoman. He addressed her old mother, saying, \u201cAre you willing that thy\ndaughter and I should marry?\u201d She replied, \u201cCertainly, if you will not\nill-treat her, but have pity on her.\u201d Then the young man went to his\nhome, where he said, \u201cShe will come.\u201d\n\nNow, the mother made marriage-bread for the occasion. When it was ready\nthe maiden, bearing the bread on her back by means of the forehead\nstrap, started for the place where abode the six brothers and their\nsister. They received her bread and ate it with a relish.\n\nThen the elder brother said to his wife: \u201cNow, I will tell you. In this\nroom you must never cross to the other side of the fire; and when you\ndesire to go out of doors you must invariably leave by this eastern\ndoorway. But when you desire to enter the lodge you must enter at the\nother side, through the western doorway.\u201d\n\nThen it came to pass that the brothers began to hunt, as was their\ncustom.\n\nSome time after this event the bride said, \u201cOh, pshaw! What the man\n[her husband] thinks is indeed of small account,\u201d and went directly\nthrough the lodge to the western doorway, the thing which she had been\nforbidden to do.\n\nNow, her husband, the eldest brother, was hunting, and he came to a\ndeep gully over which a log extended. In crossing on this log he fell\noff in such a way that his body was caught so that his head hung down\ninto the gully.\n\nWhen night came on his brothers began to fear, saying, \u201cOh, why does\nnot our elder brother return! Let us go seek him.\u201d So they prepared\ntorches and started. Following his tracks, in time they arrived at the\nplace where the body of their elder brother was hanging. It was found\nthat he was barely alive. After carefully extricating him from the\nperilous situation they carried him home, where they properly cared for\nhim, giving him food and drink and dressing his wounds.\n\nThe next morning the younger brothers said one to the other, \u201cThe woman\nwho is dwelling here has abused us in this matter; therefore let her\nreturn to her home.\u201d Overhearing this speech, the young woman replied,\n\u201cIt is well. Now, I shall go home.\u201d And, arising in her place, she\ndeparted.\n\nThe fifth brother started in pursuit of her; and as he was about to\ngrasp her, she let her skin robe fly back in such a manner that it took\nout the eyes of her pursuer. When the other brothers became aware of\nthis misfortune which had befallen him, they were very angry and\nstarted in pursuit of the young woman. Just as they were about to grasp\nher, again she let her skin robe fly back so that it took out the eyes\nof all the pursuing brothers. Then, indeed, they were very miserable.\n\nAnd now all the work about the lodge fell to the lot of the little\ngirl, the young sister of these blind brothers. These ate whatever\ntheir young sister, all alone, was able to get for them\u2014weeds and roots\nof various kinds. She was in the habit of running around out of doors.\n\nOne day when she had gone for water she saw some boys coming, paddling\nin a canoe and making a great noise as they drew near, laughing and\nshouting. When they arrived where she was they exclaimed, \u201cCome hither.\nGet aboard and let us have some fun.\u201d But she replied, \u201cNo; it will not\nbe possible for me to do so. I will not do so, because I am taking care\nof my elder brothers. They would become too miserable should I leave\nthem.\u201d But they persisted, saying, \u201cNow, anyway, for a short distance\nyou can leap into this canoe.\u201d She finally decided to comply with their\nrequest, and saying, \u201cIndeed, yes!\u201d she got aboard the canoe at once.\nThen they started back, and when they arrived at a bend of the river\nthe little girl said, \u201cNow I will get out of the canoe.\u201d But her\ncaptors, saying, \u201cCome still a short distance farther,\u201d started on.\n\nMatters continued in this wise until they had gone a long distance.\nThen the little girl began to weep. Looking back, she saw a man ugly\nbeyond measure, being very filthy in body and exceedingly fat, with a\nvery broad face and an enormous stomach. Then the little girl looked to\nthe bow of the canoe to see the man who had been sitting there, but he\nwas gone; and she wept aloud. The canoe went directly toward the middle\nof the lake. While paddling along they saw an island on which stood a\nlodge. On landing, the ugly man said: \u201cLet us enter the place where thy\ngrandmother has her lodge. And, moreover, you must continue to reside\nhere. There lives here, too, another girl, who will be your companion.\nYou two may play together.\u201d The little girl entered this lodge, and the\nold woman said, \u201cI am thankful that my granddaughter has arrived.\u201d\n\nSome time after this event the little girl who was already in the lodge\nsaid to the newcomer: \u201cDo you know what will happen to us in this\nplace? We two shall die here, for they will kill us both and devour our\nbodies.\u201d So the little girl who had just arrived began to think much\nabout her situation.\n\nAfter a while the little girl who was first at the lodge said to the\nnewcomer: \u201cNow, verily, they are about to kill one of us. It is not\ncertain which it will be\u2014whether you or I. Tomorrow will decide. The\none to be killed will be ordered to bring water, and will be killed\nhere.\u201d So when night came the newcomer could not sleep; she was\nthinking during the entire night.\n\nWhen day began to dawn the son of Dagwanoenyent [1] [28] looked down at\nher through the smoke-hole, and said to her: \u201cIt is I who will aid you.\nWhen you go after water you must look for three white chert stones as\nlarge as you can hold in your hands, and you must take a doll with you.\nWhen you dip up the water you must set up the doll nearby. Then your\ngrandmother will think that it is you standing there when she shall go\nthere to strike you with her club. Now, do not fail to do all these\nthings as I have directed you.\u201d\n\nIn the morning the old woman raised her voice, saying to the little\nnewcomer, \u201cHurry! Arise and draw water.\u201d Then the old woman set the\nkettle over the fire. The girl went to the spring and began to draw\nwater. While she was drawing water she carried the three white chert\nstones and placed them side by side in the designated place and set up\nthe doll there, too. She did all that she had been directed to do by\nthe son of Dagwanoenyent. She was surprised to see a canoe make a\nlanding there; in it was a young man. Placing the stones in the canoe,\nshe got aboard, as requested by the young man. Then the canoe started\noff.\n\nWhen the canoe was being paddled far from the island the old woman\nexclaimed, \u201cGo-o-o-oh! My grandchild has been gone a long time,\u201d and,\ncalling loudly for her, she went out to search for her. She ran around\nover the entire island looking for her, but was not able to find her.\nThen it was that she saw the doll standing near the spring; on striking\nit a blow with her club she discovered that she had been tricked.\nThereupon she said, \u201cShe is somewhat of a witch. Verily, the son of\nDagwanoenyent has stolen her away from me; and he is a very ugly and\nfilthy man.\u201d\n\nNow she went to the lodge to procure her fishhook and then to the bank\nof the lake at the canoe landing. After unwinding the fishline she cast\nit after the fleeing canoe; the hook caught on the canoe and she began\nto pull on the line. So, while the two were paddling they felt the\ncanoe going backward. The young man said, \u201cDo you overturn the canoe\nfor there is where the hook has caught on it.\u201d So the young woman\noverturned the canoe and, seizing one of the white chert stones, she\nstruck the hook, and while the old woman was pulling on the line it\ngave way. Then the old woman said, \u201cOh, it is sorrowful! The son of\nDagwanoenyent and the young woman I shall soon punish for this.\u201d\n\nThen the old woman made another fishhook and it caught on the fleeing\ncanoe, and again the young man and the young woman felt the canoe going\nbackward. Again the youth said, \u201cTurn the canoe over again and you will\nfind the fishhook.\u201d So she did this, and taking one of the white chert\nstones, she struck and again broke the old woman\u2019s fishhook. Once more\nthe canoe went forward, and the old woman pulled on the line, which\nsuddenly gave way, whereupon she said derisively, \u201cYe\u02b9\u02bche![2]\nNevertheless I shall kill you both.\u201d\n\nThen she made another fishhook and, going to the shore of the lake, she\ncast the line again toward the canoe, to which it became fast. Again\nthe young man said to his young companion, \u201cOverturn the canoe and\nthere you will find the fishhook.\u201d This she did quickly and, seizing a\nwhite chert stone, struck the fishhook a blow which broke it. This was\nthe last of the three stones which the young man had told her to bring\nwith her. They had now arrived at a point near the mainland.\n\nThe old woman now resorted to drinking up [3] the water of the lake,\nand as she drew in the water the canoe started back toward her. When\nthey drew near the young man, the son of Dagwanoenyent, seizing a\nknife, ripped the old woman\u2019s body in two and she died. Then the two\nturned their canoe around and soon reached the mainland.\n\nThey went together to the place where stood the lodge of the young\nman\u2019s mother, who was an elderly woman of the Dagwanoenyent people.\nNear the lodge stood a large hollow stump, in which the young man\nconcealed his wife for the time being, and then he alone went to the\nhome of his mother. When he entered the lodge his mother\u2019s pets, some\nwolves, began to howl. The young man reprimanded them, saying,\n\u201cDjis\u02b9nen! [Oh, stop it!] you miserable dogs,\u201d and, seizing a club, he\nstruck them several blows, whereupon they fled under the old woman\u2019s\ncouch. The old woman said, \u201cThey smell you, verily, for you smell like\na human being.\u201d The young man replied, \u201cOh, pshaw! You know, indeed,\nthat I have been in places where human beings live;\u201d he continued,\nsaying, \u201cI am not certain what your mind would think if I should marry\na woman, a person of the human race.\u201d The old woman said, \u201cAha!\nCertainly, I suppose. Where is she now?\u201d The young man replied, \u201cOver\nyonder, a short distance.\u201d Then the old woman said, \u201cIt is well. In\nwhat place is she?\u201d She went out of doors and her son pointed, saying,\n\u201cYonder, in that stump.\u201d Going to the place, the old woman took her\ndaughter-in-law out of the stump, and they two went into the lodge of\nthe Dagwanoenyent woman, and then the wolves began to bark (howl). The\nyoung man scolded them, saying, \u201cit is disagreeable. You wretched dogs!\nyou wolves!\u201d Thereupon these domestic animals ceased and went under the\nbed.\n\nSome time after this the young woman proved to be pregnant, and in the\nfullness of time she gave birth to male twins. It was not long before\nthe twins were quite large.\n\nThen the old woman, their grandmother, said, \u201cLet there be made for\nthem sticks\u2014lacrosse sticks for playing ball.\u201d This was done and they\nbegan to play ball. Again their grandmother said, \u201cPerhaps it is time\nthat there should be made also bows and arrows;\u201d and she added, \u201cNow,\nyou two must continue to shoot at this thing,\u201d and she gave them a\nraccoon\u2019s foot, taken from the bundle which she kept hidden away. And\nthe two did shoot at it in great glee, and this continued for some\ntime.\n\nThen the old woman, their grandmother, said to them, \u201cDo not ever go\ntoward the north. It will be dangerous for you.\u201d But one of the boys\nsaid, \u201cLet us go there.\u201d So they went there. Now in that northern place\nthere stood a very large and tall pine tree; in its top rested the nest\nof a Dagwanoenyent, who was an old man. As soon as the two boys arrived\ndirectly under the nest the old man shouted, \u201cYe\u02b9\u02bche! I have detected\nyou two, my grandchildren.\u201d Then this disobedient little boy in reply\nsaid, \u201cSo be it. What then shall happen?\u201d Now it is reported that this\nold Dagwanoenyent answered, \u201cWould you two be willing that it should\nrain, and that the raindrops should be mixed with spears (darts).\u201d\n\u201cCertainly,\u201d replied this boy, and immediately he with his twin brother\ncrawled far under a rock lying not far away, where they concealed\nthemselves.\n\nVerily, it did rain and the raindrops were mingled with darts. As soon\nas this rainstorm ceased each of the boys picked up a spear, and then\nthey started for the home of their grandmother, where they soon\narrived. The boy said, \u201cHe shall suffer for this.\u201d His grandmother saw\nthe spear or dart that he had. The boy continued, \u201cTomorrow, he himself\nin his turn shall suffer for this. I in my turn shall detect this, my\ngrandfather.\u201d\n\nNext morning, when daylight came the boys started. When they had\narrived near the tree the boy requested a mole to assist him, and it\ncomplied with his request. The two boys entered its body and it carried\nthem unobserved to the place where stood the tree. Then the boy came\nforth and, leaping up, shouted, \u201cYe\u02b9\u02bche! Grandfather, I have detected\nyou, Ye\u02b9\u02bche!\u201d The old man asked, \u201cWhat shall it be that shall happen?\u201d\nThe boy said in reply, \u201cWould you be willing that it do so (it is hard\nto tell what you would think about it, should it rain fire).\u201d The old\nman said, \u201cHo! Certainly, I can do nothing about it. Come then, so be\nit.\u201d And the boy shouted, saying, \u201cLet it rain fire,\u201d and at once it\nbegan to rain fire.\n\nThen the boy hid himself with his brother under the rock. In a very\nshort time the body of the old man took fire and the dead Dagwanoenyent\nfell down there. Then the boy and his twin brother went home again to\ntheir grandmother. Now the younger of the twins began to relate what\nhad taken place on their journey. He said that his elder brother, the\nother twin, had killed Dagwanoenyent. The old woman said, \u201cNow he was,\nindeed, my elder brother\u201d; and she wept and kept saying, \u201cYou two have\nkilled my elder brother.\u201d\n\nAfter a while, as the twins were again going from place to place to\nplay, they saw a cave which seemed to be a lodge. At once one of the\nboys said to his brother, \u201cLet us enter it.\u201d On going in they were\nsurprised to find a number of persons who were all blind, and in very\nwretched condition, for indeed they were scarcely alive. The elder twin\nasked the inmates of the cave, \u201cWhat great calamity has taken place\nthat you are all blind?\u201d One of them answered, \u201cIt is a fact that our\neyes have been taken from us by those false women who are making a robe\nspangled with human eyes, and furthermore Shagowenotha has robbed us of\nour sister younger than we are.\u201d The elder twin then asked the blind\npeople, \u201cIn what direction do the eye-robe-making women live?\u201d His\nuncle (his mother\u2019s brother) replied, \u201cDirectly thither, toward the\nnorth.\u201d The boy said, \u201cI shall make the attempt to go to get them.\u201d\n\nSo they two, the twins, started. In time they arrived at the lodge of\nthe women who were making a robe of human eyes; and one of the twins\nsaid, \u201cI shall go there.\u201d When they reached the place where these women\nobtained their water, he transformed himself, becoming a very small,\nyoung, blue duck. When the youngest of these sisters, the makers of the\nrobe of human eyes, came to draw water she of course saw this pretended\nduck and chased it around, but failed in her attempt to catch it.\nThereupon the water became turbid and she wholly lost sight of the\nduck. The young water girl started back to the lodge. Having arrived\nthere, she related what she had seen, saying, \u201cVerily, indeed, I think\nthere must be something hidden here (in my body). I do not know what it\nis that stirs about inside.\u201d The eldest of the sisters asked her, \u201cHow\nlong has it been so?\u201d The youngest sister answered, \u201cJust now.\u201d So the\neldest sister examined her, and then said, \u201cIndeed, you are pregnant,\nit would seem.\u201d In a very short time she began to have labor pains, and\nit became evident that she would give birth to a child. She did give\nbirth to a male child, a fine boy, and all the sisters were pleased.\n\nThen, it is said, the new-born infant began to cry, and to quiet him\nthey showed him various things. They kept this up during the night, so\nthey did not get any sleep. In the early morning all fell asleep from\nweariness. The infant, however, was covered with the unfinished robe of\nhuman eyes. Just as soon as all were asleep the pretended infant\nquickly rose, and, taking the robe of human eyes, he started away. He\nsoon arrived where he had left his twin brother to await his coming.\nThen he said, \u201cCome; let us start.\u201d\n\nWhen they arrived at the place where the lodge of their uncles stood\nthey at once began to put the eyes back into the heads of their owners.\nEveryone first made a selection from those on the robe of human eyes of\nthe eyes which were his. They were able to put eyes back into the heads\nof all the blind uncles. Whereupon the latter were able to recognize\none another\u2014their nephews and their brother-in-law, the son of\nDagwanoenyent, and also their sister.\n\nAfter this they began to hunt, and they dwelt there together. They were\nhappy and contented. And finally, it is said, they became rabbits.[4]\n\n\n\n\n\n2. THE CHILD AND HIS UNCLE\n\nOnce there was a child who was left alone in a lodge in a forest; he\nwas enjoying himself by playing around the lodge. At last he was\nsurprised to hear what seemed to him the voice of a man, which said:\n\u201cIs there no tobacco? Is there no tobacco? I should like to smoke\nagain.\u201d Then the child said to himself: \u201cIt would seem, indeed, that\nthere is some one around here saying, \u2018Tobacco. Give me tobacco, for I\nwant to smoke again.\u2019 Yet I have always thought that I am alone here.\nIn any event, I shall look around from place to place. It seems that\nthere is another story (loft) in this lodge, and that it is from that\nplace that this man is speaking.\u201d But, forgetting his resolution to\nlook for the man, he continued to play until nightfall.\n\nThe next morning, while he was again playing around the lodge, he was\nonce more surprised to hear the man saying, \u201cIs there no tobacco? I\nshould like to smoke again.\u201d Then the boy said, \u201cOh, pshaw! I forgot\nthis thing, but I think that I shall search this place tomorrow to\nlearn what this talking may mean.\u201d\n\nSo the next morning he looked around in many places. Finding the loft\nin the lodge, he climbed up into it, and while he was searching the\nplace he was surprised to find a man lying down who was so lean that he\nappeared to be merely dried bones covered with skin. The boy said to\nhim, \u201cWhat is it that you want?\u201d And the skeletonlike man replied, \u201cThe\nonly thing I desire is tobacco, for I want to smoke again.\u201d The boy,\nanswering, said, \u201cWhere is it that tobacco may be found in abundance?\u201d\nThe man replied: \u201cIt is to be found in a certain place which is, beyond\nmeasure, one of forbidding difficulties and frightful aspect; and I\nknow that in that place dwell Seven Sisters and an old woman, their\nmother and tutor. These people are immune from the effects of normal\norenda or magic power; and it is these people who have the tobacco.\u201d\nAfter a pause he added: \u201cAlong the way through which the path thither\ngoes are obstructions of the most appalling character. In the first\nplace, there stands a Tree, a Pine Tree, whose leaves drop on the\nintruder, piercing his body and causing him to die. Some distance\nbeyond this point are two living things, which are called Osigwaon;\nthat is, two huge Rattlesnakes, which occupy each side of the path, and\nwhich bite with deadly effect any intruder. Still farther beyond stands\na great rock, through an opening in which passes the path, and there\nstand two great living things, two S\u02bbhagodiyoweqgowa, which also have\nthe power to kill any intruder who may succeed in reaching this point.\nFarther on flows a river, on the other side of which stand two Blue\nHerons, whose duty it is to give an alarm by loud cries to the Seven\nSisters and their mother on the approach of any intruder; and these, on\nhearing the alarm, issue from their lodge in great fury, carrying their\nwar clubs, with which they quickly dispatch the unwelcome intruder.\nStill farther on toward the lodge stands a tree, on which hangs the\ndried skin of a human being, which, on the approach of an intruder,\nsings, thereby giving the inmates of the lodge warning of the approach\nof any person whatsoever, and these at once issue from their home,\nbearing their war clubs, to kill the unwelcome guest.\u201d After a long\npause the man of skin and bones continued: \u201cThis is the number of the\nthings which have the power to kill persons along the pathway to the\nplace where the tobacco is to be found.\u201d [5]\n\nThen the boy replied: \u201cThat is all right, for it will not prevent me\nfrom going after the tobacco, and then you shall be able to smoke. At\nall events, I will go after the tobacco; I will start tomorrow.\u201d Early\nthe next morning he started on his perilous journey toward the place\nwhere the tobacco could be found.\n\nIn time he arrived at the place where the first obstacle barred his\nway, the Pine Tree having the magic power (orenda); this he found had\nbeen transformed into a hickory tree. After looking at it for some\ntime, he finally rushed past it just as it was, although he boastingly\nexclaimed, \u201cIt shall not fall on me.\u201d And truly when he had got beyond\nthe tree he stopped and found that not a thing had touched him.\n\nContinuing his course, finally he came to the spot where the two\nRattlesnakes stood guard over the pathway. Going into the bushes which\nsurrounded the path, to hunt for two chipmunks, he killed two.\nReturning to the two Rattlesnakes, he gave a chipmunk to each, saying,\n\u201cYou must not in any manner enchant me. I recompense you with these\nchipmunks for the favor I ask of you.\u201d Seizing the proffered chipmunks,\nthe Rattlesnakes began to swallow them.\n\nStarting onward again in his journey, the boy continued his course\nuntil startled by seeing the two S\u02bbhagodiyoweqgowa standing in the\nnarrow opening of the great rock. Going into the forest, he procured\nsome lichens, which he cut up. Making his way to the place where the\ntwo S\u02bbhagodiyoweqgowa were standing, he said to them, \u201cDo not enchant\nme; for this favor I will recompense you with this tobacco,\u201d and,\ncasting it to them, they received it, and he passed them and kept on\nhis journey.\n\nHe had gone a long distance when he came to the place at which the two\nBlue Herons were on guard on the farther bank of the river, at the end\nof the log-crossing. Immediately he went along the river a short\ndistance and then began fishing; soon he took two fish. Returning to\nthe spot where the two Herons were, he said to them, \u201cYou must not give\nthe alarm, for I will recompense you with these fish for the favor\nwhich I ask of you\u201d; he gave each a fish and then passed on.\n\nNot far from there he came to the tree on which the entire dried skin\nof a woman hung. For a moment he stood there and then he said, \u201cCome\nhither, thou mole; I am hungry (wearied).\u201d Then the mole came forth\nfrom out of the ground and the boy said to it, \u201cI am entering your body\nand I want you to go along beneath the surface of the ground and come\nout directly under the place where that woman\u2019s skin hangs yonder.\u201d So\nhe entered the body of the mole, which went along at once under the\nsurface of the ground. When it reached the place where stood the tree\nit came out directly under the woman\u2019s skin. Then the boy came out of\nthe body of the mole and, addressing the dried skin of the woman, said,\n\u201cYou must not tell that I am here. Do me this favor and I will\nrecompense you with wampum.\u201d Then he went into the forest and peeled\noff some slippery elm bark, which he formed into cylinders resembling\nwampum; placing these in his pouch he returned to the spot where the\nwoman\u2019s dried skin hung. When he arrived there he said to the dried\nskin, \u201cNow, I am bringing you a wampum belt,\u201d [6] and he attached the\nbelt to the tree beside which she then stood, as he had requested her\nto descend from her usual position.\n\nAgain entering the mole, the boy went to the lodge, into which he went\nwithout anyone knowing of his presence; no one of the Seven Sisters nor\ntheir Mother knew of his entrance into their lodge. There he found a\nkettle of hominy seasoned with the flesh of the bear (gan\u00adnya\u02b9gwai-geon\nowa ne sha\u02b9gat), which he began to eat. But he was surprised to hear a\nvoice coming out of the fire say, Odegwiyo hodekhoni. Then the old\nwoman said, \u201cThis is certainly provoking: it is perhaps true that\nOdegwiyo has indeed come into the lodge.\u201d At once she got her war club,\nwith which she furiously struck the burning fire a blow, saying that it\nwas probable Odegwiyo was concealed therein, as the voice issued from\nthe fire. Just then the boy was greatly surprised to hear outside of\nthe lodge the voice of the dried woman\u2019s skin singing, \u201cI have detected\n(out-eyed) Odegwiyo.\u201d\n\nThe old woman shouted to her daughters, \u201cHave courage, my children, and\ndo your duty,\u201d and then she derisively added, \u201cOdegwiyo, you indeed\nhave courage,\u201d signifying her contempt for the orenda, or magic power,\nof the boy. Her children rushed out of the lodge, each one carrying her\nwar club, and they sought for the boy outside of the lodge, but could\nfind no trace of him. When they had about given up trying to find him,\nthe dried-skin figure of the woman again began to sing, \u201cVerily, I have\ntold a falsehood\u201d; and the old woman answered, \u201cForsooth, this is\ndiscouraging,\u201d and struck the dried skin of the woman a terrible blow.\nThe empty skin flew away, alighting on the top of another and larger\ntree.\n\nIn the meantime the boy got possession of the tobacco and at once went\nout of the lodge, carrying it in a band which he had around his neck.\nHe had not gone far when the old woman said, \u201cI have been saying this\nfor a long time. Now, Odegwiyo is yonder indeed carrying away the\ntobacco.\u201d They pursued him for some distance, but as he had outwitted\nthem and had shown them that he possessed as powerful orenda as they\nhad, if not greater, they soon gave up the chase. [Text incomplete.]\n\n\n\n\n\n3. DJOGEON (DWARF-MAN) AND HIS UNCLE\n\nDjogeon lived in the woods with his uncle. When the boy was old enough\nto learn, his uncle taught him how to shoot; for this purpose he took\nhim out to hunt. When the uncle grew too old to hunt the nephew then\nwent alone.\n\nAbout noon one day while following an elk, a woman sitting on a log at\nthe edge of an opening in the forest called to Djogeon, saying, \u201cCome\nhere and rest: I know you are tired.\u201d At first he paid no attention to\nher, but after she had called to him the third time he went to her and\nsat by her side. She talked to him, and before he realized it she had\nhis head in her lap and had begun searching therein for vermin.\n\nHe soon fell asleep, and when she was satisfied that he was sleeping\nsoundly she put him into a basket which she placed on her back and\nstarted off with great speed, traveling until the sun had almost set.\nThen stopping, she put her basket down and roused the young man, asking\nhim, \u201cDo you know this place?\u201d \u201cOh, yes,\u201d said he, \u201cmy uncle and I used\nto hunt here. I know the place very well.\u201d They spent the night there.\n\nThe next morning she searched again in his head until he fell asleep;\nthen putting him into the basket again, she hurried on as before until\nlate in the afternoon. She stopped at a lake and, putting the basket\ndown, she again awakened the young man, asking him, \u201cDo you know this\nlake?\u201d \u201cYes; I have fished here many times with my uncle,\u201d replied the\nyoung man. Then, taking out of her basket a canoe no larger than a\nwalnut, she struck it with her hand repeatedly until it became large\nenough to hold both. Then they both boarded it and paddled across the\nlake. \u201cWe will now go home,\u201d said she. \u201cI have a mother and three\nsisters; all the latter are married and live in the same lodge. We will\ngo to them,\u201d she declared.\n\nDjogeon and his companion traveled on until they reached her mother\u2019s\nlodge. When they stood at the door her mother saw the stranger with her\ndaughter and cried out, \u201cWelcome, son-in-law. I am glad you have come.\u201d\nDjogeon became the young woman\u2019s husband, and they lived happily until\none night the old woman had a frightful dream, rolling out of her couch\nand over the floor to the edge of the fire. Then her son-in-law jumped\nup and asked his mother-in-law, \u201cWhat is the matter? Are you dreaming,\nmother-in-law?\u201d She paid no attention to him but rolled about,\nmuttering to herself. Then he said, \u201cI will make her listen,\u201d and,\ntaking the pestle for pounding corn, he hit her a heavy blow on the\nhead. She started up, saying, \u201cOh! I have had such a bad dream. I\ndreamed that my son-in-law would kill the Ganiagwaihegowa.\u201d \u201cOh,\u201d said\nhe, \u201cI will attend to that in the morning. Now go to sleep,\nmother-in-law.\u201d The next morning the old woman told her son-in-law he\nmust kill the bear and bring it back quickly. So he sought and killed\nthe bear without much trouble and brought it home.\n\nThe next night she dreamed that he must make a great feast for the\nDagwanoenyent,[7] and that he must invite them all to a feast and\nprovide so much food that they would not be able to eat it all. The\nnext day he hunted and killed a great many elk, deer, and bear. There\nwas an abundance of food, the lodge being full of meat, and still there\nwas more. Then he went out and called all the Dagwanoenyent to come to\na great feast prepared for them to eat their fill. They answered him,\nall agreeing to be at the feast. Soon they began to appear, one after\nanother; they came in such numbers that the shelves, the floor, and the\nseats were filled with them. They began to eat, and ate with a terrible\nappetite. The old woman went around urging them, saying, \u201cEat, eat your\nfill. I want all to have plenty to eat in my lodge.\u201d They ate, and the\nold woman still urged them, hoping that the supply would run short and\nher son-in-law would be killed. The son-in-law, with his wife, her\nthree sisters, and their husbands went out to have more food brought in\ncase of need. At last the Dagwanoenyent ate until their jaws could move\nno longer and their tongues refused to stir. They said, \u201cWe have had\nenough. Mother, mother, enough.\u201d When he heard these words the young\nson-in-law motioned to the walls and roof, saying, \u201cI want the roof and\nwalls of this lodge to become flint.\u201d The old woman and the\nDagwanoenyent, seeing that they were caught, flew around in every\ndirection. The old woman begged for mercy. \u201cMother-in-law, you had no\nmercy on me, so I will not let you out,\u201d answered Djogeon. Then he\nsaid, \u201cI want this house to become red hot.\u201d As it grew hot the\nDagwanoenyent flew about with terrible speed, knocking around the walls\nand making such a noise as had never been heard in the world before. At\nlast all was still in the lodge.\n\nThen the nephew with his wife and her three sisters and their husbands\nset out for the lodge of Djogeon\u2019s uncle. They went by the road over\nwhich he and his wife had come. When they reached the lake it was\ncovered with thin ice, which could barely hold up a small bird. The\nyoung man took eight puffballs from an oak tree and, making himself and\nhis friends small, each one entered a ball; and when the eight balls\nstood side by side on the ice by the edge of the lake, he said, \u201cLet\nthe west wind blow,\u201d and the west wind obeyed, sweeping them over the\nlake to the other side. Then they came out of the balls and, resuming\ntheir natural size, continued their way until they reached the lodge of\nDjogeon\u2019s uncle.\n\n\n\n\n\n4. THE WOMAN WHO MARRIED A GREAT SERPENT\n\nA woman and her only daughter lived together in a fine bark lodge on\nthe outskirts of a village. The daughter was attractive in form and\nfeature, but haughty and proud in her bearing. Many young warriors had\nmade proposals of marriage to her through her mother. Her customary\nreply was, \u201cThat man is not as fine looking and handsome as I want a\nman to be.\u201d Her mother, however, remonstrated with her often on her too\nhaughty manner and selfish pride, but she disdainfully disregarded her\nmother\u2019s advice.\n\nOne day the mother and daughter started off into the forest to gather\nwood. When they were far from home darkness came upon them, which was\nso intense that the mother said to her daughter, \u201cI think we may as\nwell gather bark to make a temporary shelter and wood to make a fire,\nso that we can remain overnight in this place.\u201d So they constructed a\ntemporary lodge and kindled a cheerful fire, and made the necessary\npreparations to stay there overnight. After preparing and eating their\nevening meal they sat down on opposite sides of the fire to rest and\nconverse together.\n\nSuddenly, while the mother was dozing, a man came and stood beside the\ngirl. When she looked up at him she was amazed and charmed by his great\nbeauty of face and form. He wore a wampum sash around his body and a\nfine headdress with black eagle plumes waving over it. His entire\nperson seemed to shine with paint and oil. Without ceremony he informed\nthe young woman that he had come to marry her and that he would await\nher answer. Answering him, the young woman said, \u201cI will first tell my\nmother what you have said, and when I get her reply I will talk to you\nagain.\u201d The strange man stood near the fire while waiting for an answer\nfrom the two women.\n\nThe young woman told her mother what he had said to her, and her mother\nanswered, \u201cYou must do as you yourself like. You have already refused a\ngreat many men without good cause, so far as I know. Now, therefore, it\nis for you to decide what you must do in this case. You must please\nyourself.\u201d With this equivocal response the girl went back to the man\nand gave him her mother\u2019s answer, adding, \u201cI have decided to become\nyour wife. You may follow me to my mother\u201d; then she took her seat at\nhis side. When they had been to talk to the mother they returned to the\nfireside. He seemed to the mother also a very handsome man; so she\nagreed to the marriage and the two became husband and wife.\n\nThen the young man said to his young wife, \u201cI want you to accompany me\nto my own lodge tonight.\u201d Then removing the beautiful wampum sash, he\ngave it to her for her mother, saying, \u201cThis shall be a sign for your\nmother that we are married.\u201d The mother received it and hung it up, for\nshe was much pleased with it. Then the man and his wife started off\ntoward his lodge. As they traveled on the wife could see in the\ndistance a large clearing, at one end of which she saw a lodge which\nher husband pointed out to her as his. They went into it, and the\npeople within seemed to be delighted to see her; so she sat down in her\nhusband\u2019s seat. They passed that night and the next day together. On\nthe second day the young husband said, \u201cI am going out to hunt.\u201d\n\nHe went out. When he closed the door the young woman heard a very\nstrange noise; she did not know what to think of it. Then all became\nstill. In the evening she heard sounds of the same kind. Then the door\nwas flung aside and a tremendous serpent, with his tongue darting from\nhis mouth, entered the lodge and placed his head in the lap of the\nyoung woman, asking her to hunt in it for vermin. She found in his head\na large number of bloodsuckers, angleworms, and other noisome\ninsects.[8] She killed all she found, whereupon then the serpent slowly\nwithdrew from the lodge and disappeared.\n\nIn a moment the young woman\u2019s husband came into the lodge and he\nappeared to her handsome as ever. He asked his wife, \u201cWere you afraid\nof me when I came in a short time ago?\u201d She replied, \u201cNo; I was not\nafraid at all.\u201d The next day he went hunting again. As he started out\nof the lodge and closed the door she again heard the same strange\nsounds that she had heard the day before. About midday she went forth\nto get fuel for the fire and to bring water to the lodge. While thus\nengaged she saw a huge serpent sunning himself upon the rocks; then\nanother, and soon another; and she began to be very homesick and\ndisheartened.\n\nIn the evening her husband came home as before. After he had gone out\nto hunt the third time she began seriously to think of escaping from\nthe terrible place in which she found herself, and firmly resolved to\ntry to do so. She went into the forest to gather wood, and while\nstanding there she heard a voice; turning toward the direction from\nwhich it seemed to come she saw a very old man. When she looked into\nhis face he said: \u201cMy poor grandchild, you are very unfortunate. The\nseeming man to whom you are married is evil and wicked. We have tried\nmany times to kill him, but he is very cunning and crafty, hence we\nhave not yet been able to destroy him. He is one of seven brothers.\nThey are all great sorcerers, and like all such evil persons their\nhearts are not in their bodies. Their hearts are tied in a bunch of\nseven, which is carefully hidden [9] under the couch of the eldest one.\nYou must now get it and escape with it. My friends and I will help you\nall we can. Do as I have instructed you.\u201d\n\nGoing quickly to the lodge, she found indeed the seven hearts tied in a\nbunch, which hung under the couch as the old man had said. Placing it\nunder her robe, she fled out of the lodge as rapidly as possible and\nran at top speed. Soon she heard a voice calling to her, \u201cStop! Come\nback!\u201d but she rushed on as fast as she could. Then the voice said,\n\u201cYou may think that you can, but you can not escape me, no matter how\nyou may try.\u201d All her strength seemed to leave her: but at that moment\nher grandfather was at her side, saying, \u201cI shall aid you now, my\ngrandchild,\u201d and, taking hold of her robe, he pulled her out of the\nwater. Then for the first time she saw that she had been in the water\nall the time. A great black cloud was above them, and she saw the\nLightning flash, and the Thunder began to shoot his arrows, and the\nWind lashed the water into great foaming waves. In a few moments the\nyoung woman saw that her grandfather had killed a great and terrible\nserpent. She saw also standing on the shore men resembling her\ngrandfather, who thanked her for the aid she had been to them in\nkilling the great serpent and his progeny; for the old grandfather had\nblasted the bunch of hearts with the lightnings and had shot them with\nhis arrows, thus killing the serpent and his offspring. These other men\ndrew the great serpent out of the water and cut him in pieces. They\nstuck the head on a pole, whereupon the head appeared to her more\nfierce and ugly than before. Then her grandfather said, \u201cNow, my\ngrandchild, you must go home with us.\u201d After packing suitable loads of\nthe serpent\u2019s flesh they started for home, each with a load of the meat\non his back.[10]\n\nIn a short time they came to what seemed to her to be a lodge, which\nthey entered; there the young woman saw an old man whose hair was as\nwhite as snow and whose manner and voice were kind. To him the leader\nof the party said, \u201cThis woman of the human family has helped us to\nkill the great serpent and his progeny.\u201d The old man, looking up at\nher, said, \u201cMy granddaughter, I am indeed thankful for the great help\nyou have given us in killing that awful serpent and his wicked\nprogeny.\u201d While she was sitting there the old man said, \u201cMy\ngranddaughter, come here to my side.\u201d When she stood beside him he\nrubbed her body up and down with his hands, fortified with his orenda.\nWhereupon several young serpents crawled from her; these were killed at\nonce by the men. Then the old man, remarking \u201cYou are now entirely\nwell,\u201d bade her to be seated.\n\nWhile she remained in this lodge the younger people went out to hunt\nwhen they had the inclination to do so. They would bring corn for her\nto eat, as they knew she could not eat their food, which was in large\nmeasure the flesh of the serpents. They would tell her where they had\ngathered the corn, and they told her also the names of the people from\nwhom they had taken it; she recognized the names of some of the people\nmentioned.\n\nOne day the old man said to his sons, \u201cPerhaps it would be better for\nyou to take the young woman with you to hunt. She shall thus secure\nmore orenda.\u201d The sons agreed to this, saying, \u201cIt is well.\u201d They told\nher that one of their number was missing, saying, \u201cDeep in the great\nwaters there is a terrible bloodsucker lying on a rock. One of our\nnumber shot at it, but he was not quick enough to avoid the rush of the\ngreat bloodsucker, and he was caught by it. He lies there on the rock,\nand we can not save him, nor can we kill the bloodsucker. But you will\ngo with us, will you not?\u201d She consented to go, and they started for\nthe place.\n\nWhen they arrived at the place they looked down into the water, far\ninto its depths, and there they saw the great bloodsucker. All these\nmen went high up into the clouds and shot arrows down into the water at\nthe great bloodsucker, but they all failed to hit it. Then they asked\nthe young woman to shoot an arrow. Willingly she took her bow and\narrows and shot into the water at the monster. The great bloodsucker\nmoved. At her second shot there was a terrible struggle and commotion\nin the water. When all became quiet again, and while she was still up\nin the clouds with the men, they saw that the great bloodsucker was\ndead. Just as soon as the monster died their brother got loose and came\nup to them, and they all rejoiced and then went to their home.\n\nAfter the woman had been with them about a year the old man said to his\nsons: \u201cI think that it is time that this young woman should go home to\nher mother,\u201d and to her the old man said, \u201cYou must not do any kind of\nwork\u2014pounding or chopping. You must keep quiet for ten days at your\nhome.\u201d\n\nWhen the time was up they took her toward home. She thought that they\nwalked along as ordinary people do. When they neared her mother\u2019s lodge\nthey told her to do just as her grandfather had requested her to do.\nShe then saw that she was standing in water. A heavy shower of rain had\njust passed over the earth. Her mother\u2019s home was near at hand and,\nbidding her well-going, they left her. She reached home in due time and\nher mother was delighted to see her long-lost child.\n\nShe observed her grandfather\u2019s injunction for nine entire days without\nany desire to break his command. But on the tenth day the women of her\nfamily urged her to help them in their work. At first she refused,\nsaying that she could not do so. They urged her so hard, however, that\nfinally she struck one blow with the corn-pounder, whereupon the mortar\nsplit in two and the corn fell to the ground. The orenda of the\nThunders had not entirely left her yet. This was why the old man had\nenjoined her not to work for ten days.\n\n\n\n\n\n5. THE GHOST WOMAN AND THE HUNTER\n\nOnce there was a young man in a village who was an orphan; he had\nneither relatives nor home. He lived in first one lodge and then in\nanother.\n\nOnce in the fall of the year when warriors were preparing to go to hunt\ndeer the orphan wanted to go but could not get a chance to do so; no\none wanted him as a companion. So he was left alone in the village.\nWhen all the men had gone he determined to go, too, and he went off by\nhimself. Toward night he came to a sort of clearing and saw a lodge on\none side of it near the bushes; he looked into it but he could see no\none. In the dooryard was a pile of wood and everything inside was\ncomfortable; so the orphan decided to pass the night there. It looked\nas though the other hunters, too, had passed a night there. He made a\nfire, arranged a place to sleep, and lay down. About midnight he heard\nsome one coming in and, looking up, he saw that it was a woman. She\ncame in and stood gazing at him, but she said nothing. Finally she\nmoved toward his couch but stopped; at last she said: \u201cI have come to\nhelp you. You must not be afraid. I shall stay all night in the lodge.\nI know you are going out hunting.\u201d The orphan said, \u201cIf you help me,\nyou may stay.\u201d \u201cI have passed out of this world,\u201d said she; \u201cI know\nthat you are poor; you have no relatives; you were left alone. None of\nthe hunters would let you go with them. This is why I have come to help\nyou. Tomorrow start on your journey and keep on until you think it is\ntime to camp, and then I will be there.\u201d Toward daybreak she went out,\nstarting off in the direction from which she said she had come.\n\nIn the morning after preparing and eating some food he started on. In\nthe afternoon when he thought it was about time to stop he looked for a\nstream. He soon found one and had just finished his camp as it became\ndark. In the forepart of the night the woman came, saying, \u201cWe must now\nlive together as man and wife, for I have been sent to live with you\nand help you.\u201d The next day the man began to kill all kinds of game.\nThe woman stayed with him all the time and did all the necessary work\nat the camp.\n\nWhen the hunting season was over, she said, \u201cThere is no hunter in the\nwoods who has killed so much game as you have.\u201d They started for home.\n\u201cWe shall stop,\u201d said she, \u201cat the first lodge, where we met\u201d; and they\nslept at the lodge that night. The next morning she said: \u201cI shall\nremain here, but you go on to the village, and when you get there\neverybody will find out that you have brought all kinds of meat and\nskins. One will come to you and say, \u2018You must marry my daughter.\u2019 An\nold woman will say, \u2018You must marry my granddaughter,\u2019 but do not\nlisten to them. Remain true to me. Come back next year and you shall\nhave the same good luck. [This was at a time when the best hunter was\nthe best man, the most desirable husband.] The next year when getting\nready to hunt, a man will try to come with you, do not take him. No one\nwould take you. Come alone. We will meet here.\u201d Before daylight they\nparted and he went on his journey with a great load of meat on his\nback.\n\nIn the village he found that some of the hunters had got home, while\nothers came soon after. All told how much they had killed. This lone\nman said, \u201cI will give each man all he wants if he will go to my camp\nand get it.\u201d Accepting his offer, many went and brought back all they\ncould carry. Still there was much meat left. Everyone who had a\ndaughter or a granddaughter now asked him to come and live with the\nfamily. At last the chief came and asked him to marry his daughter. The\norphan was afraid if he refused harm would come to him, for the chief\nwas a powerful man. At last he consented and married the chief\u2019s\ndaughter.\n\nThe next fall the chief thought he had the best hunter for a son-in-law\nand a great many wanted to go with him, but the son-in-law said, \u201cI do\nnot think I shall go this year.\u201d All started off, one after another.\nWhen all had gone he went alone to the lodge where he was to meet the\nwoman. Arriving there he prepared the bed, and early in the night the\nwoman came in; stopping halfway between the door and the couch, she\nsaid, \u201cI am sorry you have not done as I told you to do. I can not stay\nwith you, but I decided to come once more and tell you that I know\neverything you did at home and I can not stay.\u201d She disappeared as\nsuddenly as she came.\n\nDay after day the orphan went hunting, but he saw no game. He ate all\nhis provisions, and had to shoot small game\u2014squirrels and birds\u2014to eat,\nfor he was hungry. Returning home, he told the people that he had seen\nno game. This woman who had befriended the orphan, it was said, was a\nghost woman.\n\n\n\n\n\n6. HAHNOWA (THE TURTLE) AND HIS FORCES ON THE WARPATH\n\nHahnowa dwelt alone in his own lodge. He was a great warrior and had\nled many war parties successfully.\n\nOne day the thought again came to him that he should go on the warpath.\nSo following the lead of his desire, he made the necessary preparations\nand then boarded his canoe and paddled away along the river, singing as\nhe went along, \u201cI am on the warpath. I am on the warpath.\u201d When he had\ngone but a short distance from his lodge he was hailed by a man who\ncame running to the bank of the river calling out, \u201cHallo, friend! Stop\na moment! I will go too. We will go on the warpath together.\u201d So\nHahnowa stopped at the landing, and there on the bank stood an elk,\nwhich said to Hahnowa, \u201cI should like to go with you on the warpath.\u201d\nHahnowa replied: \u201cBefore giving my consent, I desire to see you run,\nfor we might be defeated and then we shall have to run for our lives,\nand unless we can escape through our speed we shall be killed and\nscalped. Now, therefore, run to that mountain and return.\u201d The elk ran\nwith great swiftness to the mountain and was back again in a very short\ntime. But Hahnowa said, \u201cYou can not go, for you do not run fast\nenough. Only swift runners may go with me.\u201d\n\nReentering his canoe, Hahnowa started off, singing, \u201cI am on the\nwarpath. I am on the warpath.\u201d In a short time a man hailed him,\nsaying, \u201cCome back to the landing. I should like very much to go with\nyou on the warpath.\u201d So Hahnowa turned and made a landing. Then he said\nto his friend, \u201cYou must run to show me your speed, for you can not go\nwith me unless you can run very swiftly. Therefore run to that second\nmountain and back at your highest speed.\u201d Then Senon [11] showed his\ngreat orenda and started off, but he had not got fairly started before\nHahnowa called him back, saying, \u201cCome back; that is enough. You can\ngo.\u201d So they two got into the canoe and started off, the Hahnowa\nsinging, \u201cI am on the warpath. I am on the warpath. But you, brother,\nsmell quite strong.\u201d\n\nAs they paddled along they saw another man, who hailed them. Making a\nlanding, they asked the man what he desired. In reply he said, \u201cI see\nthat you are on the warpath and I want to accompany you.\u201d The Turtle\nanswered him, \u201cIf you are a good runner, I will take you. To test your\nspeed you must run to yonder second mountain and back.\u201d So Kahehda,[12]\nfor it was he, turning, started on a run. In this attempt his feet\ncrossed and he stumbled and fell. But he quickly arose and had taken\nbut a few steps farther when Turtle called to him to stop, telling him,\n\u201cYou will do. Come to the canoe.\u201d\n\nSo the motley crew started off, with the Turtle singing, \u201cWe are on the\nwarpath. You, brother, smell pretty strong. You, brother, have plenty\nof arrows.\u201d\n\nThey had not proceeded far when a man from the bank hailed them,\nsaying, \u201cStop! Come to the land, for I want to go with you on the\nwarpath.\u201d So the Turtle and his friends landed and the Turtle informed\nDegiyahgon [13] that he must show great speed in running to be\nacceptable as a companion on the warpath, and he said, \u201cRun as swiftly\nas you can to yonder second mountain and return.\u201d Degiyahgon was\ninstantly off, breaking and crashing through the boughs and shrubbery\nas he rushed headlong on his way. When Degiyahgon returned, the Turtle\nsaid, \u201cYou have failed in your trial of speed,\u201d and he and his friends\nagain got aboard of their canoe and sailed away, singing as before.\n\nThey had not proceeded far when a man hailed them from the shore,\nsaying, \u201cBring the canoe to the land, for I desire to accompany you on\nthe warpath.\u201d The Turtle replied, \u201cI shall first come to see you run,\nfor we can take only swift runners, as something may happen while we\nare gone which will make it necessary for us to run for our lives. So\ngo to that second mountain yonder and return as speedily as it is\npossible for you to do so.\u201d So Sigwaon [14] raised himself to run, when\nTurtle exclaimed, \u201cOh, you will do! You may come with me, too.\u201d\n\nSo the picked band of warriors again started, the Turtle singing, \u201cWe\nare on the warpath. You, brother, smell pretty strong. You, brother,\nhave many arrows. And you, brother, have a black face.\u201d\n\nIt was now nearly night and they were going to make war on the Seven\nSisters, whose dwelling place was not far distant. They soon arrived at\nthe place and disembarked. The Turtle told his companions that each\nmust choose the place best suited to his particular method of fighting.\nSo Senon declared that he would sit near the fireplace and that he\nwould attack with his odors the first person who approached the\nfireplace. Kahehda chose the pile of wood for fuel, boasting that he\nwould attack with his arrows the first person who came out for wood.\nSigwaon on his part chose the skin bucket in which the shelled corn was\nkept, declaring that he would assault the first person who should come\nfor corn. Lastly, Turtle exclaimed that he would station himself near\nthe spring and that if anyone went to draw water he would fight him.\n\nSo in the early morning of the next day the mother of the Seven Sisters\narose and took a fire poker to stir up the fire on the hearth. Then\nSenon, who was posted there, at once attacked her with his foul odors.\nThe aged woman fell back nearly stifled and unable to open her eyes.\nHer daughters, the Seven Sisters, hearing the commotion, arose quickly\nto assist their mother. Seeing the man fighting their mother, they at\nonce attacked him. At first he bravely repelled their assault, but they\ngot clubs and fought until they had killed him, and they then threw his\nbody out of doors.\n\nNow they started to make the fire, and one of their number went out to\nbring in firewood. When she reached down to pick up a piece of wood she\nfelt a severe blow on the arm, and found her arm full of hedgehog\nquills. She at once repelled this attack, and while she was fighting\nKahehda her sisters came to her assistance. On seeing what had caused\nthe trouble they took up pieces of wood and attacked Kahehda standing\namong the logs. They hit him repeatedly on the head until they had\nkilled him, and then they threw his body away.\n\nThen one of the sisters needed dried shelled corn to prepare for making\nbread for the day\u2019s meal. Going to the bucket where it was kept and\nputting her hand into it, she instantly felt a sharp blow, and looking\ninto the bucket she saw therein a huge Hagonsadji.[15] She called her\nsisters to her assistance, who at once responded. Arming themselves\nwith clubs they struck Hagonsadji many blows until he was dead, but by\nthis time the sister who had been bitten by Hagonsadji was dead.\n\nThen the aged mother of the Seven Sisters asked one of the daughters to\nbring water from the spring. Going to the spring, she stooped down to\ndraw up the water, whereupon she was seized by Turtle. He caught her by\nthe toe and held on persistently; she tried repeatedly, but she could\nnot get him off. Then she walked backward, dragging him along. When she\narrived at the lodge her mother was very angry and shouted, \u201cThrow him\ninto the fire and let him burn up.\u201d Then Turtle laughed out loud and\nsaid, \u201cYou can not please me more than by casting me into the fire, for\nI came from fire and I like to be in it rather than in anything else.\u201d\nSo the old woman changed her mind and said, \u201cI will take him to the\ncreek and drown him.\u201d Thereupon Turtle cried out in great agony, \u201cOh!\ndo not do this. I shall die; I shall die if you do.\u201d He begged hard for\nhis life, but it apparently availed him nothing. So the old woman and\nthe six living sisters, seizing Turtle, ruthlessly dragged him along to\nthe neighboring creek and cast him into it, thinking that he would\ndrown; he, of course, naturally sank to the bottom. But in a few\nmoments he rose to the surface of the water in midstream and, holding\nout his claws as if exhibiting scalps, he exclaimed in derision, \u201cI am\na brave man, and here is where I live,\u201d and he at once sank out of\nsight.\n\n\n\n\n\n7. THE OLD MAN\u2019S GRANDSON AND THE CHIEF OF THE DESERTED VILLAGE\n\nA certain grandfather and his grandson lived together. They were the\nonly people of their tribe left. All the others had been killed by\nsorcerers.\n\nWhen the boy became old enough he had bows and arrows given him by his\ngrandfather, and he would go out hunting. As he grew older he hunted\nlarger game, until he was old enough to kill deer. Each time the\ngrandson brought home game the old man danced and rejoiced and told the\nyouth the name of the game which he had brought in.\n\nOne day the grandfather said: \u201cNow, you are old enough to marry a wife.\nI should like to have a woman here to cook. You must go south and find\na wife. The people there are good and healthy. None of them have been\nkilled off. For an ordinary man to reach their village it is a journey\nof six years, but you will go much more quickly.\u201d The grandfather gave\nthe young man, among other things, a pair of moccasins and sent him\noff.\n\nAbout noon of the first day the youth came to an opening in the woods.\nThere he found a large village in the opening. He went to one lodge and\nthen to another, but he found that they were all vacant. Then he went\nto the Long Lodge,[16] and he looked in; there he saw the dead body of\na young woman, well-dressed, with beautiful ornaments, lying on a bench\nin the middle of the room. As he looked in, he thought, \u201cI will go in\nand take those things. They will be good presents for my wife when I\nfind one.\u201d So he went in, took off the bracelets and neck ornaments and\nthen went out. After he was outside of the Long Lodge he said to\nhimself, \u201cI think I will go home now and look for a wife another day.\u201d\n\nSo he started northward, as he thought, running along quickly. After a\nwhile he came to a clearing, which, to his surprise, he found was the\none he had just left; he saw the same village and Long Lodge, and he\nthought, \u201cWell, I must have made some mistake in the direction.\u201d He\ntook his bearings again and hurried on toward home. Again he came out\nin the same village. \u201cIt must be that this woman brings me back because\nI have taken her ornaments. I will give them back to her.\u201d So he went\ninto the Long Lodge and put all the ornaments back on the dead body and\nhurried homeward. On the way he killed a bear. Skinning it and taking\nsome of the best meat, he put it into the skin and carried it with him,\nrunning as fast as he could, hoping to reach home that night. Once more\nhe came out at the same Long Lodge in the opening at the time it began\nto be dark. \u201cWell, this is wonderful,\u201d thought he.\n\nHe made up his mind to spend the night in the Long Lodge, so he kindled\na fire, spread out the skin, cooked his meat, and sat down to supper.\nAs he ate he threw the bones behind him. Soon he heard back of him a\nnoise which sounded like the gnawing of bones by a dog. \u201cPerhaps it is\na hungry ghost that does this,\u201d thought the young man. \u201cWell, I will\ngive it some meat.\u201d So he threw it pieces of meat and heard the sounds\nmade as they were being eaten. After he had eaten his supper he got\nunder the bearskin to sleep. But he soon felt something begin to pull\nthe skin at his feet. When the fire began to die out he arose quickly\nand stirred up the embers, putting on more wood. All was quiet,\nhowever, and he lay down again. After a while, as the fire began to go\ndown again, something crawled over his body and came up to his breast.\nHe threw his arms around it, wrapping it in the bearskin covering, and\nsprang to his feet. A terrible struggle now began between the man and\nhis unknown antagonist. They wrestled from that place to the other end\nof the Long Lodge and then down along the other side of the room. When\nthey had almost reached the place where they started the gray of the\ndawn came; instantly the body in his arms dropped to the floor and lay\nstill. He lashed the bearskin around it closely; then, leaving it on\nthe floor, he cooked his breakfast.\n\nAfter breakfast he was curious to know what was under the bearskin, for\nhe thought it must be something connected with the woman. Opening the\nbearskin carefully he found nothing but a blood-clot about the size of\nhis fist. First, he made a wooden ladle with his flint knife. Then,\nheating water, he dissolved in it some of the blood. Forcing open the\nskeleton woman\u2019s jaws, he poured down her throat some of the blood.\nAgain he did the same thing.\n\nAt length her breast began to heave. When he had given her half the\nblood she breathed, and when she had taken all the blood she said, \u201cI\nam very hungry.\u201d The young man pounded corn and made thin gruel, with\nwhich he fed her; soon she was able to sit up, and in a short time she\nwas well again. Then she said: \u201cThis village was inhabited a short time\nago. My father was the chief of it. He and all his people have gone\nsouth and they live now not far from here. Many men from the north\nwanted to marry me, and when I was unwilling to marry them they\nenchanted me in this place, so that my father and all his people had to\nleave, and I was left here for dead.\u201d \u201cCome! I will go with you to\nhim,\u201d said the young man.\n\nThe young man and woman set out together for the south, and they soon\ncame to the village. The first lodge on the edge of the village was\ninhabited by a Crow with a large family, who were very poor. The young\nman was left at a tree outside the lodge to converse with Crow. He told\nCrow the story of the Long Lodge and the recovery of the chief\u2019s\ndaughter. The Crow hurried over to the lodge of the chief and said to\nthe chief and his wife, \u201cYour daughter has come to life.\u201d The old\nwoman, taking a club, began to drive the Crow out of the lodge, saying:\n\u201cYou lying wretch! You know that no one has ever come to life after\nbeing dead more than ten days.\u201d \u201cOh, well; do not beat him,\u201d said the\nchief, \u201cit may be true that our daughter has come to life, though dead\ntwenty days.\u201d \u201cShe has,\u201d said the Crow, \u201cfor she is over by my lodge.\u201d\n\u201cWell, bring her here,\u201d said the chief.\n\nThe two young people then came on invitation, and, as they were both\nwilling, the young man became the chief\u2019s son-in-law. After they had\nbeen married a few days the young man told his wife to go and get the\nbest bowl her father had, for he was sick at his stomach and wished to\nvomit. She brought the bowl, and he vomited it full of the most\nbeautiful wampum. This was an act which young wizards are expected to\nperform after marriage. \u201cTake that now to your father,\u201d said he. She\ntook the bowl of wampum to her father as a gift from her husband. The\nold chief was delighted, and said: \u201cThat is the finest man I have ever\nseen. I knew that he was of good stock. This wampum will do me great\ngood.\u201d\n\nTwo or three days later the young man said to his wife: \u201cYou go and\nborrow your father\u2019s bow and arrows, for I want to go to hunt. All the\nyoung men of the village are to hunt tomorrow, and I must go, too.\u201d\nStarting very early, each one went out alone to hunt deer. The Crow\nwent with the young man, and he said, \u201cI will fly up high and look all\naround to see where the deer are.\u201d The Crow saw ten deer some distance\nahead, and, flying back, said to the young man: \u201cI will fly behind\nthose deer and drive them this way. You can kill all.\u201d The young man\nstood behind and waited until the deer passed by; then he turned and,\nas all were in a line, he killed the ten with one arrow. The Crow said\nthat in the village they never gave him anything but the refuse. \u201cOh!\u201d\nsaid the young man, \u201cyou can have one deer for yourself today.\u201d The\nCrow flew home with the news, and said: \u201cWhat are all the other young\nmen good for? The chief\u2019s son-in-law has killed ten deer long before\nsunrise and the others have killed nothing.\u201d None of the other hunters\nhad good luck that day.\n\nAt night there was a feast and a dance in the Long Lodge. The\ndisappointed hunters planned to take vengeance on the young man, the\nchief\u2019s son-in-law. When going around to dance he came to the middle of\nthe Long Lodge, by means of witchcraft they made him sink deep down\ninto the ground. But the Crow now called on his friend, the Turkey, to\ndig him up. The Turkey came and scratched until he dug down to the\nyoung man, and with the aid of a bark rope, which the Crow had made,\ntogether they drew him up.\n\nThe old chief now made up his mind to leave the village and the bad\npeople, who were enemies of his son-in-law, and to go with the good\npeople of the village to live at the lodge of his son-in-law\u2019s\ngrandfather. They all went and settled down there and lived happily.\n\n\n\n\n\n8. THE MAN WHO MARRIED A BUFFALO WOMAN\n\nNear the river, at the place now called Corydon, in Pennsylvania, there\nlived a family of Indians. One of the boys arose very early one morning\nand went to the river. The air was foggy, but the boy heard paddling\nand soon saw two little people called Djogeon [17] in a canoe, who came\nto the place where he was and landed. One of them said: \u201cWe came on\npurpose to talk with you, for you are habitually up early in the\nmorning. We are on a buffalo hunt. There are three buffaloes, two old\nand one young, which run underground. If they should stop in this part\nof the country they would destroy all the people, for they are full of\nwitchcraft and sorcery. In two days you must be in this place very\nearly.\u201d\n\nWhen the time was up the boy went to the same spot on the river bank\nand in a short while the Djogeon came and said: \u201cWe have killed the two\nold buffaloes, but the young one has escaped to the west. We let him go\nbecause some one will kill him anyway. Now we are going home.\u201d When\nthey had said this they went away.\n\nOn the Allegany reservation the Seneca collected a war party to go\nagainst the Cherokee. One of the company was the fastest runner of the\nSeneca. Before they got to the Cherokee country they met the Cherokee\nand all the Seneca were killed except the fast runner. He ran in the\nopposite direction until out of their reach; then he started home by a\ndifferent road from the one on which the party had set out. The third\nday, near noon, he came to a deer lick, and while he sat there he saw\ntracks which looked like those of a very large bear; he followed these\nuntil they led to a large elm tree; he found that the animal was not an\nordinary bear, but one of the old kind, the great Ganiagwaihegowa,[18]\nthat eats people, and he said, \u201cIt matters not if I die, I must see\nit.\u201d Climbing the tree and looking down into the hollow in the trunk he\nsaw the creature. It had no hair; its skin was as smooth as a man\u2019s. He\nthought: \u201cI had better not attack that creature. I will go back to the\ndeer lick.\u201d Getting down, he ran to the lick. Then he heard a terrible\nnoise and, looking back, he saw the animal come down from the tree.\nDrawing back, he ran and jumped into the middle of the deer lick,\nsinking almost to his waist in the mud; he could not get out, but he\ncould with great difficulty take a single step forward. He saw the\nGaniagwaihegowa coming toward the lick; when it got to the place whence\nhe leaped, it jumped after him. He dragged himself along, pulling one\nleg after the other; the animal sank so it could scarcely move. The man\nat last got to solid ground, but the Ganiagwaihegowa sank deeper and\ndeeper. When it reached the center of the lick it sank out of sight.\n\nThe man ran some distance and sat down on a fallen tree. He did not\nknow what to do; he was faint from hunger, having had nothing to eat,\nand was too tired to hunt. Soon a man approached and said, \u201cYou think\nyou are going to die?\u201d \u201cYes,\u201d he answered. \u201cNo; you will not; I come to\nassist you. Go where I came from, off in this direction,\u201d he said,\npointing to one side. \u201cYou will find a fire and over it a pot; rest\nthere and eat; men will come and trouble you, but pay no attention to\nthem. When you sit down to eat one will say, \u2018Throw a small piece over\nthis way\u2019; another will say, \u2018Throw a bit over this way\u2019; but pay no\nheed to them. If you throw even a bit, you are lost, for they will\ndestroy you.\u201d\n\nHe went as directed and found meat and hulled corn in the kettle. As he\nate, it seemed as though a crowd formed in a circle around him, all\nbegging for a portion. They kept it up all night, but he paid no heed\nto their begging.\n\nIn the morning, after he had traveled a short distance, he met the same\nman who sent him to the kettle, who now said to him: \u201cI am glad that\nyou did as I told you. Now you will live. Go toward the east, and when\nit is near night sit down by a tree. I will come to you.\u201d\n\nHe traveled all day, and near sunset he found a fallen tree and sat\ndown. Soon the man came and said: \u201cFollow my tracks a little way and\nyou will find a fire and a kettle with meat and hulled corn in it; you\nwill be troubled as you were last night, but pay no heed to the words;\nif you escape tonight, you will have no more trouble.\u201d\n\nHe went as directed; he found the fire and the kettle hanging over it;\nthe kettle was filled with meat and hulled corn. That night a crowd\naround him begged for food as they did the night before, but he paid no\nattention to them. After he had started in the morning the man met him\nand said, \u201cKeep on your way; you will meet no further danger, and will\nreach home safe and well.\u201d After going on a little way he turned to\nlook at his friend, and saw that instead of being a man it was\nS\u02bbhagodiyoweqgowa.[19] He went along, and toward night he began to\nthink he had better look for game. He saw a deer, which he shot and\nkilled; then, building a fire, he roasted and ate some pieces of\nvenison. He was now in full strength.\n\nThe next day he kept on, and in the afternoon he shot a deer. When\nnight came he lay down by the fire, but he could not sleep. After a\nwhile he heard some persons coming to his fire\u2014a couple of women, he\nthought. One asked, \u201cAre you awake?\u201d \u201cYes; I am awake,\u201d he replied.\n\u201cWell, my husband and I have decided to have you marry our daughter\nhere,\u201d came the rejoinder. When she said this he looked at them, and\nthey were attractive women, especially the younger one. He consented to\nher proposal. He did not know where to go, and thought that if he\nmarried her he would have company and could find his way home after a\ntime. The two women stayed all night. In the morning the mother said,\n\u201cWe will go to my home.\u201d They walked on until noon, when they came to a\nvillage where he thought a goodly number of people were living. He\nstayed with them a long time.\n\nOne night he heard a drum sounding near by and heard his father-in-law\nsay, \u201cOh! Oh!\u201d The old man seemed frightened by the call. It meant that\nthe little Buffalo, which had escaped from the Djogeon and lived under\nthe hill, was going to have a dance and that all must come. That\nmorning they went to the place where the drum was beaten. The little\nBuffalo was chief of all these people. He had two wives. When they got\nto the place the whole multitude danced all night, and the little\nBuffalo and his two wives came out and danced. He had only one rib\n[19a] on each side of his body.\n\nThe next morning the chief and his two wives came out and went around\nin the crowd. Being very jealous, he pushed the young Buffalo Man away\nfrom his wives and began fighting them; then he went away again. The\nnext morning the old father-in-law said to the man, \u201cThe two wives will\nsoon come out and go to the stream for water; they will pass near you,\nbut you must not speak or smile, for their husband is a bad, jealous\nman, and if you smile or speak he will know it at once and will harm\nyou.\u201d He did not, however, obey the old man\u2019s words. The two women went\nfor water, and as they came back they smiled and looked pleased, and\nthe young man asked them for a drink; they gave it to him and went on.\nHis father-in-law said, \u201cYou have not done as I told you; now the man\nwill come out and say he has challenged a man to a foot-race, and he\nwill name you.\u201d Soon the Buffalo Man came out and said: \u201cI have\nchallenged this man to run. If I am a better runner than he, I will\ntake his life; if he is better than I, he may take mine.\u201d They were to\nbegin the race early in the morning and were to run around and around\nthe hill. The one who was ahead at sundown was to be the winner. The\nfather-in-law said, \u201cYou must have an extra pair of moccasins to put on\nif yours get worn out.\u201d\n\nThat morning the Buffalo Man came out, and saying, \u201cNow start!\u201d off he\nwent. At noon his friends told his opponent to do his best, for the\nBuffalo Man was gaining on him, and had just gone around the turn\nahead. Soon the man overheard the Buffaloes tell the Buffalo Man to do\nhis best, for the other man was gaining on him. Shortly after noon the\nchief\u2019s son-in-law was only a few rods behind, and the Buffalo Man was\ntired; the latter began to go zigzag and soon afterward his opponent\novertook him.\n\nThe latter did not know at first how to shoot the Buffalo Man. He could\nnot shoot him in the side, for it was one immense rib; so he decided to\nshoot from behind. He shot and the arrow went in up to the feathers,\nonly a little of it protruding. The two ran around once more, and as\nthey came near the stopping place the people encouraged the man to\nshoot a second time. He did so, and the Buffalo fell dead. So the words\nof the Djogeon were fulfilled that some one would come who would kill\nthe young Buffalo. The people crowded around the man and thanked him\nfor what he had done.\n\nAfter this the old man said to the people, \u201cAll can go where they\nlike.\u201d They separated, but he and his wife with their son-in-law and\ndaughter went home. Then the mother-in-law said to the man, \u201cNow you\nmust get ready and go to see your mother.\u201d They started, the man, his\nwife, and mother-in-law. They were ten days on the road. It was the\ntime of sugar making. When they got near his mother\u2019s lodge his wife\nsaid, \u201cMy mother and I will stop in these woods; your mother is making\nmaple sugar and we will help her all we can.\u201d The young man saw his\nmother and at night went to the lodge, leaving his wife and her mother\nin the woods.\n\nIn the night the wife and mother collected all the sap and brought a\ngreat pile of wood. The next morning when the mother and her son went\nto the woods they found no sap in the troughs under the trees, but when\nthey got to the boiling place the big trough was full and a great pile\nof wood was near by. The work continued for some days. Then the old\nwoman said to her son-in-law: \u201cIt is time for me to go home to my\nhusband, and now you may be free. Have no hard feelings. I shall take\nmy daughter with me. You must stay with your mother. There are many\nwomen about here who want to marry you, but do not marry them; there is\nbut one that you should marry\u2014the granddaughter of the woman who lives\nin the last lodge at the edge of the village. They are very poor and\nthe girl takes care of her grandmother. You may tell the people when\nyou get home that you saw buffalo tracks in the swamp; let them come\nout and shoot; the more they shoot the sooner we shall get home.\u201d\n\nThe man told the people that he saw tracks in the swamp. The people\nwent out, but did not get far before they overtook the Buffaloes and\nkilled them. The man knew all the time that they were Buffaloes, but in\nhis eyes they seemed like people. As he had been absent from his people\nso long, and as the rest of his company had been killed, the Seneca\nthought him a great man. The women sought him as a husband for their\ndaughters, but, refusing every offer, he married the granddaughter of\nthe old woman who lived in the last lodge on the edge of the village.\n\nWhen the Buffaloes were shot the people thought they had killed them,\nbut in reality they had not done so. The Buffaloes left their carcasses\nbehind, which the people ate, but their spirits went back to the old\nman and they were Buffaloes again.[19b]\n\n\n\n\n\n9. A WOMAN AND HER BEAR LOVER\n\nA man and his wife with two sons\u2014one on the cradle-board yet, and the\nother three or four years old\u2014lived in the woods.\n\nAfter a while the elder boy became puny and sickly. The man was much\ntroubled by this and began to think that his wife was to blame. Every\nday he set out to hunt, and the woman went to get wood and to dig wild\npotatoes.\n\nOne day the man resolved to watch his wife; so he hid himself near the\nlodge instead of going to hunt. In a couple of hours the wife came out,\ngayly dressed, her face washed, and her hair oiled; she walked quickly\nto the woods. He followed her stealthily. She stopped at a large tree\non which she tapped with a stick and said, \u201cI am here again.\u201d Presently\na noise as of scrambling was heard in the tree, and a great Bear came\nout of the hollow in the trunk and slipped quickly to the foot of the\ntree. After a while the woman went away, and the Bear again climbed the\ntree. The man set off, seeking wild potatoes. Finding a place where\nthere were many good ones, he dug up a large quantity.\n\nThe next day he took the woman there and dug up as many as she could\ncarry; he then sent her home, saying that he would go hunting so that\nthey could have a good supper. The hunter then went straight to the\ntree in which lived his wife\u2019s lover, the Bear, and, tapping twice on\nit, said, \u201cI am here again.\u201d The Bear soon stuck his head out, and the\nman shot an arrow at him which brought him to the ground. The hunter\nleft the skin of the Bear; he merely opened his body and took out the\nentrails, which he carried home.\n\nThe woman was glad and said to the little boy, \u201cYour father has brought\nus a good dinner.\u201d She cooked the entrails and the wild potatoes. They\nall sat down to eat, and the woman ate very heartily; but the man said\nthat he was sick, and did not eat of the entrails. When she had nearly\nfinished eating and her hands were full of fat, her husband said to\nher, \u201cYou seem to like to eat your lover.\u201d \u201cWhat?\u201d she said. \u201cOh! eat\nmore, eat plenty,\u201d he replied. \u201cI shall eat two or three mouthfuls\nmore,\u201d she said. As she was doing this, he said again, \u201cYou seem to\nlike to eat your husband.\u201d She heard him this time and knew what he\nmeant. Jumping up, she ran out and vomited and vomited. Then she ran\noff into the woods to the westward. The next day she took medicine,\nwhich caused an abortion, resulting in delivery of two bear cubs.\nLeaving them on the ground, she cut off her breasts and hung them on an\nironwood tree.\n\nA couple of days later the father said to the elder boy, \u201cI think I\nmust go after your mother; you stay in the lodge and take care of your\nlittle brother.\u201d Then he brought a bowl of water and put feathers in\nit, saying, \u201cIf anything evil happens to me the feathers will be\nbloody.\u201d\n\nHe started west. The first day he found the cubs and breasts on the\nironwood tree, which he knew came from his wife.\n\nAfter leaving the cubs the woman went on until she came to a village.\nShe stopped in the first lodge at the edge of the village, where a\nfamily of Crows lived. The woman said that she was looking for a place\nto live, and, being a young woman, would like to get a husband. The old\nCrow said to one of his sons: \u201cRun over to the chief\u2019s lodge, and tell\nhim that there is a young woman here who would like to get married.\nPerhaps one of his sons would like to have her.\u201d The boy did as\ndirected. \u201cAll right,\u201d said the chief, \u201clet her come over here.\u201d The\nwoman went over. She had her hair pulled back and tied tight at the\nback so there were no wrinkles on her face, and as her breasts were cut\noff, she looked like a young woman. One of the chief\u2019s sons married\nher.\n\nTwo days later her husband appeared at the lodge of the Crows, asking\nwhether they had seen such and such a woman. \u201cI have come looking for\nmy wife, who left me four days ago,\u201d said the man. \u201cYes, such a woman\ncame here two days ago. She is married to one of the chief\u2019s sons.\u201d \u201cGo\nover,\u201d said the Gagahgowa [20] to one of his sons, \u201cand tell the chief\nthat his daughter-in-law\u2019s husband has come.\u201d The young Crow went over\nand delivered the message. \u201cHave you ever been married before?\u201d asked\nthe chief of his daughter-in-law. \u201cNo,\u201d replied the woman. \u201cThen he\nlies,\u201d said the chief to the Crow\u2019s son. Turning to some of the\nwarriors, he said: \u201cWe do not want such a fellow as that hanging\naround; go over and kill him.\u201d The warriors went over to the Crow\u2019s\nhouse, killed the man, and threw his body away.\n\nImmediately the feathers in the bowl were bloody, and the boy knew that\nhis father was dead. The next day he started westward, carrying his\nlittle brother on his back. Following the trail, they found the two\ncubs lying on the ground. Then the little fellow on the cradle-board\nlooked at them, then at the breasts on the tree, and he knew that they\nbelonged to his mother. They went on until they reached the Crow\u2019s\nlodge, where they inquired, \u201cHave you seen our father, who came after\nour mother?\u201d \u201cOh, yes; the chief has killed your father, and your\nmother is at the chief\u2019s lodge. She is the wife of one of his sons. You\nrun over and tell the chief that his daughter-in-law\u2019s two sons have\ncome after her.\u201d He went and told his message. \u201cHave you ever had any\nchildren?\u201d asked her father-in-law and her husband. \u201cNo,\u201d she said in a\nfaint voice. \u201cGo home,\u201d said the chief, \u201cand tell them my\ndaughter-in-law never had any children. She is a young woman. How could\nshe have two sons?\u201d Then, turning to the warriors, he said: \u201cRun over\nand kill those lying children. I do not want to have them around here.\u201d\nWhen his sons came home the Gagahgowa said: \u201cThey will kill those two\nboys. It is a pity. Let us hide them.\u201d When the warriors came the\nGagahgowa said, \u201cThey have gone; they went back home, I think.\u201d\n\nThe Crows cared for the boys. After a while the old Crow said: \u201cLet us\ngo away from here. Let us go far away into the woods where there will\nbe good hunting. These little boys will bring us luck.\u201d The Crow family\nmoved far away into the deep woods; they planted corn and beans and had\ngood crops. The boys grew up and hunted; they had great luck and\nobtained much game. The whole Crow family were fat and happy.\n\nAfter several years the old chief at the village said one day: \u201cI have\nnot seen that Crow family for a long time. Run over, somebody, and see\nhow they are getting along.\u201d A runner, Haheshe,[21] went over and,\nfinding the Crow place in ruins, came back and said that their lodge\nhad tumbled down and that they had gone away somewhere. \u201cGo,\u201d said the\nchief, \u201ca number of you, and find them. They must be somewhere. Do not\ncome back until you know where they are living now.\u201d After a long\nsearch they found the Crow family living in happiness and plenty, far\naway in the woods. When they told the chief he said, \u201cLet us all go\nthere. There must be good hunting in that place.\u201d\n\nAs soon as they were on the road it began to snow and to grow cold. It\ncontinued to snow heavier and faster, the snowflakes being almost as\nlarge as a man\u2019s hand. The young chief and his wife hurried on ahead.\nShe had a child on her back. They reached the Crows\u2019 lodge almost\nfrozen to death and covered with snow. The rest of the family were\neither frozen to death, buried in the snow, or forced to turn back. The\nsnow was light near the Crows\u2019 lodge, but as there was a great pile of\ndeer carcasses near it, they had to carry them in. The elder brother\nwas employed at this work when his mother and her husband came. Calling\nout, \u201cMy son!\u201d she came near him. He pushed her back with a forked\nstick. She put her baby on him. He threw it on the ground in the snow.\nJust then the old woman of the Crows came out and said: \u201cYou should not\ndo so. If your mother is wicked, you should not be likewise. Let them\ncome in.\u201d And Gagahgowa, the old Crow, allowed them to live there.\n\n\n\n\n\n10. THE FOX AND THE RABBIT\n\nOne winter a man was going along quietly over a light, freshly fallen\nsnow. All at once he saw another man coming toward him. The other man\nwhen within hailing distance shouted, \u201cI am Ongwe Ias\u201d (i.e., I am a\nman-eater). The first man decided to run for his life. Starting on a\nrun, he circled round and round, trying to escape, but the other man,\nwho was also a swift runner, was gaining on him. When the first man saw\nthat he could not escape, he took off his moccasins and, saying to\nthem, \u201cYou run on ahead as fast as you can,\u201d he himself lay down and\nbecame a dead rabbit, half rotten, and all dirty and black.\n\nWhen the second man came up and saw the black, dirty old carcass and\nthe tracks ahead, he ran along after the moccasins. When he caught up\nwith them and saw that only moccasins had been running on ahead of him,\nhe was very angry, thinking, \u201cThis fellow has surely fooled me. The\nnext time I will eat the meat anyhow.\u201d\n\nThereupon the man-eater turned back. As expected, the dead rabbit was\ngone, and he followed the tracks. He soon came upon a man who sat\nrolling pieces of bark, making cords. The man-eater asked, \u201cHave you\nseen a man pass by here?\u201d No answer came from the cord-maker. Again he\nasked and then pushed the cord-maker until the latter fell over;\nwhereupon he answered, \u201cYes; some one passed here just now.\u201d The\npretended cord-maker had sent his moccasins on again.\n\nThe man-eater hurried on, and the cord-maker, springing up, ran on a\nlittle and then turned himself into an old tree with dry limbs. He had\nmade a circuit and came in ahead of the man-eater. When the latter came\nto the tree, he said, \u201cI believe that he has turned himself into a\ntree;\u201d so, punching the tree, he broke off a limb that looked like a\nnose, and that fell like dead wood. Then the man-eater said, \u201cI do not\nthink that it is he,\u201d and started off again on the trail of the\nmoccasins.\n\nWhen he overtook the moccasins he thought, \u201cI now believe that the tree\nwas the man, and that he has fooled me again.\u201d He hurried back; when he\ncame to the spot where the tree had been it was gone, but where he had\nbroken off the limb he found blood. Then he knew that the tree was the\nman he was seeking, and he followed the tracks.\n\nWhen the man saw that his enemy was after him again, he fled until he\nchanced to come upon the body of a dead man, which he pushed on the\npath. When the man-eater came up, he said, \u201cI will eat him this time;\nhe shall not fool me again. I will finish him.\u201d Then he ate the putrid\ncarcass. The other man thus escaped his enemy.\n\n[It is said that the man with the moccasins was a rabbit, while the\nman-eater was a fox.]\n\n\n\n\n\n11. THE SNAKE WITH TWO HEADS\n\nIn olden times there was a boy who was in the habit of going out to\nshoot birds.\n\nOne day in his excursions he saw a snake about 2 feet long with a head\nat each end of its body. It so happened that the boy had a bird and,\ndividing it in two parts, he gave a portion to the snake in each mouth.\n\nThe next day he fed it again; and the youth made up his mind to do\nnothing but hunt birds to feed the snake. He went out every day and\nkilled many birds and the snake grew wonderfully large. The boy, too,\nbecame a very good shot; he even killed black squirrels and larger game\nto feed the snake. One day the misguided youth took his little sister\nalong with him and pushed her toward the snake, which caught her with\none of its heads and ate her up.\n\nThe snake kept growing and ate larger and larger game. It devoured\nanything the boy brought to it. At last it formed a circle around the\nentire village of his people. The two heads came near together at the\npalisade gate, and they ate up all the people who came out. At last\nonly one man and his sister remained. When the snake had swallowed\nenough persons it dragged itself off to the top of a mountain and lay\nthere.\n\nThat night the man who was saved dreamed that he must make a bow and\narrows and take certain hairs from his sister\u2019s person and wind them\naround the head of each arrow; then he was to anoint the end of each\narrow with blood from his sister\u2019s catamenial flow.\n\nWhen the man arrived near the mountain he shot an arrow at the monster,\nwhich struck it and worked into its body; and every arrow that the man\nshot did likewise. Finally the snake began to vomit what he had eaten.\nOut came all the people in pieces\u2014heads, arms, and bodies, and wooden\nbowls\u2014for the people had tried to defend themselves with every kind of\nweapon that they could grasp. The snake then began to writhe and squirm\nviolently and at last it rolled down into the valley and died.\n\n\n\n\n\n12. A HUNTER PURSUED BY GENONSGWA [22]\n\nAmong a certain people in times past four warriors decided to go off on\na hunting expedition. In order to reach their destination they had to\nascend a large stream in canoes. Now, it is said these men were the\ninventors of bark canoes.\n\nThe eldest member of the party said, \u201cWe will go and land at a point\nwhich is called Kingfisher\u2019s Place.\u201d They had then been out for several\ndays, and so after he had told them this they felt glad to know that\nsoon they would land somewhere. They entered the mouth of an affluent\nof the stream upon which they first started and, having arrived at\ntheir destination, the leader of the party said, \u201cThis is the place.\u201d\nAfter they had landed and established their camp the leader said to his\ncomrades, \u201cNow, you must hunt and bring into the camp all the game you\ncan.\u201d It was then early in the summer. He told each one to do the best\nthat lay in his power, with a strict command to observe the usual fasts\nand injunctions.\n\nIn the morning of the day following their arrival at the Kingfisher\u2019s\nPlace the leader in behalf of his men and himself besought the Stars,\nthe Moon, and the Sun to prosper them and to give them a large measure\nof success in killing an abundance of game for their larder. Being\nexpert hunters, they soon had plenty of meat and furs; the meat was\ndressed and properly cured, while the skins were prepared for tanning\nlater.\n\nOne day one of the hunters said: \u201cI am going a little farther away than\nusual. I am hunting elks.\u201d But the leader said to him: \u201cYou must be\ncareful in all that you undertake. No man must take any chances by\ngoing far out of the usual bounds, for I fear something evil may come\nto us.\u201d\n\nNow, it so happened that one of the hunters was exceedingly stubborn\nand would not accept advice from any source. So, without regard for the\ntimely caution of his chief, he went farther than he had intended to\ngo, after an elk. When night came all the hunters reached camp safe,\nexcept this stubborn man. As the others gathered around their fire at\nnight they discussed his probable fate if he had gone too great a\ndistance, reaching the conclusion that he had gone farther away than he\nhad intended to go.\n\nNow, the stubborn man had traveled all day. When night came on he\nerected a brush lodge and kindled a bright fire. He had encamped near a\nstream. Soon he heard in the distance voices which seemed to be those\nof human beings. Looking across the stream he saw on the farther bank\nwhat he believed to be two women, one carrying a baby which seemed to\nbe very fretful, for the woman sat down and nursed it continually. The\nhunter, who was deceived as to the true character of the supposed\nwomen, was delighted to see people of any kind at that time.\n\nNow, the women saw him at the moment he looked across the stream to\nlearn what kind of people were making the sounds he had heard; and one\nof them hailed him with \u201cBrother, how did you cross the stream?\u201d It\nseemed strange to him that these women should call to him from so great\na distance, but he told them to cross just below the point at which\nthey then were and to come directly toward his fire and camp. The women\nkept on asking him, however, how he had crossed, but he answered only\nas before. Nevertheless, the women continued to say, \u201cTell us. You must\nhave crossed in some place.\u201d The hunter, still dissembling, said, \u201cYes;\nI did cross right there where I have shown you.\u201d While he talked to\nthem he reached the conclusion that these women were not human beings,\nbut that they must be Genonsgwa, of whom he had heard so much in the\ntraditions of his people. Nevertheless, they were clothed like the\nwomen of his people, and one of them was quite beautiful in form and\nfeature.\n\nOne of the women asked him if she could not stop with him overnight.\nThe young hunter replied, \u201cYes; if you will come across the stream.\u201d\nAfter looking at them more closely, he was firmly convinced in his mind\nthat they were not women of the human species. Then one of the women\nsaid to her companion, \u201cWe will go on a little farther; perhaps we may\nfind a ford.\u201d Ascending the stream a short distance, they came to a\nfootbridge consisting of a fallen log, on which the man had crossed.\nOne of the women said to the other, \u201cThis is surely the place where he\ncrossed.\u201d\n\nWhen the hunter saw them crossing on the footbridge, he went quickly\nsome distance downstream and then, crossing at a ford, he again\nascended the stream to a spot opposite his camp.\n\nThe moment that the women arrived at his camp fire the hunter became\nafraid, because of their actions. On looking across the stream they\nsoon saw that the man was then where they themselves had just been, and\none of them at once called to him: \u201cWhy do you run from us? Nothing\nwill happen to you, so come back here. We will do you no harm.\u201d Making\nno reply to these challenges, the man saw one of the women pick up his\ntomahawk and draw her finger across its edge, saying, \u201cI do wonder\nwhether this would kill a person or not?\u201d The hunter shouted to her,\n\u201cYes; it can take a person\u2019s life, so put it down at once, lest it do\nyou harm.\u201d She laid down the tomahawk and became very angry, because\nshe saw that the hunter was determined to keep out of her way. As these\nwomen showed so great anger, the hunter felt sure they were in fact\nGenonsgwa.\n\nRealizing that they were determined to reach him, the hunter told them\nto come across the stream directly to the point where he then stood,\nassuring them that he would remain there until they arrived. One of the\nwomen had requested him several times to return to the opposite side of\nthe stream, but his only reply was, \u201cYou, yourself, come here.\u201d This\nanswer only made her angry. Finally the two women started for the\nfootbridge, telling the hunter to wait for them, and again he assured\nthem that he would do so. But when he saw them crossing he descended\nthe stream and recrossed it at the ford; so when they arrived at the\nplace where he had said he would await them, he was back at his own\ncamp.\n\nThe women could not walk side by side, but one had to follow the other.\nThe younger one carried the baby. When they saw him back at his own\nfire, they became quite enraged, and one of them said to him, \u201cA time\nwill come when I shall get at you.\u201d The hunter replied, \u201cYou kill human\nbeings, and this is the reason why I do not want you to reach me.\u201d One\nof the women tauntingly replied, \u201cOn the other hand, you are not able\nto kill anybody.\u201d Then the hunter said, \u201cYou are very angry now, but I\nam about to show you that I can kill you.\u201d Drawing his tomahawk, he\nstruck a huge rock, which crumbled into small stones from the blow.\n\u201cWell!\u201d said one of the women, \u201cI do believe that he can kill some\npersons.\u201d Picking up his bow and arrows, the hunter aimed a shot at a\ntree, which he hit with terrific force. Seeing his skill, one of the\nwomen said, \u201cThere, he is really a man to be feared,\u201d and she showed\nsigns of astonishment at his feats. The younger woman exclaimed, \u201cWe\nhave now come into contact with Thunder (i.e., Hinon), it seems.\u201d But\nthe elder one said: \u201cNow, I am determined to work my will. He is\ndodging around in an attempt to escape, but I shall do what I intended\nto do at first.\u201d\n\nWhile they were talking it grew dark and, night coming on, the hunter\ncould not see them but he could still hear them converse together. The\nelder woman was angry to think that he had endeavored to avoid them in\nevery way. Having discovered who they were, the hunter was very\ncautious in his movements and continually on his guard lest they come\non him unawares. Finding that, under cover of the darkness, they were\nrecrossing the stream on the footbridge, he went down under the water,\nwhere he remained, going up and down in the middle of the stream bed.\n\nWhen the elder woman could not find the hunter her anger was wrought up\nto a high pitch against him. He remained in the water until daylight,\nhowever, when coming up out of the stream he started off toward the\ncamp of his fellow hunters. He was a very swift runner and possessed\ngood staying powers on the race course; but when it was nearly midday\nhe heard a voice behind him saying: \u201cNow I have caught up with you. Now\nyou are within my reach.\u201d (The other members of this band were sad at\nthe loss of this man, and so they had not gone out to hunt on this\nparticular day.) When the fleeing hunter saw the woman overtaking him\nhe put forth his best efforts to maintain his exhausting pace, but he\nfelt his strength was fast failing him. At every sound of her voice he\nfell to the ground from the effect of her orenda.[23] He knew by her\nmanner that she was greatly enraged at him for attempting to escape\nfrom her.\n\nSeeing that he could not possibly escape her by running he decided to\nclimb a tree. He did this none too soon, for he had just reached a\nhiding place in the thick upper branches when the elder of the women\ncame to the tree. Like all Genonsgwa she could not look up into the\ntree, for they are prevented from doing so because of the stony\ncovering of their bodies. In a short time the younger of the women came\nup bearing the baby. Having nursed the child she said, \u201cWe will now\nhurry.\u201d Like her mother she could not look up into the tree, and so she\ndid not see the man. Then the elder said, \u201cI shall keep on for the\nreason that he is probably only one of a large hunting party.\u201d As soon\nas the child had finished nursing she desired to know how far the man\nwas ahead of them.\n\nTaking a small, animate finger [24] from her bosom, the elder woman\nplaced it on the palm of her hand and asked it where the man was at\nthat time. In reply the finger stood on end, pointing directly at the\nman in the tree. But the women, not understanding this, were somewhat\npuzzled. While they were thus perplexed the hunter, realizing in a\nmoment the priceless value to them of the animate finger, decided to\nsteal it, if possible. So, slyly slipping down the tree, he struck the\nground with a bound, and before the two women realized what had\nhappened he had snatched the finger from them and had made good his\nescape. With a wail of despair the Genonsgwa women called to the man to\ngive them back the finger, saying, \u201cYou will cause us much unnecessary\ntrouble if you do not return the finger to us.\u201d But, finding the finger\nof great service to him, he paid no heed to their pleadings.\n\nHe could run much faster since he got possession of the finger, as it\nwas his adviser and guide, indicating to him clearly the path to be\ntaken. He consulted it to learn how far he was from the camp of his\nfriends and in what direction the camp was located. After asking it\nthese questions, he would place the finger on the palm of his hand,\nwhen it would point in a certain direction. After running some distance\nhe would consult again this animate finger. At last it did not stand at\nan angle but pointed horizontally, and the hunter knew that he had\narrived very near the camp of his fellows. Having reached the camp, he\nate some food and regained his strength. He then told his comrades that\ntwo Genonsgwa women were following him closely, although it is said\nthat after they lost the animate finger they could not go much faster\nthan a slow run. When the hunter had told his story the chief of the\nparty said, \u201cWe must gather up all our things and go home tomorrow.\u201d\n\nThe next day, just as they had placed all their things in the canoe and\nhad pushed off from shore, they saw the elder of the women, who called\nfrom the bank: \u201cGive me back what you have stolen from me. If you will\nreturn what belongs to me, you shall be successful; you shall always\nhave good luck.\u201d She was weeping and was evidently in great distress.\nThen the chief of the hunting party asked: \u201cWhat did you take from her?\nIt may be true that we shall have greater success if you return it to\nher. I think you would better do so. Show me what you took from her.\u201d\nThe young hunter then drew out the animate finger and showed it to him.\nThe chief at once said, \u201cLet her have it again.\u201d The hunter replied:\n\u201cIt is well. I suppose she will never molest us again.\u201d\n\nNow, all the party were aware that the woman was a Genonsgwa. Placing\nthe animate finger on the palm of his hand, the hunter held it out as\nfar as he could over the stream toward her. In reaching over the water\nshe lost her balance and fell into the stream. She sank at once, and\nall that the hunters saw was bubbles arising from the water. Then the\nyoung hunter said, \u201cLet us be off quickly.\u201d He retained the animate\nfinger, which he afterward used in all his hunting expeditions.\n\nThe party reached home safe in due time. The young hunter became noted\nfor his skill, owing to the animate finger, which he always consulted\nand which would always point out where he would find whatever game he\nwanted to kill\u2014bear, elk, beaver, or pigeons.\n\nSo it happened that ever afterward he had a great supply of all things\ngood to eat and of many fine furs and feather robes.\n\n\n\n\n\n13. THE GRANDMOTHER AND HER GRANDDAUGHTER\n\nThere was a grandmother living with her granddaughter. They had a skin\nof some kind for their blanket, the hair of which had largely worn off.\nSuddenly they found that the skin had become alive [24a] and was angry,\nand with all their might they ran for their lives. They heard the skin\ncoming in fierce pursuit and it seemed very near to them. Then the\ngrandmother began to sing, saying in her song, \u201cMy granddaughter and I\nare running our best for life; my granddaughter and I are running our\nbest for life.\u201d At the end of the song she could scarcely hear the\nsound of the animate skin following them. Not long afterward she heard\nit more plainly, but then they were near home. When they reached the\nlodge, the animate skin was so near it almost caught them. When they\njumped through the door the skin clawed at them, scratching their\nbacks, but they got in. The skin was a bear. The old woman and her\ngranddaughter were chipmunks. Chipmunks now have stripes on their backs\nas the result of the scratches received by the two mentioned above.\n\n\n\n\n\n14. THE WOMAN WHO BECAME A SNAKE FROM EATING FISH [25]\n\nIn the old times a young man and his wife lived together very happily\nin a village. The young man had a hunting ground one day\u2019s journey from\nthe village. There in the forest he had a lodge. He usually asked his\nwife to go with him. She replied always that she would be very glad to\ngo and to have a good time there; thereupon he said, \u201cLet us make ready\nand go.\u201d They would set out on their journey and would reach the place\nin the evening. After making a fire and cooking their supper they would\nspend the evening pleasantly.\n\nThe day after one such night the man went out and found plenty of game.\nHe had like success on the second and third days. Everything seemed to\nbe auspicious.\n\nOn the fourth day, while the man was gone, the woman saw many fish in\nthe neighboring stream when she went for water and decided that she\ncould catch some. So she caught several in the water basket. \u201cWhat good\nluck I have had,\u201d said she; \u201cmy husband will be surprised to have fish\nfor supper.\u201d She cooked and ate half of the fish and put the rest away\nfor her husband. After a while she began to be thirsty. Going to the\nwater basket she found it empty, so getting down on her hands and knees\nshe began to drink from the stream. After a while she thought that she\nwould stop drinking, but being still very thirsty, she drank more; then\nshe drank still more, and, on raising herself, she saw that she was\nturning into a snake.\n\nMeanwhile her husband came home. He did not find his wife in the lodge\nand seeing no water basket, he thought she had gone for water. Hurrying\nto the stream, he arrived there just in time to see her lower parts\nbecome those of a snake. She told him what had happened with regard to\nthe fish\u2014that she had had such a hunger for them that she had eaten a\ngood many; and that she was sorry, very sorry, to leave him, but that\nshe must go to the lake into which the stream flowed. She said,\nfurther, that in the lake was a serpent with which she had to fight a\ngreat battle, and that he might go to look on, and that he should burn\ntobacco for her success in the fight.\n\nThe woman floated down the stream, and her husband followed her. He saw\nthe great battle in the lake. During this struggle the serpents would\nraise their heads from the water higher than a great lodge, and they\nfought and fought fiercely. She conquered the other serpent, but her\nhusband did not wait to see the end. He went home.\n\nAfter a while the husband was told in a dream that he must make a\nbasswood woman and dress her up. He did this, using his wife\u2019s clothes.\nThe figure became just like his former wife. In another dream he was\ntold that he must not touch the basswood woman for ten days. He\nrefrained from touching her for nine days. But on the tenth day\u2014she was\nso like his former wife\u2014he touched her, whereupon she disappeared\nforever, there being nothing left in her place but a basswood stick.\n\n\n\n\n\n15. GAQGA (THE CROW) MAKES A JOURNEY AND KILLS MANY PEOPLE\n\nA man, a Gaqga, was traveling. He did not know whence he came, nor\nwhither he was going. As he journeyed along he continually thought:\n\u201cHow did I come to be alive? Whence did I come? Whither am I going?\u201d\n\nAfter traveling a long time, he saw smoke through the forest, and\napproaching it, he found four hunters, named Djodjogis.[26] Being\nafraid to go near them, he hid in the thickets and watched them. The\nnext morning, after they had departed to hunt, Gaqga crept up to their\ncamp and stole their meat, which he carried into the woods, where he\nmade a camp for himself. He was lonely and said, \u201cI wish there was some\nother people here.\u201d\n\nOne morning he saw that some person was living west of his camp. Going\nto the lodge, he found a man, his wife, and five children; they were\nDjo\u00f1iaik [27] people. Gaqga ate the youngest child first and then he\nate the other four; in the meanwhile the father and the mother strove\nto drive him away, but they could not. Then, leaving old Djo\u00f1iaik and\nhis wife crying for their children, he went home. Some time after this\nhe saw another camp off in the southeast, where he found a family of\nGanogeshegea28 people. Being afraid of the old people, he ran off, but\nthey ran after him and beat him on the head until they had driven him\nfar away. Then the man said, \u201cIs it not a shame that such little\nfellows should beat me,\u201d but he dared not go back.\n\nNow he roamed over all the forest, but he could not find his camp. At\nlast, saying, \u201cWell, let it go; I do not care,\u201d he walked on toward the\nnorth. Just before dark he saw a camp. Going cautiously toward it, he\nsaw therein four men and a large quantity of meat. That night he hid in\nthe woods. Next morning, looking toward the camp, he again saw the four\nhunters, and thought, \u201cI will wait until they have gone to hunt and\nthen I will get their meat.\u201d\n\nSoon after this he heard the hunters moving around; then all became\nquiet and he concluded that they had gone. He crept slowly toward the\ncamp, but when he reached it he could not find a bite of meat. These\nwere the same four brothers from whom he had stolen before. They had\nnow finished hunting, and had packed their meat and started for home.\nDisappointed by this failure, he walked on; toward night he saw a camp,\nand, creeping near it, he again saw the four hunters. He listened to\nwhat they were saying. One said, \u201cI wonder who stole our meat that\nday.\u201d Another said: \u201cI think that man is walking around in the woods. I\nthink his name is Gaqga.\u201d \u201cOh,\u201d thought Gaqga, \u201cthey are talking about\nme. They will be on the watch. How can I get their meat?\u201d Then he said,\n\u201cI wish them all to sleep soundly.\u201d They fell asleep, and he went up\nboldly and took all their meat and hid it in the woods, saying, \u201cThis\nis the kind of man I am.\u201d\n\nThe next morning the four hunters missed their meat. One said, \u201cWho has\nstolen our meat?\u201d Another said: \u201cI dreamed that I saw Gaqga around\nhere. I saw him go off toward the southwest.\u201d Then all said, \u201cLet us\nfollow the direction given by the dream.\u201d They started and soon came to\nthe place where Gaqga was camped. He had been out all night and was now\nsleeping. One of the men said, \u201cLet us kill him.\u201d \u201cNo,\u201d said another;\n\u201clet him live; he did not kill us while we were asleep.\u201d They took the\nmeat and went away.\n\nWhen Gaqga awoke he was very hungry, but the meat was gone. \u201cWell,\u201d\nthought he, \u201cI must go and hunt for more meat,\u201d but he could find none.\nAbout midday he heard the noises made by people. He listened and then\nwent on to a lodge. Some one inside was singing and the song said:\n\u201cGaqga is coming. Look out. Be careful, Gaqga is coming.\u201d \u201cWhy does he\nsing about me?\u201d thought Gaqga; \u201cI will go inside and find out.\u201d He\nfound a man and his wife and four children. Gaqga said, \u201cI have come to\nstay a few days with you.\u201d \u201cVery well,\u201d replied the man of the lodge.\nDuring the night Gaqga ate all the children; then he lay down and\nslept. The next morning the old people said, \u201cWhere are our children?\u201d\nGaqga replied: \u201cI dreamed somebody carried off your children, and my\ndream told which way he went. I will go with you to hunt them.\u201d After\nthey had gone some distance Gaqga said: \u201cThe man lives on that high\ncliff. I can not go with you for I do not like the man who lives there.\nI will wait here.\u201d As soon as the father was out of sight Gaqga went\naway. Now he went on until he came to a place where he found many of\nhis own people; they were having a great dance, and he sat down to\nwatch them.\n\nSoon Hanisheonon [29] [the Muckworm] came from the east. The people\nstopped dancing and ran in every direction, but Hanisheonon pursued\nthem, and, catching them one after another by the neck, threw them off\ndead. Gaqga, who sat watching, said: \u201cWhat sort of a man is that? I\nwish he would see me; he can not throw me off dead in that way.\u201d After\nkilling many of the Gaqga people, Hanisheonon started toward the west,\nwith Gaqga following him, but Hanisheonon kept on his course and did\nnot regard the noise behind him. At last he stopped and, looking back,\nasked, \u201cWhat do you want?\u201d \u201cI do not want anything,\u201d said Gaqga; \u201cI\nhave just come to be company for you.\u201d \u201cI do not want your company,\u201d\nsaid Hanisheonon. Gaqga was frightened. Both stood still. Suddenly\nHanisheonon sprang at Gaqga and caught him, but Gaqga screamed so\nloudly that all his people who had run away from Hanisheonon heard the\ncall and came to his aid. They flew at Hanisheonon and pecked him until\nhe was dead.\n\n\n\n\n\n16. OHOHWA (THE OWL) AND THE TWO SISTERS\n\nTwo sisters of a tribe lived near the edge of a village clearing. The\nchief dwelt near the center of it. The mother of these two sisters was\naccustomed to pick up deer droppings to put into the hominy instead of\nvenison or fish. This was a custom practiced only by widows and by\nfamilies who from some misfortune were too poor to obtain meat or fish.\n\nOne day one of the sisters asked her mother to let her have some of the\ndroppings to mix with the hominy which she was preparing. Her aged\nmother, who was a widow, replied, \u201cYou should be ashamed of yourself to\nask for such things, for you are a fine-looking woman and should marry\nthe chief\u2019s son; then you would not be obliged to seek such things for\nmeat, for you would have a good hunter to provide you with all the meat\nand fish you required.\u201d\n\nSomewhat abashed, the daughter answered, \u201cWell, if my sister will go, I\nwill go; and if he will take us both, it will be well.\u201d So they set to\nwork and prepared the usual marriage bread, and when they were ready to\nstart they asked their mother how the young man looked. She replied:\n\u201cHe is a handsome man, with a hooked nose. Beside the fire he has two\ndeer heads, which are alive and open and shut their eyes whenever fuel\nis placed on the fire. This young man is very strong in magic\u2014is\npossessed of potent orenda, and so he has many wild deer around his\nlodge. You must be very careful lest you be deceived by his uncle, who\nalso has a hooked nose and very closely resembles his nephew. He will\nattempt to seduce you on the way. The first large lodge you see is the\none to which you must go.\u201d\n\nSo the daughters started and went along slowly. At last they saw a man\nrunning around old stumps trying to catch something. He did not see\nthem coming. Shortly after they came in sight of him he stood\nup\u2014protruding from his mouth was the tail of a mouse. Seeing the girls,\nhe said, \u201cHo, ho, where are you two going?\u201d \u201cWe are going to propose to\nthe chief\u2019s son,\u201d they replied. \u201cWell, what is his appearance?\u201d was his\nnext question. \u201cOur mother said that he had a hooked nose,\u201d came their\nanswer. The wily old man said, \u201cLook at me! Is not my nose hooked?\u201d\n\u201cYes,\u201d said the elder sister, \u201cperhaps this is the man.\u201d So they went\nto his lodge, which was an old, ugly-looking place. He said to them\nthat he had to get his deer heads, so he got some old heads which his\nnephew had cast away. His mother and his little boy sat by the fire. He\ntold them to keep quiet and they would have bread shortly. The child\ncried out, \u201cFather, give me some bread.\u201d The old man said, \u201cWhy do you\nnot call me brother? I am your brother.\u201d Then the old man shoved the\nlittle boy aside and sat down near the girls. One of them said, \u201cWe\nwant to see the live deer you have around the lodge.\u201d So they went\noutside. This place was not far from that of the nephew. The old man\ncalled the deer, but they ran away. Then he said to the girls, \u201cYou are\nnot mystically pure enough to come near those deer, for they are very\nsubtle.\u201d\n\nThe girls spent the night with the old man. His bed had but few skins,\nand one of the girls asked him, \u201cWhy do you not have a better bed?\u201d\n\u201cOh, my mother is washing the turkey-feather blanket in the creek,\u201d he\ndeclared.\n\nDuring the night some person came to the door and said, \u201cOld man, you\nare wanted at the lodge of your nephew.\u201d The old man paid no heed to\nthe summons. He was again summoned by the words, \u201cCome! your nephew\nwants you.\u201d Then he declared that he supposed that the people had\nbecome frightened at something and wanted him to call a council; so he\nstarted off. After he had gone the girls said, \u201cLet us go over and see\nwhat is happening.\u201d When they arrived at the lodge they heard loud\npeals of laughter, and so they peeped through crevices in the bark\nwalls; they saw the old man dancing and before the fire a number of\nmice roasting on spits. As the old man passed them in his dance he\nwould grasp one and eat it hot and burning, and everybody would laugh.\n\nThe girls ran back to the lodge of the old man and placed rotten logs\nfull of ants in their bed in order to deceive him into thinking that\nthey were lying there asleep. Then, taking their basket, which still\ncontained some bread, they went outside the lodge to watch. When the\nold man returned they peered into the lodge to see what he would do.\nThey saw him quietly creep into the bed between the two logs. Soon he\nbegan to be bitten by the ants. Thereupon he turned over, saying, \u201cDo\nnot be jealous of your sister\u201d; but as the biting continued, he\nrepeated his injunction. Finally, the ants made it so uncomfortable for\nhim that he sprang out of bed, and then realizing that he had been\nlying between logs of wood full of ants, he bitterly upbraided his\nmother, although she knew nothing of the matter.\n\nThe girls then went to the lodge of the nephew, who willingly took them\nfor his wives.\n\nIt was not long after this that the old man informed the people that\nthey must close up the smoke-holes of their lodges, for a great\npestilence was coming among them. So they did this. Then the old man,\nafter sharpening a beech rod, carried it wherever he went. He made a\ngreat noise, saying: \u201cBlue beech is coming. Blue beech is coming.\u201d When\nhe arrived at his nephew\u2019s lodge he cast the beech rod down the\nsmoke-hole, and it entered the breast of his nephew and killed him.\n\nThe next morning, when the people heard of the death of their chief,\neveryone began to weep for him. By the death of the nephew the old man\nbecame the chief. He said that some one must marry the girl wives of\nthe dead chief; so he called all the young men together, but before\nthey could speak their minds the wily old reprobate exclaimed, \u201cNone of\nyou will do.\u201d He had asked each one for an expression of opinion, but\nwould not permit anyone to answer him. Then he closed the conference by\nsaying, \u201cI must marry them myself.\u201d But the girls would not remain and\nquickly escaped to their own home.\n\nThe old man was an owl, but the nephew was an eagle.\n\n\n\n\n\n17. A GREAT SNAKE BATTLE\n\nIn old times some Indians had a great battle with snakes, and this is\nhow it happened.\n\nA certain man near the village of the Indians was hunting one day. He\nfound a rattlesnake, which he mercilessly tormented. He tied a piece of\nbark around its body and passed another piece of bark through the body.\nThen, fastening the snake to the ground and building a fire, he said,\n\u201cWe shall fight,\u201d as a challenge to the snake people. Afterward he\nburned up the snake and tormented many other snakes in this way, always\nchallenging them to fight.\n\nOne day a man heard a peculiar noise. As he went near the apparent\nsource of the sound, he saw a large number of all kinds of snakes going\nin one direction. Listening to their words, he heard them say: \u201cWe will\nhave a battle with them. Djisdaah [30] has challenged us.\u201d They (the\nsnakes) were going to hold a council. The man overheard them say, \u201cIn\nfour days we shall have a battle.\u201d\n\nThe man went back to the village and told the people what he had seen\nand heard. The chief sent a number of men to the place, and as far as\nthey could see in all directions were snakes three or four feet deep,\nall moving toward their rendezvous. The men ran back and told the chief\nwhat they had seen. The chief said: \u201cWe can not avoid it; we have got\nto fight, and so we must get ready.\u201d To do this they cut great piles of\nwood and drove stakes close together in the ground; there were two rows\nof stakes the whole length of the village, and they stacked up the wood\nin long piles. On the fourth day the chief told the men to set fire to\nthe wood in several places.\n\nWhen the snakes advanced to attack the village they came right on\nthrough the fire, and many of them were burned to death. So many rushed\ninto the fire that they put it out. The live snakes climbed over the\ndead ones, and in spite of the resistance of the men, who were trying\nin every way to kill them, they reached the second row of stakes. Here\nagain many were killed, but still the living climbed over the dead\nabove the second row of stakes, and then the battle for life began in\ndeep earnest. The first man they killed was Djisdaah, the man who had\nchallenged them, and then the snakes made for the village, and the men\nstood and fought. Finally the chief shouted that he surrendered.\n\nThen a snake, whose body was as large as a mountain, and whose head was\nas large as a lodge, came right up out of the ground and said: \u201cI am\nthe chief of the snakes; we will go home if you agree that as long as\nthe world stands you will not call any man Djisdaah and will not\nmaltreat my people.\u201d The chief agreed willingly to this, and the snakes\nwent away.\n\n\n\n\n\n18. THE ONGWE IAS (THE CANNIBAL) AND HIS YOUNGER BROTHER\n\nTwo brothers were in the woods on a hunting expedition, and after they\nhad been on the hunt a good while they had success in finding game, and\nthey had built a good sized lodge, in which they enjoyed everything in\ncommon.\n\nThe elder said to the younger brother: \u201cNow, for the future we must\nlive apart; let us make a partition through the middle of the lodge and\nhave a door at each end, so that you shall have a door to your part and\nI a door to mine.\u201d The younger brother agreed, and they made the\npartition. The elder brother said further: \u201cNow, each will live for\nhimself. I will not come to your room and you shall not come to mine;\nwhen we want to say anything to each other we can talk through the\npartition. You may hunt game as before\u2014birds and animals\u2014and live on\nthem, but I will hunt men and eat them. Neither of us will ever marry\nor bring a woman to the lodge; if I marry, you shall kill me, if you\ncan, but if you marry I will try to kill you.\u201d The brothers lived thus\napart in the same lodge, each going out to hunt alone.\n\nOne day while the brothers were out hunting, a woman came to the\nyounger brother\u2019s room. The elder brother tracked her to the lodge,\ncaught her at the door, dragged her into his room, and killed and ate\nher. When the younger brother came home the elder said, \u201cI have had\ngood luck today near home.\u201d The younger brother knew that he must have\nkilled and eaten the woman, but he said merely, \u201cIt is well if you have\nhad good luck.\u201d\n\nOn another day the elder brother tracked a woman to his brother\u2019s part\nof the lodge and, going to the door, knocked, calling out, \u201cLet me have\na couple of arrows; there is an elk out here.\u201d The woman brought the\narrows, and the moment she opened the door he killed her and took her\nbody to his part of the lodge, where he cooked and ate it. When his\nbrother came back they talked through the partition as before. The\nyounger brother warned the next woman against opening the door; he told\nher to open it for no one, not even for himself; that he would come in\nwithout knocking.\n\nThe next time the elder brother ran to the door and knocked hurriedly,\ncalling out, \u201cGive me a couple of arrows; there is a bear out here,\u201d\nthe woman sat by the fire, but did not move. Again he called, \u201cHurry!\nGive me the arrows\u2014the bear will be gone.\u201d The woman did not stir, but\nsat quietly by the fire. After a while the elder brother went into his\npart of the lodge. When the younger brother came home the woman told\nhim what had happened. While they were whispering the elder brother\ncalled out: \u201cWell, brother, you are whispering to some one. Who is it?\nHave you a woman here?\u201d \u201cOh,\u201d answered the younger, \u201cI am counting over\nmy game.\u201d All was silent now for a time. The younger brother then began\nwhispering cautiously to the woman, saying, \u201cMy brother and I will have\na life-and-death struggle in the morning, and you must help me; but it\nwill be very difficult for you to do so, for he will make himself just\nlike me in form and voice, but you must strike him if you can.\u201d The\nwoman tied to his hair a small squash shell so as to be able to\ndistinguish him from his elder brother. The latter again called out,\n\u201cYou have a woman; you are whispering to her.\u201d The younger brother\ndenied it no longer.\n\nIn the morning the brothers went out to fight with clubs and knives.\nAfter breaking their weapons they clenched and rolled on the ground;\nsometimes one was under and sometimes the other. The elder was exactly\nlike the younger and repeated his words. Whenever the younger cried,\n\u201cStrike him!\u201d the elder cried out almost at the same time, \u201cStrike\nhim!\u201d The woman was in agony, for she was unable to tell which to\nstrike. At last she caught sight of the squash shell, and then she\nstruck a heavy blow and finished the elder brother.\n\nThey gathered a great pile of wood and, laying the body on the pile,\nset fire to the wood and burned up the flesh. When the flesh was\nconsumed they scattered the burnt bones. Then the younger brother\nplaced the woman in the core of a cat-tail flag, which he put on the\npoint of his arrow and shot far away to the west. Running through the\nheart of the upper log of the lodge, he sprang after the woman and,\ncoming to the ground, ran with great speed and soon found where the\narrow had struck. The cat-tail flag had burst open and the woman was\ngone. He soon overtook her and they traveled on together. He told her\nshe must make all speed, for the ghost of his brother would follow\nthem.\n\nThe next morning they heard the whooping of some one in pursuit. The\nyounger brother said, \u201cMy brother has come to life again and is\nfollowing; he will destroy us if he can overtake us.\u201d Thereupon he\nturned the woman into a half-decayed stump and, taking off his\nmoccasins and telling them to run on ahead,[31] he secreted himself a\nshort distance away. \u201cGo quickly through swamps and thicket and over\nmountains and ravines, and come to me by a round-about way at noon\ntomorrow,\u201d he said to the moccasins.\n\nWhen the elder brother reached the rotten stump he looked at it and,\nseeing something like nostrils, put his finger in and almost made the\nwoman sneeze. Though suspicious of the tree, he followed the moccasin\ntracks swiftly all day and night.\n\nAt the break of day the younger brother and the woman continued their\njourney. At noon the elder brother came back to the place where he saw\nthe stump and not finding it, he was in a terrible rage. He knew now\nthat he had been deceived. He continued to follow the tracks, and on\nthe second day the pursued couple heard his whoop again. Taking out of\nhis pouch a part of the jaw of a beaver with a couple of teeth in it,\nthe younger brother stuck it into the ground, saying, \u201cLet all the\nbeavers come and build a dam across the world, so that the waters may\nrise to his neck, and let all the beavers in the world bite him when he\ntries to cross.\u201d Then he and the woman ran on.\n\nWhen the elder brother came up, the dam was built and the water\nneck-deep; finding that the tracks disappeared in the water, he said,\n\u201cIf they have gone through I, too, can go through.\u201d When the water\nreached his breast all the beavers began to bite him, and he was forced\nto turn back and look for another crossing. All day he ran but could\nfind no end to the dam and cried out, \u201cI have never heard before of a\nbeaver dam across the world.\u201d He then ran to the place whence he had\nstarted. The dam was gone and all that remained was a bit of beaver jaw\nwith two teeth in it. He saw his brother\u2019s work in this and was now\nraving with anger. He rushed along with all speed.\n\nThe second day after the younger brother and the woman heard his whoop\nagain. Taking out a pigeon feather from his pouch, the younger brother\nplaced it behind him on the ground, saying, \u201cLet all the pigeons of the\nworld come and leave their droppings here, so that my brother may not\npass.\u201d All the pigeons of the world came, and soon there was a ridge of\ndroppings 6 feet high across the country. When the elder brother came\nup he saw the tracks disappearing in the ridge; thereupon he said, \u201cIf\nthey have crossed I, too, can cross it.\u201d He walked into it but he could\nnot get through, and so he turned back with great difficulty and ran\neastward to look for an opening; he ran all day, but the ridge was\neverywhere. He cried in anger, \u201cI have never known such a thing.\u201d Going\nback, he slept until morning, when he found that all was clean\u2014nothing\nto be seen but a pigeon feather sticking in the ground. He hurried on\nin a frenzy of rage.\n\nAfter dropping the feather the younger brother and woman ran until they\ncame to an old man mending a great fish net. The old man said: \u201cI will\nstop as long as I can the man who is chasing you. You have an aunt who\nlives west of here, by the roadside. The path passes between two ledges\nof rock which move backward and forward so quickly that whoever tries\nto pass between is crushed, but if you beg of her to stop them for a\nmoment she will do so and will give you information.\u201d They hurried on\nuntil they came to the woman, their aunt, and prayed her to let them\npass. She stopped the rocks long enough for them to spring through,\nsaying: \u201cYour path is through a river, on the other side of which is a\nman with a canoe; beckon to him and he will come and take you over;\nbeyond the river is a whole army of S\u02bbhagodiyoweqgowa, but they will\nnot harm you. A little dog wagging his tail will run to meet you.\nFollow him and he will lead you to an opening in which is your mother\u2019s\nlodge. The dog will enter\u2014follow him.\u201d\n\nWhen the elder brother came to the old man who was mending his net he\npassed, and, pushing him rudely, called out, \u201cDid anyone pass here?\u201d\nThe old man did not answer. Then he struck him a blow on the head with\nhis club. When he did that the old man threw the net over him and he\nbecame entangled and fell. After struggling to get out for a long time,\nhe tore himself free and hurried on. When he reached the old woman\nwhere the rocks were opening and closing, he begged her to stop them,\nbut she would not; so, waiting for a chance, he finally jumped, but was\ncaught and half his body was crushed; he rubbed it with spittle and was\ncured. Then he hurried on in still greater fury. When he came to the\nriver he shouted to the man in the canoe, but the man paid no heed;\nagain he shouted, and then he swam across. On the other side he found\nan immense forest of withered trees, which for miles had been stripped\nof their bark and killed by the hammering of turtle-shell rattles by\nS\u02bbhagodiyoweqgowa, keeping time with them while dancing. These\nS\u02bbhagodiyoweqgowa, turning upon him immediately, hammered all the flesh\noff of him; they then hammered all his bones until there was not a\ntrace of him left. When the mother saw her son and his wife she was\nvery happy, and said: \u201cI am so glad you have come. I was afraid your\nelder brother who took you away would kill you. I knew he would try to\ndo so. Now you will always stay with me.\u201d\n\n\n\n\n\n19. HAIE\u00d1DO\u00d1NIS AND YENOGEAUNS [29]\n\nOne day Haie\u00f1do\u00f1nis, carrying all his small effects, was walking along\nthrough the forest. It seems that he did not know where he came from,\nnor did he know to what particular place he was going, although he well\nknew that he was going in a northerly direction. Wherever evening\novertook him there he would place his bundle on the ground and get into\nit, when he had no hollow tree to enter, and thus spend the night. In\nthis way he traveled many days.\n\nOne morning he came to a steep precipice; here he began to wonder how\nhe might be able to descend its face with so large a pack on his back.\nAt last he placed his pack on the ground, and, hastening to a basswood\ntree standing some distance away, he stripped all the bark from it,\nwhich he slit into fine strands. Tying the strips together, end to end,\nhe made a long strand, one end of which he fastened to a hemlock tree\nstanding on the brink of the precipice and the other he let down over\nthe brink. Then taking hold of the strand near the hemlock tree, he\ncarefully lowered himself over the edge of the cliff. He was soon at\nthe end of the strand and there he hung. His bundle pulled down the\nupper part of his body until he was in an almost horizontal position,\nwith his face turned upward, so he could not see just where he was.\nAlthough he was near the ground he did not know it. Feeling that his\nsituation was critical, he thought: \u201cWhat shall I do now? Would it not\nbe better for me to kill myself by letting go of the strand, for I can\nnot get up, nor can I in any manner descend.\u201d Finally he decided to let\ngo of the rope of basswood bark and fall to the bottom of the\nprecipice; but, as he released his grip, his pack touched the ground\nand his head rested on the pack. He thought, however, that he was\nfalling all the time. At last he felt weary of falling, and said, \u201cI\nwill try to turn over on one side, so that I can see whither I am\ngoing.\u201d So turning himself on one side he found that he was on the\nground, and he exclaimed, \u201cI have been greatly delayed by not knowing\nthat the ground was at the end of the strand of basswood bark.\u201d So\nsaying he arose and went on.\n\nWhen darkness came he found, after diligent search, a hollow tree, in\nwhich he spent the night. In this manner he traveled for many days.\nFinally he decided to find a place in which to dwell, and he resolved\nthat it must be a place where the trees stood only a short distance\napart. Having found such a spot, he built a small cabin, in which he\nput his pack. Then he began to arrange his things in order\u2014skins and\nfurs, ladles and bark bowls, pouch and weapons.\n\nThe next morning he went out very early to hunt for food. Soon he saw a\ndeer walking along, and on pointing his finger at it the deer fell\ndead. Then he carried its carcass home on his back. He then ordered\nthat it skin itself, and this it did. He cut the carcass into suitable\nportions, some of which he hung up around the inside of the cabin and\nsome he roasted for his meal. That night he found that he had no\nfirewood. Going out of doors, he said in a loud voice, \u201cLet wood for\nfuel come and pile itself beside my doorway.\u201d The wish thus expressed\nwas immediately accomplished.\n\nThis remarkable man had an influence over every kind of game. When he\ndesired a particular animal, all that he had to do was to point his\nfinger at it, and the victim would fall dead. In this way he was able\nto kill much game in a day. When he returned to his small cabin he did\nnot carry the game, but would stand at the door and say, \u201cLet the game\nwhich I have killed be piled up beside my doorway.\u201d When this was done\nhe would say, \u201cLet the skins come off and the meat be quartered, put up\nto dry, and be smoked.\u201d Then he would enter his cabin, paying no\nfurther attention to the game. In the morning he would find the meat\nhanging up to dry and a large heap of skins lying at his door. He would\nthen spend the day in tanning the skins.\n\nOne day while he was out hunting he saw Gaasyendiet\u02bbha,[32] whereupon\nhe pointed his finger at him and Gaasyendiet\u02bbha at once fell dead.\nHaie\u00f1do\u00f1nis took off his skin for a pouch. Going some distance farther,\nhe beheld a panther. On pointing his finger at it, the panther fell\ndead and he then skinned it. In like manner he killed and skinned a\nfox. With these three skins he was enabled to make three pouches,\nwhich, on his arrival at his home, he hung on the wall of his cabin.\n\nAfter a while the thought came to him, \u201cWhat shall I do with these\nthree pouches?\u201d Then he took down the pouch made of the skin of\nGaasyendiet\u02bbha and commanded it, saying, \u201cStand upright here.\u201d\nInstantly Gaasyendiet\u02bbha stood there before him alive. Then Haie\u00f1do\u00f1nis\nmade the other two pouches come to life in the same manner, and there\nthey stood inside his cabin. Meanwhile the rumor spread that\nHaie\u00f1do\u00f1nis had settled down in that place and that he was possessed of\npotent orenda, or mighty magic power, and that he was a sorcerer\nthrough possession of this mysterious potency, which worked good for\nhis friends and evil for his enemies.\n\nNot far from the cabin of the mysterious Haie\u00f1do\u00f1nis stood the lodge of\na woman and her three daughters. The mother was reputed to be a great\nwitch, and it was said that she had come there to dwell because no one\nin the settlement of her tribe wanted to live near her.\n\nOne day she said to her three daughters, \u201cLet us pound corn for meal\nand make corn bread.\u201d So, having prepared the corn for the mortar, they\nbegan to pound it, each using a pestle. The corn was soon reduced to\nmeal and the mother made it into corn bread. Filling a basket with\nthis, she said to her eldest daughter, Deyondennigongenyons,[33] who\nwas a very handsome girl, \u201cI want you to go to Haie\u00f1do\u00f1nis\u2019s lodge to\nlearn whether he will marry you or not.\u201d They lived one-half day\u2019s\njourney from Haie\u00f1do\u00f1nis. Willingly obeying her mother, the girl\nstarted with the basket of corn bread.\n\nHaie\u00f1do\u00f1nis saw the woman coming with a basket on her back, and he\nexclaimed: \u201cHoho! There is a woman coming. I think that she is coming\nto see me. I do wonder if indeed she desires to marry me.\u201d Then,\naddressing the pouch, Gaasyendiet\u02bbha, he said: \u201cI want you to go yonder\nand to stand beside that tree there. You, Panther, stand a little\nnearer to the cabin, and you, Fox, stand in the doorway of the cabin.\u201d\n\nAs the woman drew near Haie\u00f1do\u00f1nis sat smoking his pipe. She came quite\nclose to Gaasyendiet\u02bbha, but as she walked with her head down at first\nshe did not see him; but when just in front of him she noticed\nsomething, and, looking up, saw so fierce-looking a person that\ninstinctively she turned back and fled. As she ran along the bread all\nfell out of her basket, so when she reached home there was none left.\nHer mother, Yenogeauns, asked her, \u201cWhat is the matter?\u201d But she was\nentirely out of breath and could not answer. Haie\u00f1do\u00f1nis was laughing,\nfor he saw her run all the way home.\n\nAfter several days the mother said to her daughters, \u201cWe will again\nmake corn bread.\u201d Soon the girls had prepared and pounded the corn into\nmeal, which the mother made into bread. Then she addressed her second\ndaughter, Yonwithahon,[34] saying: \u201cTake this basket and go to the\nlodge of Haie\u00f1do\u00f1nis and see if he will marry you. Your sister was a\ngreat coward, and so she failed.\u201d Obeying her mother, the girl started\non her journey.\n\nHaie\u00f1do\u00f1nis saw her coming and said: \u201cHere comes another woman. She\nwill soon be scattering her corn bread, too.\u201d So he stationed the\nliving pouches as he had before. The girl came along with her head down\nuntil she reached Gaasyendiet\u02bbha, and, seeing him, she said, \u201cI need\nnot be afraid,\u201d and passed on. In like manner she passed Panther, and\ncame to the doorway; there before her stood a man rubbing something\nagainst the door which frightened her greatly, and she screamed and\nfled homeward. On her way she likewise lost all the bread out of her\nbasket. Seeing her flight, Haie\u00f1do\u00f1nis laughed at her, too.\n\nHaie\u00f1do\u00f1nis hunted a good deal and was accustomed to clean intestines\nof the game he had killed and fill them with blood and pieces of fat\nand meat, and so cook them. He cooked many of these and hung them over\nhis couch.\n\nAfter a few days had elapsed the old woman said to her daughters, \u201cLet\nus make another trial.\u201d It would seem that the mother well knew what\nhad happened to her daughters who had made the journey to the lodge of\nHaie\u00f1do\u00f1nis. So they made corn bread of such kind as was customary in\nproposals for marriage, and they filled a basket with it. Then the wily\nold mother said to her youngest daughter, Yenong\u00e4a: \u201cYou make the\nattempt this time. Do not notice anything or fear anything, but go\ndirectly to the lodge of Haie\u00f1do\u00f1nis.\u201d The dutiful daughter replied\nwith some inward misgivings: \u201cIt is well. I will try,\u201d and, taking up\nthe basket of bread, she started.\n\nNow, Haie\u00f1do\u00f1nis soon saw her coming, and he exclaimed: \u201cIs it not\nwonderful what small value these people place on bread? They come here\nwith it and then run off, scattering it along the path as they flee.\nNow this one is coming with a basketful on her back, and I suppose that\nshe will run off, dropping it along the way behind her.\u201d He watched her\ncome up to Gaasyendiet\u02bbha, and saw her look at him and then strike him,\nso that he fell to the ground. She saw that this seemingly ferocious\nfigure was only the animated skin of Gaasyendiet\u02bbha. So coming up to\nPanther, she dealt with him as she had with Gaasyendiet\u02bbha. On arriving\nat the door where her second sister had thought she saw a man, Yenong\u00e4a\nwent up to Fox and struck him a blow with her hand; down he fell, for\nhe, too, was nothing but a pouch of fox skin, the tail of which the\nwind had been brushing against the flap of the doorway, the occurrence\nwhich frightened her sister. The other sisters had thought that living\nbeings stood before them.\n\nNow, when Haie\u00f1do\u00f1nis saw her doing these things, he thought, \u201cShe will\nsurely come into the lodge; so I must get my pipe and pretend to be an\nold man.\u201d On entering the lodge, Yenong\u00e4a inquired, \u201cWhere is\nHaie\u00f1do\u00f1nis?\u201d Receiving no answer, she repeated her question, and then\nHaie\u00f1do\u00f1nis replied in an old man\u2019s accents. \u201cIt seems to me that I\nhear a woman\u2019s voice.\u201d So she called in a louder tone. Then he looked\nup, saying, \u201cI do not think that he is at home, or that he will return\nbefore the end of ten days.\u201d The unabashed young woman replied, \u201cIt is\nwell. Then I will come in ten days,\u201d and started for home.\n\nAt the end of ten days the youngest daughter again set out for the\nlodge of Haie\u00f1do\u00f1nis. When she drew near he saw her, and said to\nhimself, \u201cNow I shall change myself into a small boy.\u201d On this visit\nthe young woman paid no attention to the animated pouches representing\nGaasyendiet\u02bbha, Panther, and Fox, but went directly to the doorway and\nstood there. On making her presence known, she heard the voice of a\nsmall boy say, \u201cCome in.\u201d After entering the lodge she asked, \u201cWhere is\nHaie\u00f1do\u00f1nis?\u201d The answer came: \u201cHe has just gone out. He has gone to\nthe other side of the world.\u201d \u201cHow long will he be gone?\u201d was her next\ninquiry. \u201cOh!\u201d came the reply, \u201che said that he would be gone about ten\ndays.\u201d Then she assured the small boy that she would return in that\ntime.\n\nAt the end of the time Haie\u00f1do\u00f1nis saw her coming again, and resolved\nto make himself invisible this time, to deceive her. So when she had\nmade her way into the lodge and set her basket down, she looked around\nbut saw no one. Then, saying, \u201cI will wait a while,\u201d she sat down on\nthe couch of Haie\u00f1do\u00f1nis. The situation was so amusing that Haie\u00f1do\u00f1nis\nlaughed out loud, and the young woman, becoming frightened, arose and\nfled home, where she arrived quite ashamed of herself, for she had left\nher basket of corn bread. Her mother asked, \u201cWhere is the basket of\ncorn bread?\u201d but she made no reply, knowing that her mother was aware\nof what had taken place. The mother then heated water and prepared to\nwash her daughter clean, for she saw that some of the deer intestines\nwhich hung in the lodge of Haie\u00f1do\u00f1nis were clinging to her daughter.\nThe old woman took them with the remark: \u201cI am thankful to you. These\nare good meat. You shall go there again to-morrow.\u201d\n\nSo the next morning she went again, and when Haie\u00f1do\u00f1nis saw her he\nlaughed, saying, \u201cI think that all the intestines will go this time.\u201d\nOn entering the lodge she saw Haie\u00f1do\u00f1nis in his real shape. He asked\nher what she was going to do with the basket of bread which she had\nleft in his lodge. She replied, \u201cMy mother sent me to live with you as\nyour wife.\u201d He replied, \u201cIt is well, and I agree to it,\u201d and from that\ntime they lived together as man and wife. These two were evil-minded,\nwicked people, who were full of the orenda, or magic power, of\nsorcerers, and all wizards and witches in the world knew just the\nmoment that they became man and wife.\n\nThe next morning Yenong\u00e4a said to her husband that she desired to visit\nher mother. Haie\u00f1do\u00f1nis readily gave his consent to her going; so she\nwent to her home. At once her mother began to work over her for the\npurpose of endowing her with much more evil-working orenda, and she\ninstructed her, too, how to enslave her husband. She also said to her,\n\u201cYou must urge him to come to live with us.\u201d The young woman returned\nto her husband, who, on looking at her, discovered that she was being\nequipped to enslave him. But he foiled her this time and every\nsucceeding time that she undertook to do so. She went to her mother\u2019s\nlodge for a long time. Finally, Haie\u00f1do\u00f1nis became wearied by this\nconduct of his wife and her mother, and said to himself: \u201cI wonder why\nthey act in this manner. I think that it would be well for me to\ndestroy her people.\u201d To this he made up his mind.\n\nThe next morning she again told him that she was going to visit her\nmother. After she had started Haie\u00f1do\u00f1nis followed her. By taking a\ncircuitous route he got ahead of his wife, arriving at her mother\u2019s\nlodge before she did. Rushing into the lodge, he faced the old woman.\nHe said to her, \u201cI have come to fight with you,\u201d and the aged hag\ngraciously accepted his challenge. So they at once began fighting with\nwar clubs, and were fighting fiercely when the wife entered the lodge.\nShe wondered how her husband had passed her. She stood there powerless\nto aid either one. The combatants kept on fighting until Haie\u00f1do\u00f1nis\nwas certain that the old mother and the two elder daughters were dead.\nThen addressing his wife, he said, \u201cYou go off yonder a little way,\u201d\nand she willingly obeyed him. Thereupon he set the lodge on fire, and\nthe flames were soon rising high. After the fire had died out somewhat\nthere were a number of explosions among the embers, sounding pop! pop!\nThen up flew a horned owl, a common owl, and a screech owl to the upper\nlimbs of a tree standing near the scene. These were owls in human form.\n\nThus were the three women utterly destroyed. Then Haie\u00f1do\u00f1nis said to\nhis wife, \u201cLet us go home now.\u201d But she stood there looking in one\ndirection; she seemed spellbound. At last her husband took her by the\narm, again saying, \u201cLet us go home,\u201d and she turned and followed him.\n\nIt seems that those who were most skilled in the arts of sorcery and\nenchantment, who dwelt even to the very edge of the world, knew the\nexact moment Haie\u00f1do\u00f1nis had killed the old woman and her wicked\ndaughters, for at that moment a great shout of joy went up from the\npeople, which was heard all over the world; they rejoiced because these\nwomen so powerful in magic and so utterly wicked were dead and burned\nup.\n\nNow, Haie\u00f1do\u00f1nis, putting spittle on his hands, rubbed with opposing\norenda, or magic power, the head of Yenong\u00e4a,[35] his wife. He gently\npulled and smoothed her hair, which had been short before that time,\nand it soon became long and glossy. He had neutralized her orenda\nthrough this manipulation. Thereafter they dwelt in the lodge of\nHaie\u00f1do\u00f1nis in great contentment.\n\n\n\n\n\n20. THE MAN WITH THE PANTHER-SKIN ROBE AND HIS BROTHER WITH A\nTURKEY-SKIN ROBE\n\nIn the olden time an uncle lived in a lodge together with two nephews,\nthe one 2 or 3 and the other 15 or 16 years of age. They dwelt happily\nin a forest. When the uncle went out to hunt the elder nephew would\nremain at home and when the elder nephew was out hunting the uncle\nwould not leave the lodge, for the younger nephew was too small to\nleave alone during the day.\n\nOne day the elder nephew said to his uncle: \u201cMother\u2019s brother, will you\nkindly kill a turkey gobbler for me? If you will, I will make a robe\nfor my little brother.\u201d \u201cHow will you do that?\u201d queried the uncle. \u201cOh,\nI shall skin him and make a feather coat for my little brother,\u201d\ndeclared the elder nephew.\n\nThe next day the indulgent uncle brought home from his hunting a\nbeautiful white wild turkey gobbler and his nephews were delighted to\nsee it. Then the elder nephew skinned the fine bird, leaving the head,\nlegs, wings, and tail attached to the skin. He rubbed and carefully\nprepared in the usual manner the skin with the feathers in place, and\nwhen it had been thoroughly cured and tanned with smoke he placed the\nturkey-skin robe on his little brother, whom it fitted very well. The\nboy thrust his feet into the skins of the legs and his arms into the\nskins of the wings. The skin was a close fit, because the little boy\nwas just the size of a turkey gobbler, and now he looked just like one.\nThe little fellow was able to walk around looking for beechnuts and he\ncould also fly up into trees, so his uncle and elder brother called him\n\u201cTurkey Brother.\u201d\n\nThe uncle and his two nephews lived together until the elder nephew was\nof an age to be married. Then the uncle said: \u201cOh, I am tired of\ncooking and of doing other kinds of woman\u2019s work. I would like to have\nsomething prepared by a woman. You, my nephew, are now old enough to\nmarry; so now go off among the people and seek a suitable wife. There\nis a chief living not far from here who has three excellent daughters,\nand you can get one of them for the asking.\u201d The nephew, after a\nmoment\u2019s hesitation, replied, \u201cIt is well; I am willing to go to seek a\nwife.\u201d\n\nNow it happened that the Turkey Brother earnestly desired to leave home\nin quest of a wife, but his elder brother deprecated his desire to go\nat this time, saying, \u201cOh, my Turkey Brother, it is better that you\nremain at home with our uncle, who is now in need of our company\u2014how\ncan we leave him entirely alone?\u201d But the Turkey Brother, unmoved by\nthis plea, answered, \u201cI do not want to stay with my uncle; my wish is\nto accompany you.\u201d No matter how much the elder brother coaxed or how\nbitterly he scolded him for his great desire to leave home at this\ntime, the Turkey Brother was determined to go at all cost, so finally\nhe was permitted to leave. The uncle said to him: \u201cNow, my nephew, you\nmust have a suitable outfit of raiment and a fitting stock of weapons,\nfor people must see that you are a great man. I will now bring what I\nhave prepared for you for an occasion of this character.\u201d\n\nThen the uncle brought forth a fine coat or robe of wildcat skins and\nplaced it on his nephew. Stepping back in order to see better how his\nnephew looked in it, he declared, \u201cThat is not good enough.\u201d Then he\nbrought out a beautiful lynx-skin robe and placed it on his nephew\u2019s\nshoulders. Again stepping back to get a better notion of the set of it,\nhe exclaimed: \u201cThis, too, is not befitting the occasion. Oh, I have\nanother, which is just the thing for you.\u201d Thereupon he took from his\nbark chest of treasures a magnificent panther-skin robe, with the head\nof the animal formed into a cap or hood. When the wearer of this\nremarkable robe became excited this head would cry out in anger. In\nthis cap the uncle placed two loon feathers, which sang at all times.\nThis fine robe the uncle put on the shoulders of his nephew and, after\ncritically inspecting him, he exclaimed, \u201cThis is befitting and\nneedful, and it will suit the purpose of your journey; now, the people\nwill see you as you are.\u201d To complete the outfit the uncle now brought\nout a pair of handsome moccasins and a pair of beautiful leggings to\nmatch them and an ornamented pouch of a whole fisher\u2019s skin, which,\nwhenever an enemy came near its wearer, snapped at and bit him. In this\npouch was a stone pipe, the bowl of which represented a bullfrog and\nthe stem a water snake; when this pipe was smoked the bullfrog would\ncroak and the snake would wriggle and try to swallow the frog. Lastly\nthe uncle gave his nephew a fine bow and a quiver full of arrows, and a\nwar club.\n\nThen, addressing his nephew, the uncle said: \u201cNow, my nephew, go\ndirectly toward the west. It is six years\u2019 journey to the country\nwhither you are going. For a long distance from here on all sides the\npeople have been carried off, and we are the sole survivors of our\ntribe; this is the reason you must go so far to obtain a wife. There is\na dangerous spring halfway between here and your destination; it is\nclose to the path, but you must not under any circumstances stop there\nor touch the water. Farther on, about midway between the spring and the\nchief\u2019s lodge, dwells an old man, a great sorcerer and robber. You must\nnot pay any attention to him. Do not on any account stop with him or\nlisten to him.\u201d\n\nThe two brothers started on their long journey at sunrise. By midday\nthey had reached the spring, although it was distant three years\u2019\nordinary traveling. As soon as the elder brother saw the spring he\nbecame very thirsty and strongly desired to drink of the water, but the\nTurkey Brother exclaimed, \u201cOur uncle warned us not to touch this\nspring, for it is dangerous to do so.\u201d As they were passing on, the\nelder brother, looking again at the spring, became so thirsty that he\nwent back to drink from it. Lying on his hands and face, he started to\ndrink, when something caught him by the hair and pulled him into the\nwater. Gripping the creature, he succeeded after a long struggle in\ndrawing it upon the bank. It was a strange creature covered with hair\nand resembling a man in form and size. As it lay on the bank it gasped\nand piteously begged to be returned to the water, saying, \u201cOh,\ngrandson, throw me back into the water!\u201d \u201cOh, no! You must remain where\nyou are,\u201d he sullenly replied. He stooped the second time to drink,\nwhen another creature seized him, but this also he pulled out of the\nwater. It, too, gasped, \u201cOh, grandson, throw me back into the water!\u201d\nWithout making a reply he stooped a third time to drink and was then\nundisturbed. The water was very sweet and wholesome. When he had drunk\nhis fill he killed the two creatures. Then with the Turkey Brother\u2019s\nhelp he collected a great pile of dry wood on which they placed the two\ncreatures and soon burned them to ashes. Thereupon they continued their\njourney.\n\nIn the middle of the afternoon they came to a place where there were\nmany tall trees. There they saw a poor-looking old man, who kept\nrunning around in great haste, shouting: \u201cOh, grandson, shoot it! Look\nhere! Such a fine raccoon! Oh, shoot it for me! Just one arrow you need\nspare me.\u201d He begged so urgently that the elder brother shot an arrow\nat the raccoon, which struck its body. The raccoon ran into a hole in\nthe tree, as the elder brother thought. The old man shouted: \u201cOh, you\nmust get your arrow! We must find the raccoon; you must take off your\ngarments, lest you should spoil them. You need not be afraid. I shall\nnot touch them, for I shall go up the tree, too.\u201d So the young man\nremoved his robe, leggings, moccasins, and pouch and laid them at the\nfoot of the tree, which he climbed, the old man following him closely.\nWhen they reached the hole in the tree the young man peered into it,\nand, thinking he saw right at hand the arrow sticking in the raccoon,\nhe reached to pull it out; but the old man pushed him into the hole in\nthe tree, and down he went through the hollow in the trunk to the\nbottom. There was there no raccoon, only an illusion.\n\nNow, the old man, quickly descending to the ground, donned the\npanther-skin robe, the leggings, and the moccasins, and he also took\nthe pouch with the pipe. At once he began to grow younger in looks; he\nfelt younger, too, and the cap began to roar. Taking the bow and\narrows, he started off westward toward the lodge of the chief.\n\nThe poor Turkey Brother began to weep and to scream for his lost\nbrother whose clothes were stolen. He flew upon a tree and sat there\nweeping.\n\nOn recovering his senses the elder brother thought: \u201cNow I am certainly\nin trouble. My dear uncle warned me not to listen to this old man. How\ncan I ever get out of this place? There is no way of climbing out of\nthis den, for the opening is smooth on every side.\u201d Under his feet he\nfelt the bones of other unfortunate people who had been thrown in there\nbefore by the wicked old man, and he smelt the odor from them. He\nremained all night in the hollow of the tree. Toward morning he\nremembered that in his boyhood he had had a dream, in which a large\nspider appeared to him, saying, \u201cWhen you get into trouble I will help\nyou.\u201d He therefore cried out, \u201cOh, great Spider, come to me and help me\nnow!\u201d At that moment a great Spider began to make a web in the tree,\nand soon it had made a large ladder woven of thick strands. \u201cNow\nclimb,\u201d said the great Spider. But the young man had not gone up more\nthan halfway when the web ladder broke. \u201cOh,\u201d said he to the great\nSpider, \u201cyou are not able to help me at this time.\u201d\n\nThen he remembered that he had had another dream, in which an enormous\nblacksnake had appeared to him and had promised to help him whenever he\nwas in trouble. Therefore he cried out, \u201cOh! Blacksnake, come to me and\nhelp me now.\u201d Straightway there came a great Blacksnake on the tree,\nwhich slipped its tail down into the hollow in the trunk until the\nyoung man was able to seize it; then the snake coiled itself up,\nbringing the young man to the top in safety; thereupon the great\nBlacksnake disappeared.\n\nThe Turkey Brother greatly rejoiced to see his brother and, flying to\nthe ground, said: \u201cWhat can we do? Must we not go home to our uncle\nnow?\u201d \u201cOh, no!\u201d said the elder brother; \u201cwe must go on. I will put on\nthe old man\u2019s clothes.\u201d So he arrayed himself in the old man\u2019s worn-out\ngarments\u2014his shabby robe, stiff leggings, old moccasins, and filthy\nheaddress. He now looked like the old man, having a weak voice and a\nterrifying cough.\n\nMeanwhile the old man felt grand in the stolen panther-skin robe, for\nhe had arrived at the chief\u2019s village early in the evening. In front of\nthe chief\u2019s lodge was a broad river. The chief appeared to him on the\nopposite side, and the old man shouted across to him to be ferried\nover. The chief\u2019s eldest daughter rowed across in a canoe and, seeing\nthe fine-looking man wearing the panther-skin robe and moving around\nwith a haughty bearing, asked him, \u201cWho are you and whither are you\ngoing?\u201d The old man coolly replied: \u201cI come from the east, and I am\ngoing to the lodge across the river. The truth of the matter is, I am\nlooking for a wife, and I hear that the chief has three marriageable\ndaughters.\u201d \u201cWell, I am one of his daughters,\u201d replied the young woman.\nThen the old thief answered, \u201cOh! I think that you would suit me very\nwell.\u201d \u201cThen you are my husband, and we will live together,\u201d rejoined\nthe young woman. She brought him to her father\u2019s lodge and showed him\nher couch, which was beautifully adorned with fine furs and skins,\nsaying, \u201cThis is your place for repose.\u201d He sat there quietly until his\nwife came to him.\n\nThe next evening the elder brother and the Turkey Brother appeared on\nthe opposite side of the river. The former attempted to shout, but his\nvoice was so weak and thin that for a long time he could not make\nhimself heard. At last, some one outside of the lodge said, \u201cThere are\na man and a turkey on the other side of the river, who are trying to\ncross.\u201d The youngest daughter of the chief went over and asked the man,\nwho was old in appearance, whence he came and who he was. \u201cI came from\nthe east,\u201d he replied, \u201cand I am on my way to the chief\u2019s lodge. I want\nto get married, and so I am looking for a wife.\u201d \u201cLooking for a wife?\nWhy, you are too old to marry,\u201d replied the chief\u2019s daughter. \u201cI am not\nold; I am quite young. Perhaps I look old, but here is my brother who\nis a little boy yet.\u201d \u201cYou come from the east, you say; do you come\nfrom beyond the sorcerer\u2019s spring?\u201d she asked. \u201cI am from beyond that\nspring,\u201d he replied. \u201cDid you pass the spring?\u201d she persisted. \u201cYes, I\ndid; and I cleared it of its monstrous denizens,\u201d declared the elder\nbrother. \u201cDid you come past the little old man who runs around the\ntree?\u201d was her next question. \u201cYes; and that is why I look as old as I\ndo. He craftily stole my enchanted outfit\u2014my garments and dress,\u201d\ndeclared the elder brother. In her own mind the young woman thought\nthat this was the man for whom they were waiting, so she resolved to\nmarry him. Saying to him, \u201cYou may come along with me,\u201d she ferried him\nwith his brother across the river and took him to the lodge of her\nfather, where she showed him to her couch, which was also beautifully\nadorned with skins and fine furs. She told him, \u201cThis is your place of\nrest.\u201d Above it was a smaller bed, and she added, \u201cYour brother can\nhave that couch,\u201d and they placed the Turkey Brother up there.\n\nThat night the old thief opened the fisher-skin pouch to take out the\npipe, but the fisher bit his finger and it was with the greatest\ndifficulty that he released his finger from its mouth.\n\nAfter the youngest daughter brought her husband home there was great\ndissatisfaction in the lodge because of her seemingly poor choice of a\nhusband. They tried to get the aged chief to dissuade her from living\nwith her husband, but with a knowing look he would say, \u201cOh! she knows\nwhat she is doing; so let her alone.\u201d\n\nFor a number of days these families lived without any unusual incident.\nThen the husband of the youngest daughter informed her that he was ill\nwith severe pains in the stomach, and that she must get from her father\nhis best wampum bowl, because he, the sick man, desired to disgorge\ninto it. Hurrying away, she brought the bowl. Her husband cast up\nenough beautiful black wampum to fill it completely. Then he bade her,\n\u201cTake this to your father and give it to him for me.\u201d In receiving it,\nthe chief remarked: \u201cOh! thanks. I knew that he is a great man, for he\ncame from a good country. He is the greatest man of whom I have ever\nheard. This is a beautiful present.\u201d [36]\n\nWhen the eldest daughter\u2019s husband heard of this he said to his wife,\n\u201cRun to your father and get his wampum bowl. I too desire to use it.\u201d\nWhen she had brought it, he filled it in a similar manner, but only\nwith half-decayed lizards and worms and all manner of foul things of an\nintolerably offensive odor. He then bade her to take it to her father\nas a present from him. She did so, but her father was very angry,\nsaying: \u201cHow dare you bring that vile stuff to me. Run to the creek\nwith it, and thoroughly wash and scrape the bowl; wash it many times\nover. But never do this again.\u201d\n\nA few days later the husband of the youngest daughter said again, \u201cGo\nto your father and get that wampum bowl again.\u201d This time he filled the\nbowl heaping full with beautiful white wampum. He then said, \u201cTake this\nto your father as a present from me.\u201d She ran with it to her father,\nand the old chief was delighted with it, saying: \u201cOh! he is a man. I\nthought that there was something great in him, for he comes of a\npowerful family of a great tribe in a good country.\u201d\n\nWhen the husband of the eldest daughter heard of this present of white\nwampum he again sent for the wampum bowl and used it with such result\nthat his devoted wife did not dare go with it to her father, but went\nquickly to the creek, where she spent an entire day in thoroughly\ncleansing it.\n\nAt this time a Wildcat and a Fox came to visit the husband of the\nyoungest daughter of the chief, for they were his friends. As they\nwalked around, the Wildcat would rub against his legs and purr, and\ntalk to him. It was not long before the Fox saw the Turkey Brother\nsitting on his couch over the bed, and said to the Wildcat, \u201cThat is a\nfine gobbler up there. Can you get him for us?\u201d The next night the\nWildcat, as the Turkey Brother\u2019s bed was near the fire, crawled down\nthe smoke-hole to a point from which it could reach him. But the Turkey\nBrother, sitting with his eyes open, saw the Wildcat, and, waiting\nuntil it got within reach, struck it on the head with a club which he\nkept and tumbled it into the fire, in which the Wildcat rolled about a\nnumber of times, with the result that it got a singed coat. It got out\nof the fire and began to cry, \u201cOh! I have fits.\u201d \u201cYou can not have fits\nhere,\u201d cried the eldest sister, jumping out of her bed and kicking it\nout of doors. \u201cThat is not a turkey,\u201d said the Wildcat to the Fox, \u201cit\nis a wizard.\u201d\n\nAt this time the youngest daughter of the chief said to her husband,\n\u201cWhy do you not take your enchanted articles of dress from that old\nthief?\u201d Her husband replied: \u201cI shall do so when the proper time comes.\nBut in the meantime, will you ask your father for his bow and arrows,\nfor I much wish to go on a hunting trip?\u201d So she went to her father\nwith her husband\u2019s request, and her father willingly gave his\npermission for the use of his bow and arrows, saying, \u201cYes; he shall\nhave them if he needs them,\u201d and his daughter carried them back to her\nhusband.\n\nThe next day her husband went on a hunting expedition, and he had the\ngood fortune to kill a large number of deer; more, in fact, than had\never been killed before in that place. He called the Wildcat and the\nFox and said to them, \u201cI give you one deer from this pile.\u201d So they\ngladly dragged the deer away and ate it. After the game was brought to\nthe chief\u2019s lodge it was distributed among the people, and all had an\nequal share. No one was left without venison, and every one wondered at\nthe prowess of the hunter.\n\nThen the old chief notified the people that there would be a great\ncouncil on the following day at the lodge of public assembly. Everyone\nelse was up at the break of day, but the eldest daughter of the chief\nand her husband slept soundly. While they were asleep the husband of\nthe chief\u2019s youngest daughter took from the old thief the panther-skin\nrobe, the moccasins, the leggings, and the pouch of fisher skin which\nhad been stolen from him by craft. Having recovered his own garments\nand accouterments, he now donned them to attend the council.\n\nThere remained in the chief\u2019s lodge only the old woman, the servants,\nand the sleeping couple. Finally the old woman, the chief\u2019s wife, went\nto the couch of the sleepers, and said, \u201cCome! come! you two, arise,\u201d\nat the same time shaking her daughter. Then looking more closely at her\nsleeping son-in-law she started back in utter disgust, with the\nexclamation, \u201cThat is a nice-looking husband you have in your arms!\u201d\nWhen the covers were removed the true character of the man appeared.\nWith the loss of the stolen enchanted garments he had immediately\nbecome old and shrunken, with the face of an owl. The unhappy woman\nawoke, and, looking at her husband, she was surprised to see what an\nugly creature had been sleeping with her. So without any compunction\nshe dragged him out of bed and pushed him with his own soiled garments\nout of the lodge, saying, \u201cI shall never again have you for a husband.\u201d\nThe wily old owl at once disappeared and was never seen in that place\nagain.\n\nWhen the husband of the chief\u2019s youngest daughter came into the lodge\nhe looked strong, young, and vigorous. The panther\u2019s head on his robe\ncried out, the loon\u2019s feathers sang. Opening his pouch and taking out\nthe pipe, he lighted it and smoked; the bullfrog croaked, the\nblacksnake wriggled and tried to swallow the bullfrog. All the people\nlooked on in wonder, and they said, \u201cWe have never before seen a man\nwith orenda so powerful.\u201d Then this magically potent son-in-law said to\nhis father-in-law, \u201cI must now go home to my uncle in the far east.\u201d\n\u201cWe shall go, too,\u201d replied the aged chief, and all the people shouted\nassent. They were soon ready to follow. The young husband replied: \u201cIt\nis well. My brother and I will go on ahead to prepare for you. You are\nwelcome.\u201d\n\nThen, calling his Turkey Brother, he said to him, \u201cNow, my dear\nbrother, I think that you may take off your turkey-skin robe and put on\ngarments such as other boys wear.\u201d His brother had grown to be a large\nboy, for he was nearing the age of puberty. So he removed his\nturkey-skin robe and put on his new style of garments, in which he\nlooked well.\n\nThe two brothers then started, and they reached home in one day. But\nthe old chief and his people were six years on the way. They could not\ntravel with the speed of men possessed of powerful orenda. They were\nwelcomed with joy on their arrival in the country of the chief\u2019s potent\nson-in-law, and the old chief and his people thereafter lived there in\ncomfort and peace.\n\n\n\n\n\n21. DEADOE\u00d1DJADASES (THE EARTH-GIRDLER) AND THE OLD WOMAN\u2019S GRANDSON\n\nAn old woman and her grandson lived together in a lodge in a large\nforest. They were both feeble and poor, for the old woman had no\nable-bodied person to help her and her grandson was still a very small\nboy. The old woman cried much of the time, therefore, on account of\ntheir needy condition. Every day, however, she went into the forest to\ngather firewood. She felled trees by burning, and when they were on the\nground she burned them into pieces of such length that she would be\nable to carry them to her lodge; but whether she was going or coming\nfrom the forest she wept without ceasing.\n\nAt last her little grandson said to her, \u201cGrandmother, why do you cry\nall the time, both night and day? Tell me, will you?\u201d In reply she\nsaid, \u201cI had many brothers and relatives, but they are all dead now.\u201d\nThen she took the little boy by the hand, and drawing him to a door,\nshe opened it and led the boy into another room, in which he had never\nbeen before. This room was full of articles of dress of every kind and\nof weapons, ball clubs, balls painted (with symbols of) heads, and a\ndrum. The boy wondered at what he saw here and wanted very much to\ntouch the various articles, but his grandmother told him that he must\nnot remain in the room, nor should he touch any of the things.\n\nThe next day when she had again gone after wood for fuel the boy went\nto the forbidden room and beat the drum, whose sound was so pleasing\nthat he was delighted. Taking a ball and a lacrosse club he went out of\ndoors and began to play ball\u2014that is, lacrosse. He threw the ball with\nthe club and it flew far away toward the east. So he ran after the ball\nuntil he found it in a large clearing. And this place was so pleasant\nthat he was very glad to be there. But he soon started for home,\narriving there before the grandmother had returned with the wood to the\nlodge.\n\nOn the following day, while his grandmother was absent in the forest,\nthe little grandson again visited the mysterious room and played around\nin it; but he did not forget to be home before his grandmother\nreturned. He did likewise for several days. But finally he beat the\ndrum so heavily that the old woman heard him far away in the forest.\nShe hastened home at once and scolded the lad for his disobedience,\nsaying, \u201cWhy did you go into that room when I told you not to go there\nnor to touch any of the things?\u201d \u201cOh, grandmother,\u201d he replied, \u201cdo not\ntalk about that, but tell me where are all our friends\u2014my father and\nmother, my brothers and sisters, and my cousins?\u201d The grandmother said\ndeprecatingly: \u201cOh, you can never see them. There is a man dwelling far\naway in the east who carries off people and devours them. His name is\nDeadoe\u00f1djadases, and it is he who has eaten all our friends and\nrelations.\u201d The lad with impatience replied: \u201cMake me four pairs of\nmoccasins. I will fetch them back.\u201d His grandmother, weeping, refused\nhis request, yet she prepared him for the journey.\n\nWhen he was ready he went eastward, traveling many days and nights\nuntil he arrived at a broad clearing in the forest. In the middle of it\nhe saw a long lodge and a person who looked like the inflated skin of a\nman, watching this clearing, which was occupied by a large strawberry\npatch.[37] This sentinel guarded the field night and day. Oddly enough,\nthe long lodge extended from north to south instead of from east to\nwest.\n\nThe lad, standing concealed within the edge of the woods and calling a\nmole, said to it, \u201cI want to borrow your skin for a while.\u201d The mole\nagreed to his request, and then the lad removed his own garments and\nlaid them back of a tree. Then, after reducing his size sufficiently,\nhe crawled into the skin of the mole. Making his way under the leaves\nand underground until he came to the spot above which was the skin man,\nhe shouted to the sentinel: \u201cCome down, my friend! I want to talk with\nyou.\u201d\n\nAfter the lad had promised to liberate the skin man, Hadjoqda, and to\ngive him back his flesh body, Hadjoqda related to him all the secrets\nof this mysterious clearing and of the people who lived in it. He told\nhim: \u201cThe man who dwells in that long lodge is called Deadoe\u00f1djadases.\nHe goes around the world every day, seizing and killing people, whose\nbodies he brings home to eat. Living in the lodge with him are three\nsisters, who are all great witches. Every day they are engaged in\npreparing human flesh and pounded green corn, for their ferocious\nbrother will eat nothing else. When not so occupied, the three sisters\nspend their time driving elks out of the clearing, which is covered\nwith the most beautiful strawberries.\u201d Hadjoqda continued: \u201cNeither\nDeadoe\u00f1djadases (nor his sisters, for that matter) has a heart in his\nbody; and no one can kill them by beating or cutting them up, for their\nlives are in another place. In the corner of the lodge is a bed; under\nthis bed is a lake; in this lake a loon swims about; and under the\nright wing of this loon are the four hearts (the lives) of\nDeadoe\u00f1djadases and his sisters. The largest heart is his own, the next\nin size is that of his eldest sister, and the smallest is that of his\nyoungest sister. If you squeeze these hearts their owners will faint\naway; but if you crush them they will die.\u201d [38]\n\nThe lad gave Hadjoqda a piece of false wampum which he had made from a\nsmall reed and colored with strawberry juice, saying: \u201cThe sisters are\ncalling you now. You must tell them that you were making this wampum as\nthe reason why you have remained away so long. I shall become in person\njust like their brother and shall return home ill, as it were, and\nexpectorate blood. When I am in their lodge I shall cause the elks to\nrun into the strawberry patch, and you must give the usual alarm. While\nthe sisters are out driving the elk I shall have time to take their\nhearts from under the wing of the loon.\u201d\n\nThe sisters, missing Hadjoqda, called to him many times. When he\nreached the lodge they angrily asked him: \u201cWhere have you been? What\nhave you been doing?\u201d \u201cI have been making this piece of wampum,\u201d said\nhe. All three sisters wanted it, and they were satisfied, for he gave\nit to them. They pardoned him for his absence. Then he told them that\ntheir brother had come home earlier than usual, and that he was ill and\nspitting up blood.\n\nNow, the lad, going back to the mole, returned its coat and donned his\nown garments. Then, assuming the exact form and manner of\nDeadoe\u00f1djadases, he walked through the clearing toward the lodge,\nspitting blood.\n\nWhen he entered the lodge none of the sisters except the youngest\nsuspected any deceit. She looked at him sharply, saying, \u201cThis is not\nour brother.\u201d Then they tried him with different kinds of food, but he\nwould eat nothing until they brought him human flesh and pounded green\ncorn, which he ate heartily. This satisfied them that there was no\ndeception.\n\nWhile he was eating, the alarm came that the elks were in the\nstrawberry patch, and the three sisters, armed with their war clubs,\nran out to drive away the elks. The lad lost no time in going to the\nbed and raising its cover. There he saw a lake in which a loon was\nswimming. He called it to him and asked for the hearts. The loon raised\nits left wing, for it was in doubt whether to give up the hearts or\nnot. \u201cOh, no,\u201d declared the lad; \u201cthe hearts are under your right wing.\nSo raise that wing.\u201d Being satisfied as to his right to ask for the\nhearts, the loon did so; and the lad, seizing them, rushed out of the\nlodge just as the sisters returned from chasing the elks.\n\nResuming his natural form, the lad ran around exultingly, crying, \u201cI\nhave taken your hearts. I have taken your hearts.\u201d Then the three\nsisters pursued him with their war clubs. As the eldest was on the\npoint of overtaking him, the lad squeezed her heart and she fell down\nin a faint. Then the second sister drew close to him, when he at once\nsqueezed her heart and she, too, fell in a faint. The same thing\nhappened to the third sister also. Then the lad came to a great round,\nflat rock, where Deadoe\u00f1djadases was accustomed to kill his victims; he\nran around this while the sisters, who had recovered from their\nfainting spells, sought to close with him. Every little while he would\nsqueeze a heart and its owner would fall in a faint; but as soon as he\nstopped squeezing she would spring up again. When he had sufficiently\ntortured the sisters in this manner he ruthlessly dashed their hearts\nagainst the great rock, one after another, and thus all were killed.\n\nWhen the cannibal returned at the usual time and did not find his\nsisters at home he was very angry; but Hadjoqda assured him that they\nwere pursuing the elks and that his dinner was left all prepared for\nhim. Deadoe\u00f1djadases sat down and began to eat. Emboldened by the fact\nthat the lad stood beside him holding the heart of Deadoe\u00f1djadases,\nHadjoqda taunted Deadoe\u00f1djadases, \u201cthe Earth-circler.\u201d [39]\n\nAt once Deadoe\u00f1djadases rushed after the lad, who ran toward the great\nrock. When the man-eater drew near him the lad would squeeze the heart\nand the great Deadoe\u00f1djadases would fall in a faint. When the lad\nceased squeezing the heart the man-eater would rise again. So, no\nmatter how he tried, he could get only as near the lad as the latter\nwould let him. When tired of this kind of sport the lad dashed the\nheart of the man-eater against the rock, and Deadoe\u00f1djadases fell dead\nin his tracks.\n\nAround the great rock on every hand the lad found heaps of human bones,\nwhich he carefully gathered together into a great pile. Placing\nHadjoqda on the ground with his head toward the west and his feet\ntoward the east, the youth went to a great hickory which was standing\nnear and shouted, \u201cDo you all rise and run or the tree will fall on\nyou.\u201d On the instant a great number of persons arose and ran in every\ndirection. Hadjoqda received his body back and became at once as well\nas ever. But some had legs and arms which had belonged to others, and\nhence were deformed in these members.\n\n\u201cNow,\u201d said the lad to Hadjoqda, \u201cthere is no other such strawberry\npatch in the world. We must all come here to live. This field shall\nbelong to you, and I and all my people shall settle around here. I\nshall go after my grandmother and you must go after your friends.\u201d\n\nAmong the people whom he had raised the youth found all his relations,\nand these persons accompanied him on his journey to bring his\ngrandmother to that country. His grandmother was very glad to see all\nher relations again, as she had never expected this good fortune.\nTaking their garments and weapons which the grandmother had kept for\nthem in the long room, all set out, with the aged grandmother, for the\ngreat strawberry patch of Deadoe\u00f1djadases. With their friends and\nrelations from far and near, all settled in villages around the great\nstrawberry patch, they lived in great contentment thereafter. Among\nthese people who were raised by the potent youth were the Okweson,\nOsoon, and the Goqgwaih [i.e., the Partridges, the Wild Turkeys, and\nthe Quail]; the youth and his grandmother, and even Hadjoqda, belonged\nto the Osoon tribe.\n\n\n\n\n\n22. HAT\u02bbHONDAS (THE LISTENER) [40]\n\nOnce upon a time an uncle and his nephew lived together in the forest.\nBeing very needy, they gathered and cooked for food fungi which grow on\ntrees. After they had lived some time in this way his uncle said one\nday to the boy, who had grown nearly to the age of puberty, \u201cTo-morrow\nyou must go out yonder into the ravine to listen, and as soon as you\nhear something you must hurry back to tell me what it is.\u201d\n\nThe nephew did as he was ordered. The next morning as soon as he heard\nthe song of a bird he hurried home, rushing almost breathless into the\nlodge and crying, \u201cOh, uncle, I have heard something!\u201d \u201cWait a while,\nnephew,\u201d said the uncle. \u201cWait until I light my pipe and the smoke\nrises from it.\u201d [41]\n\nSoon the smoke arose from the pipe; then Hat\u02bbhondas told what he had\nheard, imitating the call of a bird. \u201cOh, nephew! that is nothing. Go\nagain to-morrow,\u201d said the uncle. He went the next day, and heard a\nbird of some other kind. After rushing to the lodge as before, and\nafter his uncle had lighted the pipe, he told his uncle what he had\nheard. Each day he heard a new bird and told his uncle what he had\nheard. After several such fruitless trips to the ravine he heard two\nwomen singing, \u201cI am going [am on my way] to marry Dooehdanegen.\u201d [42]\nThe women were moving through the air coming toward his uncle\u2019s lodge.\nHat\u02bbhondas rushed home almost breathless, crying, \u201cOh, uncle! I have\nheard it.\u201d \u201cWell, what is it?\u201d asked the uncle, and straightway he\nlighted his pipe and the smoke arose from it. \u201cI heard two women\nsinging, \u2018I am going to marry Dooehdanegen,\u2019 and they are coming this\nway,\u201d declared the nephew. \u201cWe must make ready to receive them,\u201d said\nthe uncle; \u201cwe must put the lodge in order.\u201d He therefore smoothed the\nskins on his couch and put his nephew\u2019s bed away from his own in the\ncorner near the ashes, telling his nephew to lie there while the women\nwere in the lodge, and to face the other way, and further to keep quiet\nand not to show his face. The old man then put on his best garments,\nwith two feathers in his cap, and tried to be as nimble and bright as\nwhen a young man. He kept sending his nephew out to see how near the\nwomen were. When at last they reached the lodge the nephew ran in,\ncrying, \u201cOh, uncle, they are here.\u201d \u201cGo to your bed; lie down, and do\nnot stir,\u201d said the uncle.\n\nThe women entered the lodge, bringing a basket of marriage bread.[43]\nThe old man hurried around to make it pleasant for them, but could not\ninterest them, for their minds were elsewhere. They kept looking toward\nthe corner where Hat\u02bbhondas was lying. When night came the old man\nspread out the skins of his couch and told them there was the place for\nthem to lie down; but, going over to the corner where the ashes were\npiled, they lay down with Hat\u02bbhondas. They smoothed his hair and\nfondled him, speaking pleasant words to and about him. The old man was\nvery angry and slept none that night. The women left the lodge at\ndaybreak. When Hat\u02bbhondas awoke, he had become a man in full vigor,\nstrong and fine looking.\n\nThe old uncle now called his nephew, saying: \u201cYou now have become a\nman. You must follow the women. The mother bears the most noted name in\nsorcery in her tribe. She is now seeking a husband for her daughter.\nNear her lodge grows a large hickory tree [44] on which sits an eagle\nas a target. Whoever can bring down that eagle will get the daughter.\nMen go there from every direction and place to shoot at it, but no one\nhas yet hit it. You must shoot at it, too.\u201d\n\nThe old man then brought out from his chest an outfit consisting of a\ncap of otter skin, a panther-skin coat, leggings of wildcat skin,\nmoccasins of owl skin, and a tobacco pouch of fawn skin. The garments,\nwhich were beautiful and endowed with rare orenda (magic power), fitted\nthe young man well. Then the uncle took the garments off his nephew;\nand the cap became a live otter, the robe, or mantle, a live panther,\nthe leggings a pair of live wildcats, and the moccasins two live owls.\nAgain he put the garments on his nephew, telling him to sit down. The\nlatter did so and, opening the pouch, took out a pipe, which he filled\nwith tobacco. Immediately two girl sprites and two trick pigeons leaped\nout of the pouch; the girls brought fire to light the pipe, and as soon\nas he put it to his mouth the two pigeons, which were perched on the\nstem, rustled their wings and cooed, being very happy.\n\n\u201cNow, my nephew,\u201d said the old man, \u201cspit.\u201d He spat and the spittle\nfell to the ground in a shower of wampum beads. \u201cThat is enough,\u201d said\nthe uncle; \u201cyou shall always spit wampum from this pipe. Your outfit\nwill always do what it has done to-day. Now you must start. Go directly\neast. About noon you will find a trail. Take that and keep on until you\ncome to the great hickory tree. Here are a bow and arrows. The arrows\nwill never miss the mark. On the road you must keep no man company.\nSleep alone and hurry on your way.\u201d\n\nSo the young nephew set out. In an hour he came to a trail. Finding it\nso soon, he thought it could not be the right one and ran back to\ninquire. \u201cOh! you are a swift runner,\u201d said the uncle; \u201cyou found the\nright trail. Follow it.\u201d Hat\u02bbhondas started again. Again he found the\ntrail, which bore toward the east. Near evening he saw a man who was\nmaking a fire by the wayside, and who inquired of Hat\u02bbhondas, \u201cWhere\nare you going?\u201d \u201cOh! where all are going\u2014to shoot at the eagle on the\nhickory tree,\u201d replied the young man. \u201cStay with me. It is too late to\ngo farther,\u201d said the stranger. \u201cNo! I must go on,\u201d answered\nHat\u02bbhondas, hurrying away. At night he built a fire and slept by\nhimself. The next day he went on without interruption until evening,\nwhen a man who was building a fire beside the trail urged him to stop,\nbut he refused to do so. Again the man urged him but Hat\u02bbhondas would\ngo on.\n\nThe third evening he came on a man who insisted and coaxed so much that\nhe remained with him overnight. Each occupied one side of the fire.\nAfter supper, Hat\u02bbhondas took off his garments and soon fell asleep.\nThe strange man attempted to steal the clothes, but the mantle,\nchanging into a panther, would not let him come near. Then the man, bit\nby bit, fed meat to the panther until the animal was pacified, when he\nput the mantle on his own shoulders. So with the leggings and all the\nother things, until at last he got possession of the whole outfit of\nthe young man, except the bow and arrows, which he forgot. When ready,\nhe thrust a sharp dart of hickory bark down the backbone of Hat\u02bbhondas,\nand at daylight hurried away to the company which had gathered at the\ngreat woman\u2019s lodge to shoot at the eagle.\n\nHat\u02bbhondas awoke in terrible pain; he was doubled up like an old man\nand began to cough badly. After much effort and great suffering, he\nsucceeded in putting on the other man\u2019s garments and in dragging\nhimself some distance to a log, on which he sat, holding his bow and\narrows, with his head bowed in sorrow.\n\nAfter he had been sitting there a couple of hours, a poor,\ndestitute-looking girl came to him, saying: \u201cMy mother lives not far\nfrom here. I will take you to her.\u201d On going home with the girl he\nlearned that her mother was his own sister and that she was therefore\nhis niece. He told his sister about the visit of the two women, about\nsetting out to shoot the eagle and being robbed on the road of\neverything but his bow and arrows, and, lastly, about becoming decrepit\nand aged-looking from the effects of the hickory bark thrust down his\nbackbone. His sister and her daughter were very poor. They had no meat.\nAs they were talking, a robin perched on the edge of the smoke-hole.\nHat\u02bbhondas drew his bow with great difficulty and shot an arrow which\nkilled the bird. His sister cut it into small pieces and, bruising\nthem, made some soup, which in a measure strengthened her brother. The\nnext day a partridge came in like manner and he killed that, too; and\nthen a turkey, so they had provision enough. Many days later his sister\ndrew the bark from her brother\u2019s back and he became well again.\n\nAs he sat by the door one day he heard a great shouting and tumult, and\nasked what it meant. They told him that it was the sounds made by those\nwho had assembled to shoot the eagle, and pointed out the great hickory\ntree, the top of which could be seen above the forest, seemingly not\nmore than 200 or 300 rods away.\n\nThe next day, on looking toward the tree, he could see that some arrows\ncame very near the eagle, some not so near, and others far away from\nit. At last he said, \u201cI must shoot an arrow at that eagle.\u201d \u201cOh!\u201d said\nthe sister, \u201cyou can not hit it from here.\u201d But he would have his own\nway, and going outside of the lodge with his bow and arrow, he said to\nhis sister\u2019s daughter: \u201cGo out into the crowd. When I shoot the arrow\nand the bird falls to the ground run and bring it here with the arrow\nsticking in it, and let no one take it from you.\u201d The girl went. Her\nuncle shot, and his arrow, flying through the air, struck the eagle.\nWhen she grasped the bird after it had fallen to the ground a man\npushed her aside, and snatching the bird from her disappeared in the\ncrowd. She cried out, but no one heeded her. Now, the crowd gathered at\na mound, a short distance from the tree. On this mound the great witch\nwoman was sitting with her friends to witness the shooting. The people\nstood in a circle. The stranger came up with the eagle and claimed her\nyoungest daughter, who, insisting that he was not the right man,\nrefused to marry him; but the old woman said her promise must be kept,\nand had the marriage proclaimed.\n\nWhen, in the evening, the young wife would not remove her designated\nhusband\u2019s clothing, the old woman did so. On taking off the moccasins,\nand throwing them, tied together, over a crossbar near the couch, they\nbecame owls, so wretchedly weak that they were barely able to hold on\nto their perch; and so with the panther, the wildcats, and the otter;\nthey seemed scarcely alive.\n\nThe young woman would not go near her designated husband, but, rolling\nherself up in a bearskin, slept apart. The next morning the\nmother-in-law, addressing her intended son-in-law, said: \u201cWhat can you\ndo for me [in thaumaturgy]?\u201d He opened his pouch, from out of which\ncame the girls, who were barely able to bring a coal of fire, and the\npigeons, nearly lifeless. He smoked, and cast spittle on a deerskin\nwhich was spread before him, and spittle it remained. Again he tried,\nbut with the same result. Then the mother-in-law, growing angry, went\naway in disgust and chagrin.\n\nThe evening after Hat\u02bbhondas was robbed the sky was red, and his uncle\nat home knew that his nephew was in great trouble\u2014that his life was in\ndanger. He sat down by the fire, throwing ashes on his head, and wept,\nsaying, \u201cOh! nephew, I shall mourn for you ten summers.\u201d But now the\nsky was not so red, and the old man knew that his nephew had gained\nsome relief.\n\nThe second night the young woman slept apart from her designated\nhusband.\n\nThe next day Hat\u02bbhondas\u2019s niece, the poor woman\u2019s daughter, said, \u201cI\nwill visit the great witch woman, for she is a friend of mine.\u201d When\nthe girl went to the lodge, the great woman was glad to see her. She\nheard all the news of the marriage and that the young woman would not\ngo near her designated husband. On reaching home she told her mother\nall she had heard. The next day very early, while the strange man was\nstill asleep, Hat\u02bbhondas\u2019s sister went into the great witch woman\u2019s\nlodge and, taking the panther-skin coat with the rest of the garments\nand having thrust the piece of hickory bark into the back of the\nsleeping husband, hurried home.\n\nHat\u02bbhondas now had his whole outfit. Putting on his garments and taking\nhis bow and arrows he went to the lodge of the great witch woman. When\nthe daughter saw him coming, she could scarcely retain herself for joy,\ncrying out, \u201cThat is the man! That is the man!\u201d\n\nIt was now almost noon, and the designated husband had not appeared. On\nlooking for him they found him on the couch all doubled up, old and\nmiserable, and coughing terribly.\n\nAs the arrow which was still sticking in the eagle was unlike his\narrows but just like those which were in the quiver of Hat\u02bbhondas, the\npeople were convinced that the old man was a deceiver, so they threw\nhim out without pity.\n\nHat\u02bbhondas was now married to the young woman and her mother proclaimed\nto all the people, \u201cMy youngest daughter is now married.\u201d In the\nevening, when the young wife pulled off her husband\u2019s moccasins and\nthrew them on the crossbeam, they became a pair of fine owls with great\neyes, and hooted; as soon as the panther-skin coat touched the beam it\nbecame a large panther; the leggings became two wildcats; and the cap\nan otter.\n\nThe next evening the mother-in-law asked her son-in-law, \u201cWhat can you\ndo for me?\u201d and spread a deerskin in front of him. As he opened his\npouch the two girls jumped out of it, followed by the two pigeons. The\ngirls, running nimbly to the fire, brought coals for lighting the pipe.\nThe pigeons, perching on the pipe as he put it into his mouth, rustled\ntheir wings and cooed. As often as he spat the spittle fell on the skin\nin a shower of wampum beads.\n\nThe next day he went hunting and killed so many deer, bear, and elk\nthat all the people had enough, and he sent a great supply to his\nsister.\n\nAfter they had enjoyed life a while, he said, \u201cNow, I must go to my\nuncle.\u201d His sister prepared provisions for the journey. She would shake\nall the flesh of a deer until it became small as the end of her little\nfinger, continuing this process until she had in a small pouch venison\nenough to fill a lodge. On the way when they wanted to eat venison all\nthey had to do was to strike a very small portion, when the meat would\nresume its natural size. So they traveled till they came to the old\nuncle\u2019s lodge.\n\nWhile his nephew had been away, animals had tormented him by coming to\nhis door while he was sitting near the fire mourning for his nephew. He\nwould hear a voice at the door cry, \u201cQuick, Uncle! I have returned,\u201d\nbut on opening the door-flap he would find merely a fox, rabbit, or\nsome other creature.\n\nNow, to make sure, he cut a hole in the skin door-flap saying, \u201cPut\nyour hand through the hole, if you are my nephew.\u201d This being done, he\ntied a strong bark string around the wrist and fastened the other end\nto the pole at the fireplace; then, seizing the corn-pounder, he opened\nthe door carefully, intending to strike the intruder. On discovering,\nhowever, that it was really his nephew, he rejoiced and cried out: \u201cOh!\nyou have come at last with your wife. Wait, until I clean up a little.\u201d\nSoon he let them in. The venison was increased in quantity again by\nstriking it against the ground, and there was more than enough to fill\nthe lodge, so they had to build a new lodge in which to store it.\n\nThey lived on together happily. This is the story of Hat\u02bbhondas, \u201cThe\nListener.\u201d\n\n\n\n\n\n23. THE STORY OF THE OHOHWA PEOPLE\n\nIn a quiet forest, in a lodge of their own, a husband and his wife of\nthe Ohohwa people lived in much contention. It was their invariable\nhabit to quarrel all night long. In the morning, however, all was\npleasant again.\n\nOne night a visitor came to pay them a call. As soon as the man of the\nlodge saw the newcomer he went away from the lodge. Thereupon the\nwould-be visitor remarked to the woman, \u201cIt is indeed strange that he\nshould go out just as I came in, so I shall go, but will come again at\nanother time.\u201d With these words he left.\n\nIn a short time the husband returned, and being very jealous of his\nwife, seized the occasion of this visit of a strange man to scold and\nquarrel with her until, becoming enraged, he beat her and finally she\nfought in defense of herself. At last, becoming tired of fighting, the\nhusband started off with the remark: \u201cI am going to get another wife. I\nwill not be troubled in this way any longer.\u201d Weeping bitterly, she\nfollowed him until, touched by her plight, the husband grew sorry for\nwhat he was doing and returned with her to their lodge.\n\nIn the morning he told his wife that he had had a dream during the\nnight. He said, \u201cMy dream spirit told me that I must kill a large bear\nand be back home before the dew is off the grass.\u201d Ostensibly he\nstarted away to carry out this injunction, but when he got out of sight\nof the lodge he went to the lodge of another woman, who also was of the\nOhohwa people, where he remained all day. Toward night he started for\nhome. On his way he met a fine-looking woman. He addressed her, saying,\n\u201cWhere are you going, my cousin?\u201d She replied, \u201cOh, I am only going\nhome.\u201d He asked, \u201cLet me go home with you?\u201d Answering coquettishly,\n\u201cAll right, if you can overtake me,\u201d off she ran with great speed, with\nhim in pursuit. This woman was of the Djohkwehyanih [45] people.\n\nAll night long they ran toward the north. About midday they came to a\nlodge, which the woman entered. The Ohohwa man followed, but on\nentering the lodge he did not see the woman, but only two old men. He\nasked them, \u201cHave you seen a woman pass here?\u201d The two men sat with\ntheir heads down and did not answer the question. But on the question\nbeing repeated by the intruder, one of the men, looking up, said, \u201cIt\nseems to me that I heard some sound,\u201d and the other made the same\nremark. Then he who spoke first said, \u201cThen get our canoe.\u201d Going to\nanother part of the lodge, the second man returned with a bark canoe\nand two basswood knives. \u201cNow,\u201d said the other old man, \u201cseize the game\nthat has come to our lodge.\u201d The intruder drew back as the old man\nadvanced, cautioning the old men, saying: \u201cBe very careful, old men.\nYou are Nosgwais people, as I know. I came only to ask for\ninformation.\u201d But as the two old men advanced the intruder turned and\nfled. The old men chased him with great speed. After a while, turning\nand running back to the lodge, he seized a wooden mallet and the first\nman that appeared at the doorway he knocked on the head, and he did\nlikewise to the second man. As the old men picked themselves up they\nsaid, \u201cIt seems that there is a great deal of fun in the game animal\nthat has come to us.\u201d On their making another attempt to enter their\nlodge the intruder again knocked them down. Thereupon one of the old\nmen said: \u201cGet up and do the best you can [magically]. Are we to be\nbeaten in this way? It would indeed be a singular occurrence for us to\nbe overmatched by the game animal that has come to us.\u201d But in making a\nthird attempt to enter the lodge the old men were still again knocked\ndown. But the intruder said to himself, however, \u201cI can not kill these\npeople, and so I would better try to escape.\u201d So, passing out of the\ndoorway at the opposite side of the lodge, he saw the tracks of the\nwoman going directly northward. He followed them all day. When night\ncame he still saw her tracks leading in the same direction. He remarked\nto himself, \u201cI will soon overtake her, I think.\u201d But these tracks were\nnot those of the woman. He had made a circuit and at daybreak he was\nnear the starting point. He looked down and, seeing his own tracks,\nsaid: \u201cOh, another man is following her! I will kill him when I\novertake them.\u201d Soon he came to the lodge of the two old men from which\nhe had started. Again he inquired of the old men about the woman, but\nthey caught him and threw him into their canoe. Then they began to\ndispute as to which should kill and quarter him. At last they said,\n\u201cPush the canoe back and leave it, for the game animal can not run\naway.\u201d Indeed, the man could not release himself, as he seemed to be\nfastened to the canoe.\n\nToward night be heard a voice saying: \u201cYou think that you are going to\ndie. You would be were it not for me.\u201d The man in the canoe replied, \u201cI\ndo think so.\u201d Then the invisible man said: \u201cNo; you shall not die. At\nthe end of the canoe there is a string, to which hang the two hearts of\nthe old men; and this is why you were not able to kill them by knocking\nthem on the head when you were here before (he now knew for the first\ntime that he was in the same lodge again). Wait until it is dusk; then\ntry to move and you will work loose. Then get out of the canoe quietly,\nand I will give you light to see where the hearts are. Take them off\nthe string and pound them up, and you will be free. You can then remain\nhere all night. The canoe has great orenda (magic power), and these two\nold men use the canoe when they travel. If you wish, I will teach you\nthe song that belongs to it.\u201d The man in the canoe, being very weak,\ncould hardly speak, but he replied, \u201cYes; I should like to learn the\nsong.\u201d Then the invisible man answered, \u201cI will teach you the song,\u201d\nand he began singing, \u201cTg\u00e2iiehe on\u0115\u207f o\u2019waqd\u0115\u00f1d\u012d\u02bc ne\u02bc\u02b9 ak\u02bbho\u00f1w\u00e2\u207f\u02bc.\u201d When\nhe finished singing \u201cCorrectly my canoe has started\u201d the man in the\ncanoe thanked him, saying that he had learned the song. After dusk he\nbegan to move, and as he moved he gained strength. Looking around, he\nsaw a pale light in the end of the canoe. Having freed himself, he took\nthe hearts from the cord, and as he crushed them he heard groans and\nwails of pain. Placing them under the canoe, he crushed them, and their\ncries ceased. Then the young man lay down and slept.\n\nThe next morning he awoke and said: \u201cNow I have something in which I\ncan travel. I shall now soon overtake the woman.\u201d Setting the canoe\noutside of the lodge, he turned its bow toward the north, and, getting\ninto it, he sang the song which he had learned to cause it to fly. The\ncanoe started off so rapidly that only the wind could be heard as it\nflowed past his ears. All the time the canoe kept going higher and\nhigher and swifter and swifter, and the youth grew more and more\nfrightened; he began to fear that the canoe might bear him off to some\nevil place. Suddenly he heard a scrambling sound at the stern of the\ncanoe, as if some one were trying to board it from the rear. Looking\naround, the youth saw a man getting aboard, who said: \u201cIt is wonderful\nhow fast you are going. I was bound to get aboard, so I leaped. You are\nafraid this canoe will carry you away. I am the person who was with you\nlast night. It is my fault that you are frightened, for I did not give\nyou full instructions. The reason the canoe goes faster and faster and\nhigher and higher is that you keep repeating the song. You should\nchange the words of the song, and then you can guide it. I came to tell\nyou this.\u201d As he stopped speaking, he stepped off the stern of the\ncanoe into the air and disappeared.\n\nThe youth now changed the words of the song, singing, \u201cTg\u0101iiehe\nwa\u2019tk\u0115\u207f\u2019dio\u00f1\u02b9d\u0103\u2019t ne\u2019\u02b9 ak\u02bbho\u00f1\u02b9w\u00e3\u207f\u02bc,\u201d and at once the canoe began to\ndescend, gradually coming to the ground. But the occupant of the canoe\nexclaimed, \u201cOh! this is not what I wanted. I desired to come down a\nlittle lower only, not to the ground.\u201d So he sang again the first words\nof the song. At once the canoe shot upward like an arrow and, heading\nnorthward, flew faster than it did before. As it flew along the youth\nsaw the woman\u2019s tracks ahead. Higher and higher went the canoe, the\nwind whizzing past his ears in a frightful manner. The speed of the\ncanoe troubled the youth, and finally he exclaimed, \u201cOh! I am getting\ntoo high again.\u201d Then, recollecting that he must change the words of\nthe song, he sang, \u201cTg\u0101iiehe hehdageshon hohweson nak\u02bbho\u00f1\u02b9w\u00e2\u207f\u02bc.\u201d The\ncanoe descended, but its speed was so great that he was greatly\ndisturbed and distressed. At last he said, \u201cI have learned the music,\nand all I have to do is to sing, \u2018My canoe must stop immediately.\u2019\u201d\n\n[The story ends here thus abruptly.]\n\n\n\n\n\n24. THE CHESTNUT TREE GUARDED BY THE SEVEN SISTERS\n\nIn a small lodge, deep in a dense forest, a man lived alone with his\nnephew. It was the custom of the uncle to cook every day the food\nrequired by his nephew, but he never ate with him. There came a time,\nhowever, when the little nephew asked his uncle to eat with him. The\nonly reply was, \u201cNo; I have already eaten my food.\u201d Then, urging his\nnephew to be quiet, he would remark, \u201cI have cooked this food for you\nalone.\u201d\n\nAs the little nephew grew older he began to wonder at this strange\nconduct of his uncle. Finally he asked him: \u201cOh, my uncle, I never see\nyou eat! How is this?\u201d But the uncle made him no reply. So the little\nnephew decided to try to catch his uncle eating by spying on him. One\nnight after this, when the little nephew had eaten his supper, he said:\n\u201cOh, uncle, I am very tired and sleepy. I am now going to bed to get a\ngood rest.\u201d With this remark he lay down on his bed, and drawing over\nhim the deerskin cover soon began to snore as if he were sound asleep.\n\nThe wily old uncle waited a while, and then assuming that his nephew\nwas fast asleep, he decided to begin getting his own evening meal.\nGoing to his bed and carefully searching among the skins with which it\nwas covered, he drew forth a small kettle and a very small bundle. Then\nplacing the kettle on the bench near the fire and opening the bundle,\nhe took out of it some substance, a small quantity of which he scraped\ninto the kettle. After putting water into the kettle he hung it over\nthe fire. When the water began to boil the old man, taking a wand from\nits wrappings of skin, began to strike gently on the kettle while he\nsang the words, \u201cNow, my kettle, I want you to grow in size.\u201d Obedient\nto the words of the song, the kettle began to increase in size and its\ncontents grew in bulk. Repeating the words and continuing to tap gently\non the kettle, the old man watched it becoming larger and larger. He\nkept up the singing until he decided that the kettle would hold enough\nof the mush which he was making to satisfy his hunger; then he stopped\nsinging and tapping on the kettle. Carefully replacing the rod, or\nwand, in its skin wrapping, he removed the kettle from the fire and sat\ndown to eat. After finishing his supper he carefully washed his kettle;\nthen he shook it until it decreased to the size it was when he took it\nfrom the hiding place under the bed, to which place he now returned the\nrod, the bundle, and the kettle.\n\nThe nephew, who was still feigning sleep, was watching his uncle\nthrough a hole in the bed covering. He decided to take breakfast with\nhis uncle in the morning, and in order to do this he resolved to arise\nmuch earlier than usual. When he arose, however, the youth found that\nhis uncle had finished breakfast and was preparing something for him to\neat.\n\nAfter the uncle had gone out to hunt the youth brought into the lodge a\nlarge quantity of bark to make a good fire. About midday he said to\nhimself: \u201cI am going to be very kind and good. My uncle will be tired\nwhen he returns, so I shall have his supper all ready for him. I think\nthat I can prepare it just as he does.\u201d For a long time he searched in\nhis uncle\u2019s bed for the bundle; at last he found it. On opening it he\ndiscovered that it contained a small fragment of a chestnut. Beside the\nbundle he found the kettle, which was very small. These were the only\narticles he found under his uncle\u2019s bed. He wondered and wondered at\nwhat he had discovered, for he could not understand how it was that\nwith this bit of chestnut and the tiny kettle his uncle could make\nenough mush to feed him. Finally he decided on his course of action,\nsaying to himself: \u201cWell, I must do this exactly as my uncle did. This\nchestnut must be enough for one more meal.\u201d\n\nKindling a good fire, the youth carefully scraped all the chestnut into\nthe kettle; and then he poured water into the kettle and set it over\nthe fire. Then taking the wand from its skin wrapping, when the water\nbegan to boil he gently tapped on the kettle, saying, \u201cI want you to\ngrow, my kettle.\u201d He was so much amused by the increase in size of the\nkettle that he kept on tapping it and repeating the magical words,\nuntil there was hardly room enough in the lodge for him, because the\nkettle and the mush which it contained had grown so large; so, climbing\nto the roof, he continued to tap the kettle until it touched the sides\nof the lodge. He was so busy that he did not see his uncle approaching.\nThe latter from a distance saw him on the roof, and watched his\nactions. As he approached the lodge he heard the nephew say, \u201cOh, grow!\nmy kettle. Oh, grow! my little kettle,\u201d and then he knew that the youth\nhad discovered everything. This made the uncle very sad and depressed.\nHe called to his nephew: \u201cWhat have you done now, my nephew?\u201d The youth\nreplied in delight: \u201cOh, I have so much pudding that we shall have a\ngrand feast.\u201d Then he told his uncle everything.\n\nThe uncle asked, \u201cDid you use all the chestnut?\u201d The youth replied,\n\u201cYes. There was only a small bit here.\u201d Thereupon the poor uncle\nexclaimed: \u201cBy doing this you kill me. That is the only kind of food I\ncan eat. I shall die of hunger now. That kind of chestnut does not grow\neverywhere, and only a person who has great orenda (magic power) can\nget it.\u201d \u201cOh, pshaw!\u201d replied the nephew; \u201cI know where there are whole\ntrees full of chestnuts of this kind. I can get a large bagful for you,\nmy uncle. So do not worry.\u201d The uncle, unconsoled, replied: \u201cNo, it is\nnot possible for you to do so. This is a bad thing that you have done.\nThis chestnut would have lasted me for years. Now I never can get\nanother; I shall starve to death. I may as well tell you about it, for\nI must soon die.\u201d\n\nThen, shaking the kettle slightly to decrease its size so that he could\nget into the lodge, the uncle said: \u201cThere is but one tree in the world\nthat bears such chestnuts. Seven sisters who are great sorcerers own\nthat tree. Many men have lost their lives in trying to get these\nchestnuts.\u201d The youth confidently replied, \u201cI am sure that I can get\nyou one.\u201d The uncle answered: \u201cNo, you can not. You are yet only a\nsmall boy. You would lose your life. These seven women have a great\neagle perched upon a very tall tree to watch it. Night and day he\nguards it. Not a living thing can come near the tree, for if even a man\ntry his utmost the eagle would discover him and scream out a cry of\ndistress. Thereupon the sisters would come forth and beat the intruder\nto death no matter who he might be. Men have often taken the forms of\nvarious birds and animals to try to deceive them, but so far they have\nall failed in their attempts. These seven sisters have beaten to death\neverything that has come near that chestnut tree.\u201d But this kindly\nadvice did not change the youth\u2019s resolve to make the attempt to get\nsome of these well-guarded chestnuts.\n\nThe next morning he said to his uncle, \u201cYou must tell me where the tree\nstands, for I am going to try to find it.\u201d When the fond uncle saw that\nhe could not repress his nephew\u2019s desire to go, he replied: \u201cGo toward\nthe rising sun, and after you have passed through the forests\nintervening you will come to a large open space. In the middle of this\ngreat clearing you will see a very tall tree near which stands a lodge.\nOn the top of this tree sits the eagle with his sharp eyes looking in\nall directions; and it is in this lodge that the seven sisters dwell.\u201d\n\nTaking a bag, the young nephew said: \u201cNow, cheer up, uncle. I will\nbring you a whole bagful of chestnuts before you have finished eating\nthe pudding in that kettle.\u201d With this remark the youth started toward\nthe sunrise. After traveling for some time he killed a deer, which he\ncut up, filling his bag with the venison.\n\nFinally the nephew came to a place where he began to see through the\nforests to an opening, whereupon he resolved that he must put forth all\nhis caution and craft. So, having the mole as his fetish, he called out\n\u201cNow, my friend, I want you to come to me; come to me, you mole!\u201d In a\nshort time the leaves began to rustle at his feet, and a mother mole\nappeared and asked him, \u201cWhat do you want of me?\u201d The youth replied: \u201cI\nhave done a great mischief to my uncle by scraping away all his\nchestnut. Now I want you to help me get more for him. I shall enter\nyour body and you will carry me underground to that tall tree yonder on\nwhich the eagle is sitting. When you are under the tree thrust out your\nnose a little so that I can see. I shall have to carry my bag with me.\nDo you think that you can bear me and it, too?\u201d The mole answered, \u201cOh,\nyes! I can carry all.\u201d\n\nAfter reducing his size magically, the youth entered the body of the\nmole and then it made its way to the tree indicated. As the mole\narrived directly under the tree, thrusting its nose out of the ground,\nit said, \u201cThe eagle is looking.\u201d In a flash the youth, stepping out of\nthe mole, scattered venison all over the ground under the tree. The\neagle flew down and began to eat voraciously of the meat. In the\nmeantime the youth stuffed his bag with the chestnuts, which he\ngathered in handfuls, and just as the eagle was finishing the last\nmorsel, the mole was engaged in carrying the youth with his bag back to\nthe forest. When the meat was all eaten the eagle uttered a loud\nscream, and out ran the seven sisters with their clubs. When they saw\nthat the chestnuts were already stolen and that no one was in sight,\nthey fell upon the eagle and beat it until they had nearly killed him.\n\nArriving in the forest, the youth said to the mole: \u201cNow, I will hide\nmy chestnuts here, and you must then take me back to the lodge of the\nseven sisters, so I can hear what they say, in order to learn whether\nthey intend to follow us in an attempt to recover the chestnuts.\u201d\nHaving again entered the body of the mole, the youth told it to go\nunder the ground until it came to the lodge. The mole obeyed him\nliterally. When the mole reached the lodge, it thrust out its nose and\nmouth. The youth then stuck his ear out of its mouth and listened to\nwhat was being said in the lodge. He finally overheard one of the\nsisters say: \u201cIt must be a young man just grown. No one has succeeded\nsince his uncle in stealing the chestnuts. Perhaps he has a nephew now\nwho is as crafty as he used to be, and it may be that he, too, is going\nto live on chestnuts.\u201d Another answered her, saying: \u201cWell, they are\nstolen. We may as well let them go.\u201d After hearing this last speech the\nyouth asked the mole to bear him back to the forest at once. After\nreaching the forest the youth dismissed the mole with thanks for its\naid, and then hurried home.\n\nWhen the youth reached home he found his uncle sitting by the fire,\nsinging his death song, \u201cI must now die of hunger, for my nephew will\nnever return to me.\u201d Then the nephew rushed into the lodge, saying,\n\u201cOh, my uncle! I have brought you here a bag full of chestnuts.\u201d The\nold man welcomed his nephew home and gave thanks to their guardian\nspirits for the latter\u2019s success, and he was very, very happy. He is\nstill making chestnut puddings. His nephew became a great hunter. He\nobtained whatever be desired, because he had the mole for his guardian\nspirit and aid.\n\n[Note.\u2014There are several versions of the foregoing story. In one\nversion the tree is guarded by geese. The lad entered one of the geese,\nand as the seven sisters were bathing he slipped from the goose into\nthe person of the youngest sister, and she thereby became pregnant.\nBeing born of her, he became the master of the chestnuts.]\n\n\n\n\n\n25. THE OTTER\u2019S HEART AND THE CLAW FETISHES\n\nOnce in the fall of the year in time long past, a prominent chief with\nsix or seven families went on a hunting expedition far away from their\nvillage. Having arrived at their usual hunting grounds, they did not\nfind any game for many days. At last the chief, whose fetish, or charm,\nwas a fawn skin, calling the members of the party to his kanos\u02bbha\n(temporary lodge), asked each person to lay hold of his pouch fetish,\nand to declare while touching the pouch what he or she intended to kill\non the following day.\n\nThe first one to touch the pouch was a man who said that he intended to\nkill a bear; the next said that he intended to kill a deer, and so on;\nand finally the chief\u2019s wife declared that she intended to kill geese.\nBut, as the pouch passed around, the chief\u2019s daughter requested her\nhusband not to touch it by any means; when it was nearing them on its\nround she grasped her husband\u2019s arm to keep him the more effectually\nfrom putting his hand on the pouch. As he showed a disposition to touch\nit, she pushed him over on the ground, but he arose again while she\nstill clung to him. In spite of her he finally placed his hand on the\npouch, saying, \u201cTomorrow, I shall kill two otters before daylight.\u201d\n\nAt midnight the chief\u2019s son-in-law, arising, went to a place where the\nneighboring stream made a very pronounced loop, and there he watched\nfor the otters. Soon he saw two approaching and killed both. He was\nvery hungry, and as it was not yet daylight he took out the hearts of\nthe otters, which he roasted and ate. By doing this he unwittingly\ndestroyed the power of the orenda (magic potency) of the pouch for\nthose who had touched it; so that day all the other persons returned to\nthe lodge without any game. The chief\u2019s wife, who had said that she\nwould kill geese, also returned empty handed. When she saw the geese on\nthe wing and clapped her hands, shouting: \u201cLet them fall dead! Let them\nfall dead!\u201d the geese kept on flying; in fact the charm, or orenda, of\nthe pouch had been broken or spoiled by some one. After these things\nhad been reported to the chief, he examined the two otters slain by his\nson-in-law. When he saw that their hearts had been removed, he became\nvery angry with him. His daughter, the wife of the culprit, becoming\nfrightened for the welfare of her husband, concealed a piece of dog\u2019s\nflesh and a knife, at the same time telling her husband where he could\nfind them in case of need.\n\nThe chief said to his retinue, \u201cMy son-in-law has nullified the orenda\nof the pouch by eating one of the taboos, which is the earnest of the\ncompact with it; so I think we would better kill him.\u201d But his daughter\nexclaimed, \u201cIf you kill him, you must first kill me.\u201d As the chief was\nquite averse to killing his daughter, he said, \u201cThen, instead of\nkilling him we will leave him here naked and without provisions and we\nwill go far away to avoid the consequences of his act.\u201d So the chief\nand the people stripped the son-in-law of everything, even of his\nweapons, and then departed, taking his wife with them.\n\nAt midnight, when all alone, the son-in-law heard some person\napproaching on snowshoes, for this was in the winter season. In a short\ntime a man came to the lodge and said to the young man, \u201cYou feel that\nyou are doomed to die, do you not?\u201d The young man answered, \u201cYes; I do\nthink so.\u201d Then the stranger said: \u201cYou shall not die. I have come here\nto assist you. Tomorrow morning follow my tracks to a hollow tree.\nThere you shall find a bear. Kill it and you will have plenty of meat\nand you can make yourself a robe and footwear from its skin.\u201d Then the\nstranger went away. The next morning the young man could find no tracks\nother than those of a rabbit. These he followed to a large hollow tree,\nin which indeed he found a bear, which he killed. Carrying it home, he\nskinned and dressed it. From its skin he made himself a robe and a pair\nof moccasins.\n\nAgain about midnight the young man heard some person approaching on\nsnowshoes, for the snow was deep. Soon a man\u2019s voice from outside his\nlodge said to him: \u201cI sent you help last night. Tonight I have come to\ntell you that your wife will be here tomorrow about midday. She\nbelieves that you are dead from hunger and exposure and she has run\naway from her father\u2019s camp to come to look for you. As soon as she has\nrested, send her on the following day for her father and his people.\nInstruct her to tell her father that you are alive and well. Let her\nsay to him, \u2018My husband has meat enough for all.\u2019 They will be glad to\ncome back to you, for they have no meat and are hungry. They have been\npunished enough for abandoning you.\u201d Then the stranger departed.\n\nThe next day about noontide the wife came and she was welcomed by her\nhusband. After resting that night the young man in the morning sent her\nfor her father. The night she was absent the stranger again came to the\nlodge and said to the young man: \u201cYour father-in-law will be very glad\nto know that you have meat sufficient for yourself and for his people,\nand he will be very willing to come to you. When he has arrived here he\nwill exhibit his fetishes, and ostensibly to repay you he will give you\nyour choice. Among them is one which you must select; this is wrapped\nin bearskin. It is the claw which I lost when your father-in-law caught\nme in a trap. You must not pay heed to your father-in-law\u2019s statement\nthat it is not of much account. He will insist that you take some other\nwhich he will represent as of much greater potency than this. But take\nmy advice and choose this one.\u201d Then the stranger departed.\n\nThe next morning toward midday the chief and all his people returned to\nthe lodge of the chief\u2019s son-in-law, who welcomed them and offered them\nwhat he had in the way of food.\n\nIn a few days the chief unfolded all his fetishes, informing his\nson-in-law that he could take his choice. On his reaching over and\ntaking the one wrapped in bearskin, his father-in-law said, \u201cOh,\nson-in-law! that is of no account; here is a better one.\u201d But the young\nman, remembering the advice of his midnight visitor, replied, \u201cNo; I\nwill keep this one,\u201d so he retained the one wrapped in bearskin.\n\nSome time afterward the young man went into the forest to meet the\nstrange man who had befriended him and to whom the claw, or finger,\nbelonged. He had not gone far when he saw what appeared to be a lodge\nstanding in the middle of a clearing. On going to this lodge he found a\nman in it who received from him the claw or finger. Thanking him for\nits return, the man said: \u201cI shall always be your friend for this\nfavor. You shall succeed in all that you may undertake.\u201d As the young\nman turned to go home the strange man bade him farewell. Having\nproceeded a short distance toward home, the young man turned to take a\nlook at the lodge, but to his surprise it had disappeared. What he had\nthought was an opening in the forest was now a large body of water.\n\nEver after this circumstance the chief\u2019s son-in-law enjoyed good\nfortune in all that he undertook. He became a great hunter and a great\nwarrior. When his tribe waged a war against a neighboring people he\ntook many scalps and many prisoners. Whatever he desired he obtained\neasily in abundance. It was said by those who knew the circumstances\nthat his good luck came from the friendship of the otter, whose finger,\nor claw, the young man had so generously returned to it.\n\n\n\n\n\n26. THE SEVEN SISTERS WHO PRODUCED WAMPUM\n\nIn the long ago there lived seven sisters who were endowed through\ntheir orenda with great skill in sorcery. These sisters lived together\nin a lodge situated on a high mountain. From this advantageous\nsituation they were able to see a long distance in every direction.\n\nOne of their chief occupations during berrying time was to gather large\nquantities of huckleberries for drying and storing. They would carry\nlong baskets on their backs by means of the forehead strap and smaller\nones in their hands, for collecting the berries from the plants and\nbushes. These berries they gathered in the neighboring patches which\nbelonged to them and brought them home to dry in the sun.\n\nNow, it so happened that these seven sisters were misanthropes, and\nthey boasted that they hated men. Each one of them sincerely and\nfrequently said, \u201cI can not bear the odor of a man.\u201d True to their\nanimosity to men, they would not permit one to come near their\ndomicile. They carried this aversion to the presence of men to the\nextent that they would have no relations whatever with married women,\neven turning up their noses at them, with the contemptuous remark, \u201cOh,\nthey smell of men.\u201d So they would not allow either men or women near\ntheir huckleberry patch.\n\nAmong the young men who heard of these peculiar sisters was one who\ndetermined to have a look at them. In order to see them he managed to\nconceal himself in their huckleberry patch about the time of their\ncoming. When the sisters, therefore, came with their baskets into the\nberry patch the young man saw the youngest, with whom he immediately\nfell deeply in love, for she was very beautiful in face and attractive\nin figure. He then and there decided to approach stealthily the spot\nwhere she was picking berries by herself and to speak to her at all\nhazards. He did not get the opportunity until the next day.\n\nOn going again to the spot he had chosen as the best place to meet her,\nhe concealed himself and awaited the coming of the seven sisters to\ntheir daily task of gathering berries. By good fortune the youngest\nsister came directly to the place near which the ardent gallant was\nconcealed, and he lost little time in making his presence known by\nspeaking to her in very low tones lest the other sisters should hear\nhim. The sister addressed, turning around, saw him and at once fell in\nlove with him, for he was a fine-looking young man. He said to her, \u201cI\ngreatly desire to speak to you, but I do not want your sisters to\noverhear me, for I am afraid of them.\u201d So she stopped picking berries\nand listened to what he had to say to her. They conversed together for\na long time. At last he remarked: \u201cI must go lest your sisters discover\nme. I will meet you here tomorrow.\u201d\n\nAfter her lover had gone the youngest sister tried very diligently to\nfill her basket with huckleberries, but she did not have time to do so\nbefore the eldest sister called out, \u201cCome, now, my sisters, our\nbaskets are full, and we must go home.\u201d They started toward their\nlodge, but missing their youngest sister, called her until she came.\nShe acted shyly, being afraid to go very near them lest they should\ndetect any odor which would let them know that she had been near a man.\nThen they asked her, \u201cHow is it that you have not filled your basket?\u201d\nTo deceive them she feigned illness, but the eldest sister, going near\nher, exclaimed in disgust: \u201cOh, pshaw! She emits the odor of a man.\nIndeed, she has been near a man.\u201d The youngest sister attempted to deny\nthis charge, for she was afraid of her sisters; but they would not\nbelieve her. Too well did they know the odor of a man. They were very\nangry, and they scolded and threatened her; but she was now thinking of\nthe young man, and so did not care what they said or did.\n\nThe next day they started out again to gather huckleberries, and the\nyoungest sister went directly to the spot where the young man had\npromised to meet her. She was more than delighted to see him there\nawaiting her coming. She sat down with him and they made love to each\nother. The other sisters, being very busy, forgot to watch her, as they\ndid not expect that anyone would have the temerity to lurk, unwelcome,\nin their huckleberry patch. Finally she told him how angry her sisters\nwere on the preceding day because her basket was not full, and so they\nbegan to pick berries together. When her basket was nearly full, the\neldest sister again called out: \u201cCome, sisters! our baskets are full.\nWe must now go home.\u201d\n\nThe youngest sister lagged behind as long as possible, and the other\nsisters waited for her until she came up to them. When she drew near\nthey cried out in bitter anger: \u201cOh! she smells strong of a man. She\ncan not deny that she has been talking again to a man.\u201d Thereupon they\nthreatened to turn her away and not to let her enter their lodge again.\nBut she begged them not to do so, saying: \u201cWhat if I do marry? I shall\nnot bring my husband into this lodge, for he will take me away to his\nown lodge.\u201d But they would not listen to her pleading, their only\nanswer being, \u201cTomorrow we shall go once more to pick huckleberries,\nand if you again talk to a man we shall never permit you to come again\ninto our home.\u201d\n\nAll that evening and night she sat pensively thinking of her situation\nand of the young man. She could not bring herself to the point of\ngiving him up. Finally she decided to cast her lot with his people,\nsaying to herself, \u201cWell, they may do as they like, but as for me I\nshall accept the young man as my husband.\u201d Collecting a small bundle of\nher belongings, she carefully concealed them outside the lodge, so that\nin case they would not let her return to the lodge she could get them.\nDuring that same evening and night her sisters kept saying: \u201cOh! what a\ndisgusting smell that is. How can she stand it?\u201d and they made fearful\ngrimaces at the odor.\n\nThe next day the seven sisters went again to gather huckleberries. The\nelder sisters were so incensed at their youngest sister that they paid\nlittle attention to her beyond murmuring continually against her\nreprehensible conduct.\n\nOn her part she went directly to the usual place, where she met the\nyoung man, who was impatiently waiting for her. After hearing how\nbitterly opposed his sweetheart\u2019s sisters were to her love-making, he\nsaid to her, \u201cIf they do not let you go to your home, come to me, and I\nwill be most happy to care for you.\u201d\n\nWhen the time came for the sisters to go home and they made the usual\ncall, she would not go near them, telling them to go on and that she\nwould make her way home by herself. Then they said: \u201cShe has been with\nthat man again. She will indeed bring shame upon us.\u201d At last some of\nthe younger sisters, relenting a little, said: \u201cWhat shall we do? She\nis our youngest sister. She is very proud. If we turn her away from\nhome, she will never come back again. We shall then lose her forever\u201d;\nand they were very sad and disconsolate. But the elder sister, more\nconservative than they, said, \u201cWe must turn her away from us, because\nif we do not do so, some other sister here will be doing the same thing\nas she has done.\u201d She was able to bring them, as least outwardly, to\nher view, and so when the erring one came to the lodge, they said, \u201cYou\nmust not come into this lodge any more.\u201d\n\nDeeply grieved, the youngest sister replied, \u201cIf you have thus\ndeliberately cast me out from you, I will go away,\u201d and true to her\nanswer, she started away. Weeping bitterly thus to leave her sisters,\nwhom she loved dearly, she walked along, hardly knowing whither she was\ngoing. But in her grief she instinctively started back to the young\nman, who had promised to care for her should her sisters cast her out.\nSuddenly, while she was thus pensively walking along, she heard the\nvoice of the young man addressing her, saying: \u201cLo! I followed you near\nenough to see for myself how your sisters would treat you. Now that\nthey have cast you out, I ask you to come with me to my lodge and be my\nwife.\u201d Having no other present resource, she accepted his offer and the\nyoung man led her home in triumph. Now it so happened that the young\nman was an only son, and his mother was delighted to learn that he had\nobtained a fine-looking young wife.\n\nFor a time they were undisturbed in their happiness arising from their\ndevotion to each other. But there came an evil day when the young man\u2019s\nmother began to be jealous of her daughter-in-law, for she felt that\nthe young wife had displaced her in her own son\u2019s affections. She felt\nthis the more keenly because up to the time of his marriage he had been\ndevoted to his mother and had not passed his time in the company of\nother women and men. Now he was attentive to his wife and tried to\ngrant her every wish, although he did not neglect his mother at all on\nthis account. The young man and his wife were accustomed to go away on\nhunting trips for several days at a time, and on their return brought\nmuch game and meat. But the young man noticed that his mother\u2019s manner\nhad changed toward him and his wife, and this troubled him.\n\nHis wife, being a prospective mother, did not accompany him when her\nterm was approaching; but when her husband left he would say to her:\n\u201cYou must be very wary, as I am afraid that my mother may do you harm,\nfor she is very jealous of my love for you. Before knowing you I loved\nonly her; but now I love you, and of course she feels that you have\ntaken her place. I am afraid that she may do you harm, although I do\nnot think that she will attempt to poison you. But you must be kind to\nher, and do not let her know what I have told you. Be on your guard at\nall times.\u201d\n\nAt last, without telling his mother the reason, he took his wife away\nwith him to the forest, where he built a lodge and remained. Soon a boy\nwas born to them.\n\nAfter a while the young man, wishing to know whether his mother was in\nneed, went to visit her, carrying a large quantity of game. He was not\nlong absent. He made several such trips to his mother. It was his\npractice to tell his wife just when she should expect him to return,\nand he did not fail to keep his promise. At last, however, he did not\nreturn. Time passed; his wife anxiously waited for him day after day,\nbut he never returned. She told her son, who had grown to be quite a\nlad, that his father must be dead or that his mother had made him a\ncaptive in such manner that he could not escape to return to them.\n\nYears passed and the boy grew into manhood. In looks and manner he was\nthe exact double of his father. He had become a great hunter and was\nvery fond of killing turkeys.\n\nOne evening on his return from hunting he found only the upper half of\nhis mother\u2019s body lying on her bed, while the other half was gone. She\ntold him that while she was bending over a kettle, cooking, two men\ncame into the room and, stealing up behind her, with a single blow\ncleft her body in two; that they then fled with the lower half, leaving\nher to die. She had crawled on her hands to her bed.\n\nThe youth, who was in terrible grief by reason of his mother\u2019s\nmisfortune, exclaimed: \u201cOh, mother! you can not live. Oh! you will\nsurely die.\u201d But she consoled him by telling him that she had healed\nher body and that she could live a long time as she was then; and that,\nif she could recover by any means the lower half of her body, she could\ncause the two parts to unite again, so that she would be as well as\never.\n\nMoreover, calling her son to her side, she said to him: \u201cNow you are\nold enough to know about such things, I will tell you all that you\nshould know. This misfortune has come upon me through the machinations\nof my sisters, who are six in number. There were seven of us. When I\nwas unmarried wampum beads of great value passed from me. This was true\nalso of my sisters. But when I married your father this ceased, and my\nsisters were very angry with me. This is the reason why my sisters do\nnot marry, for they are becoming very rich by selling the wampum beads\nwhich they obtain in this manner. Since your father went away I again\npass wampum beads; and this is the reason that the lower part of my\nbody has been stolen by the two men, who were sent here by my sisters.\nIt now hangs in the lodge of public assembly, so that the wampum beads\nmay be gathered from it. You shall bring back my body to me. I will\ngive you the magic power to do it\u2014the orenda which will enable you to\ncall to your assistance any being or thing that you may need.\u201d Placing\nher head upon his shoulder and her hand on his head, she continued:\n\u201cYou are my son, and I am one of the Seven Sisters. Whatever you wish\nto do you will now always be able to do by such aid as you may call on\nto assist you.\u201d\n\nAfter this annunciation she thrust her hand into her bosom and drew\ntherefrom a tiny black dog. Giving it to her son, she said: \u201cThis\nlittle dog shall be a companion to you hereafter. It will aid you.\u201d The\nyouth exclaimed with delight, \u201cOh, mother! why did you not give me this\nbeautiful little dog long ago?\u201d The boy was delighted with the tiny\ndog, taking it up and caressing it in an exuberance of joy. When he put\nthe dog down, it leaped around, trying to bark and seeming to be full\nof life. \u201cNow,\u201d said the mother, \u201cI will show you what you have to do\nin this matter.\u201d Taking a small wand from her bosom, she gently tapped\nthe dog, accompanying the action with the words, \u201cGrow! my dog. Grow!\nmy dog.\u201d With each blow of the wand the dog increased in size until he\nbecame an immense beast. Then she said to the boy: \u201cGet on his back and\nyou will see that he can carry you. You must be very kind to him and\nnever neglect him. He will always fight for and protect you. Should you\ndesire to make him small again, pull his ears and shake him gently, and\nhe will assume any size you may wish, from a great dog to one so small\nthat you can secrete him in your bosom.\u201d\n\nThe youth willingly accepted his mother\u2019s commission, saying: \u201cMother,\nI shall not wait another day to perfect my preparations. I will go\nafter the lower part of your body at once.\u201d His mother told him that\nthe oil of a wild turkey was the only thing which could make the parts\nof her body grow together again; that it must come from a gobbler; and\nthat he should prepare this oil before he went after the lower part of\nher body. She told him further that the oil must be rubbed hot on the\nraw flesh, and that then the two parts would grow together again, and\nshe would be well. The youth said, \u201cI will kill the turkey gobbler on\nthe way.\u201d But his mother said to him, \u201cOh, no! The turkey must not be\nkilled until we are ready to use the oil, for it must live until the\nlast minute.\u201d\n\nThen the youth started on his quest for the lower part of his mother\u2019s\nbody. While on the way he encountered a flock of wild turkeys and\ncontrived to take a fine gobbler alive. He fastened it to a tree where\nit would not be devoured by prowling animals of prey and where he would\nfind it on his return.\n\nWhen the youth drew near the lodge of public assembly, which was his\ndestination, he heard loud laughing, screaming, and quarreling over\nwampum beads, which the people were getting from his mother\u2019s body.\nThis made him very angry and determined to accomplish his errand.\nHaving made his dog very large, he said to it, \u201cRemain here until I\nreturn\u201d; then he went to the lodge of assembly. On his way there he\ncalled on the Chief of the Crows to come to his aid. In a moment the\nBlack Chief was at his side ready for any command. To him the youth\nsaid: \u201cFriend, my mother\u2019s body is hanging on a post inside of the\nlodge and the people are getting wampum beads from it. Now, when the\npeople stoop down to gather the beads I wish you to go in at the\nsmoke-hole, draw up the body out of the lodge, and quickly bring it to\nme.\u201d The Black Chief replied, \u201cI will do your bidding at once.\u201d Waiting\nuntil the people on the inside of the lodge began to scramble and fight\nfor the wampum beads, he swooped down through the smoke-hole, and\nseizing the part of the body which he sought, he flew out with it to\nthe waiting youth, who sat on the back of the monster dog. With an\nexclamation of thanks to his friend, the Black Chief of the Crows, the\nyouth parted from him. The huge dog ran homeward with great speed,\ndirecting his way to the place where the turkey was fastened to the\ntree. Having obtained it, the dog soon brought the youth, the part of\nthe mother\u2019s body, and the turkey to the waiting mother, who hardly\nexpected her son back so soon. At once the youth killed the turkey, and\ntaking the oil from it, rubbed it on the severed surface of the lower\npart of the body.\n\nAfter treating likewise the surface of the upper part he brought the\ntwo parts of her body close together, whereupon they joined of\nthemselves. Then the woman with her hands rubbed the place of juncture.\nBecoming then entirely whole, she arose and, standing, said, \u201cI am well\nnow, and no one shall come to trouble us again. I am thankful to you.\u201d\nThis prediction proved true, for they two lived in peace and\ncontentment.\n\nThe youth became a great hunter, famous for his great successes in the\nchase. His mother continued to pass wampum beads as in former years,\nand their lodge was richly ornamented with many strings of wampum, each\nof which was worth a man\u2019s life and two that of a woman.[46] Although\nthe youth was always looking for his father, the latter never returned.\n\n\n\n\n\n27. THE FORSAKEN INFANT AND GAHA (THE WIND)\n\nA number of Seneca went hunting. When they had finished their hunting\nand were ready to return home, they did not know what to do with a\nlittle boy whose father and mother had died while they were at the\nchase. They had so much meat that they could not well carry him, and,\nowing to his infancy, he could not walk. Finally they decided to leave\nhim in the hunting lodge, with plenty of wood and meat. Learning this,\nthe child cried bitterly.\n\nWhen the hunters reached home the report went around that a child had\nbeen left in the woods, and all feared that it would die. At once the\nchief sent a trusty man to see whether the child was alive. When he got\noutside the village the man turned himself into a great bear, so that\nhe could run the faster.\n\nMeanwhile the child kept a good fire and cooked meat and lived fairly\nwell. One cold night he began to cry, for the meat was nearly gone and\nall the wood had been burned. At last he heard some one come to the\ndoor, making a sound as if shaking the snow off his feet, and call out:\n\u201cWell, little boy, you think you are going to die, but you will not. I\nam going to help you. The chief has sent a man to see whether you are\nstill alive, but he will not be here for some time yet. I will be your\nfriend. When you want me to aid you all you have to do is to think of\nme and I will come.\u201d Soon after that the boy fell asleep. In the\nmorning he found a pile of wood at his door, and on a low limb of a\nnear-by tree hung a piece of meat. Now he was happy. Building a fire,\nhe cooked and ate some of the meat.\n\nThe next night this strange man came again. Stopping at the door, he\nshook his feet but he did not come in. He said: \u201cThe man who is coming\nwill not help you; he is coming in the form of a great bear; he will be\nhere tomorrow forenoon. In the morning you will find between the roots\nof the old stump in the dooryard a trusty knife. You must sharpen this\nknife to kill the bear. When he is near, you must run to the spring\nwhere the tall hemlock stands and climb the tree a little way; the\ngreat bear will follow you. Then slip down on the other side, and when\nhe is coming down after you, stab him in the forefoot.\u201d\n\nThe next morning the boy did as the voice told him. After he had killed\nthe bear, he went to the lodge and was very glad.\n\nThe next night he awoke, and the stranger, knocking, said: \u201cMy friend,\nI want to say to you that men are coming for you; you must go with them\nfor they will be fond of you. You must not be proud. The headman of the\ntribe will want you to stay with him. You will be one of the fastest\nrunners among your people. Do not forget that I am your friend; you\nwill not be able to see me, for I am the one whom you call Gaha. If you\nare in trouble just think of me and I will come and help you. Tomorrow\nafternoon four men will be in this lodge. They will ask you about the\ngreat bear, and you shall say, \u2018I saw no great bear, but a strong wind\nwent through the woods one morning.\u2019\u201d\n\nThe next day four men came to the lodge with food; they saw that the\nboy had wood and meat but no bow nor arrow. They took him home the next\nday. The chief ordered them to bring him to his lodge for the lad\u2019s\nrelatives were all dead. The chief said, \u201cYou shall be my grandson and\nyou shall live with me.\u201d The boy wanted a club instead of a bow and\narrows. \u201cWhat do want a club for?\u201d asked the chief. \u201cTo kill deer\nwith,\u201d replied the boy. The chief had a club made for him. Owing to his\ngreat speed, the youth used to chase deer, which he struck in the\nforehead with his club; he also killed birds by striking them before\nthey could rise to fly.\n\nThe last word that his friend Gaha said to him was: \u201cDo not think that\nyou are the swiftest runner living. Do not boast of your speed.\u201d But\nthe boy had this idea of running always in his mind; when he saw other\nboys running, he laughed, thinking, \u201cThat running is nothing; I can run\nfaster than any other living man.\u201d\n\nOne night he heard some one come and strike the door post near the bed.\nHe did not speak. Then a second knock, and the visitor spoke, saying,\n\u201cWho is there?\u201d \u201cI am here,\u201d answered the boy. \u201cWell, I challenge you\nto run a race with me, because you think that you are the swiftest\nrunner living. We will start from the second mountain and run from\nsunrise to sunset,\u201d declared the stranger.\n\nIn the morning the boy asked his grandfather whether he had heard a man\ntalking in the night. \u201cNo,\u201d came the answer. \u201cWell, a man challenged me\nlast night to run a race,\u201d said the boy. \u201cOh! I do not believe it is a\nman. It is a beast. Perhaps you will get killed,\u201d said the old man.\n\u201cWell, I must be ready,\u201d said the boy; \u201cwe run on the third morning\nfrom this.\u201d The youth made ready ten pairs of moccasins, put flint on\nhis arrows, and took prepared parched corn to eat.\n\nOn the third morning he went to the appointed place. As he drew near he\nsaw there a great dark mass. When nearer he saw an immense creature,\nbut he did not know what it was. When daylight came, he saw that it was\na great bear. When the sun appeared the bear said, \u201cNow, we will\nstart.\u201d At once he leaped straight across the valley to the next hill.\nThe ground sank where he struck. He leaped from hill to hill all the\ntime, but the boy had to run through the valley. At noon the great bear\nwas ahead, and the boy was falling behind. The latter began to think,\n\u201cI am lost; I wish my friend Gaha would come.\u201d At that moment Gaha came\nin a whirlwind and carried the boy far ahead of the bear. Gaha threw\nall the trees down, and the bear was delayed jumping over them. The boy\ncalled to the great bear, \u201cYou must do better than that.\u201d The great\nbear then gave up, telling the boy that he might have his life; so the\nboy killed him. Then he took some burned tobacco to his friend Gaha,\nand, after doing this, asked to be taken home. His friend, carrying him\nin a whirlwind, set him down in front of his grandfather\u2019s lodge. The\nboy said: \u201cI have come, grandfather. I have killed the great bear, and\nyou must send and get his body.\u201d The grandfather sent eight men to get\nhis body. They were twenty days going and twenty days returning. The\nboy was not one day coming, for Gaha carried him over the woods and\nunder the clouds.\n\n\n\n\n\n28. THE OLD MAN AND THE BOY\n\nIn the past an old man and a small boy lived together in a lodge by\nthemselves. With great affection they passed the time. Each called the\nother \u201cfriend.\u201d They were not blood relatives, only cousins.\n\nOne day the old man dressed himself richly\u2014sticking new feathers in his\nheaddress, trimming his hair, and painting his face, and putting on new\nmoccasins. The little boy, watching him, asked, \u201cWhat are you going to\ndo, my friend?\u201d \u201cOh, I am going to see the world. I shall be gone a\ngood while. I shall make a long journey,\u201d the old man answered. \u201cCan I\nnot go with you?\u201d asked the boy. \u201cWell, if your father and mother will\nlet you go, I will take you along,\u201d said the old man.\n\nGoing to his mother, the boy asked her if he might go. After thinking a\nminute, she said, \u201cYes; you may go,\u201d and gave him a new pair of\nmoccasins to wear on the journey.\n\nHe returned to his friend, who washed him, trimmed his hair, painted\nhis face, put new feathers in his headdress, and gave him a fine new\nbow and arrows. Then both set out together. They traveled until night,\nwhen they stopped and made their fire in the woods; then they ate their\nevening meal and slept.\n\nThey traveled in this way for five days, until they came to a lake so\nbroad that they could not see the other shore. \u201cHow can we get across?\u201d\nasked the boy. \u201cOh! we shall have to make a canoe,\u201d said the old man.\n\u201cWill it take long?\u201d asked the boy. \u201cAbout one day,\u201d the old man\nreplied. He looked around in the woods until he found a large bitternut\nhickory tree; stripping off the bark he made a large canoe.\n\nThe next morning the old man and the boy, putting their bows, arrows,\nand fur robes into the canoe, started across the lake. The boy was\nseated in front and the old man, who paddled, in the stern. In the\nevening they came in sight of a low island, and without landing they\nfastened their canoe to the bullrushes that grew around the shore. \u201cHow\ncan we sleep here? Is it safe? Are there not things in the water that\nmight kill us?\u201d were some of the anxious queries of the boy. \u201cOh!\u201d said\nthe old man, \u201cthere are fish in the water, and there are in the world\nevil things reaching from the bottom of the water up to the home of the\nMaster of Life.\u201d [47] \u201cIf the wind blows we shall be carried off into\nthe lake,\u201d said the boy. \u201cOh, no! we are safe,\u201d said the old man. So\nboth lay down and soon fell asleep.\n\nAbout midnight the boy heard a rushing sound as of swiftly moving\nwater, and it seemed to him that the canoe was moving rapidly. He\nthought that the wind must be blowing hard. On sitting up in the canoe\nhe found that the weather was calm. Then he thought that the water must\nbe running very fast, and putting his hand overboard he found this to\nbe true. He roused the old man at once by shaking his feet and saying:\n\u201cGet up, friend, and see what the trouble is. The water is running by\nvery fast. Where is the lake going? What are we to do?\u201d \u201cLie down,\u201d\nsaid the old man, \u201cno harm will come to you or me.\u201d\n\nThe boy then lay down, but he could not sleep. Just at daybreak a voice\nspoke to him. Opening his eyes, he saw a fine-looking, middle-aged man,\nbeautifully decorated with paint and feathers, standing at the bow of\nthe boat. The boy saw, too, that the canoe was on dry land. Now the\nstranger roused the old man saying, \u201cCome with me.\u201d Taking up their\nbows and arrows and other equipage, they followed the man, who took\nthem to a long lodge. They entered it. There were, they saw, many\npersons inside, some asleep, some awake. When the old man of the lodge\nmet them he said to the guide, \u201cOh! you have brought them,\u201d and then,\nturning to the two friends, he said: \u201cI am glad that you have come. I\nknow you have heard of us before. We are the people whom you call Hinon\nin your home. We bring rain to make corn and beans and squashes grow.\nWe sent our young man to the island for you. It is we who put it into\nyour mind to come east. We want you to help us, for you are more\npowerful in orenda than is anything else. The world was made for you.\nYou are more powerful in orenda in some respects than we are, and we\nwant you to help us to kill some of your and our enemies.\u201d\n\nThen they ate their morning meal. There were all kinds of food\u2014corn,\nbeans, squashes. \u201cWe have these things. We take a little from a great\nmany fields,\u201d said the old man. \u201cWhen you see a small row of corn, or a\nwithered squash, or bad kernels of corn on an ear, or dried-up beans in\na pod, then you may know that we have taken our part from these. We\nhave taken our part\u2014that part is the spirit of these things\u2014and we have\nleft the shells, or husks. If you should see a whole field blasted and\nwithered, then you would know that we had taken the whole field. But we\nseldom or never do that. We take only a little from each field.\u201d\n\nAfter they had eaten, the youngest warrior of the long lodge said: \u201cNow\nwe will go and try to kill the great porcupine. Off there on the hill\nstands an immense hemlock tree, the largest tree in the whole country.\nOn that tree dwells a terrible porcupine, of such size that his quills\nare as large as long darts. These he hurls in all directions, killing\nall who approach him. We Hinon can not kill him, and we are afraid to\ngo near the tree.\u201d So they all agreed to go together.\n\nAs they went toward the tree the boy marched ahead with his little bow\nand arrows. The old man, his friend, and the Hinon laughed to see him,\nand the old man said in fun: \u201cI think that our little friend might try\nhis luck first.\u201d \u201cAll right,\u201d said the Hinon. The little boy was\npleased with the suggestion. They stopped at a good distance from the\ngreat hemlock tree. No one would venture nearer.\n\nThen, the little boy going down into the ground, went forward until he\nwas directly under the tree in which the porcupine lived. Putting his\nhead and arms out of the ground, and taking aim, he sent an arrow into\nthe porcupine\u2019s body. It moved a little. Then he sent another and still\nanother arrow in quick succession. Feeling something hit him, the\nporcupine, raising his quills, shot them in every direction. To avoid\nthem the boy hid under the ground. Then the porcupine groaned and,\nrolling from the tree, fell to the ground dead. Thereupon all the Hinon\nwith the old man came up. Cutting open the great porcupine, which was\nvery fat, they took out his entrails, and then dragged his body home;\nthey saved his quills and ate his flesh. All wondered at the orenda of\nthe little boy.\n\nOld Hinon was delighted. \u201cNow,\u201d said he, \u201cwe have another enemy\u2014a great\nand terrible sunfish, which lives in our river here and which lets no\none come near for water; he devours everything, and he even springs up\nout of the water and catches birds as they fly over the river. The\nlittle boy said, \u201cI can kill him without trouble, for he is in the\nwater.\u201d\n\nThe next day the Hinon and the old man went near enough to show him\nwhere the sunfish lived. The trunk of a great tree had fallen into the\nriver, and it was under this that the sunfish used to lie in wait. He\nwas in his lurking place when they arrived there. The little fellow at\nonce saw him; he shot his arrow straight into the heart of the sunfish,\nwhich came to the surface and died. Springing into the water, the whole\nparty of Hinon pulled the sunfish to land and dragged him off to the\nlodge of old Hinon, who was overjoyed at seeing his second enemy dead.\n\u201cHe is good eating,\u201d said old Hinon, and they feasted on him that day.\n\nThe third day old Hinon said: \u201cNow comes the turn of our last enemy.\nEvery other day there flies past here an enormous butterfly, as big as\na cloud. He brings sickness, and many of our people die because of him.\nIf we could kill this butterfly, we should have good health and very\nfew of us would die. He passes over here from the west early in the\nmorning and goes back in the evening. Wherever he goes he carries\nsickness. He will come tomorrow morning.\u201d\n\nThe next morning very early they went out in the high grass, where they\nwaited. Soon the great butterfly appeared, flying toward them. He was\nalmost over the place where they were concealed when the little boy,\ndrawing his bow, let an arrow fly. This struck the butterfly, whereupon\nthe hind part of his body immediately dropped, hanging toward the\nground. All expected to see him fall. Instead of that he turned and\nflew back slowly in the direction from which he came. Hinon said: \u201cI am\nvery glad. I do not think that he will come again to this place. Our\nlast enemy is destroyed.\u201d\n\nThey then went back to the lodge and ate. As the day passed, the old\nman said to the two friends, \u201cYou may stay and live with us or go home,\nas you choose.\u201d The old man said: \u201cI am old and can not help you, but\nmy young friend\u2014the little boy\u2014may stay. He is very powerful in orenda.\nHe can do anything, and will be of great assistance to you.\u201d \u201cWell,\u201d\nsaid the Hinon, \u201cwe are going to your place this evening. There will be\na great dance there tonight. We will all go and have some sport, and\nwill carry you as we pass along in the clouds.\u201d\n\nAfter dark, when the council lodge was full of men and women dancing,\nthe old man, the boy, and the Hinon went in. As the Hinon entered, they\nbegan to dance. When they shook their heads the lightnings began to\nplay around the lodge. The chiefs said, \u201cOur grandfathers are here\ntonight. They should behave themselves or they may do us harm.\u201d Then\nfor a little while the Hinon quieted down. Later, again becoming\nexcited in the dance, they shook their heads until the lightning\nflashed everywhere and the people were afraid.\n\nAfter dancing as much as they wished the Hinon went home, leaving the\nold man but taking the boy with them, and today the little boy goes\nwith them everywhere. \u201cAnd after the great peals of thunder we hear the\nlittle fellow with his boyish voice, and we say, \u2018That is the boy.\u2019 We\nburn tobacco to him, saying, \u2018This is all we have to give you,\u2019 and we\nthank him for the rain that he and the Hinon bring,\u201d say the Seneca.\n\n\n\n\n\n29. THE STORY OF THE GIRLS WHO WENT FOR A HUSBAND [48]\n\nThere was an old woman Yegondji of the Awaeh people with three\ndaughters who had grown to young womanhood. One day she said: \u201cMy\ndaughters, I have had a great deal of trouble in rearing you, and thus\nfar I have not eaten anything but onehsa [moss]; now I should like to\nhave some meat to eat. You are old enough to get married. There is a\nrich woman of the Donyonda people, named Doendjowens, who has a son,\nTagonsowes. He is a good young man and a great hunter. I want two of\nyou to go to her lodge and marry this son.\u201d\n\nThe girls set to pounding corn for the marriage bread. The old woman\nbaked 22 cakes in the ashes, which she wrapped in corn husks. The next\nmorning she dressed the girls\u2019 hair and painted their faces with red\nstripes. She told the elder to carry the basket, and cautioned them,\nsaying, \u201cStop nowhere until you come to the lodge of Doendjowens, and\ndo not inquire of anyone on the way, or speak to any man.\u201d The elder\ndaughter took the basket and the younger followed her.\n\nAbout midday they saw a middle-aged man of the Ohohwa people running\nacross the road, who was saying: \u201cI have lost my arrow. I was shooting\na fisher on a tree and the arrow has gone so far that I can not find\nit.\u201d The elder daughter put her basket on a log and both girls hunted\nfor the arrow. The strange man ran around the girls, and seizing the\nbasket of marriage bread, carried it home. The younger sister did not\nlike hunting for the arrow and reminded her sister of what their mother\nhad said, but still she had to follow her elder sister. After a while,\nfailing to find the arrow, they returned to the log; discovering that\nthe basket was gone, both girls went home. The mother asked them what\nhad become of the bread. The younger said, \u201cA man asked us to look for\nhis arrow, and I think that he stole it.\u201d The old woman scolded them,\nsaying: \u201cYou do not love me. You know that I am suffering for meat, and\nstill you disobey me.\u201d Then she said to the younger girl, \u201cWe will make\nmore marriage bread to-morrow and you and your youngest sister shall go\nthis time.\u201d\n\nThe next day they made 22 loaves of marriage bread. The day following,\nafter the old woman had dressed their hair and had given them the same\ncautioning as before, the two girls set out. Going by the same road,\nthey again met the Ohohwa man, whom they asked how far it was to the\nlodge of Doendjowens. \u201cOh,\u201d he said, \u201cit is not so far. It is right\nover here,\u201d showing them his own lodge. There they found Ohohwa\u2019s wife\nand one little boy. The girls put down the marriage bread near the\nwoman, thinking that she was Doendjowens.\n\nWhen the man came home he sent his wife to the other side of the fire,\ntelling her to pretend that he was her brother. She did so. He sat\nbetween the girls, talking to them. Soon the little boy began to say,\n\u201cFather! Father!\u201d Thereupon Ohohwa said: \u201cThis is my sister\u2019s son. His\nfather was buried yesterday and the boy is calling for him.\u201d Then\nOhohwa began to cry for his brother-in-law.\n\nAt last somebody was heard running. He came and kicked at the door,\ncalling, \u201cOhohwa, they want you at Doendjowens\u2019s long lodge.\u201d Ohohwa\nsaid to the girls: \u201cThey are always using nicknames here. My real name\nis Tagonsowes.\u201d He continued: \u201cThey are holding a council and can not\nget on without me, so I must go. You lie down here whenever you like,\nand I will come home soon.\u201d Then he went away to attend the council.\n\nThe younger girl whispered: \u201cLet us go out. This is not Tagonsowes\u2019s\nlodge. If we could get the basket we might go on.\u201d When Ohohwa\u2019s wife\nfell asleep the younger girl took the basket of marriage bread out of\ndoors, saying: \u201cWe must go on. Let us put two elm logs in the bed.\u201d\nThey did so, and started away.\n\nSoon they came to an open place in the center of which stood a council\nlodge. They stood near the lodge and, peeping through a crack in the\nside of it, saw Doendjowens, a fine-looking woman and her son, who sat\nnear her, a splendid young man. There were two fireplaces in the lodge.\nThere were also many people, men and women. Ohohwa was in the lodge,\nand the people were singing for him to dance. As he danced they threw\npieces of meat into his mouth and struck his blanket with fat. He was a\nsight to look at. The girls recognized him.\n\nThe younger daughter now went into the lodge followed by the elder, who\nput the basket of marriage bread near Doendjowens. The two sisters sat\non each side of the young man, and Doendjowens was glad, for she liked\nthe two girls. All sat and looked at Ohohwa. Just as he looked at\nDoendjowens he had his mouth full of mush, and he saw the sisters\nthere. Dropping his blanket in astonishment, he ran out. The people\nwondered what the matter was with him. Ohohwa ran home. There he saw,\nas he thought, the two girls in bed, so he sat down on the couch and\nsmoked a while. As he sat there, he was pinched several times by black\nants. Turning to the bed he said, \u201cWait a while. I shall be there\nsoon.\u201d At last, having finished smoking, he undressed; then he\ndiscovered that what he had taken for the girls were two logs.\n\nThe daughters of the Awaeh Yegondji lived with Tagonsowes and were\ncontented. He was a good hunter and they had plenty of everything to\neat.\n\nAfter a time Doendjowens said to the wife, her daughter-in-law: \u201cYou\nmust go home and take your mother some meat. She is suffering for it, I\nknow.\u201d So making ready a pack of meat, she caused it to become small.\nOn reaching home she threw down the pack, and it became as large as\never. Before the sisters set out for home Doendjowens said: \u201cYou must\nbring your mother here. I will give her one fire in the lodge as her\nown to use.\u201d After Awaeh Yegondji had eaten enough meat and was glad,\nher daughters brought her to Doendjowens\u2019s lodge, where she lived happy\nand contented.\n\n\n\n\n\n30. THE CREATION OF MAN\n\n(MODERN FOLK EXPLANATION)\n\nGod at first created the sun and the moon. One day while walking about\non the earth, becoming lonely, he said, \u201cI will make a human being to\nkeep me company.\u201d He held his way until he came to an uprooted hemlock,\nwhich had raised a great pile of earth with its upturned roots. Now,\nthe roots of the hemlock are very numerous and slender and are covered\nwith tufted rootlets for, as the tree grows on thin, pale, sandy soil,\nit needs many feeders to provide the necessary sustenance. God made a\nhuman being from the earth piled up among the roots of this tree. There\nwere so many small fibers in this earth that the human being was\nseemingly hairy, and the soil was so poor and light-colored that he had\na pale, sickly complexion. God breathed on him and he stood up and\nwalked. Then God looked at him from behind the roots of the tree, but\nbeing not pleased with his creation, he resolved that he would try\nagain.\n\nGod soon came to a walnut tree lying uprooted, which had pulled up with\nits roots a mound of black earth. From this earth God made another\nhuman being. As he looked at him, he saw that, being black, he had too\nmuch color. So God was not satisfied with this piece of work, either.\n\nGoing on farther, he came at last to an uprooted sugar maple. There the\nearth had a fine deep color; so out of this God made the third human\nbeing, whose body was smooth and firm and of a full rich tint. And God,\npleased with his looks, said, \u201cHe will do; he looks like me.\u201d This last\nhuman being was an Indian; thus the Indian was the native human being.\n\n\n\n\n\n31. GANIAGWAIHEGOWA\n\nOnce a Seneca warrior was missing from his village. It was thought that\nhis disappearance was due to witchcraft in the neighborhood. A party of\nskilled men was formed to find out the cause of his unexplained\ndisappearance. They discovered great tracks near the village, which\nthey followed to a cave in the woods. Making a large fire, they threw\nburning brands into the cave. In a short time a Ganiagwaihegowa came\nout. They shot arrows at the beast, but none of these injured him, for\nhe was full of evil orenda. But, while the bear was rushing around, he\nhappened to raise his fore feet, and when the men shot him there, he\ndied instantly, for it is said that the life of the Ganiagwaihegowa is\nin the soles of his fore feet, and that this bear is vulnerable in no\nother spot.\n\nThe Ganiagwaihegowa used to eat common bears. No bear but this would\neat a bear and no other kind of bear could be killed by being shot in\nthe feet.\n\n\n\n\n\n32. THE MAN WHO BECAME A FISH, AND A GANIAGWAIHE\n\nTwo young warriors, who were cousins, started on a hunting expedition.\nHaving arrived at their destination, they constructed a temporary camp.\n\nSome time after camping they heard a very peculiar noise, and one of\nthe cousins said, \u201cI am going to see what is making that sound.\u201d On\ninvestigation he found that the sound came from a hollow tree, so he\nconcluded naturally that it was caused by a bear. Going back to the\ncamp, he said to his companion, \u201cThere must be a bear in that hollow\ntree, although the noise which it makes is like that of a whirlwind.\u201d\nThen they both went to the tree to investigate further the cause of the\npeculiar sounds. One climbed the tree to take a look into the cavity.\nAt first he could see nothing, but finally he saw at the bottom of the\nhollow cavity a spotted trout, which was leaping around swiftly in\nwater collected there. Crawling into the hole, he captured the trout\nwith his hand. On getting out, he threw the fish down to his cousin,\nwho said: \u201cThis is a curious fish. Let us take it back to camp.\u201d The\nother replied, \u201cNo! Do not touch it; it may be something that will\nbring us harm.\u201d But the other young man would not heed this advice.\nTaking the fish to camp, he cleaned, cooked, and ate it. When he had\nfinished eating, he began to be very thirsty, and said to his\ncompanion, \u201cGo and get me some water, cousin.\u201d The cousin brought him\nwater, and the other drank and kept on drinking, seeming to be unable\nto get enough water.\n\nThen his cousin said to him, \u201cDo you not think that the fish is making\nyou ill?\u201d The only reply was, \u201cOh! get me more water. Take my moccasins\nand get me plenty.\u201d He brought both moccasins full of water, which the\nthirsty man drank at once. At last the man who was not ill said, \u201cI am\ntired of getting water for you; go to the spring and there you can\ndrink all you want.\u201d Visiting the springs he drank until he was tired\nof drinking; then he rested, and then he began to drink still more.\n\nThe cousin, being busy around the camp, did not pay much attention to\nthe sick man, but after a while he went to the spring to look after his\ncousin. Arriving there, he was frightened when he saw him, for his\nmouth had become like that of a fish. He asked the sick man how he\nfelt. The other replied, \u201cOh, about as usual.\u201d Then came the query,\n\u201cDoes not your mouth feel queer?\u201d Putting up his hand, the afflicted\nyouth found that his mouth had grown large, but still kept on drinking.\nHis companion hurried back to the camp in sorrow. The next time he went\nto the spring he found that his cousin had become a fish to the waist.\nLater, when he went again to the spring, his cousin had completely\nchanged into a fish, and had gone into the spring. The following\nmorning his cousin had become a great fish, dwelling far under the\nwater, and the spring had grown into a large pond.\n\nThe man sat down on the bank of the pond. Soon the great fish, raising\nits head out of the water, said: \u201cMy poor cousin, you see how I have\nturned into a fish. Go home and tell my parents what has become of me.\nWhen you need fish, come to this pond and you shall get all you want.\nThis pond will always be full of fish.\u201d\n\nThe man went home, where he told everyone what had befallen his\ncompanion. The people then visited the pond, whereupon the great fish,\nlifting its head above the surface, said, \u201cI shall not long be a fish,\nfor I shall soon become a Ganiagwaihe.\u201d Then the people departed.\n\nIn a short time the great fish became a Ganiagwaihe, having hair only\non its back and feet. It remained around the lake, and of those who\ncame there to fish it always killed and ate one. The people did not see\nthis done, but always missed one of their number at that place. They\ndid not like this at all, knowing that if the fish continued to live\nthere long it would kill many persons. The people therefore assembled\nin council to decide how to get rid of the great fish. At last two or\nthree young men agreed to go there and try to kill the Ganiagwaihe; but\nthey never returned. Men who went to find them recovered only their\ngarments.\n\nFinally the cousin of the man who had become a Ganiagwaihe said: \u201cI\nshall now go. Perhaps I may be able to kill it.\u201d So they prepared for\nhim parched corn, new moccasins, and a very good bow and twelve fine\narrows. Having arrived at the pond, he camped there. That night he\ndreamed that his cousin, appearing to him in the form of a man, asked\nhim: \u201cWhy did you come? I can kill you.\u201d The other answered, \u201cI have\ncome to kill you because you are doing great harm to our people.\u201d Then\nGaniagwaihe said, \u201cI shall start at daylight, and you pursue me and see\nif you can catch me.\u201d\n\nEarly the next morning the young man started in the direction the\nGaniagwaihe had indicated it would flee, and, running as swiftly as he\ncould, he kept up the pursuit until midday, when he saw the tracks of\nthe Ganiagwaihe. Thereupon he shouted in triumph: \u201cNow I shall kill\nyou. I shall soon overtake you now.\u201d Then he ran faster than he had\nbeen running before. He ran until night, when he camped and built a\nfire. On looking at his bundle of corn flour he found that it had\nbecome ants; so he had nothing to eat. This mishap was caused by the\nGaniagwaihe in order to deprive the man of food. It was now night.\nWhile the young man sat there thinking about his situation he heard the\napproach of footsteps. He knew that it was his cousin, the Ganiagwaihe,\nand he was ready to take aim when the Ganiagwaihe called: \u201cStop,\ncousin! Hold, until I can have a talk with you. If you will permit me\nto escape this time, I will start early in the morning and will leave\nthis part of the country forever, and I will injure your people no\nmore.\u201d The young man replied: \u201cIf you are in earnest in what you have\njust said, I will spare your life. You know that too many have already\nbeen killed by you, and you must stop killing our people at once.\u201d\nThoroughly frightened, the Ganiagwaihe agreed to this; and, having bade\neach other farewell, they parted.\n\nThe next morning the young man went home, where he told the people what\nhad occurred, adding: \u201cYou can now fish in the pond as much as you\ndesire; there is no one to give you trouble now.\u201d So it came to pass\nthat the Ganiagwaihe kept his word to his cousin.\n\n\n\n\n\n33. A DEAD MAN SPEAKS TO HIS MOTHER THROUGH THE FIRE\n\nAn old woman and her son lived in a lodge in a certain village, and a\nbrother and his sister in another. The old woman\u2019s son and the brother\nwere of the same height and looked so much alike that they could\nscarcely be known from each other; they were great friends.\n\nThe son often visited the brother and sister, and the brother found out\nthat he thought of marrying his sister, who was yet very young, when\nshe became old enough. The brother was not pleased with this prospect,\nso he made up his mind to kill his friend. The next time the latter\ncame the brother killed him. Digging a deep hole under the fireplace\nand putting the body therein, he covered it with earth, and made a fire\nagain over the spot.\n\nThe mother waited for her son, but he did not come home. Then she went\nto the other lodge and asked, \u201cWhere is my son?\u201d \u201cHe left here to go\nhome. It may be he is in the woods now. He said he was going to cut\nwood for arrows,\u201d answered the young man.\n\nWhen the woman went out the brother started off and, cutting wood,\nquickly ran to her lodge, where he sat down and began to whittle\narrows. Soon afterward she came in. Turning to her, he asked, \u201cWhere\nhave you been, mother?\u201d \u201cOh! I have been over at your friend\u2019s lodge.\u201d\nShe failed to detect any difference between her son\u2019s voice and his. He\nsaid, \u201cWell, mother, I am going over there a while.\u201d Putting up the\narrows and running home, he said: \u201cI am afraid, my sister, that there\nis impending danger and that we are going to die. Hurry to the spring\nand leave your pail there: then run around in every direction so as to\nmake many trails and come back to the lodge.\u201d\n\nGoing to the spring, the girl covered the ground with tracks and\nreturned. The brother said, \u201cI am now going to put you into the head of\nmy arrow and send you off to a safe place.\u201d Taking hold of his sister\u2019s\narm, he shook her until she became very small; then opening the\narrowhead, he put her into the cavity, and after carefully securing her\nthere, said: \u201cI am going to shoot you toward the east. When the arrow\nstrikes the ground you must jump out and run. I will soon overtake\nyou.\u201d Standing by the fireplace, he shot the arrow out of the\nsmoke-hole. In due time it came down on a stone far off in the east,\nwhen the arrow burst and the girl came out and ran off.\n\nAfter running around in circles and making many tracks around the\nlodge, the brother then went up the smoke-hole and stood on the roof.\nThere was visible a long streak, or trail, which the arrow had made\nthrough the air. Running under this trail, he soon came to the spot\nwhere the arrow had struck the stone, and then he followed his sister\u2019s\ntracks.\n\nThe old woman, the murdered man\u2019s mother, growing tired of waiting for\nher son, went over to the neighboring lodge to see what he was doing.\nShe found the lodge empty. While sitting there by the fire, a voice\nspoke to her out of the flames, saying: \u201cMy friend has killed me. My\nfriend has killed me.\u201d Thereupon she dug down under the hearth until\nshe found her son\u2019s body. On reaching home she became a\nGaniagwaihegowa. Then she followed the girl\u2019s tracks to the spring and\nback again to the lodge. She could find no one in the lodge. At last,\nlooking up through the smoke-hole, she saw the trail of the arrow\nthrough the air. Hurrying out, she ran toward the east.\n\nIn the meantime the young man had overtaken his sister before she had\ngone far from the stone. After a while they heard the roaring of\nGaniagwaihegowa. The girl trembled from great fear and grew weak. Her\nbrother encouraged her. Stopping at night, they lay down and slept a\nlittle. The young man dreamed that a woman came to him, saying: \u201cYou\nthink you and your sister are about to die, but you are not; here is a\nstone with which to defend yourself. Tomorrow about noon throw this\npiece of stone behind you, with the words, \u2018Let there be a ridge of\nrocks across the world so high that nothing can climb over or pass\nit.\u2019\u201d\n\nIn the morning he saw near the brush lodge the very stone he had seen\nin his dream. He took this piece of stone with him. Before midday they\nheard the roaring of Ganiagwaihegowa. At noon the young man threw the\npiece of rock behind him, and at that moment a ridge of rocks, rising\nso high that no living thing could climb over it, stretched itself\nacross the world.\n\nOn coming to the ridge the Ganiagwaihegowa saw that the tracks of the\nbrother and sister went through the wall. She clambered up and then\nfell backward, howling terribly and crying, \u201cI will overtake and eat\nthem both.\u201d The young man\u2019s sister heard the words of the monster. The\nGaniagwaihegowa ran toward the north, but could find no end to or\nopening in the wall of rocks. Then, coming back, the monster ran to the\nsouth, but could find no end there. Once more returning, she lay down\nnear the tracks by the wall. It was now night. The Ganiagwaihegowa\nstaid there until morning. On rising she was greatly surprised at\nfinding nothing but a small stone in her way. Picking up the stone, she\nground it to powder in her mouth, and then, roaring terribly, went on.\n\nThe brother and sister had now gone far ahead. Toward noon they heard\nthe roaring of the Ganiagwaihegowa and knew that she was drawing near.\nTaking a pigeon feather from his pouch, the young man threw it behind\nhim, saying, \u201cLet there be a thick rampart of pigeon droppings across\nthe world, so high that nothing can pass over it or go through it.\u201d\nThen he hurried on with his sister. Soon the bear rushed up to the\nrampart in a fearful rage. She tried to climb the rampart, but could\nnot do so. Then she tried to push through it, but went out of sight in\nthe filth, nearly smothered, and had hard work to get out. Then the\nmonster ran as fast as possible to find an opening, but without\nsuccess; so, coming back at night, she lay down and slept until\nmorning, when she found nothing in the way but a feather. This she bit\nand chewed to pieces.\n\nThe brother and sister came to a great wood, all the trees of which\nwere dried up and leafless. They found a lodge, which they entered. An\nold man, who was their uncle, was sitting inside. They told him their\ntrouble; whereupon he said, \u201cI will do all I can for you, but you have\nanother uncle living not far from here who can help you much better\nthan I can.\u201d The old man was engaged in chipping flints. When he got a\nhandful of flint chips he would fling them out at the trees; in this\nway he had killed the whole forest, for he had great powers of\nwitchcraft.\n\nThe brother and sister then went to the next lodge. The old uncle whom\nthey had left had a heap of flint chips piled up near him. When he\nheard the Ganiagwaihegowa coming he struck it again and again with the\nchips. But the Ganiagwaihegowa did not turn away; coming up to the\ndoor, she asked the old man, \u201cHave you seen a couple of persons pass\nhere?\u201d \u201cNo,\u201d said he, \u201cI pay no attention to anyone who comes.\u201d\nThereupon the monster crushed his head, thus killing him. Then,\ndiscovering the tracks, the Ganiagwaihegowa said, \u201cThey have gone\nahead; it is too bad that I have killed the old man.\u201d Roaring loudly,\nshe rushed on. \u201cI will overtake you and eat you,\u201d she said.\n\nSoon the brother and sister came to the other uncle. After hearing of\ntheir troubles he said, \u201cI will help you all I can, but hurry on until\nyou come to another uncle.\u201d Then he made a trap on the trail, and near\nthat a second and a third. When the Ganiagwaihegowa came up, she rushed\ninto the first trap, where she struggled a long time. Finally, breaking\nthrough this trap, the monster went on until she got into the second\ntrap. After a longer struggle she broke through this, only to fall into\nthe third trap, from which also she escaped at last. Coming soon to the\nthird old man, the Ganiagwaihegowa asked, \u201cHave you seen a couple of\npersons pass this way?\u201d \u201cI have not,\u201d was the reply, whereupon the\nmonster, seizing the old man, ground him to pieces with her teeth.\nThen, finding the tracks of the young couple, she said: \u201cHere are the\ntracks again; they have passed on. I am sorry that I killed the old\nman.\u201d\n\nThe brother and sister went to the third uncle. Rushing into his lodge,\nthey found him making a net. His eyes were closed and filled with\nmatter, but still he was at work. He had long upper eyelids hanging\ndown on his cheeks. Raising the lids he cleaned his eyes; then with a\npiece of buckskin he tied the lids across his forehead. When the\nbrother and sister rushed in, they said, \u201cUncle!\u201d but he did not hear\nthem. They called again, \u201cUncle! we are running away and want your\nassistance,\u201d but he did not stop, for he failed to hear them. Then the\nbrother hit him on the head with a corn pounder, whereupon, raising his\neyelids, he said, \u201cI heard a voice.\u201d The brother and sister exclaimed,\n\u201cWe are closely pursued by a Ganiagwaihegowa.\u201d \u201cI will help you as far\nas I can, but your grandfather, who lives near here, will do more than\nI. Run to him,\u201d was his answer. They hurried on.\n\nThe Ganiagwaihegowa came nearer and nearer. The old man laid a long net\nacross the trail, in which the Ganiagwaihegowa was caught. After\nstruggling somewhat, she cleared herself. On coming to the old man\u2019s\ndoor she asked, \u201cHave you seen two people pass this way?\u201d \u201cNo!\u201d said\nhe. The old man had told them to run to their grandfather, and they had\ndone so.\n\nOn reaching their grandfather they found S\u02bbhagodiyoweqgowa there, who\nhad rattles. When the brother and sister came up S\u02bbhagodiyoweqgowa told\nthem to go on and that they would come to a lodge, and that the people\nin that lodge were very strong in sorcery, having great orenda.\n\nThe boy and his sister went on. The bear came to the S\u02bbhagodiyoweqgowa,\nwhom she killed after a hard fight. The two fugitives reached the\nlodge, in front of which was an old Djogeon [49] woman, who was very\nsmall. She told them to go in and sit down. She had three sons inside\nand also a great deal of bear\u2019s fat. The old woman told the boys to\nmake a fire on the tracks of the brother and sister and to put over it\nto boil a kettle of bear\u2019s oil. They made two fires, putting two\nkettles over them, into which they poured the oil. Then the three boys\ngot red willow, from which they soon made a number of arrows.\n\nThe Djogeon woman stood near the first kettle when the Ganiagwaihegowa\ncame rushing along asking, \u201cAre the two persons here who made these\ntracks?\u201d \u201cYes; they are in the lodge,\u201d was the reply. The\nGaniagwaihegowa started to go around the kettles, but the woman said,\n\u201cNo, you must go the way they went, right through the fire, kettles and\nall; you must do the same as they did.\u201d On starting to do so the\nGaniagwaihegowa got her paws in the boiling oil and overturned the\nfirst kettle. Badly burned, the monster fell back, growling. In making\nfor the second kettle, that too was upset in the same way and she was\nburned still more. Then the boys killed the Ganiagwaihegowa with their\nred-willow arrows, and, building a fire, they burned her bones to\npowder, so that the monster could not come to life again.\n\nThe old Djogeon told the brother and sister to stay two or three days\nat her lodge and rest; then her sons would take them home. She told her\nsons that this old Ganiagwaihegowa woman stole a young boy and girl\nfrom them and took them away, wishing to make the girl marry her son.\nThe boys took the brother and sister two days\u2019 journey, which was as\nfar as they could go. Then they directed the former fugitives so that\nthey got home.\n\nIt is said that the Ganiagwaihegowa woman\u2019s boy had a tuft of yellow\nhair hanging down his back, and that when he was killed, his companion,\nhaving cut off this tuft, fastened it to the top of his own head. When\nthe Ganiagwaihegowa woman\u2019s boy went hunting, he would send his arrows\nhome and they would go into the lodge just where they belonged; but\nafter the other man obtained the hair, his arrows would go home in the\nsame way, for the orenda was in the tuft of yellow hair.\n\n\n\n\n\n34. THE POTENT BOY [50]\n\nA man and his wife lived together in an ugly looking lodge in the\nwoods. They had a son four or five years old.\n\nAfter a time the woman gave birth to another boy, not longer than one\u2019s\nhand, who was very bright and lively. Wrapping the little fellow\ncarefully, the father, thinking he could not live, placed him in a\nhollow tree outside the lodge. Then he burned the body of the mother,\nwho had died when the baby came into the world.\n\nThe man went hunting every day as before. The older boy played around\nthe lodge by himself and was lonely. After some time had elapsed he\nheard the baby in the hollow log crying, for he, too, was lonely and\nhad nothing to eat. The elder boy found his little brother and, making\nsoup of deer intestines, gave it to him to drink. He drank the soup\nwith great relish and became much strengthened. The brother gave him\nplenty of it. At last the little fellow came out of the log and the two\nboys played together.\n\nThe elder brother made the little one a coat of fawn skin, which he put\non him. This made the baby look like a chipmunk as he ran around. They\nwent to the lodge and played there. Noticing a decrease in the stock of\nprovisions, the father asked the boy what he did with the deer\nintestines. \u201cOh,\u201d said the boy, \u201cI ate a good deal of them.\u201d Then\nlooking around the fire and seeing a small track and very short steps,\nthe father said: \u201cHere are the tracks of a boy. Who is it?\u201d The boy\ntold him how he had found his little brother in a hollow tree, and that\nhe had given him soup and had made him a fawn-skin coat, and that they\nhad played together. \u201cGo and bring him,\u201d said the father. \u201cHe would not\ncome for anything, for he is very timid,\u201d was the answer. \u201cWell, we\nwill catch him. You ask him to go to hunt mice in an old stump there\nbeyond the log. I will get him.\u201d Catching a great many mice, the man\nput them in his bosom, in his clothes, and all around his body and,\ngoing beyond the log, turned himself into an old stump full of mice.\n\nGoing to the hollow tree, the boy said, \u201cCome, let us play catching\nmice.\u201d The little fellow came out and running to the stump rushed\naround it, catching many mice. The little boy, wild with excitement,\nlaughed and shouted with joy, for it seemed that he had never known\nsuch fun. All of a sudden the stump turned into a man, who, catching\nhim in his arms, ran home. The boy screamed and struggled, but it was\nof no use; he could not get away, and he would not be pacified until\nhis father put a small club into his hand, saying, \u201cNow strike that\ntree.\u201d He struck a great hickory which stood near. The tree fell.\nEverything he struck was crushed or killed; he was delighted and cried\nno more. The little boy stayed now with his brother and played with him\nwhile their father went hunting. \u201cYou must not go to the north while I\nam away,\u201d said the father; \u201cbad, dangerous people live there.\u201d When the\nfather was gone the little boy said, \u201cOh, let us go north; I should\nlike to see what is there.\u201d Starting in that direction, the boys went\non until they came to wooded, marshy ground. Then the little boy heard\nmany people call out, \u201cMy father! My father!\u201d \u201cOh, these people want to\nhurt my father,\u201d said he. Making ready a pile of red-hot stones, he\nhurled them at these people and killed all of them. They were frogs and\nsang nohqwa. When the boys came home their father was very angry and\nsaid, \u201cYou must not go again, and you must not go west; it is very\ndangerous there, too.\u201d\n\nWhen their father had gone hunting the next day the little boy said, \u201cI\nshould like to see what there is in the west; let us go there.\u201d\nTraveling westward, they went on until they came to a very tall pine\ntree. In the top of the tree was a bed made of skins. \u201cOh!\u201d said the\nlittle boy, \u201cthat is a strange place for a bed. I should like to see\nit. I will climb up and look at it.\u201d Up he went. He found in it two\nlittle naked children, a boy and a girl; they were frightened. On\npinching the boy, the child called out: \u201cOh, father, father! some\nstrange child has come and he has frightened me nearly to death.\u201d\nSuddenly the voice of Thunder was heard in the far west. It came nearer\nand nearer, hurrying along until it reached the bed in the tree top.\nRaising his club, the little boy struck Thunder, crushing his head so\nthat he fell dead to the ground. Then, by pinching her, he made the\nlittle girl call: \u201cMother, Mother! some strange boy has come and is\nplaying with me.\u201d Instantly the mother Thunder\u2019s voice was heard in the\nwest, and presently she stood by the nest. The boy struck her on the\nhead with his club, and she, too, fell dead. Now, thought the boy:\n\u201cThis Thunder boy would make a splendid tobacco pouch for my father. I\nwill take him home.\u201d So, striking him with his club, he threw him down,\nand the little girl also. When the boy with the club reached the\nground, he said to his brother, \u201cNow, let us go.\u201d On getting home, he\nsaid, \u201cOh, father! I have brought you a splendid pouch.\u201d \u201cWhat have you\ndone?\u201d said the father. When he saw the dead Thunder baby he said:\n\u201cThese Thunders have never done any harm. They bring rain and do us\ngood, but now they will destroy us all in revenge for what you have\ndone.\u201d \u201cOh! they will not hurt us. I have killed that whole family.\u201d\nThe father took the skin for a pouch. \u201cNow, my boy,\u201d said the father,\n\u201cyou must never go north, to the country of the Stone Coats.\u201d The elder\nbrother would not go, so the little one went off alone. About noon he\nheard the loud barking of Stone Coat\u2019s dog, which was as tall as a\ndeer, so he knew the master was near. He jumped into the heart of a\nchestnut tree, where he found a hiding place.\n\nPresently Stone Coat came up, and, looking at the tree, said, \u201cI think\nthere is nothing here;\u201d but the dog barked and looked up, so that\nfinally he struck the tree with his club, splitting it open. \u201cWhat a\nstrange little fellow you are,\u201d said Stone Coat, looking at the boy as\nhe came out; \u201cyou are not big enough to fill a hole in my tooth.\u201d \u201cOh!\nI did not come to fill holes in your teeth. I came to go home with you\nand see how you look and how you live,\u201d said the boy. \u201cAll right. Come\nwith me,\u201d said Stone Coat. Stone Coat was of enormous size. He carried\nin his belt two great bears, which to him were as two squirrels to an\nordinary man. Every little while, looking down, he would say to the\nlittle fellow running by his side, \u201cOh! you are such a funny little\ncreature.\u201d\n\nStone Coat\u2019s lodge was very large and long. The little boy had never\nseen anything like it. Stone Coat skinned the two bears; he put one\nbefore his visitor and took one for himself, saying to the boy, \u201cNow\nyou eat this bear, or I will eat you and him together.\u201d \u201cIf you do not\neat yours before I eat mine, may I kill you?\u201d asked the boy. \u201cOh, yes,\u201d\nsaid Stone Coat. The little boy cut off mouthfuls, and cleaning them as\nfast as he could, he put them into his mouth. He kept running in and\nout, so as to hide the meat. In a short time all the flesh of his bear\nhad disappeared. \u201cYou have not eaten yours yet; I am going to kill\nyou,\u201d said the little fellow to the Stone Coat. \u201cWait until I show you\nhow to slide down hill\u201d\u2014and Stone Coat took him to a long hillside,\nwhich was very slippery and which ended in a cave. Putting the little\nfellow in a wooden bowl, he sent him down at a great rate. Presently he\nran up again to the place where he started. \u201cWhere did you leave the\nbowl?\u201d asked Stone Coat. \u201cOh! I do not know; it has gone down there I\nsuppose,\u201d replied the little fellow. \u201cWell, let us try to see who can\nkick this log highest,\u201d said Stone Coat. \u201cYou try first,\u201d said the\nlittle one. The log was two feet in diameter and six feet long. Putting\nhis foot under it, Stone Coat lifted the log twice his own length. Then\nthe little boy, placing his foot under the log, sent it whistling\nthrough the air. It was gone a long time; then it came down on Stone\nCoat\u2019s head, crushing him to death. \u201cCome here,\u201d said the little fellow\nto Stone Coat\u2019s dog. The dog came and the boy got on his back and rode\nhome, saying, \u201cNow my father will have a splendid hunting dog.\u201d When\nthe father saw the dog he cried out, \u201cOh! what have you done? Stone\nCoat will now kill us all.\u201d \u201cI have killed Stone Coat. He will not\ntrouble us any more,\u201d replied the Potent One.\n\n\u201cNow, my boys, you must never go to the southwest, to the gambling\nplace,\u201d said the father. The next day about noon the little boy started\noff alone. He came to a beautiful opening in the woods, at the farther\nend of which was a lean-to, under which was a man with a very large\nhead (far larger than the head of a buffalo), who played dice for the\nheads of all who came along. Crowds of people were there betting in\nthrees. When the game was lost the big-headed man put the three persons\non one side in reserve; then he played again with three more, and when\nthey lost he put them with the first three, and so on until the number\nwas large enough for his purpose; then, getting up, he cut all their\nheads off. As the boy approached, a number who had lost their bets were\nwaiting to be killed. Hope came to them all, for they knew that this\nlittle fellow had great orenda. Immediately the game began. When the\nbig-headed man threw the dice the boy caused some to remain in the dish\nand others to go high, so the dice in the throw were of different\ncolors. When he himself threw, all the dice, turning into woodcocks,\nflew high and came down sitting, and all of one color in the bowl. The\ntwo played until the boy won back all the people and the big-headed man\nlost his own head, which the boy immediately cut off. The whole crowd\nshouted, \u201cNow, you must be our chief.\u201d \u201cOh! how could such a little\nfellow as I be a chief. Maybe my father would consent to be your chief.\nI will tell him,\u201d said the boy. So the boy went home and told his\nfather, but the latter would not go to the land of gambling.\n\n\u201cNow,\u201d said the father, \u201cyou must never go to the east; they play ball\nthere; you must never go there.\u201d The next day the boy, starting for the\neast, traveled until he came to beautiful plains, a great level\ncountry, where the wolf and the bear clans were playing on one side\nagainst the eagle, the turtle, and the beaver clans on the other. The\nlittle boy took the side of the wolf and the bear; they said, \u201cIf you\nwin, you will own all this country.\u201d They played, and he won for them.\n\u201cNow,\u201d they said, \u201cyou are the owner of all the country.\u201d On reaching\nhome the little boy said to his father, \u201cI have won all the beautiful\ncountry of the east; you come and be the chief of it.\u201d His father\nconsented, and going to the country of the east with the two boys,\nthere they lived. That is the story.\n\n\n\n\n\n35. THE FAITHLESS WIFE AND THE THREE OLD MEN\n\nA man and his wife went into the forest to hunt. They built a lodge of\nhemlock boughs, in which they lived very happily. In the course of time\na boy was born to them. They had plenty of meat, for the man was a\nsuccessful hunter. While he was away hunting in the forests his wife\nwould busy herself in dressing the meat, in bringing bark to keep up\nthe fire, and in taking care of the child. Later another child, a girl,\nwas born.\n\nEverything went well until the boy was large enough to do errands. Then\nhis mother began to send him for water, which was at some distance from\nthe cabin. For some reason unknown to her the child was much afraid of\ngoing to the spring. Whenever his mother ordered him to go he would\ncomplain and try to beg off; but, taking him by the hair, she would\nlead him to the door, push him out, throwing the water vessel after\nhim. Then the child knew he must pick up the vessel and go. When he had\nbrought the water into the lodge the mother would wash herself, comb\nher hair carefully, and after donning her best robe she would take the\nforehead strap and hatchet and go away, telling the boy that she was\ngoing for bark for the fire and that he must stay with his sister.\n\nThis conduct was repeated at the same time every day for a long while.\nThen the mother began to be very cruel to the boy. She did not feed him\nproperly, and neglected him in every way, seeming almost to hate him.\nAt last the boy told his father that his mother did not give him enough\nto eat. The father had noticed that she was cross and cruel to the\nchild, and had begun to think that something was wrong. Finally as he\nand the son were lying down together one night on one side of the fire\nand the mother and the little girl on the other side, the father began\nto question the boy about what took place at home while he was away\nhunting. Then the boy told him that about the same time every day his\nmother sent him after water to a place where he was afraid to go; that\nthen, after washing herself and combing her hair, she would go off into\nthe woods for bark for the fire, and remain a long time.\n\nThe next day when the father came home he asked whether the same thing\nhad taken place. The boy replied, \u201cYes.\u201d Then the man determined to\nwatch his wife. The following day he started out to hunt, as usual.\nAfter going some distance, he crept back to a place whence he could see\nwhat took place around the cabin. Shortly he saw the skin door open and\nhis boy thrust out and the water vessel thrown after him. He saw the\nboy pick up the vessel and start off, crying bitterly. This made the\nfather very sad, but he waited as patiently as possible to see what\nwould happen next.\n\nThe boy brought the water. Soon after this his wife came out in new\ngarments, carrying her strap and hatchet. She walked away from the\nlodge in a bee line, her husband following cautiously. Walking down a\nlittle hill, she went on until she came to a dry black ash tree, from\nwhich the bark could be stripped easily. There she stood, looking up at\nit. Her husband drew as near as he could without being seen by her.\nAfter gazing up into the tree for a moment, she struck it with the back\nof her hatchet, making a beautiful sound. After waiting a while, she\nstruck it a second time. Again the same musical sound was heard. The\nthird time she struck it he heard a bird on the top branches. As she\nstruck it the fourth time the bird flew down. As it alighted on the\nground it became a handsome man. The husband saw how his wife and her\nlover dallied together. At that moment, drawing his bow, he shot an\narrow. In the twinkling of an eye the lover, turning himself into a\nbird, flew upward and disappeared in the air. The woman sprang up, and\nseeing her husband, said, \u201cIt is you, is it?\u201d \u201cYes,\u201d he replied, \u201cnow I\nknow why you abuse our boy.\u201d \u201cYes; I do abuse him, and I will abuse\nyou, too,\u201d she declared. Seizing a club, she beat him until he was\nhelpless; then, leaving him on the ground, she ran home, put her\nchildren outside the cabin, and set fire to the hemlock boughs\ncomposing its roof. These blazed up and soon the lodge was in ashes.\nThen she said to her children, \u201cYou stay here; everything will be all\nright.\u201d Then, taking up a handful of ashes, she threw them into the\nair, saying, \u201cLet there be a snowstorm and let the snow lie as deep as\nthese trees are high.\u201d As the snow began to fall, she said to the boy,\n\u201cHere is your dog; keep him with you, and take care of your sister.\u201d\nThen she started off.\n\nThe snow kept coming down. Soon the boy and girl were covered, but they\nfelt as comfortable as if they were in a warm cabin.\n\nAfter a while the father, having recovered, dragged himself toward his\nhome. When near, he saw there was no longer a lodge. He searched for\nhis children and at last found and rescued them. Then he set about\nbuilding a lodge of boughs. The boy told him what his mother had said\nand done, and he was very sad. When the lodge was finished, he said:\n\u201cYou must stay here and take care of your little sister and your dog,\n\u2018Beautiful Ears.\u2019 [51] You must always give him plenty to eat, as much\nand as good food as you have yourself. When you go out you must always\ncarry your sister on your back. Never put her down nor leave her for a\nmoment, and when the dog shows himself uneasy, turn around and go home.\nNow I am going in pursuit of your mother.\u201d So saying, he started off.\n\nIn the morning when the brother and sister and dog woke up they found\nbreakfast already cooked. The boy first gave the dog his share and then\nhe and his little sister ate. At meal times their food was always ready\nfor them to eat. Some time afterward the boy, becoming lonely, said to\nhis sister and the dog, \u201cWe will go out to amuse ourselves.\u201d He had a\nbow and arrows, but could not use them much, for he carried his sister\non his back from place to place. The dog usually ran ahead, then it\nwould run back, and it was in motion at all times. They kept looking\naround and enjoying themselves until the dog began to whine and tease,\nwishing to go home. Then the boy said, \u201cI think our dog wants to go\nback home.\u201d So they turned back, and when they got home their supper\nwas ready.\n\nA few days later they went out again, a little farther than on the\nfirst day. Again on their return home supper was ready. The boy always\ngave the dog his share first. A third time they went out. They had\nalready gone a considerable distance from the lodge when all at once\nthe dog ran after some wild turkeys. The boy followed the dog, which at\nlast chased them into the bushes. The boy could not get into the bushes\nto shoot them, for his sister was strapped on his back. Thereupon he\nsaid to himself, \u201cI will unstrap her for just a moment. Then we shall\nhave a good fat turkey to eat.\u201d So he took her off for a minute, but\nalmost before he had reached the bushes she screamed, and he saw a\ngreat bear run off with her. The boy and the dog followed the bear for\nthree or four days. The boy heard the dog bark as it ran on. At last it\ngot out of hearing and he lost all track of both dog and bear; now he\nwas alone in the world. He had nothing to live for and wished to die.\nHe tried several times to destroy himself, but he could not.\n\nOne day he climbed the high banks of a great lake. Mounting a rock,\nwith the thought, \u201cNow I will end my life,\u201d he leaped into the water.\nWhen he struck the surface he lost his senses. On coming to himself\nagain he seemed to approach a beautiful country with the purpose to\nstay there, and he thought that he was very comfortable. But it turned\nout that a great fish had swallowed him when he had struck the water.\n\nAfter a few days the fish got into a small stream, on the banks of\nwhich two sisters had built a lodge; they had also made a dam to catch\nfish. One morning on going to the dam they were delighted to find a\ngreat fish there. The first said, \u201cLet us dress it right away.\u201d \u201cWait,\u201d\nthe other said, \u201cuntil we get the water boiling to cook it. We must cut\nit up carefully. Such a fish must have much roe.\u201d\n\nWhen everything was ready they opened the fish carefully; in the place\nof roe they found a beautiful boy. For a moment they forgot the fish.\nThey washed the boy and cared for him, and were rejoiced that such a\ngift had come to their door. They said: \u201cWe will take good care of him.\nPerhaps he will become a great hunter and get meat for us when we are\nold.\u201d The sisters and their son, as they called him, lived very happily\ntogether. He soon surprised them by killing large game and by becoming\na great hunter. When they found, however, that while hunting he\nwandered off a long distance from home, they were alarmed and cautioned\nhim to keep near the lodge and, above all, not to go near the setting\nsun. Finally he killed a great deer. While the sisters were pleased\nwith his power and skill, they were afraid something might happen to\nhim, since there were so many wicked people about. The fear worried\nthem greatly. They kept warning him of danger, saying that he must\nnever on any account go toward the setting sun.[52]\n\nAfter a time the youth killed any kind of game he wished. One day he\nsaid to himself: \u201cI wonder what there is near the setting sun? I will\ngo to see for myself.\u201d He had not gone far before he came to a\nclearing, in which he saw a cabin that seemed to be empty. Everything\nwas quiet around it. Creeping up cautiously, he peeped in; an old man\nwas sitting there with his head bent upon his breast. The latter\ninstantly called out, \u201cWell, nephew,[53] have you come?\u201d Knowing that\nhe was discovered (by sorcery), the boy answered: \u201cYes; I have come. I\nthought I would see what you are doing.\u201d \u201cWell, come in and wait a\nmoment. I will get my head up,\u201d the old man replied. Taking up a mallet\nand a large wooden pin that lay at his side, he drove the pin down his\nspinal column. Up came his head, whereupon he said, \u201cI have a rule that\nwhen one of my nephews comes I play a game with him, and we bet.\u201d \u201cWhat\ndo you bet?\u201d asked the boy. \u201cI bet my head against his,\u201d came the\nreply. \u201cAll right,\u201d said the boy. The old man dusted off the fireplace\nand made it smooth; then he shook the bowl and plum pits. The agreement\nwas that the first who turned the plum pits all of one color was to be\nthe winner. The old man said, \u201cYou must throw first.\u201d \u201cNo,\u201d said the\nboy, \u201cyou proposed the game; now you must play first.\u201d At last the old\nman agreed to this. As he shook the bowl the six plum pits flew out of\nthe smoke hole. When they got outside they turned into birds, which\nflew off out of hearing. By and by the boy heard them again; down into\nthe bowl they rolled as plum pits. Bending over, the old man stirred\nand stirred them, repeating, \u201cLet them be white; let them be white!\u201d\nBut he could not get them all of one color. At last he ceased his\nefforts. Then the boy threw his own dice, and, like the others, they\nwent out of the smoke hole and, turning into birds, flew off. Thereupon\nthe old man began to stir the dish, saying, \u201cI wish this, I wish that.\u201d\nDown came the birds as plum pits. Then both stirred them, repeating, \u201cI\nwish this, I wish that,\u201d and they all turned to one color. When the old\nman saw that he had lost the game he wished to play once more. \u201cOh,\nno,\u201d said the boy; \u201cthat is not the rule.\u201d \u201cWell, let me smoke once\nmore,\u201d begged the old man. \u201cNo,\u201d the boy said, and, catching up a\ntomahawk, he cut off the old man\u2019s forfeited head. Afterward he set the\ncabin afire. Later he went home, but said nothing about his adventure.\n\nAfter a few days he thought he would go again toward the setting sun.\nPassing the old man\u2019s place, he soon came to another opening, in which\nhe saw a second cabin. All around it the ground was very smooth as if\nit were a great playground. Seeing nobody, he walked up quietly and\npeeped into the cabin; an old man sitting within called out: \u201cIs that\nyou, nephew? Come in. I have been waiting for you now some time.\u201d \u201cYes,\nI was going by, and I thought I would look in and see you,\u201d said the\nboy. \u201cWell, I have a way of passing time. I play a game when my nephews\ncome,\u201d declared the old man. \u201cWhat is your game?\u201d asked the boy.\n\u201cPlaying ball,\u201d replied the old man. \u201cI like that game,\u201d answered the\nyouth. \u201cI bet my head against my nephew\u2019s,\u201d said the old man. \u201cAll\nright. Let us play, then,\u201d was the boy\u2019s reply. They went to the middle\nof the clearing. At each end was a stake. The young man said, \u201cAre you\nready?\u201d Counting, \u201cOne, two, three,\u201d they threw the ball. The old man\nbeat the young man in throwing, but the young man struck the ball, and\nwas the better runner. When he was getting far ahead, the old man threw\na horn after him, which stuck into the middle of the boy\u2019s foot. He had\nto stop, sit down, and pull out the horn. Just as he drew it out, the\nold man passed him. Spitting on his hand, the young man rubbed his\nfoot, and it was healed. He then threw the horn, hitting the old man,\nwho now had to sit down and pull the horn out of his own foot. The ball\nrolled on, passing between the stakes. At the next turn the result was\nthe same, so the game was lost for the old man, who wanted to try\nagain; but the young man said, \u201cNo; that is not the rule.\u201d Thereupon\nwith his knife he cut off the old man\u2019s head, and, after burning his\ncabin, went home.\n\nA third time the youth went toward the setting sun, farther than\nbefore. Passing the first and second clearings, he came to a third, in\nwhich he saw a great pond covered with ice; near it was a cabin. As the\nyoung man peeped in, an old man sitting there called out: \u201cWell,\nnephew, I knew you would come. I am glad to see you.\u201d \u201cYes, I thought I\nwould look in and see you. Now I must go,\u201d added the youth. \u201cOh, no! I\nhave a rule that when one of my nephews comes I play a game. I run a\nrace on the ice, and whoever gets beaten to the end loses his head. No\nmatter how he gets there; only let him get there first, he wins.\u201d Just\nas he was ready to start, the young man, taking a ball off an oak tree,\nsaid, \u201cLet there come a high wind!\u201d He got into the ball (which grows\non the oak tree at a certain time of the year) and in a moment he was\nover the ice. The old man was scarcely halfway across. The young man\nthen pulled out of his pouch a white flint. As he threw it toward the\nmiddle of the pond, he said, \u201cLet this stone melt the ice and boil the\nwater.\u201d In an instant the old man was sinking in boiling water and\ncried for mercy, but the young man said, \u201cNo!\u201d As the water boiled it\nmelted all the ice; thereupon then the water disappeared, dry land\nappeared, and the old man was left in the middle of it, a great stone\nmonument. After setting fire to the cabin the young man went home. He\nhad never forgotten his father and sister, and he knew where they were.\n\nOne day a runner came to the lodge of the two sisters, announcing, \u201cI\nhave been sent by the chief to give notice of the marriage of a certain\nwoman. The chief wishes all to come.\u201d Knowing that the boy had orenda\n(magic powers), the sisters were careful of him. When he said, \u201cI want\nto go to the gathering,\u201d they raised many objections, saying, \u201cBad\npeople will be there; all sorts of games will be played.\u201d They were\nafraid to let him go. He replied: \u201cYou were afraid to have me go toward\nthe setting sun. I have been there. I have destroyed the dice man,[54]\nthe ball man, and the ice-pond man.\u201d The sisters were greatly\nastonished. The youth added. \u201cNow, I am going to the gathering. My\nmother, father, sister, and dog are there.\u201d Yielding at last, they told\nhim how to find his grandmother, and said that she would tell him what\nto do.\n\nHe set out; after traveling a long way he struck another trail; then he\nbegan to meet many people, and as they journeyed the crowd kept\nincreasing. When night came they all camped together and were very\nhungry. Going out, the youth killed game, which he told the men to\nbring in; this the women prepared. The next day all went on. The\nsisters had said to him before starting: \u201cThere will be one woman in\nthe crowd who will seem to have power over all men. Do not notice her.\u201d\nHe saw the woman, for the men all crowded around her, and one after\nanother she satisfied all their desires. He looked at her but passed\non.\n\nAt last he reached the place where his grandmother lived. She was very\npoor. He said, \u201cGrandmother, I have come.\u201d \u201cPoor grandchild, I am\nsorry. I have so little to give. I am alone and poor,\u201d murmured the\ngrandmother. \u201cOh! do not mind; we shall be all right,\u201d said he,\nbringing in game until the old woman was so glad that she was almost\ncrying with joy. She hurried around like a young girl to prepare food.\nThen he began to question her. She told him: \u201cThere is a great\ngathering at the Long Lodge. The chief\u2019s daughter is to be married. She\nhas been married before, but she nearly destroyed her husband, her\ndaughter, and their dog. She had a son, but nobody knows where he is.\nNow she is going to torture her husband to death. He is hung up at one\nend of the Long Lodge, and everyone can strike him with a burning\nbrand; his tears become wampum beads. Her daughter is hanging on a peg\nover the fire, slowly roasting. The dog is at one end of the fire and\neveryone who passes gives him a kick. He has consumption and his hair\nis all singed off.\u201d\n\nThe boy was very angry. When night came he said to his grandmother, \u201cI\nam going to the gathering.\u201d She warned him to beware of evil men and\nwomen who played games and tried to deceive people. When he arrived at\nthe gathering he pretended to be a little boy, playing around with the\nchildren and going into the Long Lodge with them. There he saw his\nmother decked out gaily, perched on a high seat in the middle of the\nroom, where she could be seen by everybody. He saw his father secured\nto a stake. Over the fire his sister was roasting, and he heard his dog\ncoughing, barely alive. Then he told his grandmother what he had come\nfor; that the woman was his mother and the man his father. \u201cNow, my\nmothers, the two sisters, told me to ask you to help me. Tell me what\nto do.\u201d Consenting, she said: \u201cI know everything and am ready to help\nyou. I have a pair of moccasins you must wear. At certain intervals\nyour mother orders your father to be branded. Now, you must stand near\nthe fire. The moccasins, being made of the skin of a woman\u2019s private\nparts, have sympathetic power over them. When your mother calls out,\n\u2018Brand him,\u2019 you must stick your foot into the fire.\u201d The boy obeyed\nher, sticking his foot into the flame as the woman gave the order\n\u201cBrand him.\u201d That instant his mother screamed with pain. All, wondering\nat this, questioned her, but she would not tell. She was ashamed. Then\nthe boy ran out of doors, but when it was time for her to give the\norder again he was near the fire. As she was beginning to say \u201cBrand\nhim,\u201d again he put his foot into the fire and at that moment she\nscreamed with pain. He tormented her in this way until she died. Each\ntime she suffered his father and sister felt great relief. When she was\ndead, he took his father and sister and dog out of the building. Then\nhe said, \u201cLet this building turn to red-hot flint.\u201d Immediately the\nlodge was in flames. As some of the people of the lodge had magic\npowers, their heads burst, the pieces striking against the stone walls,\nwhile their spirits flew out through the top into the air in the form\nof owls and other birds of ill omen.\n\nSpitting on his hands, the young man rubbed his father and sister and\ndog, and they became as well as ever. Then he said, \u201cNow, we will go\nhome.\u201d Thanking his grandmother, they started for the sisters\u2019 cabin.\nWhen they came near, the sisters ran to meet them, saying, \u201cWe will be\nyour father\u2019s wives.\u201d And they all lived happily together.\n\n\n\n\n\n36. THE DAGWANOENYENT (DAUGHTER OF THE WIND) AND HER HUSBAND\n\nThere were a nephew and an uncle, who lived together in a bark lodge in\nthe woods. The uncle gave the nephew nothing to eat, making him live on\nfungus. He told him he must not go north to collect fungus, but always\nsouth. The uncle himself went hunting every day but brought back no\ngame. At home he lived on chestnut pudding and bear\u2019s oil. The nephew\ncould not find out for a long time how he made the pudding, but at last\nhe discovered the process. The uncle had a little pot and a chestnut.\nHe would put the least bit of chestnut into the pot, saying,\n\u201cWatchisgwengo, Swell, Pudding.\u201d Thereupon the mush would increase in\nquantity.\n\nThe next day after his discovery the boy did just as he had seen his\nuncle do, with the result that he had a good meal of chestnut pudding.\nHe did likewise every day while his uncle was hunting. Then he began to\nwonder why his uncle forbade him to go northward. After thinking over\nthe matter a few days, he determined to go in that direction\nnotwithstanding his uncle\u2019s injunction.\n\nThe boy started on his journey, traveling until he came to a Long\nLodge. In the lodge was a great supply of venison and bear meat, and\nskin bags of bear\u2019s oil were hanging all around the wall. The only\nperson within was a woman, who was sitting in the middle of the room,\nwith her head bent down. There was also a small boy toddling around,\nwho clapped his hands and laughed when he saw the young man. The woman\ntook no notice of him. The young man played a while with the child.\nAfter a time he started for home, taking with him a small piece of meat\nwhich he had filched. The uncle, returning home, prepared his pudding\nin secret as before.\n\nThus it happened every day from year to year. It was the custom for the\nold man to set out to hunt and for the young man to go to the Long\nLodge to play with the little boy. The woman never moved nor spoke.\n\nThe little boy of the Long Lodge was about 15 when one day he said to\nthe young man: \u201cYou and I are cousins. Your uncle is my father and that\nwoman sitting there is my mother.\u201d The nephew then asked, \u201cWhy does she\nnever speak?\u201d He asked her various questions, but she would not answer\nhim a word. Thereupon with his bow and arrow he shot at a bag of bear\u2019s\noil which hung above her head. The arrow pierced the bag and the oil\nflowing out fell upon the woman\u2019s head and face. This made her very\nangry, but she did not speak.\n\nNow, all the meat in the lodge was the game which the uncle of the\nyoung man killed and brought in every day. He never came there until\nlate in the day while the nephew went home early, so that in all these\nyears they had never met at the Long Lodge. When the uncle came that\nevening he found the bag broken and the oil spilt over the woman. He\nsuspected that his nephew had been there. On reaching his own lodge\nthat night he asked, \u201cHave you been at the Long Lodge?\u201d \u201cOh, yes,\u201d said\nthe nephew; \u201cI have been going there for the last 13 years. I have\nalways eaten of the meat there. I have not eaten fungus for many\nyears.\u201d The uncle was very angry, and asked him whether he broke the\nbag containing the bear\u2019s oil. \u201cYes,\u201d the young man answered. \u201cOh! you\nhave destroyed us both, I fear. That woman is an awful witch. She can\nnot be killed. She will ruin us both,\u201d said the uncle.\n\nThe next day the uncle went off again. But that time the nephew\nremained at home. During the day, raising the cover of his uncle\u2019s\ncouch, he found a great pot. This he filled with water, putting in also\na good-sized piece of the chestnut, for he was very angry with his\nuncle. When the pot boiled, he began to strike it, saying, \u201cSwell, Pot!\nSwell, Pot!\u201d When it came up as high as the bed, he climbed on the bed.\nOn the pot rising higher, he climbed on the shelf, which extended\naround the side of the lodge. When it rose as high as that, he climbed\nout of the smoke hole on the roof, enjoying immensely the increase of\nthe pudding, knowing how terribly angry his uncle would be when he\nreturned in the evening.\n\nWhen his uncle came home he said to the boy, \u201cWhat have you been\ndoing?\u201d \u201cMaking chestnut pudding,\u201d declared the nephew. \u201cOh! it is too\nbad,\u201d exclaimed the uncle. \u201cOh! that is an old story with me. I have\nbeen eating chestnut pudding for 15 years,\u201d declared the boy. \u201cBy doing\nthis you will destroy us both,\u201d said the uncle, who was more angry than\never before. \u201cYou have enraged that woman. She will never stop her\nrevenge until she has killed us both,\u201d continued the uncle.\n\nThey went to bed, the old man feeling very bad. Just at daybreak the\nnext morning they heard a terrible noise away off in the distance. The\ntrees began to moan. The sound grew louder and louder. The two anxious\nwatchers heard the cracking of branches and the falling of trees. They\nsaid the most awful tempest they had ever heard was coming, with the\nwoman right in the midst of the storm. Sweeping down on the lodge and\ntearing it up from the ground, she caught up the uncle and bore him\naway. The nephew had hidden, so she did not find him.\n\nThat day the boy, going to the Long Lodge as before, found the old\nwoman sitting there, mute and motionless, as if nothing had happened in\nthe meantime. He asked the other boy, \u201cWhat has your mother done with\nyour father?\u201d \u201cOh! you will never see him again. She will come for you\ntomorrow morning. I do not know what she has done with my father, but\nshe went off with him and came back without him,\u201d declared the boy.\n\nThe nephew of the man went home to prepare for the coming of the woman.\nHe had a mole for his guardian. He got inside of the mole, which,\ninstructed by him, went down into the ground under the lodge as deep as\nhe could. The next morning the woman came again with terrible fury,\nraging worse than before. She uprooted all the trees in her path, but\nshe could not find the nephew, so she had to go away without him.\n\nSoon afterward the nephew went again to the Long Lodge. There sat the\nwoman, motionless as before. \u201cOh!\u201d said the small boy, \u201cshe went for\nyou this morning, but could not find you. Where were you?\u201d \u201cI was right\nthere,\u201d replied the nephew of the man.\n\nThen the nephew went home. The next morning at daybreak a similar\ntempest came; but the boy was down in the ground, inside the mole, so\nthat the woman could not find him. Thereupon, making herself into a\ngreat whirlwind, and digging a deep hole in the ground, she lifted the\nearth to the sky, carrying the mole along in the dirt. The mole fell,\nbut escaped, while the boy was killed. The old woman went home well\nsatisfied.\n\nThe mole went immediately to work, however, and by blowing the breath\ninto the boy\u2019s mouth and withdrawing it brought him back to life.\n\nAfter that the nephew set out to find where his uncle was, going\nnorthward. He went beyond the Long Lodge, traveling as fast as he could\nall day and night and carrying the mole with him. The next morning at\ndaybreak the witch again came after him in a terrible tempest. Once\nmore getting into the mole, he went into the ground, where she could\nnot find him, so she went home to the Long Lodge. He traveled the\nsecond day as fast as he could. On the third morning the woman came\nstill again in a roaring tempest. Finding that the nephew was in the\nmole, she made once more a whirlwind, which scooped up the earth,\nleaving a great hole, and carried him in the dirt far up into the\nclouds. The mole falling to the earth, the boy was killed. The witch\nwent home satisfied. The mole, by again working over the dead nephew,\nbrought him back to life. Whereupon the latter, putting the mole into\nhis belt, ran on as fast as he could all the third day. That night he\nspent deep down in the great rocks of a mountain.\n\nOn the fourth morning at daybreak the woman came in a tempest, as\nbefore, but could not find the nephew. The same day he traveled until\nhe came upon a lodge in an opening, like the other Long Lodge, which\nwas supplied with everything; there, under the roots of a great elm\ntree near the lodge he found his uncle. The tree was standing on his\nbreast, and his feet were sticking out at one side and his head at the\nother. He was reduced to skin and bones. He begged for a smoke,\nexclaiming, \u201cOh, my nephew! if only I could have a smoke.\u201d \u201cPoor uncle!\nI will get you a smoke,\u201d said the nephew, and pushing the tree down he\ngave him a smoke. After smoking, the uncle arose, well. He and the\nnephew then went into the lodge, where they remained together two or\nthree days.\n\nOne morning at daybreak the tempest came again. By watching the young\nman had found that the witch came in a narrow path and that it was\npossible to get out of her course. So he told his uncle to run\nwestward, keeping out of her path, for she was the wind. The nephew\nhimself stayed at home to meet her, going into the ground again, and\nagain she dug him up and killed him. She went home contented, but the\nmole brought him to life. Then he followed her immediately to the\nlodge, where he found her sitting motionless. Shooting an arrow at the\nwitch, he killed her. Then forming a great pile of dry bark, wood, and\nbear\u2019s oil, he burned the body thereon, throwing the bones far away in\nevery direction. When he had finished this task he said to the small\nboy, \u201cWe will go to my uncle, your father.\u201d They went together to the\nold man and lived at the second Long Lodge for a few days.\n\nBut the witch came to life, and suspecting that they were at the Long\nLodge, she went there in a terrible rage. Now the nephew, determined to\nmeet her alone, sent his uncle and the boy away. He himself kept out of\nher path, for he had discovered her habits and her strength. He had\nlearned also that after a certain time her force was spent, so that she\nbecame weak and could not go fast. He kept swerving to one side,\ntherefore, until she turned into a whirlwind, and even afterward. When\nall her strength was spent and she had not found him the witch turned\nto go home. She had to walk, for she could no longer go through the\nair. Then, following her, the nephew killed her with his arrows.\nThereupon he called his uncle and cousin. They burned her body to ashes\nand taking all the larger bones to the second Long Lodge they there\npounded them into powder. This powder the nephew divided into three\nportions, each one of which he put in one of three skin bags, which he\ntied tight. One bag he gave to his uncle, another he gave to his\ncousin, and the third he put into his own pouch, saying: \u201cI will keep\nit here. She shall never come to life again. When we are in a storm we\nmust always keep apart, so that the force that is in these powders can\nnot unite.\u201d\n\nThen the three went to the first Long Lodge, where there was a large\nsupply of every kind of dried meat, and they lived together, prosperous\nand happy.\n\n\n\n\n\n37. A RACCOON STORY\n\nAn uncle and a nephew lived together in a lodge in the forest. The\nnephew was a fine hunter. One day when the nephew was off in the woods\nhunting for game, a handsome woman, bringing a basket of bread, came to\nthe lodge and said to the old man, the uncle, \u201cMy father and mother\nhave sent me here to marry your nephew.\u201d \u201cIs it true that they sent\nyou?\u201d asked the uncle. \u201cYes,\u201d said the young woman. \u201cIt is well,\u201d said\nthe old uncle. Lowering the basket, the girl set it before the old\nuncle. In it was the customary marriage bread. When the nephew came\nhome, the old uncle said, \u201cYou are married now; here is your wife,\u201d\nshowing him the young woman. \u201cIt is well,\u201d replied the nephew, and he\nand the young woman became man and wife.\n\nEvery day the nephew went out hunting, always returning with a heavy\nload of game.\n\nOne day while out hunting he came to a tree in the top of which was a\nlarge hole. In this he found a litter of raccoons. Climbing the tree,\nhe threw one raccoon after another to the ground. All at once he heard\na woman\u2019s voice under the tree, saying, \u201cCome down! come down! you are\ntired.\u201d With that, she ran off through the forest. When he reached\nhome, he told what had happened. His wife laughed at his perplexity,\nbut said nothing.\n\nNot long afterward, on a hunting trip, while packing up his game and\nmaking ready to start home, a woman came up behind him, and taking him\nby the arm, led him to a neighboring log. They sat down on it,\nwhereupon drawing his head on her lap, she began to look for vermin. He\nwas soon asleep from her orenda (magic power). Putting him into a\nbasket, which she threw on her back, the woman went to the rocks in the\nmiddle of a lake. Then she took him out, and awakening him, asked, \u201cDo\nyou know this place?\u201d Looking around, he replied, \u201cYes. This is the\nplace where my uncle and I used to fish,\u201d and giving a sudden spring\ninto the water, he became a bass and escaped in a flash.\n\nOn reaching home, he told his wife what had happened to him. She\nlaughed, but said nothing. He was so frightened at what had taken place\nthat he remained at home for several days. At last the feeling of fear\nwore away and he started off to hunt.\n\nAs he was packing up his game to return home, a woman\u2019s voice said,\n\u201cStop! Wait a while, for you must be tired.\u201d They sat down on a log,\nand she, drawing his head on her lap, began looking for vermin. The man\nwas soon asleep. Putting him into a basket, the woman carried him off\nto a great ledge of rocks, where there was only a small foothold.\nTaking him out of the basket, she asked, \u201cDo you know this place?\u201d \u201cI\nwill tell you soon,\u201d said he, looking around. But at that instant the\nwoman disappeared. He soon saw some one farther along on the rock, and\nheard him say, \u201cI am fish hungry. I will fish a while.\u201d Then, throwing\nout his line into the water below, he began singing while he pulled up\none fish after another. At last he said: \u201cI have enough. I shall take a\nrest now and have something to eat. This is what we people eat when we\nare out all night in the rocks.\u201d Then he took a baked squash out of his\nbasket.\n\nThe young man said to the rock, \u201cStand back a little, so that I can\nstring my bow.\u201d The rock stood back. Stringing his bow and saying, \u201cNow\nboast again!\u201d he shot the fisherman. The young man soon heard a loud\nnoise, and looking in the direction from which it came, he saw an\nenormous bat pass a little to one side of him. Taking from his pouch a\nhemlock leaf, and dropping it over the rocks, he began to sing, \u201cA tree\nmust grow from the hemlock leaf.\u201d Soon a tree came in sight. Then he\ntalked to the tree, saying, \u201cCome near to me and have many limbs.\u201d As\nthe tree came to a level with the place on the rocks where the young\nman was sitting, it stopped growing. He had seen along the narrow shelf\non the rocks many other men. He called to the nearest one, asking him\nto tell all to come, so they could escape. Slowly creeping up, one\nafter another, they went down the hemlock tree.\n\nWhen all had reached the ground, the young man, taking a strawberry\nleaf out of his pocket and laying it on the ground, said, \u201cGrow and\nbear berries.\u201d Then he began singing, \u201cRipen berries, ripen berries.\u201d\nThe vines grew, and were filled with berries, which ripened in a short\ntime.[55] When they had all eaten as many berries as they wanted the\nyoung man picked off a leaf and put it into his pouch, whereupon all\nthe vines and berries disappeared.\n\nThen he said, \u201cLet us go to our wife\u201d (meaning the woman). After\ntraveling some distance the young man killed an elk. Cutting into\nstrings the hide they made a \u201cpapoose board,\u201d but big enough for an\nadult; then they started on. Soon they came near a lodge, where they\nsaw a woman pounding corn. When she noticed them coming she began to\nscold and, holding up the corn pounder, was going to fight with them.\nWhen the young man said, however, \u201cLet the corn pounder stop right\nthere,\u201d it stopped in the air, half raised. Seizing the woman, they\nstrapped her to the board, saying, \u201cYou must be very cold.\u201d Then they\nset the board up in front of the fire in order to broil her slowly.\nJust at this time the young man\u2019s wife came. Finding that they were\nroasting the woman, she was angry and, freeing her, said, \u201cYou are now\nliberated and I shall go home.\u201d Making her way to the lake, she called\non the bloodsuckers to stretch across it so that she could walk over on\nthem. Each man went to his own lodge. When the young man came home his\nwife was there.\n\n\n\n\n\n38. THE SELF-SACRIFICE OF TWO DOGS FOR THEIR MASTER\n\nIn a certain village lived a man who was very fond of hunting; he had\ntwo dogs, which were so very strong and fierce that they would attack\nand kill a bear.\n\nOne day the man started off from the village to hunt. After he had\ntraveled for two days he pitched his camp. The next morning he began to\nhunt. He was very successful for many days, killing a great deal of\ngame. One night as he was going to sleep his dogs began to bark\nfuriously. Not far away from the camp was a very large elm tree, whose\ntop had been broken off. Hitherto the man had thought it might be\nhollow, although he had never examined it. One dog ran in the direction\nof this tree. The other dog followed it, and by the sound of its\nbarking the man knew that it had stopped near this tree.\n\nAfter a time one dog came back to the man, saying: \u201cMy brother, I\nbelieve that we are going to die to-night; we have seen a creature such\nas we have never beheld before. We think that it will come down from\nthe tree to attack us. I will go and watch it; but first you must mark\nme with coal from the end of my mouth to my ear.\u201d The man did as the\ndog wished. Then the dog said, \u201cNow, I will go to the tree and my\nbrother can come to be marked by you as I am marked.\u201d Off he ran. The\nother dog soon came and the man marked him in the same way. Taking a\ntorch, the man went to the tree. There on the broken top he saw a\nterrible creature; its head and part of its body were protruding out of\nthe hollow in the trunk; it had very long teeth, enormous eyes, and\nlong claws. The man had never before seen anything so dreadful. He went\nback to his camp. One of the dogs followed him, saying: \u201cWe two shall\nbe destroyed, but we will do what we can to save you. You must hurry\nback to the village. Do not take a torch or a bow with you; it will\nonly be in your way. Put on a pair of new moccasins, and carry also a\nsecond pair. I will lick the soles of your feet to give you speed.\u201d The\ndog licked the soles of his feet; then the man, putting on the new\nmoccasins, started toward home.\n\nHe had been running a good while when he heard a sound, and one of the\ndogs, overtaking him, said: \u201cRun as fast as you can! Our enemy has\nstarted in pursuit. It does not travel on the ground, but leaps from\ntree to tree. The only thing left for us to do is to get between the\ntrees and spring at it as it leaps past. When you come to water, stick\nyour feet in it, making it as muddy as you can; then drink that water.\nYou have noticed that since we have been your dogs we have drunk such\nwater; it is better for us.\u201d The man soon got very thirsty. Coming to a\nplace where there was water, he stirred it up with his feet; then,\nafter drinking what he wanted, he went on. He had not gone far when a\ndog came up to him and said, \u201cI think there is a hole in your\nmoccasin.\u201d (The man looked; there was indeed a hole in his moccasin.)\n\u201cPut on new ones.\u201d Again the dog licked his feet and put on new\nmoccasins. Then the dog said, \u201cMy companion will come the next time.\u201d\nThen the dog ran back and the man rushed on.\n\nSoon the other dog, rushing up, said to the man: \u201cThe enemy is coming\nvery fast, and we are afraid it will overtake and kill you. When I go\nback my brother will come to aid you once more, whereupon the monster\nwill kill him.\u201d\n\nThe dog disappeared. Listening, the man heard both dogs barking. As he\nlistened the barking of one ceased, and he knew that a dog was coming\nto aid him. On coming up this dog said: \u201cI am here merely to speak to\nyou and see you once more. When I go back I will attack our enemy and\ndo all I can to defeat it, but it will kill me.\u201d The dog returned. Then\nthe hunter heard both dogs barking and then a howl; he knew by the\nsounds that a terrible fight was going on. The cry of one dog died out;\nthis told him that that dog was killed. Now only one dog barked and\nhowled. The man tried to increase his speed. It was still dark. The\nbarking ceased, and presently the dog spoke behind him, saying: \u201cMy\nbrother is killed and I am left alone. You would better start the death\ncry; our village is not far away and the people may hear you.\u201d The man\nbegan to scream out the death cry, Go\u02b9weh, as he ran. There happened to\nbe a dance at the Long Lodge that night, and some people were sitting\noutside. Suddenly a young man, hearing a voice of some one in distress,\ngave the alarm.\n\nNow, the dog came again to encourage the man with these words: \u201cDo your\nbest; you are near home, and perhaps you will escape. I will come once\nmore. Then I will leap upon and draw the monster down and fight it.\u201d\nThe man heard the dog when the latter got back, and knew the monster\nwas drawing near by the sound of the animal\u2019s barking. Then the man ran\non as fast as possible. The dog ceased barking and coming again said:\n\u201cThis is the last time I shall see you; I shall be destroyed now. If\nthe people hear your cries and come to meet you, you will escape; if\nnot, you will surely be killed.\u201d\n\nThe dog went back; he had but a short distance to go this time. As the\nman ran, screaming, he saw a torchlight ahead. The dog howled in\ndistress; then his howl died away and the man knew that he was dead.\nFinally, seeing people coming to the rescue, he struggled on harder and\nharder. When he met the people he fell in a faint; he heard the sounds\nbehind him as he fell, and that was all he knew.\n\nHolding up their torches the people saw a terrible animal; its fore\nlegs seemed longer than the hind ones. They shot at it, whereupon it\ndisappeared, and they returned to the village. The animal had made a\njourney during one night which it took the man two days to finish when\nhe was going to hunt. As soon as he could talk he told the people what\noccurred from the time the dog first spoke to him. They decided to go\nto his camp and bring home the meat. Not far from the village they\nfound the last dog torn to pieces, and farther on the other one. When\nthey reached the camp they saw that the strange animal had eaten most\nof the meat; what remained they took home. They did not see the animal\nand never knew what it was.\n\n\n\n\n\n39. THE THREE YOUNG WOMEN, DAUGHTERS OF AWAEH YEGENDJI OR MOTHER SWAN\n\nThere was an old woman who had three daughters, all of whom were young,\ngood-looking, and clever.\n\nWhen the eldest was 16 years of age and the youngest 12, the old woman\nsaid: \u201cWe want some venison and bear meat. We have lived here a good\nmany years, and have had no meat\u2014nothing but bread, and corn, and\nbeans, and I long very much for meat. And now,\u201d said she to the eldest,\n\u201cyou are old enough to be married to a man who can get us some meat.\u201d\nTo the second daughter she said: \u201cYou must go with your sister; perhaps\nyou will have to stay all night on the way. There are an old woman and\nher son living in a broad field where you must go. The young man is\nhandsome and a successful hunter. The old woman\u2019s name is Big Earth.\u201d\n\nBoth girls were willing to go, so the old woman continued: \u201cTo-morrow\nwe must make marriage-bread.\u201d After shelling and pounding corn, they\nmade marriage-bread and some cakes, which they baked in the ashes. They\nmade twenty-four of these cakes, which were put into a basket. The old\nwoman painted the elder girl, combed her hair, and dressed her well.\nThen she told her: \u201cCarry this basket on your back. You must take no\nnotice of anyone you meet, and do not stop to talk with any person no\nmatter what is said to you. When night comes, do not stop at any lodge\nbut camp in the woods.\u201d\n\nThe girls started, going along in a narrow path. They saw no person and\nno lodges until the evening; when they noticed a man running on ahead\nof them. He had a bow and arrows and was trying to shoot a squirrel in\na tree. On seeing the girls he stopped them, saying, \u201cPut down your\nbasket and watch my arrow; see where it goes,\u201d adding that he was\nalmost blind and could not follow its course. He was very pleasant, so\nthe elder girl put down her basket, and both sisters ran for the arrow.\nWhen they got back the basket, which they had left on the log, was\ngone. \u201cNow,\u201d said the younger girl, \u201cwe have disobeyed our mother. She\ntold us not to answer anyone who spoke to us.\u201d They had then nothing to\ndo but to go home.\n\nOn reaching home they told their mother: \u201cWe met a man who begged us to\nbring his arrow. We put our basket on a log and when we got back it was\ngone.\u201d The old woman did not scold much, although she was very sorry;\nshe said that they could not love her or they would obey her words.\nLater she said to the youngest and to the second sister, \u201cYou must go\nfor the young man.\u201d Then they made more marriage-bread. The mother told\nthe youngest: \u201cIf your sister wants to stop, make her go on. Do not\nspeak to or answer any man.\u201d The sisters traveled until they met the\nsame old fellow. Thereupon the elder, who carried the basket, wanted to\nask how far it was to the place where Big Earth lived, but the younger\ncautioned her, repeating her mother\u2019s words. As they came up to him,\nhowever, he was so kind and pleasant and spoke so agreeably that the\neldest asked how far it was to Big Earth\u2019s lodge. \u201cOh,\u201d he said, \u201cshe\nlives in the first lodge; it is not far from here.\u201d Running around to\nthe lodge, he told his wife to go to the other side of the fire with\nher child, as two girls were coming and he wanted the bread they\nbrought, and, further, as he had informed them that Big Earth lived\nthere. Then he threw ashes over his wife, making her look old.\n\nBy and by the two girls came in and, as the old man was painted and\nlooked fine, they sat down by him\u2014they thought he was the young man\nthey were seeking. In a short while they heard some one coming, who\nkicked the door, saying: \u201cGesagwe! Gesagwe! They want you at the Long\nLodge.\u201d\n\nTurning to the girls, the old man said: \u201cMy name is not Gesagwe. They\nalways call me nicknames.\u201d By and by the child cried out, \u201cOh, father!\u201d\nWhereupon the old man explained, \u201cThe child\u2019s father died yesterday and\nnow he is calling for him.\u201d After a time the runner came again, saying,\n\u201cGesagwe, the people are waiting for you.\u201d Again he said, \u201cThey call me\nnicknames all the time.\u201d The girls thought it was all right, and he\ntold them to lie down and wait for him.\n\nBut the younger sister thought something was wrong. When the old woman\nlay down the girls went out. She said to her sister: \u201cSomething is\nwrong. This is not the man. He is the man we met, and our mother told\nus not to speak to anyone.\u201d The elder said, \u201cI suppose we have done\nwrong.\u201d Then, putting into the bed two slippery-elm sticks and covering\nthem up, they started on with their basket of marriage-bread. They\nheard dancing, and as they approached the source of the sound they saw\na Long Lodge. Peeping in, they saw Gesagwe in the middle of the floor.\nThe singers sang to him. Then everyone, rising, threw corn into his\nmouth. He had a blanket around him. They threw what they had into his\nmouth. A woman and her son sat by the fire, and they, too, looked very\nattractive. The younger sister said, \u201cThat is the young man we want.\u201d\n\nGoing into the lodge, they walked up to the old woman, Big Earth, and\nput down the basket. Big Earth was pleased. When the dancing was over\nall the people went home. The man who was dancing went home. Seeing\nwhat he thought were two girls in his bed, he said: \u201cWell, I must\nsmoke. They have had a big council. They could not do anything. I was\nthere.\u201d Taking down a piece of deer\u2019s tallow, he chewed it. Every time\nhe spat it simmered on the fire. He lay down and one of the girls, he\nthought, pinched him. He said, \u201cWait until I get ready to lie down.\u201d\n\nUndressing himself, he started to get into bed, whereupon he found two\nrotten logs and a bed full of ants. Awfully angry, he scolded his wife\nand threw the logs out of doors.\n\nThe girls lived happily with Big Earth\u2019s son for two months. At the end\nof that time he got bear meat and deer meat, which he put into very\nsmall packages. He made two loads of the meat, one for each of his\nwives. Then they all started with the meat to visit his mother-in-law.\nShe had been very uneasy, thinking that her daughters had been deceived\nagain. When she saw them coming with their husband she was pleased.\nAfter they had lived there some time, Big Earth\u2019s son said he was going\nto take his mother-in-law to his own home. They all went to his place,\nwhere they lived happily together.\n\n\n\n\n\n40. HINON AND THE SENECA WARRIORS\n\n(A TALE OF THE WARS OF THE SENECA AND THE CHEROKEE)\n\nOnce a war party of Seneca while on the warpath against the Cherokee\nbecame very hungry. Seeing a bear, they chased it into its den, one of\nthe party following it. When he had gone some distance into the den he\ncould no longer see the bear, but he saw instead a fire burning briskly\nand three men sitting around it. The eldest asked the Seneca warrior\nwhy he had tried to shoot one of his men whom he had sent to entice him\ninto the den. He continued, \u201cI want to send word to the eldest man at\nyour camp to tell him that his friend is here and wants some tobacco,\nand that tomorrow as many of his warriors as wish may come to see me\nhere.\u201d So the warrior went back to the camp of his comrades and\nreported what he had heard.\n\nThe next day, accompanied by five of his companions, each bearing a\npouch of native tobacco, he returned to the den of the bears. When they\ngave the tobacco to the old man, he was very glad, and said to them: \u201cI\nam thankful to you for this present of tobacco. I shall enjoy it a long\ntime, for it will last me many days.\u201d While in the den one of the\nwarriors remarked, \u201cOh! I am very tired and sleepy.\u201d Overhearing this\nremark, the old man said to him, \u201cLie down, then.\u201d\n\nWhen the others also had laid themselves down the old man arose, and\ngoing over to the spot where the first warrior lay, rubbed his body\nfrom his feet to his head. Then setting down a vessel which he held in\none hand he proceeded to dismember this warrior\u2019s body joint by joint\nuntil he had taken him to pieces. Placing each piece in a mortar, with\na pestle he pounded the bones to a jelly, which he poured into a bowl.\nThen he took the bowl and the other vessel into another part of the\nden, where he left them. Returning and sitting down, he began to smoke.\n\nAfter a while he called out: \u201cMy nephew, come out now. You have been\nthere long enough.\u201d When the young warrior came out, he appeared as\nlight, fresh, and lithe as a boy. Then another of the Seneca warriors\nsaid, \u201cCan you do this for me, too?\u201d The old man answered, \u201cYes, if you\nwish me to do so.\u201d\n\nThen the warrior laid himself down, and the old man went through the\nsame process as he had with the other warrior. After he had carried the\ntwo vessels into the remote part of the den, the old man, returning,\nbegan to smoke. Shortly he called out, \u201cOh, my nephew, you have now\nslept long enough!\u201d At once the warrior arose and came forth so fresh\nand lithe that he felt no weight in his body. Thereupon another Seneca\nwarrior asked the old man to treat him in the same manner. The latter\nman consented and, after going through the same process as that which\nrenewed the others, this warrior, too, was made young and as light as a\nfeather, and consequently was very happy.\n\nThen a fourth warrior asked the old man to transform him likewise, but\nthe old man refused, saying: \u201cI have now done enough. I will tell you\nwhy I have taken the trouble to do this to four of your people. There\nis a large opening extending from one end of the world to the other. In\nthis opening is a great rock, and in this rock is a man possessed of\nenormous horns. We have tried to kill him, but can not do so. Now, I\nwant two of you to try to crush this rock and so kill him; but first\nyou must go out and try your strength in orenda\u201d (magic power). So,\ngoing out, they shot at a rock, which crumbled to pieces when they hit\nit. Then they shot at an enormous tree; this, too, they brought down\nwhen they hit it, leaving nothing but a stump. \u201cNow,\u201d said the old man,\n\u201cyou may go to the opening and see what you can do with that enchanted\nrock. Your companions may remain here; they will not die, for we never\ndie here. I always help my grandchildren. I cover your trail whenever\nyou need to conceal it. It is I who cause it to rain.\u201d\n\nThe two transfigured warriors went to the opening, as directed, and\nseeing the great enchanted rock, they shot at it; then, returning to\nthe old man, they told him what they had done. He quickly asked them,\n\u201cDid you use all your orenda?\u201d They replied, \u201cNo. We could have struck\nthe rock a harder blow\u201d; whereupon the old man said, \u201cGo back there and\nemploy all your magical strength.\u201d Returning to the opening where the\ngreat rock stood, the two warriors shot it with all their orenda. After\nwaiting for some time, they heard a person coming toward them. Soon\nthey saw that it was a man carrying the head of an enormous horned\nsnake securely strapped to his back. This man was the old man who had\ntransformed them. Returning to the den, the two warriors said, \u201cNow our\nwork is done; the great horned snake is dead.\u201d Then they went back to\ntheir homes.\n\n\n\n\n\n41. HODADE\u00d1ON AND YENYENT\u02bbHWUS [56]\n\nThere was a little boy, Hodade\u00f1on, who lived with his elder sister,\nYenyent\u02bbhwus, in a bark lodge.\n\nWhen the sister went out to plant, she would fasten the door of the\nlodge so that nothing might harm her brother. She did not allow him to\ngo out alone. To amuse him she got a raccoon\u2019s foot, and also brought\nhim a bow and some arrows. In playing he tossed up the raccoon\u2019s foot,\ntelling the arrows to strike it, and the arrows always hit the foot\nbefore it fell to the ground.\n\nOne day while Yenyent\u02bbhwus was at home, a voice was heard in the upper\npart of the lodge, saying, \u201cMush, brother! Mush, brother!\u201d Hodade\u00f1on\nasked, \u201cHow is this? I thought we were alone in the lodge?\u201d The sister\nsaid, \u201cIt is our poor brother; he is only just alive.\u201d \u201cWell, my\nsister, make him some mush,\u201d said the little boy.\n\nUncovering a place under her couch, the sister took out a very small\npot and a little fragment of a chestnut. Putting the least bit of meal\nscraped from the chestnut into the pot with water, she boiled it. While\ndoing this she stirred the meal and tapped the pot, which increased in\nsize until it became as large as any pot. When the mush was cooked the\nsister took it off the fire and put it all into a bowl, saying to\nHodade\u00f1on, \u201cGo up the ladder and feed your brother.\u201d Climbing the\nladder, he found a man lying in the upper room or attic. The little\nfellow said, \u201cI have brought you mush, my brother.\u201d The brother, whose\nname was Hadjisgwas,[57] took two or three mouthfuls of the mush and it\nwas all eaten. Then, after exhaling his breath two or three times and\nrubbing his arms and legs, he began to sing.\n\nHodade\u00f1on heard the singing and the beating of time overhead. A little\nlater they heard Hadjisgwas call out, \u201cTobacco!\u201d and the little boy\nsaid, \u201cMy sister, our brother wants to smoke.\u201d \u201cOh!\u201d said she, \u201cOur\npoor brother! he is barely alive; he lives on chestnut meal and\ntobacco.\u201d Going aside, she got a big pipe, into which she put tobacco.\nLighting it with a coal of fire, she gave it to the little boy, saying,\n\u201cTake this up to your brother.\u201d Hodade\u00f1on went, with the words, \u201cMy\nbrother, I have come with a pipe for you.\u201d \u201cThank you,\u201d said\nHadjisgwas, and with one puff he so filled the room with smoke that he\nnearly smothered the boy, who had to hurry down to escape. Soon they\nwho were below heard a sound as though Hadjisgwas blew through the\npipestem and rapped out the ashes from the pipe. After rubbing his arms\nand legs, he began to sing. They thought his voice was stronger. Then\nYenyent\u02bbhwus went out planting, having first fastened the door so as to\nkeep in her little brother.\n\nWhen his sister had gone, Hodade\u00f1on thought he would like to make some\nchestnut mush for his brother in the loft and to sing and dance for\nhim. Finding the little pot under his sister\u2019s couch, he took from it\nthe piece of chestnut, every bit of which he scraped into the kettle.\nAs it boiled he tapped the pot, which grew as large as any vessel. When\nthe meal was cooked he poured it out\u2014a great bark bowl full of chestnut\nmush. This he took up to the loft, saying, \u201cMy brother, I have made you\nanother bowl of mush.\u201d \u201cThank you, brother,\u201d said Hadjisgwas, who ate\nthe mush and, after rubbing himself, began to sing. He was stronger\nnow, so he could sing a regular song. After Hodade\u00f1on had come down and\nput away the kettle, he thought, \u201cMy brother must have a smoke.\u201d\nTherefore he cut up all the tobacco there was and put it into the pipe,\nwhich he carried to the loft, saying, \u201cMy brother, I have brought you a\npipe.\u201d His brother said, \u201cThank you.\u201d \u201cAfter you have smoked, I wish\nyou would sing while I dance,\u201d said Hodade\u00f1on.\n\nHadjisgwas sent out such a puff of smoke that the little boy had to\nhurry down the ladder to escape it. He had not been down long before\nhis sister came in. He said to her, \u201cOh, my sister, I have made our\nbrother some pudding.\u201d \u201cHow did you make it?\u201d she asked. \u201cI cut up all\nthe chestnut and boiled it,\u201d he replied. \u201cOh, now he will die on your\naccount,\u201d she said. \u201cAfter he ate the mush,\u201d said Hodade\u00f1on, \u201cI gave\nhim a smoke.\u201d \u201cHow did you do that?\u201d asked Yenyent\u02bbhwus. \u201cI shaved up\nthe piece of tobacco, put it into the pipe, and gave it to him,\u201d said\nhe. \u201cNow we shall surely lose our brother on your account,\u201d said\nYenyent\u02bbhwus; \u201cyou have done great mischief.\u201d \u201cWell, my sister, where\nare the chestnuts? I will go and get more of them.\u201d\n\n\u201cThose chestnuts,\u201d she said, \u201cgrow at the eastern end of the world; and\non this side of them, where the tobacco grows, are many wizards. Before\nyou come to the lodge of the wizards is a river, over which trees are\nthrown to walk upon. Just beyond the river are two great rattlesnakes,\none on each side of the path, which attack every one who goes that way.\nIf you pass them safely, you will come to a great rocky mountain, so\nsteep that no mere man can climb it. There is but one pass through that\nmountain, and just beyond the pass stand two S\u02bbhagodiyoweqgowa, each\none half as tall as a tree. If you should succeed in passing these,\ngoing farther you would come upon two men at the edge of an opening or\nclearing, who give the alarm the moment they see anyone, whereupon the\nwizards run out to attack whomsoever they find approaching. If you\nshould make your way past these men and reach a knoll from which the\nlodge of the wizards can be seen, you would find there a woman walking\nback and forth on a platform in front of the lodge, who begins to sing\nas soon as she sees a stranger; straightaway the wizards, rushing out,\nkill him who is approaching.\u201d\n\nThe next day when Yenyent\u02bbhwus went to plant she fastened the door,\nshutting in Hodade\u00f1on. While she was gone, hearing some living thing\noutside, he tried to get out to shoot it. Then he heard a noise on the\nlodge roof and, looking up, he saw some kind of creature\u2014he did not\nknow what\u2014with its eyes fixed on him. Then he said, \u201cYou are\nOdyaqgweonion,[58] anyhow,\u201d thinking to himself, \u201cI will shoot at the\ngame.\u201d Drawing his bow, he said to the arrow, \u201cI wish you to go\nstraight to the game.\u201d The arrow struck the creature, killing it;\nthereupon he rushed to bring it in. Not being able to open the door, he\ndug a hole in the earth close to the door, through which he got out.\nBringing in the game, he put it into the corn mortar and covered it.\nWhen Yenyent\u02bbhwus, his sister, came, he said, \u201cMy sister, I have killed\ngame.\u201d \u201cWell, where is it?\u201d she asked. \u201cHere in the corn mortar,\u201d\nanswered Hodade\u00f1on. Running thither, he brought the game to his sister.\n\u201cOh! that is a chickadee,\u201d said she. Having dressed and cooked the\nbird, Yenyent\u02bbhwus began to eat it. Hodade\u00f1on stood there watching her\neat, and asked, \u201cIs it good?\u201d \u201cYes,\u201d she replied. After looking on a\nwhile longer, he asked, \u201cAre you not going to give me some?\u201d \u201cNo,\u201d she\nreplied, \u201cthis is the first game you have killed, and you must not eat\nof it; it would not be right.\u201d59\n\nThe next morning the boy said to his sister, \u201cYou will have to tie a\nbelt around me now; I am going out.\u201d She had to do what he asked, for\nshe could not help doing it. Putting the belt on him and preparing him\nfor the day, she said, \u201cYou must not go north nor far away; stay near\nthe lodge.\u201d\n\nYenyent\u02bbhwus then went to her work in the field. Soon the boy, seeing a\nbird on a tree, said, \u201cYou must be the bird they call Gwenhdaen\nnisedosyoden,\u201d [60] whereupon he killed it with his arrow. Carrying in\nthe game, he put it into the corn mortar. When his sister came he said,\n\u201cI have some game, sister,\u201d showing her the bird. \u201cOh!\u201d said she, \u201cthat\nis the Gwenhdaen nisedosyoden.\u201d She dressed, cooked, and ate the bird,\nbut did not give him a bite.\n\nThe next morning, getting up early and making a fire, he called his\nsister to get breakfast, so that he might go hunting in good time.\nAfter breakfast he said, \u201cMy sister, put on my belt and get me ready.\u201d\nShe girded him and made him ready for the day. Both went out, she to\nher planting and he to his hunting. After he had been out a while,\nseeing a bird, he said, \u201cI do not know you, but I think you are\nDjeqgowa.\u201d [61] He hit the bird with his arrow, killing it, and brought\nit home; putting it into the corn mortar, he covered it. When his\nsister came he said, \u201cMy sister, I have game; here it is.\u201d \u201cThank you,\u201d\nsaid she; \u201cthat is what we call a pigeon.\u201d After dressing the bird she\ncut it into two parts, one of which she put away and the other cut into\npieces, saying that she was going to make dumplings. She pounded corn\nmeal and, mixing the meat with it, made dumplings, which both of them\nate.\n\nThe next morning before daylight Hodade\u00f1on, having made a good fire,\ncalled up his sister to cook. After they had eaten she warned him not\nto go north nor far away. She then went out to plant while he went\nhunting.\n\nHe went farther than before, and seeing a new kind of bird running\nalong, said, \u201cYou look pretty well; you must be what they call\nDyoyoqgwahacyon.\u201d [62] He drew his bow and hit the bird with his arrow.\nIt ran a while, and he called, \u201cHold on; do not break my best arrow.\u201d\nThe bird stopped and died.\n\nHe had all he could do to carry it home. He put it in the corn mortar.\nWhen his sister saw it she said, \u201cThis is a partridge.\u201d\n\nShe dressed the bird, took half and hung it up on a stick; the other\nhalf she cooked for herself and brother.\n\nThe next morning Hodade\u00f1on was up early. His sister put on his belt for\nhim, and both went out. She told him to stay near the lodge. Then she\nwent to plant and he to hunt. He went farther than he had gone the day\nbefore. He saw a creature coming toward him; after watching it, he\nsaid, \u201cI think it is you they call Shanoons\u00addehon.\u201d [63] Looking again,\nhe said, \u201cI think you are the one they call Shadjinoqgyot.\u201d64 The third\ntime he said, \u201cI think it is you they call Osoont.\u201d65 At that moment\nthe creature, seeing him, turned to run, but on Hodade\u00f1on calling out,\n\u201cStop!\u201d it stopped right there. Drawing his bow, he shot it. As the\nanimal struggled he called, \u201cLook out! do not break my best arrow.\u201d\nWhereupon it stopped and died. Hodade\u00f1on tried to carry the carcass,\nbut could not lift it. Running to the place where his sister was\nplanting, he said, \u201cMy sister, I have shot big game. I can not carry\nit.\u201d She went with him to the game; when she saw it, she said, \u201cThat is\nwhat we call Osoont\u201d (i.e., a turkey). She carried home the turkey, and\nafter dressing it put half away and cooked the other half.\n\nThe next morning Yenyent\u02bbhwus put the belt on Hodade\u00f1on. She warned him\nagainst going north, or far from the lodge. On going a few steps\nfarther than the day before he found tracks, all pointing in the same\ndirection; thereupon he said: \u201cMy sister never told me that people\nlived here and that there was a path.\u201d Putting his feet in the tracks,\nhe found they fitted exactly. Just before him in the trail he saw a\ngame animal coming. He said to himself: \u201cThis must be what they call\nSpotted Face, what they call Dyoyoqgwahacyon, or Striped Tail.\u201d Drawing\nhis bow, he pierced the creature with an arrow. As it went staggering\nalong he called out: \u201cHere! do not break my arrow; that is my best\narrow.\u201d Running up to it, he pulled out the arrow. Finding he was not\nable to carry the game animal, he had to go for his sister. When she\ncame she said, \u201cThat is called Djoeaga.\u201d [66] After thanking her\nbrother, she seized the raccoon by one leg and, throwing it over her\nshoulder, went toward home. She told her brother that she was going to\nmake corn bread to eat with this kind of meat. When they reached home\nthey cooked part of the raccoon and made corn bread. While the meat was\ncooking she skimmed off the oil, telling her brother that she had\nwanted oil for a long time. This oil she rubbed into her hair.\n\nThe brother and sister had more meat from this Djoeaga than they could\neat, and some was left. The next morning, after breakfast, they went\nout, the sister to plant and the brother to hunt. At parting she warned\nhim, as she had done every day before. Hodade\u00f1on went this time a few\nsteps farther than before. When he saw game coming toward him, he said:\n\u201cYou are the one they call Hustoyowanen.\u201d [67] Then, looking again, he\nsaid: \u201cI think that you are the one they call Dodjenendogeni,\u201d68 and as\nhe looked, the animal, seeing him, turned to run. He called out to it:\n\u201cStop!\u201d As it did so, drawing his bow, Hodade\u00f1on pierced it with an\narrow. The animal ran off out of sight, whereupon Hodade\u00f1on screamed:\n\u201cStop! Stop! You are breaking my arrow!\u201d But the game animal was not to\nbe seen. Still the boy cried: \u201cStop! Stop! That is my best arrow.\nStop!\u201d Then he thought: \u201cI have lost my arrow, but I will follow a\nlittle farther. If I can not catch the game animal, I shall go for my\nsister, who will find it.\u201d\n\nGoing on a short distance, he found the game animal lying dead. He ran\nfor his sister, who came, and thanking him, said: \u201cThis time you have\nbrought me Onogengowa.\u201d [69] She brought a strap braided out of hemp\nbark, so as to carry the meat home on her shoulders. Having skinned and\ncut up the deer, she divided it into pieces. Hodade\u00f1on wanted to carry\na part, so his sister, cutting off the feet, tied them together, and\ngave them to him. She carried half the meat home at one time and then\nwent back for the other half.\n\nThe next day Hodade\u00f1on went a little farther than before. On seeing a\ngame animal walking along, he said to it, \u201cYou must be what they call\nDasidowanes.\u201d [70] The game animal, seeing him, jumped, but he said,\n\u201cKeep still.\u201d It stopped, whereupon, drawing his bow, he shot an arrow\ninto the animal, which rushed through the woods and out of sight.\nHodade\u00f1on cried, \u201cLook out! that is my best arrow.\u201d Following, he found\nthe animal dead, with the arrow point sticking out of its body. He said\nto it, \u201cYou are Dasidowanes\u201d; then he ran for his sister. When she\ncame, she said, \u201cThis is Ganiagwaihe.\u201d71 She skinned the bear and cut\noff the feet. She gave her brother the fore feet to carry, while she\nherself took half the meat home, and then went for the rest. They had a\ngood supper that night, and the sister got more hair oil.\n\nThe next day they went out again, as usual, Hodade\u00f1on to hunt and\nYenyent\u02bbhwus to plant. The brother went to the spot where he had killed\nthe bear, but could see no game. Then he traveled in a circle, but\ncould see nothing. As he looked toward the north it seemed very\npleasant. There was an opening, or clearing, in front of him, and he\nthought he would go into it, hoping that he would find game there. In\nthe middle of the clearing was a lodge. On peeping through a crack in\nthe wall he saw a crowd of naked men of the Odjineowa [72] people,\ndancing. Very soon one of these men said, \u201cSome one is looking at us,\u201d\nand then another said, \u201cLet us kill him.\u201d\n\nHodade\u00f1on ran back to the woods, the men chasing him to the edge of the\nopening, where they turned back. Hodade\u00f1on went a short distance toward\nhome; then, taking a long stick of wood from a pile which his sister\nhad made, he carried it to the edge of the opening, where he stuck it\ninto the ground, saying, \u201cWhen the men in that lodge run after me with\ntheir clubs, do you fight against them to help me.\u201d Then he brought\nanother stick, which he put down by the side of the first, with the\nsame words. He kept on in this way until he had a great many sticks\nstanding in the ground.\n\nThen, running to the lodge, he looked in again. The Odjineowa men,\nseeing him, said, \u201cLet us be sure to kill him this time,\u201d and rushed\nout with their clubs. The boy escaped, however, to the woods, and when\nthe naked men came to the edge of the woods the sticks of Hodade\u00f1on\nbecame people and fought, killing all the men. Thereupon Hodade\u00f1on\ncame, and after dragging the men one after another into their lodge, he\nset fire to it, burning them all up.\n\nHaving taken the sticks back to his sister\u2019s woodpile, Hodade\u00f1on went\non until he came to the tall stump of a broken tree on which stood a\nman, who called out \u201cOgongaqgeni hiwaden, My eyes have outmatched\nyours, my nephew,\u201d but the boy thought, \u201cHe does not see me,\u201d so he\npassed by. The uncle did not see him. When the boy walked up, the uncle\nsaid: \u201cYou have come to me. I am an Hodiadatgon, a great wizard. What\nwould you do if it should rain spears upon you?\u201d \u201cOh,\u201d said the boy, \u201cI\nthink my sister and I would be very glad, for we have no spears to fish\nwith now.\u201d Then he ran home with all his speed. When near the lodge he\nsaw his sister go into it, whereupon he ran around it, saying, \u201cLet our\nlodge be stone,\u201d and straightway it was stone. Just then he heard a\nterrible roar, and a great rain of spears came down; some broke on the\nroof, others fell on the ground. When the shower of spears was over,\nhis sister said, \u201cYou have gone toward the north.\u201d \u201cYes, but I shall\nnot go again,\u201d replied the boy.\n\nAfter a while he went out to play. While playing he thought, \u201cI will go\nto my uncle and be the first to say, \u2018Ogongaqgeni, My eyes outmatch\nyours.\u2019\u201d So he went on until he came as near his uncle as he could\nwithout being seen. Then he called a mole and, entering his body, he\ntraveled underground up to the roots of the stump on which his uncle\nwas standing. Coming out, he cried, \u201cOgongaqgeni hawknosen, What would\nyou say if a fire should come and burn up that stump and the woods and\nall else there is about here?\u201d \u201cOh, nephew, that is too much,\u201d answered\nthe uncle. \u201cI did not say that is too much,\u201d replied Hodade\u00f1on, \u201cwhen\nyou sent a rain of darts on my sister and me.\u201d At that moment thick\nsmoke was seen coming, and soon the woods were in a blaze on every\nside. The fire spread to the spot where Hodade\u00f1on\u2019s uncle was. He fell\noff the stump, and, his head bursting, an owl came out of it and flew\naway.\n\nHodade\u00f1on thought, \u201cNow, I will go farther.\u201d He had not traveled far\nthrough the woods before he came to another clearing, in which there\nwas a lodge. Peeping through a crack, he saw within an old man with\nboth eyes closed. All at once he called, \u201cCome in, nephew! come in!\u201d\nWhen the boy went in the old man said. \u201cI always play a game of dice\nwith people who come here. If I win, I shall have your head; if you\nwin, you shall have mine.\u201d The old man brought out six night owls\u2019 eyes\n(hihi ogas\u02bbhoon) for dice, saying, \u201cIf they all turn up the same color,\nthe throw will count five; if not, it will count one.\u201d The uncle wanted\nthe boy to play first, but he refused; the uncle insisted, but the boy\nwould not. At last the old man agreed. Putting the six eyes into a bowl\nof wood, he shook it, throwing them up; they went out through the\nsmoke-hole into the air. When they returned, they counted but one.\n\u201cNow,\u201d said the nephew, \u201ctake your dice out of the bowl. I have dice of\nmy own.\u201d The uncle did not wish to take out his dice, but the boy\ninsisted, so he had to do so. Then Hodade\u00f1on put in his dice, which\nwere woodcocks\u2019 eyes, and threw them up. They went high in the air and\ncame down, calling out, \u201cI think she is not setting, Nondjoqgwen.\u201d [73]\nThe boy said, \u201cLet them all come one color,\u201d but the uncle said, \u201cNo,\nlet them come in different colors.\u201d All came alike in color, so the old\nman lost. \u201cNow, nephew,\u201d said he, \u201clet me have one smoke more.\u201d \u201cOh,\nno!\u201d said Hodade\u00f1on, \u201cI can not do that.\u201d Thereupon he cut off the old\nman\u2019s head and went on farther.\n\n\u201cThis is good sport,\u201d said Hodade\u00f1on, \u201cI shall find another uncle,\nperhaps.\u201d He traveled through the woods for a while until he came to a\nthird opening. Far ahead in the center of it was a great rock, on which\nsat a Dagwanoenyent. Near the opposite side of the opening was a lodge.\nAs Hodade\u00f1on went up to the rock, the Dagwanoenyent called out, \u201cOh!\nyou are my nephew. I have been wishing for a long time that you would\ncome to see me; now we will play hide and seek.\u201d Hodade\u00f1on was to hide\nfirst. Dagwanoenyent faced the other way, and at that moment Hodade\u00f1on,\nmaking himself into a flea (dewaqsentwus), jumped into the long bushy\nhair of Dagwanoenyent, where he hid. Then he called out, \u201cYou can not\nfind me, uncle; you can not find me.\u201d Dagwanoenyent looked all\naround\u2014up in the air, in the trees, everywhere. At last, noticing a\nweed with a knot on its stem, he said, \u201cNephew, you are in that knot;\u201d\nbut the nephew was not there. Looking around a second time, he saw a\nknot on one of the trees. \u201cYou are in the knot on that tree, nephew.\u201d\n\u201cI am not,\u201d answered Hodade\u00f1on. When Dagwanoenyent saw that he had not\nfound the boy he was terribly frightened. \u201cThere is danger,\u201d said he,\nflying far away from the rock. Rising above the clouds, he sat on them.\nThen Hodade\u00f1on called out from the long shaggy hair, \u201cYou can not see\nme, uncle; you can not see me.\u201d \u201cOh!\u201d said the uncle to himself, \u201cI\nhave come just by accident on the place where he is.\u201d Then, flying off\nto an island in the sea, the old man stood there. Again Hodade\u00f1on\ncalled out, \u201cYou can not see me, uncle; you can not see me.\u201d He could\nnot indeed see the boy, so he flew back to his place in the opening in\nthe forest. Once more Hodade\u00f1on cried, \u201cYou can not see me, uncle.\u201d\nDagwanoenyent replied: \u201cI have lost the game, but I did not bet my\nhead. Now, you may have control of these three witches,\u201d pointing to\nthree women who were pounding corn outside the lodge at the edge of the\nclearing. The women, who were man-eaters, were very angry when they\nheard the words of Dagwanoenyent, their servant, and ran to strike him\nwith their clubs. They had the clubs raised to give the blow, when\nHodade\u00f1on willed their death, and they dropped lifeless. The boy and\nhis uncle cut their heads off and burned their lodge. Now Dagwanoenyent\nand Hodade\u00f1on became friends, and the uncle said, \u201cNephew, if ever you\nget into trouble, all you have to do is to think of me, and I will come\nand help you.\u201d\n\nThe boy thought, \u201cI have had sport enough, and shall now go to my\nsister.\u201d After he had come in and sat down he began to laugh. His\nsister asked, \u201cWhy do you laugh?\u201d \u201cOh, I laugh about what I have seen,\u201d\nhe said. \u201cI have put an end to my uncle on the stump and my uncle who\nplayed dice; I have beaten my uncle Dagwanoenyent and frightened him\nterribly; and I have killed the three witches and cut off their heads\nand burned their lodge. This is why I laugh.\u201d \u201cNow,\u201d said the sister,\n\u201cI thank you, my brother, for many people have been deceived and killed\nby these persons.\u201d\n\nThat night he said to his sister, \u201cMake me parched corn meal and two\ndumplings with bear\u2019s fat in them. Tomorrow I am going to get the\nchestnuts.\u201d She did all that he wished. Setting out the next morning,\nhe kept on his way until he came to the river over which the tree was\nthrown. When halfway across on the tree, two rattlesnakes began to\nrattle. Thereupon, going back, he caught two Tsohoqgwais.[74] Returning\nby way of the tree again, when he came to the snakes, he gave a\nchipmunk to each, saying, \u201cYou are free now. I shall kill you unless\nyou leave this place.\u201d The snakes ran away.\n\nHodade\u00f1on went on until he came to the opening in the forest, at the\nfarther end of which was the mountain wall. When he came to the wall he\nfound the pass. As he was coming out on the other side he heard all at\nonce ho\u207f ho\u207f ho\u207f ho\u207f, and saw the two S\u02bbhagodiyoweqgowa, half as tall\nas the highest tree. \u201cKeep still! Keep still!\u201d said Hodade\u00f1on: \u201cI have\nbrought you dumplings. You like dumplings.\u201d So saying, he gave each\none. Then he said: \u201cYou are free now. You need not guard this place any\nlonger.\u201d Thereupon they ran away.\n\nHodade\u00f1on went on until he saw two Djoasha.[75] Then, going into the\nwoods, he dug up wild beans, which he brought as near as he could to\nthe herons, calling out, \u201cPur! Pur! Stop! Stop! Here are beans for you\nto eat.\u201d So saying, he set them free, with the words, \u201cGo from here and\nbe free,\u201d and they left the place.\n\nHodade\u00f1on went on until he came to the woman\u2019s skin walking along on a\nplatform. Turning back, he peeled bark from a slippery-elm tree. Marked\noff into small pieces, he made it turn to wampum. Then he called a mole\nand, getting into it, said, \u201cCarry me to the platform yonder.\u201d The mole\ntook him under the ground to the platform, whereupon he put his head\nout and gave the woman wampum, saying, \u201cKeep quiet!\u201d Leaving the mole,\nhe went to a tree where there were great piles of chestnuts. Here he\ntook up a nut and, splitting it, put one-half into his bag and hurried\nback. He had almost reached the woods when the woman on watch cried, \u201cI\nhave seen some one!\u201d One of the three sisters, running out, looked at\nthe woman, who changed her words, calling, \u201cI have lied, Ogenowent.\u201d\nThe three sisters were very angry and had a mind to kill the watch.\nWhen the latter called again, \u201cI have seen some one,\u201d then the mother\nsaid, \u201cDo your best, my daughters; do your best. It must be Hodade\u00f1on;\nkill him and finish his family.\u201d\n\nThe three sisters saw Hodade\u00f1on far off in the distance. The eldest\nsister ran ahead. As she raised her club to strike, Hodade\u00f1on\ndisappeared into the ground and the woman, striking her kneepan with\nthe club, fell and could go no farther. The next moment Hodade\u00f1on was\nup, walking along again slowly. The second sister came up enraged, but\nas she raised her club to strike he disappeared into the ground. She,\ntoo, striking her kneepan, fell. The youngest sister tried, but with\nthe same result, and then the old woman. All four were disabled, while\nHodade\u00f1on went back to his sister unharmed. He gave Yenyent\u02bbhwus the\nhalf chestnut, saying, \u201cMake plenty of mush for our brother, as much as\nhe wants, and give it to him often.\u201d\n\nOne day when Hodade\u00f1on was playing near the lodge, he cried out\nsuddenly and fell to the ground screaming. His sister ran to him,\nasking, \u201cWhat is the matter? Where are you hurt?\u201d \u201cNowhere,\u201d he\nanswered. \u201cWhy do you cry then?\u201d she asked. \u201cI heard my brother\nHotgoendaqsais [76] sing a song and call on my name; he says I am his\nbrother,\u201d said he. \u201cThat is true,\u201d said Yenyent\u02bbhwus; \u201cand he is in the\neast, at the place where the sun comes up. He is tied to a stake there\nand people burn him with firebrands and torment him to make him cry,\nfor his tears are wampum, and when they fall the people run to pick\nthem up.\u201d \u201cWell, where does tobacco grow?\u201d asked Hodade\u00f1on. \u201cOn the\nother side of the world, where Deagahgweoses77 lives. This man stole\nour tobacco from us and carried it off. No one can conquer him, for he\nis a great wizard, i.e., Hotgongowa.\u201d\n\nThat night Hodade\u00f1on told his sister to pound parched corn and make\nmeal for him. In the morning he got ready for the road. Yenyent\u02bbhwus\nput the food in a bundle on her brother\u2019s back. It was so heavy that at\nnoon he had only reached the edge of the clearing where their lodge\nwas. Sitting down there, he ate his lunch. Yenyent\u02bbhwus, who was\nwatching him all the time, said, \u201cPoor brother, I think he will come\nback soon.\u201d She looked again, but he was gone.\n\nIn the evening Hodade\u00f1on looked for a hollow tree in which to spend the\nnight. Having found one, he crawled in, and was lying there at his ease\nwhen in the early part of the night he heard a man coming up. When he\nreached the tree, the man called out, \u201cHodade\u00f1on, are you here?\u201d \u201cI\nam,\u201d answered Hodade\u00f1on. \u201cWell,\u201d asked the stranger, \u201cwhat would you do\nif one of the Ganiagwaihe should come to eat you up?\u201d \u201cOh, I should\nhave fun with him,\u201d said Hodade\u00f1on.\n\nThe other went away and soon a very large Ganiagwaihe came. Pointing\nhis arrow at it, Hodade\u00f1on shot the bear in the neck. Then away ran the\nbear. The boy said, \u201cI will go to sleep now, for there is no use in\nbeing troubled by such creatures.\u201d The next morning when Hodade\u00f1on came\nout he found that the trees had been torn up by the roots all along the\ntrack of the bear. At last coming to the place where the bear lay dead\nhe thought, \u201cI shall have nothing to do with such an ugly creature,\u201d\nand drawing out his arrow, he left the bear\u2019s carcass lying there.\n\nThe next evening he found another hollow tree, into which he crawled,\nprepared to sleep. But early in the night he heard some one come up to\nthe tree and say: \u201cHodade\u00f1on, you are now here. What would you do if a\nS\u02bbhagodiyoweqgowa should come to kill you?\u201d \u201cOh! I should have sport\nwith him,\u201d replied Hodade\u00f1on. \u201cIt is well,\u201d the other returned, going\naway.\n\nVery soon a S\u02bbhagodiyoweqgowa, a very large one, came up to the tree.\nAt once Hodade\u00f1on, drawing his bow, shot it with his magic arrow; then,\nretiring into the hollow tree again, he went to sleep. In the morning\nhe saw a trail along which the trees were broken down and torn up by\nthe roots. Following this trail he soon came to a point where he found\nthe S\u02bbhagodiyoweqgowa lying dead. This being had a face of most\nterrifying aspect. Hodade\u00f1on, remarking to himself, \u201cI will not have\nanything to do with a creature of so malign aspect,\u201d drew out his arrow\nfrom the body and went on his way.\n\nDuring that day Hodade\u00f1on came to a great lake on the farther side of\nwhich was a village. He searched until he found an oak puffball, which\nhe placed at the water\u2019s edge. Entering this ball, he caused the wind\nto blow it across the lake to the village on the opposite shore.\nHodade\u00f1on went through this village without stopping until he came to\nthe last lodge on the side farthest from the lake shore, in which lived\nan old widow and her grandson. Addressing the grandson, Hodade\u00f1on said,\n\u201cWell, little boy, may I remain with you to-night?\u201d The boy answered,\n\u201cI do not know. I will speak to my grandmother.\u201d Running into the\nlodge, the boy told his grandmother what the strange man had asked him.\nThe grandmother, whose name was Yeqsinye,[78] directed the little boy\nto tell the visitor how poor and needy they themselves were. \u201cTell him\nthat I have nothing to give him to eat except scraps of food, for we\nare, indeed, unfortunate people.\u201d Going to Hodade\u00f1on, the little\ngrandson repeated to him what his grandmother had said. \u201cOh!\u201d replied\nHodade\u00f1on, \u201call I want is a place in which to stay. I do not want\nfood.\u201d \u201cWell,\u201d said the little boy, \u201cI will tell my grandmother what\nyou have just told me.\u201d Answering the little boy further, the old woman\nsaid, \u201cLet him do as he pleases; he knows, now, our circumstances and\nwhat he must endure while with us.\u201d Having received this message from\nthe little boy, Hodade\u00f1on decided to stay there.\n\nThe next morning Hodade\u00f1on said to the old woman\u2019s grandson, \u201cLet us go\nto hunt game.\u201d Agreeing to the proposition, the little boy made\nsuitable preparations to accompany Hodade\u00f1on. After going a long\ndistance into the woods they found a large hollow tree frequented by a\nbear. Hodade\u00f1on tapped the tree, saying to the occupant, \u201cThou who\ndwellest in this tree, come forth.\u201d At once the bear came out,\nwhereupon Hodade\u00f1on shot it with an arrow, and the bear fell to the\nground, dead. Together the two carried home the carcass of the bear.\nWhen they threw it on the ground in front of the door it made a great\nnoise, causing the old woman to call out in fear, \u201cWhat is that?\u201d But\nwhen she learned what it was she was overjoyed. Having carefully\ndressed the bear, they cooked enough meat to make a good meal for all.\nAs they gathered around the steaming bark bowl of meat and broth a\nyoung girl came in. The old woman asked her to eat with them, and she\nwillingly accepted the invitation. The boys ate together and the girl\nand the old woman by themselves, as was the custom. When they had eaten\ntheir meal the strange girl asked for a piece of the meat to take home,\nand the old woman gave her a generous portion for her mother. On\nreceiving it, the mother said, \u201cDo you now give them corn bread and get\nsome of the meat in exchange.\u201d The girl did as her mother requested,\nreceiving two good-sized pieces of meat for the corn bread. Feeling\nthat others might like to have meat in exchange for bread, Hodade\u00f1on\nsaid, \u201cLet them have the meat for the corn bread, for corn bread is\nwhat we want now.\u201d\n\nToward evening a man came to the doorway, and kicking aside the door\nflap, said: \u201cI notify you to come to the Long Lodge, where the man\nsheds wampum instead of tears from his eyes. If you can pick up wampum\nafter it has fallen to the ground, it is yours. If you can gather more\nthan other people, it is your good fortune.\u201d The name of the herald was\nHadyuswus.[79] He then hurried on to the other lodges.\n\nToward evening of the next day Hodade\u00f1on, with the old woman and her\ngrandson, went to the Long Lodge, where Hotgoendaqsais, tied to a post,\nwas being tormented with firebrands. Before going into the assembly\nhall the boys gathered a bundle of dry reeds for the purpose of\nlighting the pipes of those who desired to smoke. Hodade\u00f1on then said\nto his young companion, \u201cYou go to one of the fires in the Long Lodge\nand I will go to the other.\u201d Passing into the assembly hall they found\nthat there were already many people inside. When Hotgoendaqsais saw\nHodade\u00f1on he smiled as he seemed to recall him to his mind. One of the\nold women saw this and said: \u201cThe bound man smiled when these boys came\ninto the room. It would seem that one of them is Hodade\u00f1on.\u201d After the\nold woman spoke Hotgoendaqsais turned his face away. At this time one\nof the chief men present said, \u201cIt is well that these boys have come in\nto bring coals for our pipes.\u201d He said this because all the men who\nwere smoking continually called the boys to bring them fire, and the\nboys carried the torches to all.\n\nIn the Long Lodge were two women who had two firebrands, and it was\nthey who took the lead in torturing the man. First one of these two\nwomen would burn Hotgoendaqsais on one side from one of the fires, and\nthen the other would burn him on the other side from the other fire;\nand each time a brand touched the victim he would cry out, and\nthereupon wampum fell in showers from his eyes instead of tears. Then\nall the people would rush forward to gather as much of the wampum as\nthey could; one and all struggled and fought for it. When all had\nenough for that day they were dismissed by the chief, and then the\nchief herald would say, \u201cTomorrow you must all come and we shall have a\nmuch better time.\u201d\n\nThe boy friends went home together, and on their way Hodade\u00f1on said to\nhis companion, \u201cThe young man whom they are torturing is my brother.\nTomorrow I shall destroy the place and all the people who are in it.\u201d\n\nThe next day, as he had done before, the herald Hadyuswus came with the\ninvitation to the lodgehold (household) to be present in the torture\nchamber that evening; then he hurried away. Thereupon Hodade\u00f1on told\nhis boy friend to caution his grandmother with these words: \u201cDo you go\nto the back part of the village to warn all our relations not to go to\nthe Long Lodge this evening, for my good brother is going to destroy\nall the maneaters and their home this very night.\u201d So, going forth, the\nold woman informed all her relations to remain at home that night, for\nher grandson was going to destroy all the maneaters and their home. In\nthe evening Hodade\u00f1on said to his little brother, \u201cDo not go into the\nLong Lodge. I shall go in alone. You must remain outside.\u201d\n\nWhen Hodade\u00f1on entered the torture chamber he heard the people saying\nthat the two torturing brands would not burn, surmising that they were\nnot dry enough. But the wizards knew well why they would not burn\u2014they\nthemselves were being overmatched by superior orenda (magic power).\nFinally the chief said: \u201cWe might as well take a rest, and in the\nmeantime the firebrands will get dry and burn again. So let us lie\ndown.\u201d Hodade\u00f1on then brought deep sleep on all who were inside the\nchamber of death. When they were all fast asleep, quickly unbinding his\nbrother from the post where he had been tied, he carried him out to his\nnew brother\u2014the old widow\u2019s grandson; then, closing the door of the\nLong Lodge, he fastened it securely. Thereupon he ran around the lodge,\nsaying aloud, \u201cI want this Long Lodge to become flint, so strong that\nthe greatest wizard can not escape from it, and then I want it to\nbecome red-hot at once.\u201d\n\nInstantly the Long Lodge became flint. When it was red-hot the wizards\nran around on the inside in an attempt to escape, but they could not.\nOne said, \u201cI shall go out of the smoke hole,\u201d while another shouted, \u201cI\nshall get out through the ground,\u201d but not one was able to escape from\nhis doom. After a while the roof fell in upon the devoted wizards,\nwhose heads burst with the intense heat; from out the chief\u2019s head\nthere flew a horned owl; from the heads of others, owls of various\nkinds; and from those of still others, a red fox, a gray fox, and a\nnighthawk.\n\nAfter the annihilation of the wizards Hodade\u00f1on took his brother,\nHotgoendaqsais, to the old widow\u2019s lodge. The old woman was very glad\nand said: \u201cHe is my own grandson. I came for him years ago, but I was\nmyself captured by the wizards and I have had to remain here in\ncaptivity.\u201d\n\nThe next morning Hodade\u00f1on said to his grandmother, \u201cTell all the\nprisoners to come here, lest evil befall the innocent.\u201d When they had\nall come to the lodge of the old woman, Hodade\u00f1on said, \u201cWe will now go\nthrough the village and kill all the children of the wizards and anyone\nelse who is left of the maneaters, for some of them may not have been\npresent in the Long Lodge last night.\u201d So, going forth they killed all\nthe relations of the maneaters and burned their lodges.\n\nAfter that they went outside of the village, where they found great\npiles of bones which once belonged to persons whom the wizards had\nkilled. These they collected near a great hickory tree. When all had\nbeen gathered together, Hodade\u00f1on pushed against the tree, crying out\nto the bones, \u201cRise, my friends, or this tree will fall on you!\u201d\nInstantly from the heap of bones living men sprang up. In the confusion\nof the moment sufficient care had not been taken to put together the\nbones belonging to the same persons, hence one had an arm too short,\nanother a leg; but Hodade\u00f1on went around among them stretching and\narranging these defective limbs. Then he said to their possessors: \u201cI\nhave now brought you to life again. You must remain in one place for\ntwo days while I go to get meat for you.\u201d\n\nSo, selecting a comfortable spot, they patiently waited. Hodade\u00f1on went\nout to hunt and killed a great quantity of game. He sent men to bring\nit into the camp. These were gone all day, but they brought in an\nabundance of meat. When all had returned, Hodade\u00f1on said: \u201cNow, my\nbrother is tired. Stay here and rest. I must go away for a short time,\nfor I have much work to do.\u201d\n\nThereupon Hodade\u00f1on started away. As he hurried along he heard the\nsound, \u201cDum, dum, dum!\u201d This, he knew, was caused by the man whose name\nwas Deagahgweoses, in making tobacco, which he pounded with a mallet.\nWhen he arrived at the lodge he found the old man sitting inside\nhammering tobacco and singing, He yondyengonni goyengwayen gens,\nsignifying \u201cWherever one makes tobacco, one possesses tobacco\ncustomarily.\u201d And when the tobacco rolls were ready he would tie them\nwith bark cords. Addressing him, Hodade\u00f1on said several times, \u201cWell,\nuncle, I have come to your lodge,\u201d but the old man gave him no\nrecognition. Then Hodade\u00f1on struck the old man a blow on the head with\na small mallet which was lying near, saying at the same time, \u201cI have\ncome to visit you, uncle.\u201d But even then Deagahgweoses paid no\nattention to the visitor. Again Hodade\u00f1on struck him a blow, saying,\n\u201cUncle, I have come to visit you.\u201d Then the old man exclaimed, \u201cI do\nthink that the mice have thrown down the stone bowl,\u201d but he kept on at\nwork pounding his tobacco. So Hodade\u00f1on struck him still another severe\nblow, whereupon the old man raised his upper lids, which hung down over\nhis face to his chin. Carefully tying them back with bark cords, he\nscraped out the filth from his eyes with a clamshell, saying, \u201cI think\nthat some one has come into the lodge.\u201d Then, looking around and seeing\nHodade\u00f1on, he asked him, \u201cFor what do you come here? What do you want?\u201d\nHodade\u00f1on replied, \u201cI have come for tobacco.\u201d The old man refused\ntobacco to his visitor, saying, \u201cYou will get no tobacco here.\u201d Then\nstarting up, exclaiming, \u201cI will kill you!\u201d he pursued Hodade\u00f1on with a\nlarge club out of doors and around the lodge. Hodade\u00f1on outran him and\nwas soon far ahead of him. Finally, turning and facing the old man, he\nshot two arrows into his body. Thus died Deagahgweoses.\n\nThen Hodade\u00f1on cast into the air toward the west a large quantity of\ntobacco, saying as he did so, \u201cGo ye to the lodge of my sister,\nYenyent\u02bbhwus.\u201d Far off in the west Yenyent\u02bbhwus picked up the rolls of\ntobacco which fell on her doorstep, with the words, \u201cI thank you,\nbrother; I am so thankful to you, brother.\u201d When Hodade\u00f1on had sent\nhome all the tobacco he burned up the lodge of Deagahgweoses. Then he\nwent back to the place where he had left his newly recovered brother\nand the other men whom he had brought to life. Having arrived there, he\ntold the men to go home if they so wished. Those who remembered whence\nthey had come started, but those who did not know said, \u201cYou must take\nus with you.\u201d\n\nThe next morning they set out for home. After journeying for some time,\nHodade\u00f1on, halting the company, said to them, \u201cYou have with you two of\nmy uncles, who can show you the rest of the way, for I must go on by\nmyself.\u201d It was his desire to go on alone and thus to reach home first.\nWhen he arrived at the lodge of his sister, he told her that he had\nbrought to life all their relatives who had been captives, and that he\nhad also saved their brother from the tortures of the wizards. He\ninformed her that these were coming with others who were not relatives.\n\u201cNow,\u201d said he, \u201cwe must make preparations to receive them and to\nwelcome them to our place.\u201d\n\nHodade\u00f1on thought that he would make a number of commodious lodges of\nequal size and of like appointments; so he marked out certain spaces\nwith his feet, walking sidewise, each area being as large as the lodge\nhe desired to stand therein. Then he wished for the lodge with suitable\nprovisions and whatever else was needed. As soon as he wished it, the\nlodge came into being with everything in it as he desired. In this\npeculiar way he made a long row of lodges. He made his own lodge also\nin the same way, but he caused it to be larger than any of the others.\nWhen he had prepared everything he went to meet the people who were\ncoming. Having joined them, he brought them to the place he had made\nready, where he gave each one his own home. Hodade\u00f1on gave each of his\nrelations a couch in his own lodge; but there were not people enough to\noccupy the place, so Hodade\u00f1on said, \u201cAll who belong here have not yet\ncome home.\u201d Here he referred to his father, mother, and sister, who had\nbeen killed at the chestnut trees, and it was his intention to go after\nthem; but he could not mention this lest he should put those who had\nkilled them on their guard. They would have heard his words and so\nwould have learned exactly what were his intentions.\n\nAfter being home about a year Hodade\u00f1on began to hear again at frequent\nintervals the peculiar sound, \u201cDum, dum, dum!\u201d He thought how strange\nit was to hear this sound. Then he remembered about the agreement made\nby Yeqsinye Honwande [80] concerning the use of human flesh for food.\nHe decided to learn this, saying: \u201cI shall go and see whether he keeps\nhis word; see what he is doing.\u201d\n\nSo he started, and as he went on he heard this same sound from time to\ntime. Directing his course toward the spot whence came the sound, at\nlast he reached the edge of a village. Entering the first lodge he\nencountered, he met nobody there. He then went to a second lodge, and\nthat, too, was empty. Thus he entered every lodge until he came to the\ncenter of the village; there was no one in any of them. He stood\nlooking on every hand, quite discouraged. At last, seeing smoke arising\nfrom the opposite side of the village, he directed his way toward it.\nOn reaching it he entered the lodge, where he saw an old man on a\ncouch. Raising himself and throwing off the skin mantles which covered\nhim, the old man said to Hodade\u00f1on: \u201cYou must take my life at once, for\nyou have caused all my pain and misery.\u201d Hodade\u00f1on replied: \u201cIt is not\nI who have done this. It may be my companion, who looks exactly like\nme. I am here to see whether it is he who is making all this trouble.\u201d\nThe old man said: \u201cIt is time for him to come now; and on this account\nI made my niece hide in that room yonder. We are now the only persons\nleft in this place.\u201d Hodade\u00f1on, going to the room indicated, said to\nthe young woman in there: \u201cI have come to see how that man keeps the\nagreement he made with me. If he has taken to eating human flesh, he\nmust kill me before he eats more, and to aid me you must do just what I\ntell you to do. So help me all you can. I shall fight with him for 10\ndays. We shall begin here, and shall continue fighting westward. At the\nend of 10 days we shall return, fighting as we come. At that time there\nwill be nothing left of us except our heads. You must kill your dog and\ntry out its fat, and when the tenth day comes you must have it ready in\na vessel, boiling hot. But you must not mistake me for him, for if you\ndo I shall be lost and you will die.\u201d\n\nAt this moment he heard the old man cry out. Running to him at once, he\nfound that the man whom he called friend, the old widow\u2019s grandson, had\nalready taken flesh from the legs and thighs of the old man. There he\nstood with his flint knife, ready to cut off more flesh, saying, \u201cI do\nnot know where to take off the next piece of flesh,\u201d when Hodade\u00f1on\ncame into the room. The latter at once declared, \u201cMy friend, you agreed\nwhen we parted last that if you would eat human flesh you would first\nkill the person before eating him, and you have not kept your word.\u201d\n[81] The other man defiantly replied, \u201cLet us go out and fight to\ndecide who shall rule.\u201d At once they went out, and they began to fight,\ngoing westward as they struggled, and soon disappeared in the woods.\nThe young woman heard their cries and groans for several days. Killing\nthe dog, she tried out its fat, and when the 10 days had passed and she\nheard them coming back toward the lodge she heated the fat and had it\nready.\n\nAs they came out of the woods into the opening there was nothing left\nof them but the skeletons and the skulls\u2014frightful to look at as they\nrushed at each other and then fell back exhausted. When they closed\nagain the skeletons were gone; nothing remained except the skulls,\nnaked and bloody. After the encounter one of the skulls, rolling up to\nthe young woman, said, \u201cNow is the time to do what I told you.\u201d Then\nthe other skull, rolling up immediately, said the same thing; but she\nkept her eyes on the second skull, on which she poured hot dog fat.\n\u201cNow you have killed me,\u201d said the other skull. She paid no heed to\nthis charge, but, taking up the skull on which she had poured dog fat,\nshe carried it into the lodge. In a short time Hodade\u00f1on had regained\nhis flesh and he was again in good health. To the young woman he said,\n\u201cI thank you for what you have done for me, for you have faithfully\nperformed what I asked and have thus saved my life.\u201d\n\nThe old man, recognizing an obligation to him, said to Hodade\u00f1on: \u201cI\nhave made up my mind to say that since you have delivered us from a\nhorrible death you should have my niece for a wife if she suits you.\nWhat is your pleasure in the matter?\u201d Without hesitation Hodade\u00f1on\nreplied: \u201cIt is well. I accept your niece as a wife, but I must cure\nyou first.\u201d So, spitting on his hands to endue them with the healing\npower of his orenda (magic power), he rubbed the body of the old man\nwhere the flesh had been cut away, and immediately it was made whole\nand well.\n\n\u201cNow,\u201d said Hodade\u00f1on to his two companions, \u201cI want your assistance in\nwhat I am about to do.\u201d Then he led them to the edge of the forest,\nwhere lay a great quantity of human bones scattered around on the\nground. These they proceeded to gather together in some kind of order\nnear a large hickory tree. When they had collected all the bones,\nHodade\u00f1on pushed against the tree, shouting, \u201cOh, you dry bones!\nBehold, the great hickory is about to fall on those who sleep here.\nArise, friends.\u201d At that moment the bones arose as living men, and\nHodade\u00f1on said to them: \u201cBe ye alive now, and go back to your several\nhomes. There is now nothing to trouble you.\u201d So each man went his way.\n\nHodade\u00f1on took the old man\u2019s niece for a wife, and they started for\nhome. But after going some distance Hodade\u00f1on said, \u201cI have one more\nthing to do. I must go after the chestnuts, so you go on and I will\novertake you.\u201d\n\nSo starting off, he changed his course and continued his journey until\nhe came to the ridge of a hill, near which was a woman on watch, whose\ntask required her to walk back and forth on a kind of raised platform.\nBefore going up to her and revealing himself Hodade\u00f1on got slippery-elm\nbark, which he turned into wampum. Then hailing a mole, he said to it,\n\u201cTake me to that woman on the platform, but do not let her see us; so\npass beneath the surface of the ground and emerge under the platform.\u201d\nThe mole, obeying, took Hodade\u00f1on, who had reduced his size by magic,\ninto its body and, going underneath the surface, did as it was ordered.\nIt emerged very near the place where the woman was passing to and fro.\nComing out of the body of the mole, Hodade\u00f1on said to her, \u201cFriend, I\ngive you this wampum as a reward to you not to give the usual alarm on\nmy account.\u201d She accepted the wampum.\n\nThen Hodade\u00f1on called on the moles to go into the lodge of the four\nwomen to discover their hearts, and he accompanied them in the search.\nIt so chanced that he was able to discover the hearts fastened to a\nstring under a couch on which slept the elder of the four women.\nSeizing them at once he fled out of the lodge. At that moment the woman\non watch gave the alarm, shouting, \u201cHodade\u00f1on has come! Ho, there!\u201d The\nmother of the witches screamed to her daughters: \u201cHurry after him my\nchildren! Kill him! for he is the last of the family.\u201d The eldest\ndaughter outfooted the others and, as she was overtaking Hodade\u00f1on, he\nbruised one of the hearts on the string and she fell dead. When the\nsecond daughter came up, he bruised another heart, and she also fell\ndead; and a like fate befell the youngest daughter. Now the old mother\nalone was left of the brood of witches. She hurried up to him,\nwhereupon he bruised the fourth heart, and she, too, fell lifeless.\nWhen the four were dead, Hodade\u00f1on ground their hearts to powder; then\ndragging the bodies to the lodge, he burned lodge, bodies, and powdered\nhearts.\n\nNow, the woman watch, who was walking to and fro on the platform\ncontinually, was the own sister of Hodade\u00f1on. At this time she was a\nmere pouch of human skin for her bones and flesh were wanting. Near\nthis platform was a large heap of bones of dead persons. Hodade\u00f1on\ncarried these bones to the foot of a very large hickory tree, and upon\nthe pile he placed the skin of his sister. He then pushed against the\ntree shouting, \u201cHo! friends and sister, arise, for the tree is about to\nfall on you now.\u201d Instantly all leaped up alive, among them his sister.\n\nThen Hodade\u00f1on went to the chestnut trees and taking a nut, he threw it\nto his other sister in the west, telling the rest of the nuts to\nfollow. They did so, and as they entered the end of the lodge his\nsister Yenyent\u02bbhwus collected and stored them away.\n\nHodade\u00f1on now went home with his parents and sister and friends. When\nthey had all taken their places it was seen that one of their number\nwas missing, that there was still a vacant place.\n\nThe next morning they found that they were living in a chestnut grove,\nfor the trees were standing all around the lodge.\n\nLater two men came to get some chestnuts for a person who was in danger\nof death. Replying to their request Hodade\u00f1on said: \u201cIt is well. I will\ngive you a chestnut, but you must be very careful not to lose it. Give\nme your arrow and I will hide the chestnut in the arrow. Be very\ncareful of a man whom you will meet not far from this place. He will\nsay to you, \u2018Stop, nephew!\u2019 and then he will come toward you. At that\nmoment you must say, \u2018Let us see who can shoot the farther,\u2019 and before\nhe can come near you, do you shoot away your arrows as far as you can,\nand you will thus save the chestnut. If you lose this one I will not\ngive any more.\u201d\n\nThe two men went their way. Soon they saw a man who said to them, \u201cOh,\nnephews! I have waited long to see you.\u201d Thereupon he started toward\nthem, but they at once said, \u201cLet us see who can shoot the farther.\u201d\nRushing forward the stranger tried to grasp their arrows, and nearly\nsucceeded in doing so. On failing in this attempt, he was very angry,\nand said, \u201cYou are not my nephews at all. Go your way at once.\u201d\nWillingly they hurried away from him, and after finding their arrows,\nmade their way home.\n\nThe next day Hodade\u00f1on said: \u201cThere is still one more labor for me to\nperform. There is yet one empty seat in our lodge. I shall go west this\ntime. Now I go.\u201d He had not gone very far on his journey before he saw\nan opening, or clearing, in the forest ahead of him. When he came out\nof the forest into this clearing, he saw a large lake before him, the\nopposite shore of which he could not see. Between him and this lake was\na lodge from which smoke was issuing. Walking up to this and pushing\naside the doorflap, he entered; within he found an old man mending\nmoccasins.\n\nRaising his head, the old man said: \u201cWell, nephew, I have been looking\nfor you a long time. I knew that you would come. I am ready to go home.\nI am from the same place from which you come. The first thing for us to\ndo now will be to eat together.\u201d The old man had a pot of corn and\nbeans with plenty of bear\u2019s meat for seasoning. After they had eaten,\nthe old man said, \u201cNow is our time. We will now go hunting on the\nlittle island.\u201d\n\nGoing to a canoe, they got aboard of it. The old man, whose name was\nShagowenotha Onononda Sowek,[82] began to paddle the canoe, but he\nfinally called the Onononda Sowek to come and do so. At once small\nwhite ducks with black heads came and paddled the canoe over to the\nisland. During all this time the old man sang. When they landed the old\nman said, \u201cLet us land.\u201d\n\nThen Shagowenotha said to his companion, \u201cNow you go to the lower end\nand I will go to the upper end of this island. Then we shall meet in\nthe middle of the island, and shall see how much game each of us will\nhave.\u201d Hodade\u00f1on started for the lower end of the island, but in a\nshort time he heard the song of the old man. Turning around, he saw him\nsailing back to the mainland. Hodade\u00f1on called to him, but received no\nreply. The old man, however, called out to the creatures in the lake,\n\u201cIf the man on the island tries to swim, eat him at once,\u201d and great\nhoarse voices out of the water answered, \u201cWe will.\u201d\n\nWhile standing and watching the canoe going over the lake, Hodade\u00f1on\nheard a voice near him, saying, \u201cOh, my nephew! come to me.\u201d Hodade\u00f1on\nwent toward the spot whence came the sound of the voice; when he drew\nnear it, he found nothing but a pile of bones covered with moss. The\nbones asked, \u201cDo you think, nephew, that you are going to die?\u201d \u201cI do,\u201d\nanswered Hodade\u00f1on. The bones, answering, said: \u201cThere is a maneater, a\ncannibal, coming to-night to kill you, but do me a favor, and I will\ntell you how to save yourself. Go to that great tree and bring me my\npouch, and let me smoke, and I will explain all to you.\u201d Going after\nthe pouch, as directed, Hodade\u00f1on brought it to his uncle; then cutting\nup tobacco, he filled the pipe and lighted it for his uncle. When the\nlatter began to use the pipe, smoke issued from all the orifices in his\nskull\u2014from the eyeless sockets, the nostrils, the ear openings, and the\nsutures. When the uncle had finished he asked Hodade\u00f1on to take the\npouch back to the place whence he had brought it, whereupon Hodade\u00f1on\nreturned it to the pile of bones. Then the voice from the bones said:\n\u201cYou must go now to cut red willows for material for making manikins\nand bows and arrows. Run from here to various places on the island; put\nthe manikins in crotches high up in the trees far from one another.\nGive each manikin a bow and arrow, and when you place each one, say to\nit, \u2018Shoot the dog when it comes.\u2019 When you have put up a number of\nthese come back to me. Then you must go out with manikins a second\ntime; and when you have set these up you must return to me; and you\nmust go out a third time with manikins. When putting up these you must\ninstruct them to shoot the dogs; after doing this, you must return to\nme. From here you must go to the end of the island, where you must step\ninto the water and walk along in it until you come to an overhanging\ncliff, which is opposite the landing place. There they can not find\nyou.\u201d\n\nHodade\u00f1on did as his uncle, the bones, advised him to do. When the\nmanikins were all completed and placed in their places he went to the\noverhanging bank and there hid himself.\n\nAt evening came the Ongwe Ias [83] in a canoe; he landed on the island.\nHe was accompanied by three dogs, which he urged at once to find the\ngame, Hodade\u00f1on, who now heard the hue and cry of the pursuit. Starting\nfrom the bones, they went to the tree where the pouch was hidden and\nthence returned. Then they went on farther until they came to the tree\non which was placed the first manikin. The Ongwe Ias followed his dogs\nclosely, singing as he ran, \u201cThere are no dogs like mine; there are no\ndogs like mine.\u201d Suddenly the dogs stopped, and the Ongwe Ias saw a boy\nin the tree pointing an arrow at one of them. At once shooting an arrow\nat the supposed boy, he brought him down. As the dogs sprang forward to\nseize the falling manikin, the Ongwe Ias shouted at them, \u201cDo not eat\nthe body! Do not eat the body!\u201d But when he was able to see what he had\nkilled, he found that the dogs were tearing nothing but red willow\ntwigs. Then he was very angry and, calling off his dogs, he urged them\nto follow the tracks elsewhere.\n\nIt was not long before the dogs found another tree on which there was a\nmanikin with drawn bow and arrow. When Ongwe Ias saw it, he exclaimed,\n\u201cOh! he will kill one of my dogs;\u201d thereupon he shot an arrow, which\nbrought down the manikin. The dogs, rushing at the falling body, seized\nit, but the Ongwe Ias shouted at them, \u201cDo not eat the flesh! Do not\neat the flesh!\u201d as he hurried forward to take it from the dogs. When he\nsaw that they were throwing only bits of red willow from their mouths\nhe was indeed very angry; but he set the dogs on the trail again.\n\nThey ran on with Ongwe Ias following them closely. After a while he\nheard them growling fiercely and found that they had stopped at a pile\nof bones. Seizing his club, Ongwe Ias pounded the bones, saying, \u201cI\nhave eaten your flesh long ago and still you try to deceive me.\u201d Then,\ncalling his dogs, he set them on the trail made by Hodade\u00f1on when he\nwent to put up the second lot of manikins. The dogs ran around with\nOngwe Ias closely following them and singing, \u201cThere are no dogs like\nmine; there are no dogs like mine.\u201d It was not long before they came to\na manikin in the crotch of a tree. Seeing the drawn bow and arrow Ongwe\nIas said, \u201cOh, he will kill one of my dogs.\u201d At that instant the\nmanikin shot an arrow and one of the dogs dropped dead. Then Ongwe Ias\nshot an arrow into the manikin, which fell to the ground. He shouted at\nthe dogs, \u201cDo not eat the flesh! Do not eat the flesh!\u201d Thereupon they\nlet the body go, but he found that it was made merely of bits of red\nwillow.\n\nStarting again on the trail, the dogs ran around for a long time in\nevery direction over the island. Finally Ongwe Ias heard the two\nsurviving dogs barking fiercely; they were at the bones again. Coming\nup, he shouted: \u201cWhy do you deceive me? Long ago I ate your flesh. Why\ndo you trouble me now?\u201d and, seizing his club, he pounded the bones\nsavagely.\n\nA third time he set out with his two dogs on a trail. The dogs followed\nthis until they came to a tree in which was a manikin. This figure shot\none of the dogs, killing it. Then Ongwe Ias shot the manikin, which\nfell to the ground a mass of rotten wood.\n\nAt this time day began to dawn. The Ongwe Ias said to himself, \u201cI shall\ngo home now. When it is night again I shall return and I shall be sure\nof the game.\u201d So bringing his dead dogs to life and taking them into\nhis canoe he sailed away.\n\nHodade\u00f1on in his hiding place heard the chasing during the entire\nnight, the barking of the dogs and the shouting of the Ongwe Ias; also\nthe sounds made by the club striking his uncle, the bones. When\ndaylight had come and all was quiet Hodade\u00f1on, emerging from his hiding\nplace, returned to his uncle, who welcomed him with the words: \u201cWell,\nmy nephew, you are alive yet. So will you now go to bring my pouch to\nme, and let me have a smoke, and I will tell you then what to do next.\u201d\nHodade\u00f1on quickly fetched the pouch and filled the pipe with tobacco\nand, lighting it, he placed it in the mouth of his uncle, who smoked\nwith great pleasure, letting the smoke come out of every suture in his\nskull and through its eye sockets and nose and ear openings. The uncle\nsaid to his nephew, \u201cI thank you for this smoke. Now take the pouch\nback, and when you return we will talk over our troubles.\u201d Hodade\u00f1on\ncarefully concealed the pouch, and when he returned to his uncle he was\nready to hear what he must do next.\n\nThe uncle then said to him, \u201cNow go to the place where the canoe of\nOngwe Ias usually makes a landing; there dig a hole in the shore and\nbury yourself in the sand, leaving only the tip of your nose out. When\nShagowenotha lands and hurries away to the opposite side of the island,\nyou must get up quickly and board the canoe and have the ducks paddle\nyou back to the mainland. So, nephew, take courage and you will win.\u201d\n\nWhile Hodade\u00f1on was covering himself he heard Shagowenotha singing to\nthe ducks as they paddled him over the water. Soon he heard the canoe\nground on the sandy shore and a voice saying, \u201cI shall now go to the\nplace where my nephew has spilled his blood.\u201d Paying strict attention\nto the advice of his uncle, the bones, Hodade\u00f1on knew exactly what to\ndo next. As soon as Shagowenotha was out of sight Hodade\u00f1on arose\nquickly, and, calling the ducks, he pushed the canoe back into the\nwater; then he began to sing, \u201cNow we paddle, my ducks; now we paddle,\nmy ducks.\u201d The ducks paddled so swiftly that the canoe fairly flew over\nthe water. The canoe was far out on the lake when Ongwe Ias saw it. At\nonce he rushed to the beach and called out, \u201cLet me get aboard! Let me\nget aboard!\u201d\n\nHodade\u00f1on heard but paid no attention to this entreaty; on the\ncontrary, turning to the monsters dwelling in the depths of the lake,\nhe said, \u201cIf Shagowenotha should try to swim after me, do you devour\nhim.\u201d Then from the water came a confusion of voices saying hoarsely,\n\u201cIt shall be done; it shall be done.\u201d\n\nShagowenotha ran up and down the shore, but he could not make his\nescape. When night came he climbed a tall tree. With the coming of\nthick darkness the Ongwe Ias came with his three dogs\u2014he had restored\nto life the two that had been killed by the manikins\u2014and he began at\nonce to chase around with them to find traces of Hodade\u00f1on, for he\nthought that he was still on the island. At last the dogs led him to\nthe tree in which Shagowenotha had sought shelter. The dogs barked\nfuriously at Shagowenotha in the tree. When Ongwe Ias came up\nShagowenotha cried out, \u201cOh, do not shoot me! I am Shagowenotha.\u201d Ongwe\nIas tauntingly replied, \u201cYou may call yourself Shagowenotha, but you\ncan not fool me,\u201d and let fly an arrow at the Shagowenotha, who tumbled\nto the ground dead. Then Ongwe Ias carried off the body and cast it\ninto the canoe, after which he paddled away.\n\nThe next morning Hodade\u00f1on said, \u201cNow I shall go to the lodge of Ongwe\nIas.\u201d Pushing the canoe out from the shore, he began to sing for the\nducks, which came and paddled the canoe until almost evening, when\nHodade\u00f1on saw woods on the shore and a lodge standing near the water.\nBringing the canoe to the beach, he hid it under the water; then he\nsaid to the ducks, \u201cYou may go your way until I call for you.\u201d A woman\ncame out of the lodge carrying two pieces of bark, and called to\nHodade\u00f1on to remain in the water, where he had sunk the canoe. Going to\nhim, she placed a piece of bark at the water\u2019s edge, telling Hodade\u00f1on\nto step on it; then putting down the next piece of bark, she asked him\nto step on that. Then she put the first piece before the second, and\nthen the second before the first, and Hodade\u00f1on kept stepping on bark\nuntil at last he reached the lodge without leaving a single track on\nthe ground. When they were in the lodge Hodade\u00f1on said to the woman: \u201cI\nhave come after you. I am your brother. What will you do?\u201d She replied,\n\u201cI will go with you, but you must remain here until midday to-morrow.\u201d\nUnder her couch was a smaller one, in which she put her brother; then\nreplacing her own over it, she sat on the top.\n\nSoon the yelping of the dogs told of the arrival of Ongwe Ias, and his\nfootsteps were heard. When the first dog came in, with his mouth open,\nthe woman threw a bone into it, and afterward hit him on the head. The\nOngwe Ias at once shouted at her, \u201cOh, you have killed my dog.\u201d In\nreply she asked, \u201cWhy do they run at me as they do? I have done nothing\nto them.\u201d Calling them off, he said, \u201cI have had bad luck to-day. I\nhave found nothing but a small cub.\u201d Thereupon he prepared his game,\nwhich he cooked with pounded corn. When he had finished eating it he\nsaid, \u201cMy food was very tender and good, and now I shall take a smoke.\u201d\nSoon he added, \u201cIt seems to me, my niece, that you have two breaths.\u201d\nShe answered sharply: \u201cThat is too much to say. You might as well kill\nme. You should not talk that way.\u201d\n\nThe next morning Ongwe Ias said: \u201cI shall not go hunting on that island\nagain. I shall go to the other side of the country.\u201d Then he went away,\nmuch to the relief of his prisoners.\n\nAfter he had been gone some time the woman said, \u201cHe must be at his\ndestination by this time, so you may come out.\u201d Hodade\u00f1on came out from\nunder the couch and went with the woman to the lake. There he raised\nthe canoe; getting aboard, the two paddled away as quickly as possible.\nWhen they had reached the middle of the lake they suddenly heard Ongwe\nIas shouting to them, \u201cYou can not escape from me! You can not escape\nfrom me!\u201d Running into the lodge, he seized a hook and line, which he\nhurled at Hodade\u00f1on, at the same time saying, \u201cCatch the canoe!\u201d At\nonce the hook did so and Ongwe Ias was pulling the canoe swiftly back\nto shore. Suddenly the woman saw that the forest on the shore seemed to\nbe coming nearer and nearer, and then she saw the hook and line and\nOngwe Ias at the other end of the line. She screamed to Hodade\u00f1on to\nbreak the hook. This he quickly did and they were again free; thereupon\nthey speedily paddled back to the middle of the lake. Then Ongwe Ias,\nin a great rage, screaming, \u201cYou shall not escape from me,\u201d started to\nrun along the bottom of the lake toward his intended victims; but at\nthe moment he was at the bottom Hodade\u00f1on said, \u201cLet there be ice all\nover the lake so thick that nothing can break through it, and let our\ncanoe be on the top of the ice.\u201d\n\nWhen Ongwe Ias thought that he was under the canoe he sprang upward\ntoward the surface with all his might, striking the ice with such force\nthat it cracked all over the lake. The force of the blow crushed the\nhead of Ongwe Ias, so that he died.\n\nAt once Hodade\u00f1on willed that the ice melt away as rapidly as it had\nformed. When the ice was gone he and his sister paddled to the shore.\nOn landing, they traveled on homeward. When they reached home they\nentered the lodge by the western doorway; then going around by the way\nof the south to the eastern side, Hodade\u00f1on took his sister to the last\ncouch, which was at the northwestern corner, where he seated her. The\nfamily was now complete and happy.\n\n\n\n\n\n42. THE UNCLE AND HIS NEPHEW\n\nAn uncle and his nephew lived together in a bark lodge in the woods.\nThey had no neighbors.\n\nThe uncle went every day to hunt and to dig wild potatoes. During the\nday and evening the boy sat by the fire and parched corn to eat. Though\nthe uncle brought home plenty of good potatoes, he gave his nephew only\nsmall, poor ones to eat.\n\nThe nephew wondered why they were always alone, so he asked his uncle\nwhether there were other people living in that region. In reply the\nuncle said: \u201cFar off in the west there are people powerful in sorcery,\nwho took all our tribe captive except us two. This is the reason we are\nalone and have no neighbors.\u201d\n\nThen the boy wondered why his uncle gave him such small, poor potatoes\nto eat. He saw his uncle put large ones into the pot, but in the\nmorning only small ones were left. So one night the nephew made a hole\nin the skin cover under which he slept, to watch his uncle. Toward\nmidnight he saw his uncle get up and strike a light, and then going to\nan old couch in the corner of the lodge, in which no one seemingly\nslept, raise the top and call out a young man, who was beautiful to\nlook upon, strong, and active. Both the uncle and the strange young man\nsat down by the fire. The potatoes, covered with moss, were simmering\nover the flames. The uncle uncovered them, picked out the best for his\nnephew, and brought him also meat and other food. After they had eaten\nheartily, the uncle sang and kept time for the young man with a turtle\nrattle while the latter danced. The little boy looked intently all the\ntime at the young man, saying to himself, \u201cI suppose that is my\nbrother; now we will have some fun.\u201d After the young man had finished\ndancing the uncle put him under the couch again and, banking the fire,\nlay down on his own couch.\n\nThe next morning, as soon as the uncle had gone to hunt and to dig\npotatoes, the little boy went to the couch, and raising the corner of\nthe cover, said, \u201cCome out! come out here! brother, to me.\u201d \u201cOh, no!\u201d\nsaid the young man, \u201cI can not go out in the daytime; those women off\nthere in the west, the Wadi\u02bboniondies, would hear me.\u201d \u201cOh, never mind;\nthey will not hear you,\u201d said the boy. \u201cOh, yes; they will hear me, and\nthe moment I come out they will carry me off. They do not know now that\nI am here, but the moment I make a noise they will hear it and will\ncome for me.\u201d The little follow teased and begged so hard, however,\nthat his brother came out at last. After eating together, one danced\nand then the other, until at last the young man heard the women calling\nin the distance, \u201cWeen, Ween.\u201d Instantly the elder brother, jumping\nunder the couch, covered himself.\n\nAll this time the little boy kept shaking the rattle and dancing with\nall his might. Soon two women appeared from the west, sailing in a\ncanoe through the air. \u201cOh! where is he?\u201d cried they. \u201cYour brother!\nwhere is he?\u201d said one of the women. \u201cI have only an uncle, who is old.\nHe is now off hunting,\u201d said the boy. \u201cThere is somebody here with you\nin the lodge,\u201d said one of the women. \u201cOh, no!\u201d said the boy, \u201cI am\nalone.\u201d \u201cOh! you little rogue, you lie,\u201d said the woman. \u201cIf I should\nlie, that is my business,\u201d answered the child. \u201cWell, we will let you\noff this time, but you shall suffer if you lie again to us.\u201d\n\nIn the evening when the old uncle came home, he inquired what he had\nbeen doing. \u201cHave you found a brother?\u201d he asked. \u201cI have no brother,\nhave I?\u201d asked the little boy. \u201cWas not there anyone here to-day?\u201d\nqueried the uncle. \u201cNo,\u201d said the lad. \u201cWell, what did those women come\nfor? I heard them,\u201d said the uncle. \u201cThere was no one here,\u201d said the\nchild. The uncle said no more.\n\nThe next morning, when going off to hunt, the uncle said, \u201cYou would\nbetter go out of doors to play, instead of turning everything upside\ndown in the lodge; go out of doors to play.\u201d His uncle had scarcely\ndisappeared when the boy ran to his brother, begging him to come out,\nuntil at last he did so. Again they amused themselves; but in the midst\nof the dancing the elder brother heard two of the women coming. \u201cNow,\u201d\nsaid he, \u201cI must go; there is no use to hide or to deny that I am here.\nI must go.\u201d Presently the two women arrived in their canoe, which,\ngrazing the top of the lodge, came to the ground. The elder brother got\ninto the canoe, and away they went to the west.\n\nWhen the uncle came home at night he was bowed down with grief, for he\nknew what had happened. He sat down, crying bitterly. \u201cOh! do not cry\nso, uncle,\u201d said his little nephew; \u201cdo not cry; I will go and bring\nhim back.\u201d Running out quickly, he gathered a lot of red-willow twigs,\nfrom which he scraped the bark. On throwing this into the fire\nstraightway a thick column of smoke rose and shot off toward the west.\nJumping into the smoke, the boy was borne away after his brother. He\novertook the canoe when it was about halfway to its destination in the\nwest. The youth in the canoe knew that his little brother was following\nto rescue him. One of the women was sitting in the bow of the canoe\npaddling, while the other sat in the stern steering. The young man\nturned to look at his little brother, whereupon one of the women in the\ncanoe struck him on the side of the head with the paddle, crying out:\n\u201cSit still! do not look around.\u201d As she struck him he turned his head\nslightly, so as to look again; he saw that his brother, on noticing the\nblow, sprang forward and jumped into the canoe, shouting: \u201cDo not\nstrike my brother.\u201d Then he cried: \u201cLet this boat turn around and take\nmy brother home.\u201d Instantly the canoe, turning around in spite of all\nthat the women could do, sailed back faster than it had come.\n\nAs they were nearing the uncle\u2019s lodge the women begged the little boy\nto let his brother go with them, saying: \u201cWe will give you whatever you\nwish, only let him go.\u201d He thought of what he might ask in payment for\nletting his brother go again. Then the young woman inquired: \u201cIs there\nanything we might give to induce you to let him go?\u201d He said: \u201cYes; if\neach of you will give me her sexual organ for a moccasin, I will let\nhim go.\u201d On their consenting, he cut out with his knife what he wanted\nand put the moccasins on his feet; they fitted well. Immediately he was\nat home.\n\nIn answer to his old uncle\u2019s inquiry he said: \u201cI brought my brother\nhome, but let him go again; the women gave me these beautiful moccasins\nto get him back. I can do everything with them.\u201d After a few days the\nlittle boy had such power because of his moccasins that he told his\nuncle how the women were tormenting his brother, and that he was\nresolved to rescue him. Bringing a lot of red-willow twigs, he scraped\noff the bark, which he threw on the fire. Then jumping into the rising\nsmoke, he shot off toward the west, where he came down at the edge of a\nclearing in a great wood. Just opposite, at the other end, was a Long\nLodge, and at the right hand, at the edge of the wood, was a small\nlodge, in which a grandmother lived with three grandchildren, a boy and\ntwo girls.\n\nAfter thinking a while, he said, \u201cI will go over to the little lodge.\u201d\nGoing there he met a boy of his own age and size, just like himself in\nevery way; half of his hair (the crown) was black and half (the sides)\nred. \u201cOh! how do you do?\u201d said the strange little boy. \u201cWho are you?\nYou must be my brother?\u201d The boys looked at each other, and seeing that\nthey were just about the same size they became brothers. \u201cNow, you will\ncome and live here with me, little boy,\u201d said the lad; \u201cI have two\nsisters and a grandmother; my grandmother has gone out.\u201d\n\nWhen the old woman came home the little boy said, \u201cI have a brother\nhere; he is going to live with us.\u201d \u201cHow could he live with us, we are\nso poor?\u201d said the grandmother. \u201cI think he can; he is poor himself and\nwill be satisfied with what you have to give him,\u201d replied the lad. At\nlast she consented to let him stay. The other boy, drawing near the old\nwoman, asked: \u201cAre you going to the chief\u2019s lodge? Have you heard what\nis going on there?\u201d \u201cOh, yes!\u201d said the old woman; \u201cthe chief\u2019s two\ndaughters brought a man from the east, from that great wampum people;\nthey hung him up last night and made him cry. His tears are wampum.\nTonight they will do the same thing.\u201d \u201cCan we not go over there?\u201d asked\nthe boy. \u201cI suppose so,\u201d said his grandmother; \u201cI will get some\nwampum.\u201d\n\nWhen evening came the old woman, her grandchildren, and the little boy\nwent to the Long Lodge. The people had already assembled, and the man\nwas hanging from a post. The two sisters were sitting on couches, one\non each side. The boy said to his friend, \u201cNow we will get some dry\nrushes to light the pipes of the chiefs and of the people standing\naround, if they will let us in.\u201d\n\nWhen the old woman came to the Long Lodge she asked whether she might\nnot have a chance to get some wampum. They asked the chief, who said,\n\u201cYes; she is a good woman. Let her have a chance, too.\u201d \u201cMy little\ngrandson and his friend,\u201d said the old woman, \u201cwill come in and carry\nlights to those who want to smoke.\u201d \u201cOh, yes,\u201d said the chief, \u201clet the\nlittle boys come.\u201d\n\nAs they went into the lodge the young man who was tied to the post\nsmiled when he saw his brother. All who saw him wondered what the man\nwas smiling at. Presently the chief gave orders to apply the\nfirebrands. Thereupon they burned him on one side and then on the\nother; he cried bitterly, and as the tears fell they turned into wampum\nbeads, falling in a shower. All the people ran to collect the wampum,\nand the old grandmother got some too. After the man had cried a while\nthey rested and smoked.[84] When the order was given to begin the\ntorture a second time, the little brother gave one moccasin to his\nfriend and kept the other himself. As they were about to begin the\nburning he said to the boy, \u201cNow stick your foot into the fire.\u201d When\nhe did so, one of the sisters screamed, as though in the agony of\ndeath, and never stopped until the boy took out his foot. All the\npeople wondered what was the matter, but she would not tell.\n\nAgain, as they were going to apply the fire to the man, the little\nnephew put his foot into the fire and the other sister screamed in\nterrible pain. After they had gotten some wampum and rested, the boy\nsaid, \u201cLet them all sleep soundly.\u201d His grandmother and the little boy\nwent outside with his friend, and the grandmother said, too, \u201cLet them\nall sleep soundly.\u201d When all were asleep the lad cut down his brother,\nwhom he took outside; then, walking around the lodge, he said, \u201cLet\nthis lodge be turned into flint and let it become red-hot.\u201d At once\nthis came to pass and all within the lodge were burned up. \u201cNow,\u201d said\nthe boy, \u201cI think you would better come home with me, grandmother; you\nwould be a good wife for my uncle.\u201d\n\nAll went to the uncle\u2019s lodge, where they found him crying for his lost\nnephew. He had been tormented by foxes, who had knocked at the door,\nsaying, \u201cWe have come, uncle.\u201d After the nephews and the rest of the\ncompany had come into the old uncle\u2019s lodge, a fox who did not know of\nthe new arrivals knocked at the door, saying, \u201cUncle, I have come.\u201d\n\u201cLet him in,\u201d said the boy, while all hid themselves. On coming in the\nfox ran toward the fire to get ashes to throw into the old man\u2019s face,\nbut the boy caught him. Saying, \u201cOh, you rascal! I will fix you now,\u201d\nhe tied together the fox\u2019s forelegs with a bark rope and hung him up;\nthereupon the tears came out of his eyes, his face and\u2014[Here the story\nends abruptly.]\n\n\n\n\n\n43. HINON SAVES A WOMAN FROM SUICIDE\n\nIn a certain village a young man and a young woman were married. Soon\nafter their marriage they set out on a hunting expedition. After\ntraveling some distance they came to a dense wood, where they stopped\nand built a brush lodge. Every morning the young man, leaving his wife\nat the lodge, always with the warning not to sleep during the day, went\nout in pursuit of game.\n\nOne afternoon, coming back earlier than usual, the young man found her\nasleep. He saw a great rattlesnake among the skins on which she lay.\nWhile trying to pull the snake away, it disappeared into her body\nthrough her pudendum. When she awoke the young man, without saying\nanything of what had occurred, proposed that they should go back to the\nvillage, as he was tired of hunting. On reaching home, he told his wife\nto go her way and he would go his.\n\nNot long after this she married another man. On the following morning\nher new husband was found dead. She soon married still another man, who\nwas also found dead on the morning after the marriage. Her people then\nresolved to find out from the first husband why he had put her away.\nAfter much persuasion he told them why, saying, \u201cWhile hunting I often\nasked her never to sleep in the daytime, but one afternoon on returning\nto my camp I found her asleep; there was also a rattlesnake in the bed,\nwhich, when I tried to drive it away, disappeared into her body.\u201d\n\nThe mother of the young woman told her what they had heard from the\nfirst husband. She was so ashamed and troubled that she determined to\nkill herself by going over Niagara Falls. Getting into her canoe a mile\nor so above the Falls, she pushed out into the middle of the river. The\nmother followed her, but too late to stop her daughter. As the canoe\nneared the Falls the latter, lying down and covering her face with her\nmantle, disappeared over the brink. But Hinon, who dwells under the\nFalls, taking the young woman from the water, carried her to his home,\nwhere he prepared medicine which he gave to her; then, looking at her,\nhe raised her by the shoulders and let her down on her feet. The second\ntime he did this a dead snake dropped out of her person on the ground.\nHinon said, \u201cI am glad to see this snake. Now I shall have something to\neat.\u201d Roasting the snake on the hot coals of his hearth he ate it.\n\nThe young woman lived with Hinon for some time. As she could not eat\nhis food, he often brought ears of corn, saying, \u201cHere is some corn\nfrom your mother\u2019s field.\u201d Then he would bring a roasted squash with\nthe words, \u201cI brought this from your mother\u2019s coals,\u201d having taken it\nfrom her fireside.\n\nThey lived in this way until the woman was far advanced in pregnancy.\nThen Hinon said to some of his companions, \u201cIt is now time to deliver\nthis woman to her mother. You must take her only to her mother\u2019s\nfield.\u201d So, taking her to the field, they left her. Soon she heard some\none crying, and then she saw her mother. The mother was frightened, but\nshe stopped crying and called out, \u201cAre you in your natural life?\u201d The\nyoung woman assured her that she was, and together they went to the\nmother\u2019s lodge. Not long after her arrival there the young woman gave\nbirth to a boy.\n\nWhen the boy was large enough to run around they often heard Hinon\ncoming, and then it would rain very hard. The boy would go out into the\nstorm and he would be gone some time, but when he came back he would be\nperfectly dry. At last he said, \u201cThe next time my father comes I shall\ngo away with him, and not return.\u201d So he went and he was never seen\nagain; but he is always with his father, and it is he who thunders in\nthe sharp voice of a young man.\n\n\n\n\n\n44. THE CRAWFISH AND THE RACCOON\n\nThe chief of the Crawfish settlement one day told his people that he\nwas going about to inspect things and to see if the Ongwe Ias was\naround.\n\nStarting out, he went to every lodge; he found that every one was in\nand well. On his way home, as he was walking along the edge of the\nwater he found what he judged to be the body of Ongwe Ias. \u201cOh! this is\ngood luck,\u201d said he; \u201cI will go and tell all the people to come to see\nOngwe Ias lying here dead.\u201d So he invited all to turn out and see their\nenemy, whom he supposed was dead.\n\nThe whole multitude came and saw the Ongwe Ias lying on the ground with\nhis face black and covered with flies. One of them went up and pinched\nhis lips hard, but he did not move. Then saying, \u201cWe will sing a song\nof rejoicing,\u201d they formed in a circle around the Ongwe Ias to dance.\nWhile they were dancing and singing, all at once their enemy, the Ongwe\nIas, springing up, ate the whole tribe except two or three who escaped.\nThe Ongwe Ias knew the fondness of the Crawfish for dead meat of any\nkind, so his ruse was successful in providing him with a meal.\n\n\n\n\n\n45. THE RACE BETWEEN THE TURTLE AND THE BEAR\n\nThere was once an old man going along slowly but surely by himself.\nAfter traveling some distance he met another man, who asked him, \u201cWhere\nare you going?\u201d \u201cOh, I am going east to see the people,\u201d the old man\nreplied. \u201cYou will never get there; it is so far away, and you are too\nfat for the road,\u201d answered the stranger. Thereupon they parted\ncompany.\n\nSoon the old man met another person, a slender young man, who asked,\n\u201cWhere are you going?\u201d \u201cI am going to the east to see how people live\nin that region,\u201d answered the old man. \u201cYou can not get there; you are\ntoo fat, and so you can not travel so far,\u201d said the young man. \u201cHow do\nyou keep so fat?\u201d \u201cWell, when I come to a village and find people lying\naround, I bore a hole in each one I like and suck the fat out; that is\nthe way to get fat,\u201d said the old man. \u201cI must try this plan. I am so\nlean that I must try to get fat,\u201d said the other.\n\nEach went his own road. Soon the thin man came to an opening, or\nclearing, in the forest, where he found an animal lying asleep at the\nedge of the woods. Crawling up to it carefully he tried to make a hole\nin its body near the tail, in order to suck out the fat. But the\nanimal, springing up, hit him a great blow with his heels and ran off.\n\u201cI shall pay that old man the next time I meet him,\u201d said the slim man.\n\nGoing on farther he met the fat old fellow again. \u201cHow do you get so\nfat?\u201d asked the slim man. \u201cOh, I do it by eating fish,\u201d said the old\nman; \u201cI put my tail through a hole in the ice, and when a fish bites I\npull him out and eat him. That is how I get fat.\u201d \u201cI will try that\nplan,\u201d said the slim young man. He went on until he came to where there\nwas a good place to fish. Making a hole in the ice, he stuck his tail\nthrough and waited until it was frozen in; then he pulled until his\ntail came off.\n\nThe young man went on his way and was magically changed into another\nkind of person through losing his tail. He traveled around until the\nnext summer, when again he met the old man. \u201cWhere are you going?\u201d he\nasked of the latter. \u201cI am going east,\u201d said the old man. \u201cYou will\nnever get there; you are so fat you can not travel fast enough. You\nwould better run a race with me.\u201d \u201cVery well,\u201d said the fat man; \u201cyou\nmay run on land but I will run on water. We will run to-morrow.\u201d\n\nThe fat man collected a great number of his people, whom he posted in\nthe river all along the course to the starting place, telling each one\nto stick up his head when the land runner had come almost up to him. As\nwas customary in the contests of great sorcerers, the wager in this\nrace was the head of the loser.\n\nThe racers started. The slim young man ran with all his might, but\nevery little while the fat man, as he thought, stuck his head out of\nthe water in advance of him. When he returned to the starting place the\nfat man was there before him. \u201cYou have won the race,\u201d said the young\nman. \u201cOf course I have,\u201d said the fat man, and seizing the young fellow\nby the neck he led him to a stone where he cut off his head.\n\nThen the fat man\u2019s friends, all coming out of the water, went to the\nstarting place. When they looked at the dead land runner they said:\n\u201cOh, what a fool! Oh, what a fool!\u201d\n\nNow, the old man, the water runner, was a mud turtle. The land runner\nwas a bear, but he had been a fox until he lost his tail in the ice.\nBears are all stub-tailed since the fox lost his tail in the ice.\n\n\n\n\n\n46. THE WOMAN WHO BECAME A MANEATER THROUGH THE ORENDA OF HER\nHUSBAND\u2019S DOGS\n\nThere was once a man who, in company with his wife and little daughter,\nwent hunting in a distant region. Having arrived at his destination,\nthe man built a brush lodge in the woods. Every day he went in pursuit\nof game.\n\nThe man had three dogs, who were his brothers, and of whom he was fond.\nHe shared his food with them and felt bad if they were ill-used. When\nhe left them at home he always told his wife to feed them well and to\ntake good care of them, but in spite of this she abused the dogs; no\nmatter how long he was away, she would give them nothing to eat. At\nlast, the smallest of the three dogs told the man how badly they were\ntreated, saying, \u201cOur sister-in-law never gives us anything to eat;\nwhatever she cooks, she herself eats; if you will watch her, you will\nsee how it is.\u201d When her husband was around the woman was kind to the\ndogs in order to deceive him. The little dog, however, told him all\nthat happened in the lodge while he was away hunting.\n\nNow, the little dog was fond of good things; so one night he said to\nhis brothers, \u201cI will get some food without asking, if only you will\nhelp me.\u201d He had noticed that the woman kept food for herself, which\nshe hid under the skins on which she slept, and had seen her hide there\na skin bag of roasted corn. He said further to his brothers, \u201cYou are\nlarge and strong and can get it while she is asleep.\u201d \u201cNo,\u201d said the\nlarge dog; \u201cwe are heavy and awkward, and we would only awaken her; but\nyou are light and small, and so can lie down by her without being\nnoticed.\u201d \u201cVery well; I will try,\u201d was the little dog\u2019s answer to this.\n\nSo at midnight, when all were sound asleep, the little dog, making his\nway to the bag of roasted corn hidden under the woman\u2019s head, pulled it\ncarefully until he got it out. The large dogs had drawn the door flap\naside for him, and all three, well pleased, ran off toward the spring,\nwhere they could obtain water to wash down the roasted corn. The little\ndog said to one of his brothers, \u201cYou can carry the bag now.\u201d In taking\nit he tore it open, when they found it was merely a pouch of roots,\nbark, and leaves instead of a bag of corn; so they had got into trouble\nfor nothing. Then the large dog said, \u201cThe safest way for us is to\ncarry this bag back, and you who got it must return it.\u201d So, taking it\nback, the little dog placed it with the torn side down, near the\nwoman\u2019s head. The next morning when the woman shook the skins she found\nthe pouch torn and laid the blame on the mice.\n\nA few days after this the little dog said to the man, \u201cWe are going to\npunish our sister-in-law for the bad treatment she gives us.\u201d The man\ndecided that he would say nothing, and that they might punish her if\nthey wished. The next morning he said to his dogs, \u201cYou must stay at\nhome, for I shall be away all night.\u201d After he had gone the woman began\ncooking, and the little dog watched all her movements. When she took\nthe meat down his mouth watered for a piece of it. The dogs sat around\nwatching her as she cut it up, but she did not give them even a\nmouthful. It so chanced that she cut her finger badly and was not able\nto stanch the bleeding. In attempting to do so she even thrust the\nfinger into her mouth and began sucking it. She found that she liked\nthe taste of her own blood, and later even the meat she was cooking did\nnot taste so good. So she sucked all the blood out of that finger; then\nshe cut another finger and sucked that, for she had forgotten all about\nthe cooking. Next she cut one arm and sucked it, then the other; then\none leg and then the other. Finally, when she had sucked all the blood\nout of her body, she cut off her flesh, piece after piece, and ate it.\nThe dogs sat around watching her, and her little girl also was looking\non. After she had eaten all her own flesh she seized her daughter and,\nthough the child cried and begged for mercy, the unnatural mother,\npaying no heed to her pleadings, killed her and ate her.\n\nThen the woman ran off in the direction her husband had taken. Suddenly\nthe hunter heard something behind him. Turning, he saw the little dog,\nwho said to him: \u201cI have come to tell you that your wife has become a\nman-eater; she has eaten the flesh off her own body and has eaten your\nchild, and is now on your trail. We must run for our lives. We will go\nto the settlement and you must tell the people to leave the place and\nrun, for one is following us who will devour them all. Those who\nbelieve you will escape, but those who do not will die. We must run\nwith all speed, for she is following us fast.\u201d\n\nNow, it was through the orenda of the dogs and their influence that the\nwoman had become a man-eater.\n\nWhen they reached the settlement, the man told the people of their\ndanger. Some escaped, but the woman quickly ate all who remained. Again\nshe followed on her husband\u2019s trail. The little dog told the man when\nthe woman reached the settlement, and soon after said, \u201cNow do your\nbest, for she is coming with greater speed than before; we are near a\nlarge river.\u201d The fugitives reached the river and the man, making a\nsmall raft, quickly got on it with his dogs. He was in the middle of\nthe stream when the woman reached the bank and called out, \u201cYour flesh\nis mine. I am going to eat it.\u201d Thereupon she made a great leap with\nthe intention of landing on the raft, but missing it, she was drowned.\nAfter the fugitives had crossed the river and had given thanks for\ntheir escape, the little dog said, \u201cWe shall soon come to a village,\nand you must do my bidding.\u201d\n\nWhen they came to an opening or clearing in the forest they saw near by\na wretched-looking lodge, and the little dog said, \u201cWe are going there;\na couple of poor old people live in that lodge.\u201d On entering, the\nhunter asked the old man of the lodge whether he could stay with him\nfor a short time. The old man answered: \u201cIt is difficult to grant your\nrequest. We have as much as we can do to live ourselves.\u201d \u201cIt is true,\u201d\nsaid the man, \u201cyou are very poor; so are we. I am not in search of a\ngood home. I am looking for people in my own circumstances.\u201d \u201cVery\nwell,\u201d said the old man, \u201cyou can stay with us, but the chief of the\nplace knows already that you have come; he has great magic power and I\nam afraid that he will take your life.\u201d\n\nSome time passed. Every night the old man would spend a long time in\nrelating the history of the chief and the people. As the visiting man\nwas a good hunter, he brought in much game and soon the old man\u2019s lodge\nwas full of meat. After a while the old man said, \u201cWe have decided to\nadopt you, and you shall be one of our children.\u201d\n\nThe chief knew that there was a stranger in the place, and the old man\nsaid: \u201cHe will be here in two days; he is coming to see who is with us.\nHe will tell you that he is your uncle, and will challenge you to a\nfoot race. You must ask for two days\u2019 time for preparation.\u201d \u201cVery\nwell,\u201d said the man, and as usual he started off to hunt. His dog\nseemed to know where all the bears were. When he had killed as many as\nhe wanted he went home. The old man said, \u201cThe chief has been here, and\nhe challenges you to a foot race.\u201d\n\nWhen the time came for the race, the old man and his wife and\ngranddaughter started for the race course. The man had said to him, \u201cI\nwill come as soon as I can make my preparations.\u201d The second dog\nvolunteered to take the man\u2019s place in the race, but the little one\nsaid, \u201cYou stay at home and I will do the hunting\u201d; and to the man he\nsaid, \u201cTake off your garments and let me have them.\u201d When the dog had\nput on the garments, he looked just like the man. The other dog said to\nthe man, \u201cWe will go off hunting while he is doing the running.\u201d The\nhunter and the dog were very happy, for they knew that their little\nbrother would win the race.\n\nWhen the people had assembled on the race course and the old man saw\nhis supposed son coming, he said, \u201cSee how well our son is prepared for\nthe race.\u201d They saw no difference whatever between the person before\nthem and their adopted son. There were many people present, for the\nvillage seemed to be very large. Meanwhile the hunter who had accepted\nthe challenge was off in the woods. One of the dogs said to him, \u201cThey\nare now ready to start. They have started.\u201d Though far off in the\nwoods, the dogs seemed to see everything. All at once they called out:\n\u201cOwe! Owe! Our brother has won the race. Did we not tell you that he\nwould never be outrun? Now we may as well go home.\u201d So they started\nhomeward. They had been at the lodge but a short time when the runner\ncame in, and, taking off the garments of the hunter, who then put them\non again, the three dogs laid down by the fire.\n\nIt is said that during the race the chief, seeing that he was\noutstripped, threw a horn after the dog-man, which stuck into his foot.\nWhile the dog-man was trying to pull out the horn, the chief passed\nhim, calling, \u201cWhat are you doing there? Get up!\u201d By the time the\ndog-man had drawn the horn out of his foot, his enemy was near the\ngoal. But, springing up, he threw the horn at his enemy; it stuck into\nthe chief\u2019s foot, causing him to fall to the ground. Then the dog-man\nran ahead, calling out, \u201cWhy do you not get up? You can not sit there\nand beat me.\u201d But before the chief could pull out the horn, the dog-man\nhad passed the goal.\n\nWhen the old man came home he said to his son, \u201cI thank you for\noutrunning your enemy; there has never been anyone to outrun him; all\nhave been beaten. Since the wager was heads, you can take his life\nwhenever you wish.\u201d Then he asked the man whether he had done his best.\n\u201cNo,\u201d said he, \u201cI used about half my strength.\u201d \u201cVery well,\u201d said the\nold man; \u201che has another game to propose; he will never stop proposing\ntrials of strength, skill, or speed until he has taken your life. To be\nbeaten this time makes him very angry; in two days he will challenge\nyou to play ball with him.\u201d \u201cAll right,\u201d replied the man, \u201cI am ready\nto meet him.\u201d\n\nIn two days they saw the chief coming, and as he entered the lodge, he\nsaid: \u201cI am sick for a game of ball, and I challenge you to play a game\nagainst me; you won in one game, so now try another. I will wager all I\nhave, and if you win, you shall be chief in my place.\u201d The man replied:\n\u201cI also am sick from lack of amusement and I accept your challenge. I\nhave never met the man who could beat me in a game of ball. But give me\ntime. You have come unexpectedly, and I must make a ball club.\u201d \u201cVery\nwell,\u201d said the chief, going away.\n\nThe bent ball club the hunter hung up to season, and the old man made\nstrings; the next day they netted the club. They were ready just in\ntime to go to the ball ground. The time appointed for the game was at\nmidday, and the old man and woman said, \u201cWe shall now start.\u201d \u201cVery\nwell; I shall come soon,\u201d said the adopted son. Then the little dog\nsaid, \u201cLet it be our eldest brother who shall take part in this game.\u201d\nSo the man removed his garments, and the dog put them on; there he\nstood, looking just like the man. The little dog said, \u201cWe shall surely\nwin the game.\u201d The hunter and the other dogs went to the woods to hunt,\nwhile the dog-man went to the ball ground.\n\nThe chief was on the spot watching impatiently for the man. At last he\nsaw him coming, with his long hair tied back; he carried his club well\nand looked splendid. The old man, supposing it was his son, said: \u201cNow,\nyou must use all your strength and must not be beaten.\u201d The dog-man saw\nthat his antagonist was walking around in the crowd, with a very proud\nand haughty manner. The dog-man seemed very mild and without strength\nenough for the game.\n\nSeeing that it was time to begin, the people fell back and gave room to\nthe players. When the word was given the players came forward, and the\nchief said: \u201cI will take my place on this side.\u201d \u201cNo; you shall not,\u201d\nsaid the other; \u201cyou gave the challenge, and I will choose my place.\u201d\nThe chief had to yield, the dog-man choosing the side the chief wanted.\nThey then began to play. \u201cNow,\u201d said the little dog to the hunter in\nthe woods, \u201cour brother has begun the game, which will be a very close\ncontest.\u201d Soon he said: \u201cThe chief\u2019s ball has missed the goal; they\nplay well; our brother has caught and sent the ball back. Oh! now he\nhas won an inning. They will play one more inning.\u201d All at once he\ncalled out: \u201cThey have begun again. It is a very close game. Our\nbrother is having all he can do. We may be beaten, however.\u201d Then he\ncalled out: \u201cOwe! Owe! Our brother has won the game. You are chief, and\nall the old chief has is ours.\u201d\n\nAs the dog-man had won two straight games, he caught the chief by the\nhair and cut his head off. Many of the people thanked him. They said\nthat the old chief had never spared them; that when he had been the\nloser he had always given the people up to slaughter and saved his own\nlife. The winner seemed to have won many friends among those who\nwitnessed the game. The little dog said: \u201cNow we shall go home.\u201d They\nhad been there but a short time when the ball player came in; giving\nback the man\u2019s garments, he immediately became a dog again.\n\nWhen the old people came into the lodge they thanked their son, saying:\n\u201cYou have done more than anyone else was ever able to do before. You\nare the chief now.\u201d As they praised their son they did not know that it\nwas a dog that had done the work.\n\nThe next morning the little dog said: \u201cLet us go to live in the chief\u2019s\nlodge.\u201d So the hunter, with the old man and his family, moved into the\nnew lodge. All the old chief\u2019s things had been left in their places, as\nthey were part of the wager. Now, as the dogs were so full of orenda,\nhe became a great chief and had much power and influence among the\npeople.\n\n[The narrator of the foregoing story said: \u201cIt is true that whenever a\nperson loves a dog he derives great power from it. Dogs still know all\nwe say, only they are not at liberty to speak. If you do not love a\ndog, he has power to injure you by his orenda.\u201d]\n\n\n\n\n\n47. GANYADJIGOWA [85]\n\nThere was a man named Ganyadjigowa who lived in a lodge on a bay\nopening into a lake. One morning he went out in a bark canoe to fish,\nbut catching no fish he came home and put the canoe away. Soon after\nthis he said, \u201cWell, I must go somewhere,\u201d so he walked along the shore\nof the lake until he came to its outlet, where he saw a lodge, which he\nentered. Finding no one at home and seeing plenty of meat, he ate what\nhe wanted, and was starting off with a supply when he saw somebody with\na big load of meat coming up from the lake. This was an old man named\nTwentgowa. They met and greeted each other, Ganyadjigowa saying, \u201cI\ncame to visit you; I have been in your lodge.\u201d \u201cWell, come back with\nme,\u201d said Twentgowa.[86] \u201cNo, I must go on,\u201d said Ganyadjigowa. \u201cCome\nagain,\u201d said Twentgowa.\n\nGanyadjigowa did not go back, because he had stolen some of the meat.\nHe swam across the outlet of the lake, and, keeping along the bank, he\nsoon saw another lodge. Peeping into it he saw a large family\u2014two old\npeople and their children; these were Hongak people. After standing a\nwhile he thought, \u201cI will go in,\u201d and he did so. The inmates greeted\nhim with, \u201cWhere do you come from?\u201d \u201cFrom the other side of the lake,\u201d\nanswered Ganyadjigowa. \u201cWhat do you come for?\u201d they asked him. \u201cOh! to\nlook around; it is so pleasant to-day,\u201d Ganyadjigowa replied. \u201cHow far\nwill you go?\u201d he was asked. \u201cAround the lake,\u201d he answered.\n\nThe two men became good friends. Then Hongak [87] said, \u201cI must go with\nyou, my friend.\u201d \u201cVery well,\u201d said Ganyadjigowa, and they started along\nthe shore. At midday they came to the mouth of a river and Ganyadjigowa\nasked, \u201cHow can we cross the river?\u201d \u201cLet us swim,\u201d said Hongak; \u201cI\nsuppose you know how to swim.\u201d \u201cVery well, indeed,\u201d said Ganyadjigowa.\nSo they swam across the river and then walked on till they saw a rock,\nthen many rocks. As they went along the path grew narrower and\nnarrower. Hongak was ahead. Ganyadjigowa picked up a stone, and tying a\nbark string around it hung it on Hongak\u2019s back, so that he could not\nwalk, for he kept slipping back. Ganyadjigowa said to him, \u201cGo on! I am\nin a hurry. I want to get home before dark.\u201d \u201cLet me go, then,\u201d said\nHongak; \u201cdo not pull me back.\u201d \u201cI am not pulling you back,\u201d replied\nGanyadjigowa; \u201cI will go ahead if you like. Wait and I will pass you.\u201d\n\nWhen Ganyadjigowa got ahead, he said, \u201cNow, come on!\u201d Hongak could not\ngo, for he was unable to walk. Ganyadjigowa went on, leaving him\nbehind. The path grew narrower and narrower until he came to a place\nwhere there was not room to walk, and he thought, \u201cHow am I to get by\nthese rocks?\u201d The name of this place was Heiosdenoon (\u201cthe rocks go to\nthe water\u201d).\n\nHere Ganyadjigowa resolved to go back, but there was not room to turn\naround. Then he said, \u201cI must go backward.\u201d After a few steps in this\nway, he fell into the water and went under. When he thought he was past\nthe rocks he came out of the water and walked on again. The sun was\nnear the horizon and he thought, \u201cWhen shall I get home?\u201d It was soon\ndark. Finding a hollow tree, he crawled into it.\n\nNot long after this Ganyadjigowa heard footsteps in the leaves outside.\nThe sound stopped at the tree. Ganyadjigowa kept very still. A voice\nsaid, \u201cWell, you are sleeping in here?\u201d \u201cYes; I am,\u201d replied\nGanyadjigowa. \u201cI want you to come out and talk with me,\u201d was the\nchallenge. Ganyadjigowa crawled out. There stood Hongak, the man he had\nleft behind. \u201cWell,\u201d Hongak asked, \u201cdo you know who I am?\u201d \u201cWhy are you\nangry? I thought you wanted to stay. I urged you to come but you would\nnot,\u201d said Ganyadjigowa. Hongak said: \u201cNo. You did something to make me\nstop. Look at my back.\u201d The feathers were all off where the stone had\nbeen secured.\n\nNow Hongak began to fight with Ganyadjigowa, who soon ran away, for he\ndid not want to fight. Speedily overtaking him, Hongak began to fight\nagain. Ganyadjigowa now grew angry. They fought till dark the next day.\n\u201cLet us rest,\u201d said Ganyadjigowa. \u201cWell, you stay here; I will be back\nto-morrow,\u201d said Hongak. As soon as Hongak was out of sight\nGanyadjigowa ran away. Coming to a river he decided to try to swim, but\nthe water ran too swiftly. He was carried downstream into rough water,\nwhere he could not help himself. In the water was a stone against which\nhe was driven; he thought, \u201cNow I am going to die.\u201d He was on the stone\nall night.\n\nHongak came back in the morning and, not finding his enemy, tracked him\nto the water. Then, saying, \u201cI will catch him,\u201d he went into the water\nand tried to swim. But the water ran so fast that it carried him down\nto the stone where Ganyadjigowa was. Hongak said, \u201cI am going to die\nthis time.\u201d Ganyadjigowa heard someone talking, and he knew who it was.\nNow he tried to get away. After struggling a long time he freed himself\nand came to shore. Hongak became filled with water and died. Then his\nbody floated to shore, whereupon Ganyadjigowa said: \u201cOh! there is my\nfriend. Did he think he could kill me? I have more orenda than he had.\u201d\nTraveling on, Ganyadjigowa soon got home.\n\nOne night he dreamed he was on the way to the west. Coming to a large\nopening and looking around, he saw a Ganiagwaihe approaching from the\nsoutheast. He thought, \u201cI am going to die. That bear will eat me.\u201d It\ncame nearer and nearer. He went back and farther back. Soon from the\nnorthwest came a Djainosgowa.[88] Ganyadjigowa continued going backward\nas fast as he could. At last the two animals met and began to fight. He\nstood and watched them, wondering which would overcome his antagonist.\nAs they fought they drew near him. He began to go backward again until\nhe fell into a hole in the ground, with the two animals on him. Then he\nscreamed: \u201cHurry up! Help me! I am going to die under these terrible\ncreatures.\u201d Awaking, he found himself alone with his skin blankets\nwrapped around him; he had rolled off his couch to the floor. He said,\n\u201cWhat a bad dream I have had!\u201d\n\nFalling asleep again, again he dreamed of the same creatures, but\nthought they were in the woods and belonged to him. He made them stand\nnear each other, and, laying a stick across them, he sat on it. Then he\ntold the animals to go westward; they did so, whereupon he said, \u201cOh,\nthis is fun.\u201d They reached the end of the earth very quickly. Then he\njumped off, saying, \u201cStay here until I come back.\u201d He went south till\nhe found a lodge; going in, he saw a fine-looking old man. \u201cI have come\nto see you; I am traveling around the earth,\u201d said Ganyadjigowa. \u201cWhere\ndo you come from?\u201d asked the old man. \u201cI came from the Great Lake,\u201d\nreplied Ganyadjigowa. \u201cWhat do you travel for?\u201d queried the old man.\n\u201cOh, just to see how the earth is and what people are living on it,\u201d\nsaid Ganyadjigowa. \u201cWhat is your name?\u201d asked the old man. \u201cMy name is\nGanyadjigowa,\u201d was the young man\u2019s reply. \u201cWhat is yours?\u201d \u201cMy name is\nDjothowandon.[89] My master lives not far away. You must see him before\nyou visit me,\u201d was the old man\u2019s reply.\n\nGoing in the direction pointed out, Ganyadjigowa came to a lodge\nstanding on a big rock. He stood by the rock, thinking, \u201cHow am I going\nto get up there?\u201d Then he saw a narrow ledge running around and around;\nfollowing this, he came to the lodge. On looking about he saw an old\nman sitting by the fire. They greeted each other, the old man saying,\n\u201cWhy did you come here?\u201d \u201cJust to see all the world,\u201d said\nGanyadjigowa. \u201cWhere do you come from?\u201d said the old man. \u201cI came from\nthe Great Lake,\u201d said Ganyadjigowa. \u201cWhat is your name?\u201d continued the\noccupant of the lodge. \u201cGanyadjigowa,\u201d the young man declared. \u201cWhat is\nyours?\u201d Ganyadjigowa asked in turn. \u201cI am called Dagwanoenyent,\u201d said\nthe old man. Then Ganyadjigowa said, \u201cWill you let me visit you?\u201d \u201cOh,\nyes! you can stay with me as long as you like,\u201d said the old man. \u201cI\nwill stay several days,\u201d said the visitor.\n\nOne morning Dagwanoenyent asked, \u201cWould you like to go down to see my\nservant?\u201d \u201cYes; I should like to go,\u201d said Ganyadjigowa. They soon came\nto Djothowandon\u2019s lodge, when Dagwanoenyent said, \u201cThis is my servant\u2019s\nlodge. Let us go in.\u201d On going in Dagwanoenyent said, \u201cMy servant is\nnot at home. I believe he has gone to the southern end of the world.\u201d\nDagwanoenyent said, \u201cA very cross people live there. My servant is\ntrying to make them peaceful.\u201d \u201cNow you would better go home. Something\nwill come and chase you if you are down here at midday,\u201d said the old\nman. \u201cVery well,\u201d said Ganyadjigowa, starting after his animals.\n\nSoon, on seeing Dahdahwat [90] approaching, Ganyadjigowa tried to hide,\nbut he could find no place of concealment. Dahdahwat chased him, and,\nseizing him, threw him down and began to bite him. Ganyadjigowa could\nnot get away. He tried so hard that the sweat came out like rain. Then\nhe awoke. He was all wet and the sun was pouring in on him. He felt sad\nand worried about his dreams. About noon, becoming hungry, he said, \u201cI\nmust take my canoe and try to catch some fish.\u201d He went far out into\nthe lake, keeping a sharp lookout for fish. Seeing one, he jumped\noverboard after it, but could not find it. On seeing another he dived\nagain\u2014once more, no fish. He looked down again. Yes; there it was. He\nlooked and looked. Then he found that there was a fish on the right\nside of his canoe, the shadow of which was visible down in the water.\nHe caught the fish, and after eating it started to go home, but he was\nfar out in the lake and did not know which way he had come. He made way\nvery fast, however, in the right direction, as he thought, and reached\nthe shore, but saw no lodge.\n\nLeaving his canoe, he walked toward home, as he supposed. He walked all\nday until night. Then he saw a hut in the woods. Going near it, he\nstood and listened. There was a man talking in the hut, who said: \u201cThis\nis the way to get great magic power. I know all about what to do to get\ngreat magic power, and I can show anyone who comes here. I know the\nwhole world and I can give magic power to whomsoever wants it. I wish\nGanyadjigowa would come. I could show him how strong magically I am. He\nthinks he is the strongest man under the Blue Sky.\u201d Ganyadjigowa\nthought, \u201cWhy does he say this? Does he know that I am the strongest? I\nhave been all over the world\u201d (he had only dreamed that he had been).\nHe still listened. Gaasyendiet\u02bbha [91] (for this was the name of the\nold man) continued: \u201cI am the greatest runner and the greatest flyer in\nthe world. I can make light go through the world. I have greater\nstrength magically than anyone else. For several years the Duck people\ntried to chase me. I killed them all. I am the man appointed many, many\nyears ago to be chief of all the people under the Blue Sky.\u201d\nGanyadjigowa said: \u201cI would kill that man if he followed me. He must be\ncrazy. He talks to himself all the time.\u201d\n\nThen Ganyadjigowa, entering the lodge, said, \u201cYou are talking about me,\nare you not?\u201d \u201cOh, no,\u201d replied the strange man. \u201cWell, I will go. I\nthought you were talking about me,\u201d repeated Ganyadjigowa.\n\nGoing outside the hut, Ganyadjigowa picked up two stones and striking\nthem together, said, \u201cI would do that way with that man if he came\nafter me.\u201d Gaasyendiet\u02bbha, coming out of the hut, asked, \u201cWhat are you\nsaying?\u201d \u201cOh, I was saying this is the best friend I have,\u201d declared\nGanyadjigowa. \u201cWhat did you say about the stone?\u201d asked Gaasyendiet\u02bbha.\n\u201cI said when my friend traveled he had to carry these stones, and if he\nwent into the water he had to throw them away,\u201d declared Ganyadjigowa.\n\nHalf believing what was told him, Gaasyendiet\u02bbha went back into the\nlodge. Ganyadjigowa laughed and laughed, thinking, \u201cOh, what a fool he\nis! He believes what I say.\u201d Then he went into the hut again.\nGaasyendiet\u02bbha said, \u201cWhy do you come here? Why do you not go home?\u201d\n\u201cOh, I want to visit you until to-morrow morning,\u201d said Ganyadjigowa.\n\u201cNo, I do not want such a man as you are around,\u201d declared\nGaasyendiet\u02bbha. \u201cI will not trouble you. I will not chase you,\u201d said\nGanyadjigowa. \u201cGo on home! I do not like you. You are too mean,\u201d\nGaasyendiet\u02bbha declared. Ganyadjigowa answered, \u201cOh, no! I am not.\u201d\nGaasyendiet\u02bbha said, \u201cWell, stay then; but you must not talk to me.\u201d\n\u201cVery well,\u201d said Ganyadjigowa.\n\nNight came. Sitting down by the fire with his pipe, Gaasyendiet\u02bbha put\ncoals into it and began to puff clouds of smoke. Ganyadjigowa said,\n\u201cHow do you get tobacco?\u201d Turning around, Gaasyendiet\u02bbha looked at him.\n\u201cDo not speak to me,\u201d commanded Gaasyendiet\u02bbha. Soon Ganyadjigowa\nasked, \u201cDoes it taste good?\u201d Gaasyendiet\u02bbha did not answer, but kept on\nsmoking. Soon afterward Ganyadjigowa spoke again, saying, \u201cHow\nstrangely the smoke is rolling around the room.\u201d Gaasyendiet\u02bbha said,\nangrily, \u201cGo out of this hut! I tell you I do not want you here.\u201d \u201cBut\nyou said I might stay until morning,\u201d pleaded Ganyadjigowa. \u201cI will be\nquiet now; do not put me out.\u201d \u201cVery well,\u201d said Gaasyendiet\u02bbha, and\nsmoked on.\n\nGanyadjigowa laughed. After a while he said: \u201cI want to ask you a\nquestion. What is the world made of?\u201d Gaasyendiet\u02bbha turned around,\nfeeling cross, but he did not answer. Then Ganyadjigowa continued, \u201cDo\nyou believe people who say a man lives up in the Blue Sky?\u201d\nGaasyendiet\u02bbha looked at him but did not answer and kept on smoking.\nThen Ganyadjigowa said, \u201cDo you believe this world stands on the\nTurtle\u2019s back?\u201d Gaasyendiet\u02bbha, now angry, said, \u201cDid I not tell you\nnot to talk to me?\u201d Ganyadjigowa said, \u201cYes; I am going to be quiet\nnow.\u201d Gaasyendiet\u02bbha kept on smoking. Then Ganyadjigowa said, \u201cDo you\nbelieve Hawenniyo [92] made the things of the world?\u201d There was no\nanswer. Ganyadjigowa spoke again, saying, \u201cWell, do you believe the old\nfolks who say that Dagwanoenyent is still alive?\u201d Gaasyendiet\u02bbha said\nnothing; he merely turned and looked at him, then he turned back, still\nsmoking. Ganyadjigowa said once more, \u201cDo you believe the old folks who\nsay that wind goes everywhere?\u201d Gaasyendiet\u02bbha sprang up, saying, \u201cI\nwill throw you out. I told you not to talk to me.\u201d Ganyadjigowa said,\n\u201cI am going to be quiet now; do not throw me out.\u201d Believing him,\nGaasyendiet\u02bbha sat down. But after a while Ganyadjigowa began once\nmore, \u201cWell, do you believe the old people who say that Hinon makes\nrain?\u201d He received no answer. Soon again he asked, \u201cDo you believe the\nold folks who say that trouble comes to those who do not answer? Do you\nbelieve the old people who say that Hanisheonon93 is alive?\u201d Picking up\na club, Gaasyendiet\u02bbha began to strike Ganyadjigowa, who begged off\nwith promises to be quiet. \u201cNo! get out! I do not want you here,\u201d said\nGaasyendiet\u02bbha. Ganyadjigowa begged hard. Gaasyendiet\u02bbha became cool\nand quiet again. Ganyadjigowa, laughing, said, \u201cWhenever I say anything\npeople get cool.\u201d In the middle of the night Ganyadjigowa spoke again.\nWhile Gaasyendiet\u02bbha was still sitting by the fire smoking, he asked,\n\u201cDo you believe old folks who say that water runs day and night?\u201d\nGaasyendiet\u02bbha did not answer. After a while Ganyadjigowa said, \u201cDo you\nbelieve that trees grow?\u201d Gaasyendiet\u02bbha stood up; he was very mad.\nGanyadjigowa said, \u201cOh, do not be mad. I merely want to know things.\u201d\nGaasyendiet\u02bbha asked, \u201cDo you believe Hawenniyo is alive?\u201d \u201cNo,\u201d\nreplied Ganyadjigowa. \u201cI do,\u201d said Gaasyendiet\u02bbha. \u201cDo you not believe\nhe made the woods?\u201d Gaasyendiet\u02bbha asked. \u201cNo; Hawenniyo does not make\nanything because he is not alive,\u201d declared Ganyadjigowa. \u201cDo you not\nbelieve the wind goes everywhere?\u201d asked Gaasyendiet\u02bbha. \u201cHe goes only\njust outside of my person,\u201d said Ganyadjigowa. \u201cOh! what a fool you\nare; the wind blows all over the world,\u201d said Gaasyendiet\u02bbha.\nGanyadjigowa said, \u201cOh, no; it goes merely around this lake.\u201d\nGaasyendiet\u02bbha said, \u201cYou can go way off there to that high mountain\n(pointing toward the east). You can not stand there.\u201d \u201cOh, yes, I can,\u201d\nsaid Ganyadjigowa. \u201cDo you not believe water runs all the time?\u201d\nGaasyendiet\u02bbha persisted in questioning. \u201cOh, no,\u201d said Ganyadjigowa;\n\u201cwhen it is night, water stops.\u201d Gaasyendiet\u02bbha said, \u201cWell, what do\nyou believe?\u201d\n\nNow, Ganyadjigowa began seemingly to believe just as Gaasyendiet\u02bbha\ndid. Then Ganyadjigowa inquired, \u201cDo you believe trouble will come if I\ntell you something, and you do not mind me?\u201d \u201cHow can you make trouble\nfor me? You have to die before I do,\u201d declared Gaasyendiet\u02bbha. \u201cI do\nnot want to make trouble for you. Other things will do that,\u201d said\nGanyadjigowa. Gaasyendiet\u02bbha replied, \u201cGo to sleep. I do not want to\ntalk all night.\u201d Gaasyendiet\u02bbha still sat by the fire smoking. Soon\nGanyadjigowa said, \u201cDo you know anything when you are asleep?\u201d No\nanswer. Again he asked, \u201cWhat would you do if Wind should come here?\u201d\nFlashing up, Gaasyendiet\u02bbha said, \u201cNow go! I do not like you.\u201d\nGanyadjigowa began to beg, but Gaasyendiet\u02bbha, seizing him by the hair,\npushed him outside. \u201cOh! let me go in. I will stop talking now,\u201d\npleaded Ganyadjigowa. Gaasyendiet\u02bbha would not listen. \u201cGo away! or I\nwill kill you,\u201d he said. Ganyadjigowa started off. Then he thought:\n\u201cThat man did me ill. I wish I had magic power to blow down his lodge\u201d;\nbut he kept on. Gaasyendiet\u02bbha began to follow. Ganyadjigowa heard\nsomebody coming. Looking back and seeing Gaasyendiet\u02bbha, he went into a\nhollow tree. Gaasyendiet\u02bbha knew where Ganyadjigowa was, but to fool\nhim he went back a short distance and hid himself. Thereupon\nGanyadjigowa said: \u201cThat is the kind of man I am. He did not see me.\u201d\nSo he started on. Gaasyendiet\u02bbha followed again, and seeing\nGanyadjigowa, said, \u201cNow I have you, and I am going to kill you.\u201d \u201cOh,\nno! I do not want to make trouble for you,\u201d replied Ganyadjigowa. \u201cYes,\nyou do!\u201d\u2014and they began to dispute. Gaasyendiet\u02bbha said: \u201cI will ask\nyou a question. How can you make Wind blow down my lodge?\u201d Ganyadjigowa\nanswered, \u201cOh! I do not know how.\u201d \u201cWell, why did you ask the question,\n\u2018What will you do if a heavy wind blows away your lodge?\u2019\u201d inquired\nGaasyendiet\u02bbha. \u201cI did not say that,\u201d declared Ganyadjigowa. \u201cWhat did\nyou say?\u201d demanded Gaasyendiet\u02bbha. \u201cI said there was a wind around the\nlake,\u201d was Ganyadjigowa\u2019s reply.\n\n\u201cDo you believe that the earth can go down into the water?\u201d asked\nGaasyendiet\u02bbha. \u201cNo; the earth is always on top of the water,\u201d said\nGanyadjigowa. \u201cDo you believe the earth is on the Turtle\u2019s back?\u201d\ninquired Gaasyendiet\u02bbha. \u201cNo; the Turtle is not strong enough to keep\nit up,\u201d declared Ganyadjigowa. \u201cHow is it kept up?\u201d came the question.\n\u201cOh! the earth is very thick; nobody knows how thick,\u201d asserted\nGanyadjigowa. \u201cI believe the Turtle is strong enough to keep the earth\nup, and when he gets tired the earth will sink down,\u201d Gaasyendiet\u02bbha\nsaid. \u201cWhy, that is just what I believe,\u201d Ganyadjigowa said. \u201cNo; it is\ndifferent. You do not believe as I do,\u201d declared Gaasyendiet\u02bbha. \u201cWell,\ndo you know what I believe?\u201d asked Gaasyendiet\u02bbha. \u201cThe old folks used\nto say that you believed the earth never goes into the water,\u201d was\nGanyadjigowa\u2019s rejoinder. Gaasyendiet\u02bbha asked, \u201cWell, do you believe\nthat I can kill you?\u201d \u201cYes, yes!\u201d said Ganyadjigowa, while he kept\nbacking away. Gaasyendiet\u02bbha threatened, \u201cI will kill you now.\u201d \u201cWhat\nhave I done that you should kill me?\u201d demanded Ganyadjigowa. \u201cYou told\nme that I believe the earth is very thick,\u201d said Gaasyendiet\u02bbha,\nturning to go home. Ganyadjigowa kept on laughing, and said, \u201cThat is\nthe kind of a man I am.\u201d Now, Gaasyendiet\u02bbha, on hearing this, came\nback quickly, and shaking him, threw him on the ground, whereupon he\ncried out: \u201cOh, my friend! do not kill me. I am always on your side.\u201d\n\u201cNo; I will not stop until I kill you,\u201d said Gaasyendiet\u02bbha. Then he\nthought: \u201cWhy do I kill this man? Soon Hanisheonon will come around and\npunish me for it,\u201d so he let Ganyadjigowa go. Ganyadjigowa, laughing,\nsaid, \u201cThat is the kind of a man I am.\u201d\n\nNow Gaasyendiet\u02bbha grew very angry, and caught him by the neck, saying,\n\u201cGo far away west.\u201d Going through the air, Ganyadjigowa fell just where\nthe sun sets. As he fell he said: \u201cOh! what fun to be in the air. Now,\nwhere is that man? He does not believe anything.\u201d Gaasyendiet\u02bbha heard\nhim, and, flying through the air, came to the spot where he was and\nasked, \u201cWhat were you saying?\u201d \u201cOh! I was saying what a nice place this\nis,\u201d replied Ganyadjigowa.\n\nGaasyendiet\u02bbha now caused Ganyadjigowa to become S\u02bbhodieonskon. Then\nGanyadjigowa traveled north, saying, \u201cI must go and see where my friend\nlives.\u201d Seeing a great rock on which stood a lodge, he thought, \u201cThis\nmust be the place I dreamed of.\u201d He went to a hut near by. A man sat\nthere, who greeted him with, \u201cWhere do you come from?\u201d \u201cI come from the\nGreat Lake,\u201d said Ganyadjigowa. Then the man asked, \u201cWhy did you come\nhere?\u201d \u201cOh! I was lonely at home,\u201d answered Ganyadjigowa. \u201cVery well;\nwhat is your name?\u201d he was asked. \u201cGanyadjigowa,\u201d he replied. \u201cWhat is\nyour name?\u201d demanded Ganyadjigowa. \u201cDjothowandon,\u201d was the answer. \u201cCan\nI visit you?\u201d he was asked. \u201cNo; you must go to my master first,\u201d said\nDjothowandon. \u201cWhere does he live?\u201d inquired Ganyadjigowa. \u201cYou will\nsee his lodge on a great rock not far from here,\u201d was the old man\u2019s\nanswer.\n\nOn reaching the rock Ganyadjigowa saw the lodge that stood on it.\nLooking in he saw an old man sitting by the fire; he thought to\nhimself, \u201cThis is the same man who threw me off west.\u201d The man turned,\nand, looking at Ganyadjigowa, said, \u201cWell, who are you?\u201d \u201cI am\nGanyadjigowa,\u201d replied the visitor. \u201cWhat is your name?\u201d asked\nGanyadjigowa. \u201cI am Dagwanoenyent,\u201d replied the man. \u201cWill you let me\nstay with you a few days?\u201d asked Ganyadjigowa. \u201cOh, yes! you may stay\nas long as you like. I am always glad to have somebody with me. I am\nlonely sometimes,\u201d said the old man.\n\nOne morning Dagwanoenyent said, \u201cDo you not want to go to see my\nservant?\u201d \u201cOh, yes!\u201d said Ganyadjigowa. They went to Djothowandon\u2019s.\nDagwanoenyent, looking around, said: \u201cMy servant is not at home. I\nthink he has gone to the southern end of the earth. A very churlish\npeople live there. He is going to try to make them good and quiet. If\nthey do not obey him, I must go to eat them all.\u201d \u201cHow far is it from\nhere?\u201d asked Ganyadjigowa. \u201cOh! you would not get there in fifty\nwinters,\u201d declared Dagwanoenyent. \u201cIf that is true,\u201d retorted\nGanyadjigowa, \u201cit will be a hundred winters before your servant will\ncome back.\u201d \u201cOh, no!\u201d said Dagwanoenyent; \u201cmy servant travels very\nfast. He will be in a place as soon as he thinks of it.\u201d \u201cI do not\nbelieve that,\u201d said Ganyadjigowa. \u201cGet out of here!\u201d said\nDagwanoenyent; \u201csome people are coming this morning who will bewitch\nyou if you are around here.\u201d\n\nGanyadjigowa started off. Soon he saw Dahdahwat coming. When Dahdahwat\ncame near he was going to strike Ganyadjigowa, but the latter said, \u201cDo\nnot kill me. I am not strong enough in orenda to fight you.\u201d Dahdahwat\nchased him and kept biting him until he was dead. Then said Dahdahwat,\n\u201cI have killed S\u02bbhodieonskon,[94] who has great power magically. I will\ngo home now.\u201d While on the way he saw a man coming toward him. When\nthey met Dahdahwat greeted him with, \u201cWhere are you going?\u201d \u201cOh! I am\ngoing to see the man who was killed this morning,\u201d said the stranger.\n\u201cWell, what is your name?\u201d said Dahdahwat. \u201cMy name is Djo\u00f1iaik,\u201d\nreplied the stranger. \u201cWhat are you going to do when you get there?\u201d\nasked Dahdahwat. \u201cOh, nothing!\u201d and they passed on. When Djo\u00f1iaik came\nto the spot where Ganyadjigowa lay and saw how Dahdahwat had bitten\nhim, he dug many kinds of roots, and, making a powder of them, began to\ndoctor Ganyadjigowa; he rubbed the powder over his body, and soon\nGanyadjigowa was alive again. Ganyadjigowa said: \u201cThat is the kind of\nman I am. Where is the Dahdahwat?\u201d Djo\u00f1iaik answered: \u201cDo not say that.\nHe must be near by.\u201d Ganyadjigowa would not stop, but kept scolding and\nscolding, getting more angry all the time. Djo\u00f1iaik went off.\n\n\u201cNow, I must go to my friend, Dagwanoenyent,\u201d said Ganyadjigowa. When\nhe got to his friend\u2019s lodge Dagwanoenyent laughed, saying, \u201cA man came\nhere to notify me that I should go to see the spot where you lay dead.\u201d\n\u201cOh, pshaw!\u201d said Ganyadjigowa; \u201cI shall never die. Have you never\nheard the old folks say that if S\u02bbhodieonskon died he would soon come\nto life again?\u201d \u201cYes,\u201d said Dagwanoenyent, \u201cI have heard so. Is that\nwhy you came to life?\u201d \u201cYes,\u201d declared Ganyadjigowa. \u201cWell,\u201d said the\nold man, \u201cI want you to go where the churlish people live. My servant\nhas come, and he says they will never be quiet. I have heard old men\nsay that S\u02bbhodieonskon can make churlish people quiet.\u201d \u201cAll right, I\nwill go,\u201d answered the young man. When he came down from the rock on\nwhich Dagwanoenyent\u2019s lodge was built, S\u02bbhodieonskon, taking hold of\nthe rock, tried to turn it over. Dagwanoenyent, feeling his lodge move,\ndeclared, \u201cThis must be my friend who disturbs me.\u201d Ganyadjigowa kept\nat work, and at last over went the rock, breaking the lodge to pieces.\nThe old man, who was wounded on the head, cried, \u201cOh! my dear friend; I\nmust kill him now\u201d; and, getting up, he tried to run after him, but his\nhead was so dizzy that he soon fell. Ganyadjigowa came around the rock,\nand seeing the old man with blood flowing from his head, began to\nlaugh, saying: \u201cWhat does he think? Does he not know that I am stronger\nmagically than he is?\u201d Having rolled the rock over on Dagwanoenyent, he\nwent on.\n\nWhen he came to the place where the churlish people lived, he stood\nnear the earth lodge in which they all dwelt, thinking, \u201cI will roll\nthis lodge over.\u201d Taking hold of the end, he lifted it up. The people\nran out, and, seeing a man standing there holding up the end of their\nlodge, they began to bite him. Then Ganyadjigowa ran with all his speed\nto get outside of the crowd. The people pursued him, but he escaped.\n\u201cThat is the kind of a man I am,\u201d S\u02bbhodieonskon exclaimed.\n\nHe walked westward until night, when he came to a cliff. Descending a\nshort distance on one side, he saw a hole in the cliff wall. \u201cSomebody\nseems to be living here,\u201d thought he; \u201cI will go in and see.\u201d Inside he\nfound a large room in which sat an old man; then another room, and\nanother, until he saw seven. \u201cWell,\u201d asked Ganyadjigowa, \u201cwhat are you\nfolk doing in the cliff?\u201d \u201cWhy do you want to know?\u201d they demanded.\n\u201cOh! I go around the world to make all quiet and happy,\u201d said the young\nman. \u201cWe do not believe you, and we do not want you here,\u201d they\ncontinued. These were all brothers\u2014seven Sigweont. \u201cDo you believe that\nHanisheonon is alive?\u201d asked Ganyadjigowa. \u201cOh, no!\u201d they said. \u201cWhat\ndo you believe?\u201d the young man inquired. \u201cWe believe that Hanisheonon\nis Hayadagwennio.\u201d [95] Then Ganyadjigowa said, \u201cWell, do you believe\nthat the earth is thin and stands on a Turtle?\u201d \u201cNo; the earth is\nthick,\u201d they declared. \u201cDo you believe that Hanisheonon made the\nearth?\u201d asked Ganyadjigowa. \u201cNo; we believe that Hayadagwennio made the\nworld,\u201d they replied. \u201cDid you ever hear of anyone living covered up in\nthe earth?\u201d the young man asked. \u201cNo,\u201d was the response. \u201cNow we will\ntell you that we are the fathers of Hanisheonon,\u201d said Sigweont.96\nThese old men would not believe Ganyadjigowa, who, becoming\ndiscouraged, said, \u201cI am going away.\u201d\n\nWhile turning around Ganyadjigowa saw a lodge in the woods. Disdis [97]\nlived here. Hearing a thumping noise from within, Ganyadjigowa, looking\nthrough a crack, saw an old man who had a thin piece of wood into which\nhe was pounding something. Then he would put the wooden object into his\nface. \u201cWell, I have never seen such a man as that. He is making a\nmask,\u201d thought Ganyadjigowa. \u201cI will take the roof off his lodge and\nafterward make it rain.\u201d Getting into the lodge he threw off the roof.\nThe old man did not know the roof was off. Then going into the spring\nnear by, Ganyadjigowa shook his wings so that the water flew high and\ncame back just to the spot where the old man\u2019s lodge was. \u201cMy lodge is\ngetting old,\u201d said the old man; \u201cthe rain comes into it. I must go to\nsit where it is dry;\u201d but he could find no dry place. \u201cWell, what is\nthe reason of this?\u201d thought he. Then he left his work, saying, \u201cI will\ngo to find somebody to make a new cover for my lodge.\u201d He heard a noise\nat the spring and saw somebody standing in the water. Going to the\nspring, he asked, \u201cWell, what are you doing?\u201d \u201cOh! I am trying to\nfish,\u201d replied Ganyadjigowa; \u201cwhen I get the water away it will be\neasy.\u201d \u201cGet out!\u201d said the old man; \u201cthat is my spring. If you do not\ngo I will kill you.\u201d \u201cOh! I am not afraid of you. You are too old. You\nare not strong magically now,\u201d was the young man\u2019s answer. \u201cWell, I can\nkill you quickly,\u201d retorted the old man. \u201cNo; you are too old,\u201d\nGanyadjigowa declared. \u201cSay, old man, I want to ask you a question. Do\nyou believe Hanisheonon is alive?\u201d \u201cOh, no! I am Hanisheonon myself,\u201d\nsaid the old man. \u201cOh, no! you are not. Do you believe the earth is\nresting on the back of a Turtle?\u201d inquired Ganyadjigowa. \u201cNo; I am\nholding up this earth myself,\u201d said Disdis. \u201cDo you believe water\nalways runs?\u201d demanded the young man. \u201cThat is not true; when it gets\nto the lake it stops,\u201d said the old man. \u201cIf that is what water does,\nthe lake would be more than full,\u201d asserted the young man. \u201cOh! the\nwater goes into the ground again and comes out in the springs,\u201d replied\nthe old man. \u201cOh!\u201d said Ganyadjigowa, \u201cI told you the water was always\ngoing.\u201d The old man held his head down. Ganyadjigowa asked again, \u201cIf\nmud goes into swamps will it stay there?\u201d \u201cNo; I do not think so,\u201d said\nthe old man. Then Ganyadjigowa said: \u201cI will give you another question:\nDo you believe what the old folk say\u2014that they went all over the\nworld?\u201d \u201cOh, no!\u201d answered the old man; \u201cI do not think so.\u201d \u201cWell, I\nmust go away,\u201d said Ganyadjigowa; \u201cI do not think I can do anything\nwith you.\u201d\n\nAfter traveling a long while, one morning Ganyadjigowa came to a lodge.\nLooking in, he saw an old man, Ganenaitha,[98] sitting by the fire.\nSoon the old man said: \u201cIt seems to me that my nephew is around here.\nYes, I think my nephew is around here somewhere. Well, my nephew, come\nin. Why do you stay outside? I suppose you have come to visit me. Come\nin.\u201d \u201cWell,\u201d answered Ganyadjigowa, \u201cthis is the first time I have\nfound my uncle. I will go in, for my uncle wants me to do so.\u201d Entering\nthe lodge, he asked. \u201cWell, uncle, what do you want?\u201d \u201cOh! I just want\nto see you to have a very amusing game which I always play when anyone\ncomes to visit me. We wager our necks. I have splendid canoes made of\nwhite flint with which to race on the waters.\u201d \u201cVery well,\u201d said\nGanyadjigowa, \u201cthat is what I used to play with.\u201d The old man started\nto get the canoes, and bringing them all out, said, \u201cNow, take your\nchoice.\u201d Looking carefully and seeing a poor old canoe, Ganyadjigowa\nsaid, \u201cThis will do for me.\u201d \u201cOh, pshaw!\u201d answered the old man; \u201cthat\nis the worst one I have; you ought to take something better. That canoe\ncan not help you. It will tip over when you sail it.\u201d This was,\nhowever, the boat possessed of the greatest power, which the old man\nwanted to use himself. \u201cWell,\u201d said the old man, \u201clet us go there.\u201d Now\nthe lake was a little way inland. When at the edge of the lake, they\nput the boats on the water, the old man saying, Hau onen. The two\ncanoes started. Ganyadjigowa\u2019s canoe having the greater magic power,\nthe old man was left behind. When Ganyadjigowa got to the other end of\nthe lake he said, \u201cWhere is my uncle,\u201d and sat waiting. After a great\nwhile he saw the old man coming, away behind. When the latter came up,\nhe said, \u201cLet us rest until to-morrow.\u201d After a while Ganyadjigowa\npretended to go to sleep. The old man looking at him, said, \u201cHe is\nasleep now;\u201d so getting into Ganyadjigowa\u2019s boat, he said to it, \u201cI\nwant you to go where the sun goes down.\u201d Ganyadjigowa heard all. The\nboat rushed off through the air. Ganyadjigowa, getting up, looked at\nhis uncle\u2019s boat. \u201cWhat a mean boat my uncle has,\u201d he said, then\nexclaiming, \u201cI want you to go where my uncle has gone.\u201d Thereupon with\na white flint stone he struck the bow of the boat. The canoe, becoming\nalive, went very fast, faster than his uncle in the old boat. While\nflying Ganyadjigowa commenced his song, \u201cNow we are in the race of my\nuncle\u2014Onen daon\u00addiyentadon nhaknosen.\u201d\n\nIn a little while he saw a small speck ahead. As he drew nearer, the\nspeck became larger and larger. At last they arrived at the place where\nthe sun goes down, and the old man reaching there first, Ganyadjigowa\nsaid: \u201cYou cheated me. I am going to cut your head off.\u201d The old man\nanswered: \u201cOh! I have not cheated you. I tried to wake you, but I could\nnot, so I let it go.\u201d \u201cWhy did you come so far? You live way back at\nthe other end of the earth,\u201d declared the young man. \u201cOh, that is\nnothing; I came to see how the sun goes down,\u201d was the reply. \u201cNo; I\nthink you tried to get away from me,\u201d said Ganyadjigowa. \u201cNo; I was\ngoing back soon,\u201d retorted the old man. \u201cWell, let us go,\u201d said\nGanyadjigowa. \u201cVery well,\u201d said the old man. Soon they went back,\nwhereupon Ganenaitha said: \u201cNow go to sleep. I want you to stay until\nmorning.\u201d But Ganyadjigowa did not sleep, but watched the old man until\nmorning. Then he said, \u201cNow, let us start. Wait until I say \u2018Go.\u2019\u201d\nHaving gotten into their canoes, the old man said \u201cGo!\u201d They both went\nvery fast\u2014the new boat faster than the other. Getting back to the\nstarting place first, Ganyadjigowa looked back\u2014away off was a speck;\nthis was the old man returning. When he came in the latter asked, \u201cDo\nyou know what this lake is called?\u201d \u201cNo,\u201d said Ganyadjigowa. \u201cIts name\nis Ganyodaigowane, \u2018Great Lake.\u2019\u201d Taking out a basswood knife,\nGanyadjigowa thereupon cut off the old man\u2019s head.\n\nThen Ganyadjigowa went northwestward in his own boat until he came to\nthe edge of some rocks, where he saw a lodge. Soon a man came out and\ngreeted him. \u201cWell, what are you living around here for?\u201d asked\nGanyadjigowa. \u201cOh! so I can see down the valley where people live. When\nthey kill game I go and steal some of it,\u201d came the reply. \u201cI will give\nyou a name,\u201d said Ganyadjigowa; \u201cI will call you Gaga.\u201d [99] \u201cVery\nwell. I like that. I can steal better now,\u201d replied the man.\n\nAs Ganyadjigowa walked along the edge of the rock he saw a great\nhemlock forest. While standing among the trees he heard some one saying\nHihi. \u201cWell, who is Hihi?\u201d [100] he wondered. Soon he saw someone in a\ntree. \u201cOh! what an evil-looking man you are,\u201d said Ganyadjigowa; \u201cshall\nI give you a good name?\u201d \u201cWhat can you call me? My name is good\nenough,\u201d said the man. \u201cI will call you Hihi.\u201d Hihi laughed, for he was\nglad he had a name. Ganyadjigowa came to a brook with rocky banks, and,\ngoing down to the water, he saw an ugly-looking old man, who said: \u201cI\nam glad you are here. I am very hungry, so I will eat you.\u201d \u201cOh! I am\nnot good eating. I taste very insipid. Do not kill me,\u201d replied\nGanyadjigowa. \u201cWhy do you come here, then?\u201d he demanded. Ganyadjigowa\nanswered, \u201cWhat would you do if the rocks should fall upon you?\u201d \u201cOh! I\nshould be glad. I have wanted for a long time to be covered up,\u201d was\nthe rejoinder. \u201cDo you believe that Hanisheonon is alive?\u201d asked\nGanyadjigowa. \u201cYes,\u201d he responded. Ganyadjigowa\u2019s next question was,\n\u201cDo you believe the earth rests on the Turtle\u2019s back?\u201d \u201cYes; I am\nstanding on the Turtle,\u201d the man answered. \u201cI did not ask you where you\nwere standing,\u201d said Ganyadjigowa. \u201cWell, then, what did you ask me?\u201d\nsaid the man. \u201cNothing. I tell you that Hanisheonon was killed last\nnight,\u201d said Ganyadjigowa. The man began to cry. He cried louder and\nlouder until many of his people, hearing him, came and asked, \u201cDid that\nman make you cry?\u201d \u201cOh! I heard that Hanisheonon was dead,\u201d he replied.\nNow all began to cry. Ganyadjigowa said: \u201cWhy do you cry? You are free\nnow. I should be glad.\u201d \u201cWell, I am not glad,\u201d said the man. \u201cI will\ngive you a name,\u201d said Ganyadjigowa; \u201cI will call you Genonsgwa (\u201cStone\nGiant\u201d).\u201d\n\nGanyadjigowa started off, after saying to Genonsgwa and to his people,\n\u201cI should be glad if you caught me.\u201d The Genonsgwa, who were angry,\nfollowed him. They ran hard but they could not catch him. Ganyadjigowa\nbegan to fly, going up, up, up, until he reached the clouds. There he\nsaw people. \u201cWell, who are living here? I never before heard that\npeople were living here,\u201d he mused. Soon a man came near him who wore\nbeautiful, downy clothes. He greeted Ganyadjigowa with, \u201cWhere are you\nfrom?\u201d \u201cFrom below,\u201d was the answer. \u201cHow did you come?\u201d was the next\nquestion. \u201cThrough the air,\u201d was the response. \u201cI suppose you bring\nnews?\u201d \u201cNo; I came for amusement,\u201d said Ganyadjigowa. \u201cWhat is your\nname?\u201d he was asked. \u201cGanyadjigowa,\u201d he replied. \u201cI will give you a\nname.\u201d \u201cVery well,\u201d said the man. \u201cI will call you S\u02bbhadahgeah. This\nplace where you live is strange,\u201d declared Ganyadjigowa. \u201cYes; I can\nsee all over the world,\u201d came the answer. \u201cWell, how can I see?\u201d said\nGanyadjigowa. \u201cLook right straight down,\u201d the man said. Ganyadjigowa,\nlooking straight down, saw all over the world. It did not seem far\ndown. Ganyadjigowa asked, \u201cDo you know the man who lives by the side of\nthe lake down there? He is a very mean man.\u201d \u201cYou must not do anything\nto that man,\u201d responded S\u02bbhadahgeah;[101] \u201che has great orenda (magic\npower). He is chief of all gods. We are afraid of him. You must go now.\nThe Wind is coming. It will kill you if you stay here.\u201d\n\nThereupon Ganyadjigowa went straight down. Then looking around, he saw\nsomebody coming out of the ground. Going to the spot, he said: \u201cWhat\nare you doing? Why do you live in the ground?\u201d \u201cOh! I have always lived\nthere. You need not bother me,\u201d came the reply. \u201cI will not bother\nyou,\u201d said Ganyadjigowa; \u201cI came merely to ask you a question: Is\nHanisheonon alive?\u201d \u201cNo; Hanisheonon is, I think, not alive. I believe\nHanisheonon is magically a great power,\u201d said the man. \u201cWell, do you\nknow where Hanisheonon lives?\u201d inquired Ganyadjigowa. \u201cYes,\u201d was the\nreply. \u201cWhere is the place?\u201d continued Ganyadjigowa. \u201cRight in the\nground. That is why I live in the ground,\u201d said the man. \u201cWell, do you\nthink you have the same power as Hanisheonon?\u201d he was asked. \u201cOh, no!\u201d\nhe replied. \u201cCan you kill the people?\u201d again queried Ganyadjigowa. He\nanswered, \u201cYes.\u201d \u201cHave you a name?\u201d asked Ganyadjigowa. \u201cI do not want\na name,\u201d he said. \u201cWell, I will give you a name anyhow. I will call you\nOnoqgontgowa,\u201d [102] said the young man. The man hung down his head;\nthen, raising it again, he said, \u201cCan you call me another name?\u201d \u201cNo;\nthat is the name that suits you best. You are bad-looking,\u201d said\nGanyadjigowa. The man cried (i.e., buzzed)\u2014he was a winged\nDjihonsdonqgwen.103 \u201cWell,\u201d said Onoqgontgowa, \u201cwhen they talk about\nme, they shall say Onoqgontgowa.\u201d\n\nTraveling on, Ganyadjigowa came to the lodge of Gaasyendiet\u02bbha, in\nwhich he saw an old man asleep. Ganyadjigowa went in. The old man,\nwaking up, began to sing, \u201cNow he has come.\u201d Ganyadjigowa thought, \u201cWhy\ndoes he sing about me?\u201d Gaasyendiet\u02bbha said to himself: \u201cOh! I have the\nbackache. Why have I got it? Where is my friend, Ganyadjigowa? I would\nlike to see him\u2014he is such a strange fellow.\u201d Ganyadjigowa looked\naround the room, and seeing a mallet, began to hit the old man on the\nhead with it. The latter said, \u201cI believe mosquitoes are biting my\nhead,\u201d whereupon Ganyadjigowa hit him again. \u201cWell, it seems to me I\nhear Ganyadjigowa talking,\u201d said the man. He turned over\u2014sure enough\nthere was Ganyadjigowa. The old man said: \u201cWhat are you doing to my\nhead? Why did you hit me? Do you suppose I will let you pound me?\u201d \u201cOh,\nno! I did not strike you. I will call you my grandfather, and we will\nbe good friends,\u201d said Ganyadjigowa. \u201cVery well; sit at the other end\nof the fire and be quiet,\u201d replied Gaasyendiet\u02bbha. Ganyadjigowa sat\ndown. After a while he asked, \u201cDo you know who planted the trees?\u201d\n\u201cYes; the man in the blue sky,\u201d was the reply. \u201cOh, no! I planted them\nall,\u201d said Ganyadjigowa. The men talked along as they had done the\nfirst time at Gaasyendiet\u02bbha\u2019s house. At length Ganyadjigowa asked,\n\u201cWhat can kill you?\u201d \u201cOh! a flag stalk that grows in swamps. If you\nstrike me with that it will kill me,\u201d answered the old man.\nGanyadjigowa went out to hunt for the flag and found a stalk. When he\ncame back, the old man was eating wild cranberries. Ganyadjigowa hit\nhim with the flag, which he thought went into his body, for the old\nman\u2019s face was all red from the cranberries. Turning, Gaasyendiet\u02bbha\nasked: \u201cWhy do you strike me? You hurt me.\u201d Ganyadjigowa, laughing,\nsaid, \u201cThe old man\u2019s mouth is all bloody.\u201d Thereupon he ran away\nbecause he thought the old man was going to die.\n\nSoon Ganyadjigowa saw a lodge in the side of a high rock. He stood\nbefore it, thinking, \u201cHow can I throw that lodge down?\u201d Soon the man\nliving there came down and they greeted each other. Ganyadjigowa asked,\n\u201cWhy do you live in the rock? Will it not fall?\u201d \u201cNo,\u201d the man replied.\n\u201cWhat would you do if a hard rain should come? Can you live on the\nlevel land?\u201d was Ganyadjigowa\u2019s next query. \u201cNo; I always live on the\nrocks. When I talk everybody hears me,\u201d said the old man. \u201cGo up and\nlet me hear you talk,\u201d commanded Ganyadjigowa. Going up, the man said,\nWiahah. Ganyadjigowa replied: \u201cThat will do. Come down. I am traveling\nand giving names. I will give you one, so whosoever speaks of you\nhereafter will call you Gwiyee.[104] Now I want you to be quiet and not\nchase the people.\u201d This is why Gwiyee never chases others.\n\nGanyadjigowa now went home. He was proud and said: \u201cI killed the old\nman who was called so powerful magically. I must go to-morrow to see\nhim.\u201d The next morning he went to Gaasyendiet\u02bbha\u2019s lodge, where he\nheard singing. \u201cWhat kind of man is he? I thought I killed him,\u201d mused\nGanyadjigowa. The song ran, \u201cI shall kill Ganyadjigowa as soon as I see\nhim.\u201d In a little while the old man, ceasing his song, began to talk.\n\u201cNow I will go to see Ganyadjigowa and kill him.\u201d Thereupon\nGanyadjigowa said, \u201cMy grandfather means to kill me, but I will burn\nhis lodge,\u201d and piling up a great quantity of brush, he set the lodge\non fire. The blaze mounted very high. Gaasyendiet\u02bbha said: \u201cI believe\nthe lodge is burning. I think Ganyadjigowa is doing this.\u201d He was very\nangry, and sprang through the fire. The first thing Ganyadjigowa knew\nthere was the old man, who asked, \u201cWhy did you make this fire?\u201d \u201cOh! I\ndid not make it. I came to blow it out,\u201d he answered. Gaasyendiet\u02bbha\ncontinued, \u201cWho made it?\u201d \u201cI do not know. I have just come,\u201d said\nGanyadjigowa. They kept on talking, but the old man did not believe\nGanyadjigowa and pounded him to death. Thereupon Gaasyendiet\u02bbha\nwhooped: \u201cThat is the kind of a man I am. I am the most powerful man\nunder the blue sky because I have the most powerful orenda.\u201d The people\nall over the world, hearing his outcry, exclaimed, \u201cGanyadjigowa is\ndead!\u201d\n\n\n\n\n\n48. HADENT\u02bbHENI AND HANIGONGENDAT\u02bbHA [105]\n\nIn old times two young men living in a village were great friends, and\non this account everybody disliked and shunned them. They could find no\nlodge in which to live, hence they said to each other: \u201cSince everyone\ndislikes us, the sooner we get out of this place the better.\u201d So at\nlast they went toward the south.\n\nOn the way, whenever night overtook them they looked around for some\nplace where dry leaves had fallen, so that there they might rest\ncomfortably. All they had to eat at first was evergreens and lichens.\nHaving made bows and arrows, they killed small birds. The young men\nwere at this time about 20 years old. After they got out of the thick\nwoods they came to marshy ground, but they still kept on. Occasionally\none would say to the other, \u201cI am afraid we shall never get through\nthis rough place,\u201d but his companion would encourage him, and on they\nwould go.\n\nOne day about noon they came to a large hemlock tree. \u201cClimb up and\nlook around,\u201d said one; \u201csee if there are any people in sight.\u201d The\nlimbs of the tree came almost to the ground, hence he climbed it\neasily. From the top he saw a beautiful trail leading from the tree\nthrough the air. He called to his companion, \u201cThrow down your bow and\narrows and come up to see what a splendid trail I have found.\u201d The\nlatter went up, and looking at the trail, said, \u201cLet us try it and see\nwhere it leads.\u201d They looked in every direction but saw no woods in any\ndirection. It had been necessary that in whatever they undertook to do\nthey should be of one mind. As they were now of one mind, they started\noff. The trail proceeding from the tree seemed as solid as if on the\nearth, and it extended as far away as they could see.\n\nThe young men traveled on without knowing that they were going up until\nthey had reached another world, which seemed very pleasant. The leader\nsaid, however: \u201cDo not stop. Let us go on and see where the trail will\ntake us.\u201d On the road there was plenty of game, but they gave no heed\nto it. After a while they came to a bark lodge out of which smoke was\nrising. One of the young men said, \u201cIt is customary for travelers to\ncall at a lodge on the road and find who is living there; let us look\nin here.\u201d The elder went in first. The lodge was of bark with a piece\nof bark suspended for a door. Pulling this aside, they saw an old man\nsitting within, who saluted them with: \u201cI know the trouble you have had\nto undergo and how people disliked you; it is I who have called you.\nYou shall stay with me a short time. You have come from the lower\nworld. When there, you often spoke of the higher world, and I\ninfluenced you to follow the trail that leads up here. Now, come into\nmy lodge and make a short stay, for I have promised to go elsewhere. As\nsoon as you are gone, I shall go.\u201d The young men went into the lodge.\nThe speaker, who seemed about middle-aged, continued: \u201cYou people down\nthere often speak of an Elder Brother in the sky. I am he who makes\nlight for you. I am Kaahkwa, the Sun. Hawenniyo commands me, saying\nthat I must give you light. This is my resting place, but I can stay\nhere only a short time. Whenever you come this way, you must stop. I am\nalways here at midday.\u201d Thereupon he started toward the west, saying,\n\u201cI go under the earth and come out in the east, and when you reach the\nnext lodge you must stop.\u201d\n\nThey parted, and the two men soon came to the second lodge. One said to\nthe other, \u201cWe must call at this lodge, as the Sun told us to do.\u201d The\nlodge looked exactly like the other. Entering, the young men saw an old\nwoman, to whom they said, \u201cHow do you do, grandmother?\u201d \u201cI am thankful\nthat you have come,\u201d said she; \u201cit was your brother who sent you here.\nIt is now time for you to eat. You have been long without food.\u201d In one\npart of the room they saw a bark bowl containing boiled squash, which\nwas evidently just out of the pot. They sat down, and the old woman\ngave each of them half a squash and a quarter of a loaf of corn bread,\nsaying, \u201cThis will be enough for both.\u201d \u201cNo,\u201d answered one of the young\nmen; \u201cthere is not more here than I can eat.\u201d The old woman replied:\n\u201cIt is enough; when you return, stop and I will give you more. It is I\nwhom people down below call the Moon.\u201d When they entered her lodge, she\nwas sewing skins. She continued: \u201cIt is the order of Hawenniyo that I\nmake light for people on the earth, so that they can see at night. It\nis only at certain times that you see me completely. I tell you now\nthat you must be on your guard, for the path before you is full of\ndanger and difficulties. You must be brave and must never look at\nanything not in your path, for your enemy is outside of it; never heed\nanything you see or hear, for if you do, you are lost. You will soon\npass this dangerous path, but remember my advice.\u201d\n\nAs the young men traveled on they saw all kinds of fruit and game. The\nfirst would call out,[106] \u201cStop! come and eat; this is very good.\u201d But\nkeeping in mind the old woman\u2019s words, they paid no heed. Each fruit\nhad a phrase of its own, with which it begged the young men to come and\neat it. After they had passed this place, they said, \u201cPerhaps we are\nout of trouble now; we shall soon come to the lodge where the old woman\ntold us to stop.\u201d\n\nAfter passing the first place they came to another. The first fruit was\nfull of witchcraft or enchantment; if they had eaten of it, they would\nhave become bewitched. At the second place, however, after eating plums\nand huckleberries they felt refreshed. The old woman had told them that\nanimals were numerous along their path, but they passed these without\nharm.\n\nAfter a while they saw another lodge in the distance, whereupon one of\nthe young men said: \u201cWe are now in the place where we shall meet the\ngreatest difficulty. We have no idea of our own except to follow the\nadvice given; since we have set out to come and are here, we must\nendure what we meet.\u201d They talked in this way until they came to the\nlodge. Finding a man who called himself their uncle, they saluted him.\nHe said: \u201cI am glad that your brother has sent you. You are going to a\nlarge assembly, but you can not join it unless I transform you.\u201d [107]\nOne of the young men responded: \u201cHow so? We are men. Why should we be\ntransformed? We have come here in our proper forms. Why should we\nchange?\u201d \u201cYou have come here as you are, but it is my duty to prepare\nyou to enter the assembly of this upper world,\u201d replied the man.\n\nThe other young man, looking steadfastly at his uncle, was not\nfrightened nor discouraged. The old man, going to another part of the\nlodge, brought a long strip of bark, which he laid out lengthwise,\nsaying, \u201cThe first that came shall be transformed first.\u201d Thereupon he\ncalled him to come and lie on the bark. When the latter had done so,\nthe man asked, \u201cAre you ready?\u201d \u201cYes,\u201d was the young man\u2019s reply. At\nthat moment the uncle blew through his hand on the young man\u2019s head,\nseparating the bones and flesh, which fell in two heaps. The other\nnephew, who stood looking on, saw that the uncle separated the parts of\nevery bone, and after wiping them, put them aside, cleaned; and he\nthought, \u201cMy luck is hard. I am alone here; my friend is gone. That\nmust have been very painful.\u201d After every bone had been wiped and put\nin place, the old man said to the one yet unchanged, \u201cNow, be ready.\u201d\nThen he blew through his hands on the head of the skeleton with force\nsufficient to send the skeleton a long distance. Thereupon the skeleton\nagain became a man, ready for the assembly. This was the way in which\neach man had to be purified.\n\nThe second nephew, not wishing to be treated in that manner, did not go\nforward willingly. But when the uncle was ready he gave the word, when\nit seemed that the nephew could not hold back. Lying on the bark, he\nwas treated as his friend had been, while the latter in turn looked on.\nBecause he was not so willing to submit, the body of the second youth\nwas more difficult to clean. The old man washed and wiped each bone.\nThe flesh remained in a heap by itself. The uncle took more uncleanness\nfrom this nephew than from the first. After he had finished the\ncleaning, he put the bones in place again, and saying, \u201cTake care,\u201d\nblew on the skull with such force that the skeleton was shot off a long\ndistance, becoming a beautiful young man. The uncle said: \u201cSit down.\nYou are now transformed. Now let us go outdoors and I will try you.\u201d\n\nGoing outside the lodge, the three stood in the clearing. At that time\na deer was feeding on the grass, and the uncle told one of the young\nmen to catch it, while to the deer he called out, \u201cBe on your guard; my\nnephew is going to kill you.\u201d The deer sprang off, but had made only a\nfew bounds when the young man seized it. Seeing how he caught the deer,\nand knowing that if he could catch a deer he was fit for any race, the\nuncle said, \u201cYou are now ready to join the people of this world.\u201d Then\nhe told the second nephew to catch the deer, at the same time calling\nto the deer, \u201cLook out! if you are caught, you will lose your life.\u201d\nThe deer sprang off, but the young man, soon overtaking it, brought the\nanimal to the old man, who said: \u201cYou also are ready. You can now go to\nthis great assembly and see what you can do.\u201d\n\nThey started but had not gone far when they saw a man approaching. They\nsaw him go down into a little hollow ahead and come up, walking very\nfast. As they met he said to them: \u201cYou have come, brothers, and the\nobject of your mission shall be accomplished. Your Elder Brother wished\nyou to come, so now you shall go with me to this great assembly. He who\nhas charge of it is the same person who made the lower world, from\nwhich you have come. As you can not well go alone, I have been sent to\nconduct you.\u201d They went at what seemed to the young men incredible\nspeed. Soon they could hear a noise as of a great many voices, which\nincreased continually. The man said: \u201cIt is the sound of mirth from the\nassembly.\u201d When they drew near there seemed to be a large settlement.\nThe man said: \u201cYour sister has her lodge off at one end of the\nsettlement, and your brothers are there, too; but you can not go into\ntheir lodge. You have not died [108] yet, so you must pass through the\nsame change as they have done in order to enter their dwellings.\u201d As\nthey went along they felt a great desire to go in but knew they would\nnot be admitted. They inhaled the odor of every flower on their path.\nAfter a while their guide pointed to a Long Lodge, saying: \u201cThat is the\nlodge of Hawenniyo,109 who made the world below and who allowed you to\ncome here. We will sit on the threshold, and afterward we will go in.\u201d\nThe Long Lodge, which was built with very low walls, was hung inside\nwith boughs, which gave out a delightful odor. As the air moved a\nperfume came from the flowers and herbs within. On entering they saw a\ngreat many people who had come to praise Hawenniyo and to have part in\nthe Green Corn dance. These people never noticed that two beings of\nhuman flesh and form were present, because the young men had been\npurified. A man came out of the assembly and proclaimed from a high\nplace what things were to be done. The guide said: \u201cThis is the one\nwhom you call Hawenniyo.\u201d The young men looked on with great wonder to\nsee so many dancing together. During an interval in the dance the guide\nsaid: \u201cYou understand, probably, why you have been allowed to visit\nthis place. It is here that those who are good in the other world come\nwhen they die. Now, I will go back with you. When you reach home you\nshall tell your people what you have seen since I first met you.\u201d110\nThe guide then turned back, and the young men went on alone.\n\nThe youths traveled very swiftly, calling at each place at which they\nhad stopped when coming, but only to return thanks, as they were now on\nthe way home. On reaching the Sun\u2019s lodge, the Sun said: \u201cYou are going\nhome now. It is I who caused you to come hither. You have been\ntraveling 10 days. What we call one day here is a year in the other\nworld. Ten years ago you started from your home below.\u201d When they got\nback to the lower world they were 30 years old. The 10 years seemed no\nlonger than the interval between going in the morning and coming in the\nevening. The Sun took them as far as the hemlock tree from which the\ntrail began, where they found their bows and arrows sticking in the\nground, covered with moss. As the Sun took them in his hand he wiped\noff the moss, and immediately they were as new as if just made. He said\nthat the people of the place where these travelers lived had moved\naway, adding: \u201cI will direct you to them.\u201d In those times a mile was as\nfar as a man could see, and it was 12 \u201clooks\u201d from the hemlock tree to\nthe site of the settlement. When they came to the end of 12 \u201clooks\u201d the\nSun said, \u201cThis is where you started.\u201d Here clearings and little\nhillocks where corn had grown were still to be seen where formerly\ngrass was growing everywhere. The Sun said: \u201cYou will find your people\n12 \u2018looks\u2019 farther on; when you come to the first lodge you must ask\nthe old man whether he had heard years ago of two boys who were lost,\nand learn the number of years from that time until the settlement\nmoved. If he gives you no information, go to the next lodge, where you\nwill find an old woman; ask her the same questions. Now we must part.\u201d\n\nThe Sun turned back and the boys went forward. After a time they came\nto a clearing, in which they saw a village. As the Sun had commanded,\nthey entered the first lodge. They called the old man sitting there\ngrandfather and talked with him about many things. At last one asked,\n\u201cDo you remember that in times past two young men went from your\nvillage and were lost?\u201d The old man held his head down for a long time\nas if thinking; finally, raising it, he said: \u201cFor what reason you ask\nme this question I do not know, but two young men did disappear. It was\nsaid that they were lost, but it was never known in what way.\u201d \u201cHow\nlong ago did this happen?\u201d the young men asked. \u201cAt the time they were\nlost the settlement was forsaken; it is 10 years ago,\u201d said the old\nman. The old chief told the young men that they must not stay any\nlonger in that place because their grandchildren might suffer the same\nkind of loss. The old man continued, \u201cThere is a woman in the next\nlodge who can tell you more than I can.\u201d The young men went there. \u201cHow\ndo you do, grandmother? We have come on a visit,\u201d said one of them.\nTheir first question was, \u201cWhy did the people leave the old village?\u201d\n\u201cTwo young men did not die, but they disappeared,\u201d replied the old\nwoman; \u201cthe country was blamed for it; the people thought it must be\ninhabited by some evil thing, which took off their children.\u201d The young\nmen listened, thinking they could perform what had been given them to\ndo. Then they said, \u201cWe are the two whom you lost then, and now we have\nreturned.\u201d \u201cHow far did you go, and where?\u201d asked the old woman. \u201cIt is\nagainst our orders to tell you alone, but let an assembly be called,\nand we will tell there all that we have seen. Let the people know this,\nand that there will be dancing; then they will be sure to come. There\nwas nothing but mirth where we went.\u201d The old woman said: \u201cIt is the\nduty of the man who lives in that lodge yonder to notify the people of\nsuch gatherings. I will go and tell him.\u201d \u201cVery well,\u201d replied the\nyoung men; \u201cthe account of our journey is very important, for none of\nour people will ever see what we have seen and return to tell the\ntale.\u201d [111] Thereupon the woman told the old man that two men had\nentered their village with important news, and that a meeting of the\npeople must be called. The old man started out, and on coming to a\ncertain spot he called, Go\u02b9we! Go\u02b9we! and continued to call thus until\nhe reached the end of the village.\n\nSoon all the people assembled, whereupon the chief went to the two\nstrangers. Entering the old woman\u2019s lodge, he said, \u201cLet the work be\ndone.\u201d As they came to the place of the gathering, the people looked\nupon the young men, who seemed to them a different kind of people. They\ndid not recognize them. The chief said: \u201cThese men are here with\nmessages. Whence they have come no one knows, for we are not aware of\nany people living in the world but ourselves\u201d (this was true, for they\ndid not know that other people existed, and therefore were surprised).\nThe chief having sat down, one of the men rising, said, \u201cListen all.\u201d\n(He was the one first transformed, had been first in all things,\nafterward, and so was now first to speak.) After thanking the people\nfor assembling, he said: \u201cI wish to ask you a question. Did you, while\nliving in the old village, lose two young men?\u201d Then he sat down. An\nold woman, rising, replied: \u201cI will answer that question. Two young\nmen, despised and shunned by all, disappeared and have not been seen\nsince,\u201d and she took her seat. Then the old man whom they had visited\nrose, but he could not say much. The young man last transformed,\nstanding up, said: \u201cWe are the two who disappeared. No one cared for\nus; we felt grieved and we departed. We have been to the other world,\nand also in the southern world, and we have now returned. A guide came\nwith us to our starting place. It was through your wickedness that you\nleft your old homes. You are like animals of the forest; when their\nyoung are old enough they are left to themselves. As soon as we were\nlarge enough, we were left alone and desolate. The birds build homes\nfor their children but soon leave them; you will see that whenever the\nyoung bird meets the mother it will flutter its wings, but the mother\npasses it by. We, like the young bird, were happy to meet you, but you\ndid not want to see us. At the time we went away we were young, but we\nare now men. What is your opinion of what has happened? Will it be\ncustomary hereafter to desert homeless children?\u201d (It appeared that the\ntwo wanted to be received into the gens.) His companion, having\nlistened to his speech, said: \u201cLet this be the starting point. Whenever\na poor family are rearing children and the parents die, never forsake\nthem.\u201d The men then told all their adventures to the great assembly;\nthat they had visited the Long Lodge and had seen Hawenniyo; that they\nhad been directed to describe to their friends in the lower world all\nthat they had seen. Then they told the people that they must learn the\ndances which Hawenniyo wishes his children to know, namely, the Green\nCorn dances. One young man was to sing the songs he had heard in the\nupper world, while the other was to teach the people how to dance to\nthe songs. The second one to be transformed became Hadent\u02bbheni, the\nSpeaker, and the first, Hanigongendat\u02bbha,[112] he who was to explain\nthe meaning of everything touching Hawenniyo. The transformed said\nfurther, \u201cLet it be that whatever was done in the upper world shall be\ndone down here.\u201d So they danced, and the people adopted the rules laid\ndown for them at this time. Thus their religion was formed and the\npeople grew prosperous.\n\nAfter a time the two young men said, \u201cLet us continue our journey.\u201d\nGoing on, they found many villages, and spoke to their people. This is\nwhy the people are religious today. These men were good, doing right in\nall things that the people might follow their example. At length they\nsaid: \u201cWe have finished our work, for we have been over the entire\nland. We have spoken righteousness and justice to all the tribes.\u201d\n\nAfter returning to their birthplace they said: \u201cLet us go\nsouthward\u2014south of the hemlock tree. All the people north of it have\nbeen visited.\u201d On the journey they said, \u201cOur food must be game.\u201d They\nbuilt a fire after deciding to camp and to go out to hunt. Then they\nhunted in many places. On one of these expeditions the speaker saw\namong the trees a strange being dodging around somewhat like a man. As\nhe approached, the stranger stopped, saying, \u201cI am glad to see you,\ngrandson; let us sit down. (The stranger was very youthful in looks,\nthough he thus indicated himself as grandfather.) I have been sent to\ntell you that you and the other people are in great danger. This is all\nI am permitted to tell you; but come!\u2014we will visit an old man, who\nwill answer all questions.\u201d The speaker, arising, followed the\nstranger, for he was curious to know whether there were really people\nso near. On coming to a cliff, the stranger said, \u201cWe live down there.\u201d\nLooking closely, the man saw an almost invisible trail, which they\nfollowed to the bottom of the ravine, where they came to an opening in\nthe rocks. When about to enter, the stranger said, \u201cLeave your bows and\narrows as you do when you go into other lodges.\u201d They went through the\nfirst opening, then through a second. In the second room they found\nsitting an old man and woman, to whom the stranger said, \u201cI have\nbrought your grandson.\u201d The old man answered: \u201cWe have met several\ntimes, but you have never been able to know it. I wish now to caution\nyou, for you and your people are in great danger. The danger comes from\nyour companion, who has gone far into the forest. The Ganiagwaihegowa\nis on his trail, and is coming to devour you. You are in my lodge now,\nso I may tell you to defend yourselves. Tomorrow at noon the enemy will\nbe at your camp. He is filled with powerful orenda (magic power), and\nwe shall have to suffer on your account. If you do not act as I tell\nyou, we shall all die. We have tried many times to destroy this\nGaniagwaihegowa, but he is so filled with magic power that we can not\nkill him. My advice is this: \u2018Go home and make some basswood manikins;\nyour friend has returned to camp and will help you. When the manikins\nare finished, put them at the door in front of your brush lodge, each\nholding a bow and arrows. When Ganiagwaihegowa approaches you will know\nthe creature by his roar. Be ready with your bows and arrows; you must\nhave trees felled in the path in front of the manikins.\nGaniagwaihegowa\u2019s life is assailable only in the soles of his feet.\nWhen he comes near, he will be raving with anger. As he raises his foot\nin crossing the log piles, you will see a white spot in the sole; there\nis his heart. Strike it, if you can, for there only will a shot take\neffect.\u2019\u201d\n\nGoing back to camp, the man cut down a basswood tree, from which, with\nthe aid of his friend, he made two manikins, obeying the old man in\neverything. They sat in their brush lodge until noon the next day. Then\nthey heard Ganiagwaihegowa roaring far off in the ravine, whereupon\nthey grew weak. Gadjiqsa [113] had told them to keep on the leeward of\nGaniagwaihegowa so that he might not scent them. They were frightened\nbut said: \u201cWe can not run away; we can not escape, as the only chance\nwe have for our lives is to kill the bear. If he overcomes us, he will\nscent the way to our village and kill everybody.\u201d As the bear came in\nsight, he looked frightful. Whenever he came to a tree, he would jump\nat it, tearing it to pieces. The smaller trees fell merely at his\ntouch. Every time Ganiagwaihegowa roared the men, losing their\nstrength, were ready to drop to the ground. When, however, he passed\ntheir hiding place on his way toward the manikins, in a terrible rage,\nand raised his feet in crossing the logs, one of the men shot at the\nwhite spot, and as he was going over the second log, the other man shot\nhim through the other foot. The pain made Ganiagwaihegowa rage\nfearfully. He bit the manikins through the body; then, turning, he went\nthrough the lodge, tearing it to fragments, but a little farther on he\nfell dead. Coming out from their hiding place, the men cut off his hind\nlegs. Gadjiqsa had said that if they failed to do this, Ganiagwaihegowa\nwould come to life again. As they cut off the feet, they saw that the\nwhole body was quivering. The ribs were not like those in other animals\nbut formed one solid bone. After skinning the bear, the men cut his\nhind quarters into pieces, which they burned to ashes together with all\nthe bones, for the old man Gadjiqsa had said, \u201cIf even one particle of\nbone is left, Ganiagwaihegowa will come to life again.\u201d He had said\nalso, \u201cThe hide must be smoked thoroughly over a fire, otherwise it\nwill retain life and become Ganiagwaihegowa himself again.\u201d The youths\ndid exactly as they had been told.\n\nAfter this adventure the young men continued to hunt. While one of them\nwas out he met a man, who said to him, \u201cCome with me.\u201d Going with him,\nhe found that the stranger was one of the Gadjiqsa people. The old man\nwho had told him how to kill the great bear had said: \u201cYou have saved\nall the people; after killing you the bear would have killed us and\nwould have gone to your village and destroyed everybody. Hawenniyo has\ngiven us power to aid men; it is my wish that you and your people\nshould prosper. If this bear had destroyed you, he would have destroyed\nall the people in the world. If I had not told you, we should all be\ndead now. It is for you to thank us, as well as for us to thank you.\u201d\nHe added: \u201cBut there is another enemy to conquer. When you leave your\npresent camp you will go on until you come to a river. There you will\ncamp again, but be on your guard as you travel.\u201d\n\nThe young men soon set out again. When they reached the river they put\nup a little lodge. As one was building a fire the other went to look\nfor game. The man making the fire could hear someone talking very loud,\nas though making a speech. Going in the direction of the sound, when he\ncame near he saw the speaker in a valley below the hill. He looked\ncautiously, so as not to be seen by those below. There were many\npeople. In the center on an elevated place stood the speaker, who said:\n\u201cTomorrow we start on the trail leading to the place from which the two\nmen have come. At the journey\u2019s end we shall have a great feast.\u201d The\nman on the hill listening understood that these people were Stone Coats\n[114] and that they were going to his village to eat all the\ninhabitants; he drew back, frightened at the great number of them.\nScattering the brands of the fire, he put it out. When his friend, on\ncoming back, asked why he had no fire he said: \u201cDo not talk so loud.\nThere are many people down under the hill; they are Stone Coats, who\nintend to destroy us. We must get out of their way.\u201d Peeping over the\nhills, the hunter was so frightened that he said, \u201cWe must hurry home,\u201d\nwhereupon, making a start, they went as far as they could that night.\nSoon they heard the sound of the approach of the Stone Coats\u2014the noise\nwas like thunder. It was evident that they traveled faster than the two\nmen, for when they camped that night the men were but a short distance\nahead of them. The chief of the Stone Coats said, \u201cTomorrow we must be\nat the village.\u201d One of the men said, \u201cRun with all speed and tell the\npeople what is coming.\u201d The other, hastening to the village, said, \u201cThe\nStone Coats are coming and you shall surely die, but do not die without\na struggle.\u201d Returning, he reached his comrade that day, so fast could\nhe run. The comrade said, \u201cI shall stay near the Stone Coats, stopping\nwhen they stop. They have but one more halting place, and at each place\nthey hunt.\u201d That night the Stone Coats\u2019 chief said, \u201cNo one must go\nfar; if he does and is away, he will lose his share of the feast.\u201d The\ntwo men were listening and heard what the chief said. They could devise\nno way of saving themselves or their people. The people in the\nsettlement, bewildered with fright, ran from place to place, not\nknowing what to do. The Stone Coats were near the village, when the\nchief said, \u201cLet us halt and rest a little.\u201d\n\nThe two friends sat on the bank of the river, on the leeward side so\nthat they could not be scented. All at once they saw a man with a\nsmiling face. When he came up, he said: \u201cI will help you; I will save\nyour people. I will conquer the Stone Coats, for Hawenniyo has sent me\nto aid you. I will go alone and fight for your people.\u201d Telling the\npeople who were running for their lives not to be afraid if they heard\na frightful noise, with a smiling face he went down the bank into the\nvalley where the Stone Coat army had halted to rest. Soon a terrible\nnoise was heard, as of a desperate battle, and the two men, who had\nbeen commanded not to move, but to sit and listen, could see steam\nrising above the hill from the sweat of the Stone Coats.[115] Then the\nsounds came only at intervals and were not so loud, and finally they\nceased altogether. The watchers saw the stranger with the smiling face\ncoming up the hill. He said: \u201cI am thankful that I have destroyed them.\nThe Stone Coats are all dead, and the people now alive will live in\npeace. I am appointed by Hawenniyo to open the way and the paths to his\npeople on earth. Wherever there is sorcery among your people, I am\nalways sent against it. We are sure to kill all we pursue. If a witch\ncrawls into a tree, we shoot the tree until it opens and the witchcraft\ncomes out. It is I whom you always hear called Lightning or Hinon,\u201d\ni.e., Thunder.\n\nHe left them, whereupon the two men went to the place where the Stone\nCoat army had been. Only piles of stone remained. The stones found all\nover the earth are remains of this battle and the killing of the Stone\nCoats. Thus, it was through the two transformed young men that our\nforefathers were saved from death and enabled to live to a great age.\nThey foretold what was to be as it is today, and at the present time we\nhold to the teaching of these men, who had their religion from the\nupper world.\n\n\n\n\n\n49. DAGWANOENYENT\n\nOnce some men in a village were preparing to go on a hunting\nexpedition. Now, in the old times, as far as can be traced back to the\nforefathers, some men had luck and others had not.\n\nNow, in the village in which these men lived was a young man who was\nsomewhat foolish\u2014not strong in mind\u2014as people thought. Knowing that the\nmen were getting ready, he went to one and another asking leave to go\nwith them, but no one would let him go, for they considered him\nfoolish, and hence unlucky.\n\nAfter all had left, a young woman, who took pity on him, went to him\nand said, \u201cLet us be married and go hunting.\u201d They got married and went\nto hunt, camping in the woods. The man could not kill any big game;\nonly squirrels and such creatures. He made traps to catch deer, which\nhe placed around so that the deer might get their feet into them. One\nmorning when he went to look at his traps he heard some one crying like\na woman. The sound came nearer and nearer. At last he saw a woman\ncoming with two little boys. She was crying, and as they came up she\nsaid: \u201cHelp me! for we are going to die. One of my little boys stole a\nfeather, which he pulled to pieces. Now we are going to die for that\nfeather. I want you to kill that hawk on the tree over there, and when\nthe person whose feather my little boy took comes, throw the hawk at\nhim, saying, \u2018This is your feather.\u2019\u201d\n\nThe man killed the hawk, and had no sooner done so than he heard a\nterrible roar and noise, and the trees fell, and a man came and stood\non one of them. This man had terrible eyes and long hair; that was all\nthere was to him\u2014just a great head without a body.[116] The young man\nflung the hawk at him with the enjoined remark. Catching it, the latter\nsaid, \u201cThank you,\u201d and was satisfied. This woman was a panther and the\nchildren were her cubs, but she seemed to the man to be of the human\nkind. She said that she lived among the rocks and that Dagwanoenyent\nlived near her, being her neighbor. Once while he was away from home\nher little boy went into his place, and getting his feathers, spoiled\nthem. When Dagwanoenyent came home he was very angry and chased them.\nThen the panther told the man that she knew he was poor and that no man\nwould hunt with him, adding, \u201cNow, I will help you, and you will get\nmore game than any of them. I do this because you helped me.\u201d After\nthat he killed more game than any other hunter in the woods.\n\n\n\n\n\n50. THE SHAMAN AND HIS NEPHEW\n\nIn times past a noted shaman and his nephew dwelt together in a lodge\nin the forest.\n\nOne day, when the nephew had grown to manhood, the uncle said to him:\n\u201cNow, my nephew, you must go to the lodge of the chief, who has two\ndaughters whom you shall marry. When you go you must wear those things\nendowed with orenda (magic power) which I wore when I was a young man.\u201d\nThe shaman here referred to a panther-skin robe, a pouch of spotted\nfawn skin, and a pipe decorated with a manikin. Among other things the\nuncle brought out these, bidding his nephew: \u201cNow, test your ability to\nuse them. See what you can do with them.\u201d First the nephew placed in\nthe bowl of the pipe red-willow bark which had been dried for the\npurpose. Then he took out the manikin, which at once ran to the fire\nand, bringing an ember, put it into the pipe. Now the nephew began to\nsmoke, and as he smoked he expectorated wampum, first on one side and\nthen on the other. The uncle said to him: \u201cThat will do very well. Now\nyou must don the feather headdress that I wore when I was a young man.\u201d\nOn the top of this headdress was a duck which, when the headdress was\nnot worn, drooped its head, seeming not to be alive, but which, as soon\nas the headdress was put on, held up its head and became alive. After\nthe nephew had put on the headdress the uncle said to him, \u201cNow you\nmust tell the duck to speak.\u201d Addressing it, the nephew said, \u201cOh, my\nduck, speak!\u201d and at once the duck called out in a loud voice.\nThereupon the uncle said: \u201cNephew, the two young women are thinking of\nyou at all times, for they feel that they will prosper if you marry and\nlive with them. When you are at their father\u2019s lodge you must go on a\nhunting trip and must take one of the young women with you. When you\nare out in the woods the woman must lie down and must not see anything.\nShe must lie with her head carefully covered. Then you shall sing, and\nall the wild animals will come around to listen to your singing. You\nmay kill only such as you desire.\u201d \u201cBut,\u201d he added, \u201cthe young woman\nmust not look at them; if she does, something evil will happen.\u201d [117]\n\nThe nephew, wearing his uncle\u2019s garments and feather headdress, started\nfor the chief\u2019s lodge. It was night when he drew near the village in\nwhich lived the chief, and thinking it would not look well for him to\narrive at the lodge after dark, he decided to camp for the night in the\nforest. For this purpose he chose a fallen tree, near which he kindled\na fire. Early in the night a man came to the fire, saying: \u201cMy nephew,\nI am traveling. I am going to the village near here, but it being now\nlate, I think I will stop with you at your fire. In the morning we can\ngo on together. So I will remain on this side of the fire, opposite\nyou, and I will relate stories of what has happened to me during my\nlife to pass the time away.\u201d The young man unwarily agreed to this\nproposition of the stranger. Then the man who called himself uncle\nbegan to tell stories, and the young man would respond at times. But at\nlast, growing sleepy, the latter stopped making responses, whereupon\nthe self-styled uncle remarked, \u201cNephew, I think that you are asleep.\u201d\nThe young man did not make reply. Then the stranger stirred the fire,\nand blowing sparks from it on the young man, called out, \u201cNephew, I\nthink that sparks of fire are falling on you.\u201d But as the young man did\nnot move, the uncle saw that he was fast asleep. Going over to the side\nof the young man the stranger shook him, saying, \u201cYou are asleep and\nsparks of fire are falling on your clothes; so you would better remove\nthem so that they will be safe.\u201d This awakened the young man, who arose\nand undressed himself, and laying his garments in a safe place,\ncarefully covered them with hemlock boughs. The stranger had an old\nskin robe with the fur all worn off, which he told the young man to use\nas a covering for the night; this he did. Returning to his side of the\nfire, the self-styled uncle began again to tell stories, to which the\nyoung man responded for a while, after which he again became silent.\nKnowing that the young man was asleep, the stranger went to the place\nwhere he had concealed his garments and, after removing his own, put\nthem on, leaving his own soiled things in their stead. The stranger\nknew where the young man was going, and knew also the orenda (magic\npower) of the garments and pouch belonging to the latter, so he had\ndetermined to secure them for his own use. In the morning when the\nyoung man awoke he discovered that he was alone, that his garments and\npouch were gone, and that in their stead remained the well-worn and\nsoiled things of the wily old stranger who had visited him the night\nbefore. Naturally, he was sad and deeply humiliated, but he determined\nto don the shabby garments of the stranger and to finish his journey to\nthe lodge of the chief.\n\nWhen the old man was dressed in the garments and headdress of the young\nman, he looked well, so when the sisters saw him coming, they said, \u201cAt\nlast, our man is coming to us.\u201d But on looking more closely at him, the\nyounger sister, becoming suspicious, decided that he was not the man\nthey had expected. Hence, when he entered the lodge, leaving the side\nof her sister, she went over to the other side of the fire. The man\ntook his seat beside her elder sister, who said to her: \u201cWhy do you\nleave me now? You have been wishing that he would come, and now that he\nhas come, you leave and go to the other side of the fire.\u201d The younger\nsister, however, remained firm in her conviction that he was not the\nright man. The chief notified the people to go to the lodge of public\nassembly to meet his new son-in-law and to see him smoke. In response\nto this invitation all the people assembled. The man arrayed himself in\nthe stolen garments for the purpose of convincing the people and the\nchief that he was possessed of great orenda; but for him the times were\nout of joint and ill-omened. A beautiful piece of buckskin was spread\non each side of him to receive the expected wampum. But the duck that\nsurmounted the stolen headdress appeared to be lifeless, for its head\nhung limp. Drawing the pipe out of the pouch and filling it with dried\nred-willow bark, the man told the manikin to bring an ember to light\nthe pipe. The manikin, however, did not move. He spoke to it a second\ntime, but it did not move. Then he said to the people, \u201cMy manikin is\nshy because of the great concourse of people.\u201d Reaching out, the man\ntook an ember which he placed in the hand of the manikin, but without\nresult; finally he himself put it into the pipe. Then he began to\nsmoke, but he spat no wampum, and merely soiled the piece of buckskin.\n\nAfter the people had left the assembly lodge and returned to their\nhomes, the chief\u2019s younger daughter went out to gather wood. While\nwalking leisurely along looking for fuel, she saw smoke arising in the\ndistance. When she reached the spot, she found there what was\napparently an old man, who was fast asleep with his head drooping\nagainst a log. Spittle was flowing from his mouth, which, when it fell\non the ground, became wampum. Astonished, the younger daughter ran home\nto tell her father what she had seen. He at once sent her back to bring\nthe strange man to the lodge. Carefully gathering the wampum, she\ninformed the man that her father had sent for him, and that he must\ntherefore accompany her to the lodge.\n\nSoon after the elder sister and her husband reached home from the\nassembly lodge, they seated themselves on one side of the fire. In a\nfew moments the younger daughter and the man, old in appearance,\nentered the lodge and took seats on the opposite side of the fire. Then\nthe husband of the elder daughter said to his wife, \u201cYour sister should\nbe ashamed of herself for having that old man.\u201d Thus all spent the\nnight together. The next morning the husband of the elder daughter went\nto hunt. In the evening he returned with a dead bloodsucker rolled up\nin leaves, which he told his wife to cook. Slicing it into small bits,\nshe did so, and prepared some burnt cornmeal to go with it. Her husband\ntold her to take the fat from the top of the kettle and pour it on the\nmeal. This she did, and then passed some of the meal to her sister; but\nas the latter was taking it, the elder sister drew it back, with the\nremark, \u201cI would willingly give it to you, but I do not like the looks\nof your man.\u201d\n\nIn the morning of the next day the husband of the younger daughter said\nto the other man: \u201cI should like to change garments with you. I shall\nwear them only part of the time, and you part of the time. Hereafter\nyou shall be called by my name.\u201d The other person agreed to the\nproposition. As soon as the change was made, the husband of the younger\ndaughter became a fine-looking man. He told his wife to have her father\nassemble the people in the lodge of assembly, for he was going to\nsmoke. All the people gathered at their accustomed place of meeting.\nThe floor was swept clean, for there was no buckskin to put down, as\nthe other husband had soiled such pieces as were available, which were\nstill hanging up to dry. The husband of the younger daughter sat down,\nwith his wife on his left side and with his pouch leaning against the\nseat. As he threw back his head, his pouch came to life and held up its\nhead, and he said, \u201cSpeak, my duck!\u201d At once the duck came to life,\nand, holding up its head, began to sound its usual note. Then, taking\nhis pipe from his pouch and filling it with dried red-willow bark, he\nsent the manikin to bring him an ember for a light. The manikin brought\nthe ember, and after the pipe was lighted, the young man smoked. While\ndoing so, he spat first on one side and then on the other; the spittle\nat once turned into beautiful dark wampum, which rolled all over the\nfloor. The people scrambled after it, picking up as much as they could.\n\nWhen the husband of the elder daughter, who had gone on a hunt,\nreturned, the young man said to him, \u201cI shall keep the garments, for\ntomorrow I shall take my wife and go to hunt.\u201d So in the morning he\nwent into the woods. After reaching his destination in the forest, he\nsaid to his wife, \u201cI will show you something.\u201d Having found her a fine\nplace for a shelter, he bade her lie down and cover her head, and\nrefrain from looking out at what was going on; for if she did so,\nsomething evil would certainly befall him. Obeying her husband, she\ncovered her head. Then he sang, \u201cNow, all you wild beasts, come here to\nthis place.\u201d In obedience to his song they all came\u2014bear, elk, and\ndeer\u2014jumping, hurrying, and rushing on. All the young man had to do in\norder to kill them was to point his magical finger at any one he\ndesired to secure, whereupon it fell dead. Then he sang another song,\n\u201cNow, all you wild beasts, go to your homes\u201d\u2014all vanished as quickly as\nthey had come. When they had gone, he said to his wife, \u201cNow you may\narise and uncover your head.\u201d On getting up and looking around she saw\non every side all kinds of game lying dead. Her husband said to her,\n\u201cNow, let us go home. You may tell the people that they may have as\nmuch meat as they desire.\u201d\n\nOn their return home the younger daughter informed the people of her\nhusband\u2019s invitation to take all the meat they required. So many people\nwent to the place of the hunt, where after skinning and cutting up the\ngame which the young man had killed, they carried it home. Seeing every\nman in the village carrying meat and venison, the elder daughter asked\nher sister, \u201cHow does your husband kill so much game?\u201d Her sister\nanswered, \u201cYour husband stole his garments, but now he has recovered\nthem, and you see what he can do with their aid.\u201d The elder sister\nreplied, \u201cI will turn my husband away and marry yours.\u201d So when her\nhusband returned she charged him, saying: \u201cYou stole this young man\u2019s\ngarments. Are you not ashamed of your conduct?\u201d Then, taking a pestle\nused for pounding corn, she drove him out of the lodge.\n\nWhen the people had eaten the meat the young man again went to hunt.\nThe elder sister said, \u201cI must go with him,\u201d but the younger sister\nanswered: \u201cYou are too careless; you would not obey him. You are too\nfoolish. You took the other man when I knew that he was not the right\none. So you should not go.\u201d But when the young man was ready to start\nshe cried like a child to be permitted to go; and finally her younger\nsister said, \u201cGo, if you will obey him in everything.\u201d Although he did\nnot accept her as his wife, she followed him into the forest. He chose\nthe place of their lodge. When it was ready he told her to lie down and\ncover her head, and not to look out until he should call her. Then he\nbegan to sing, \u201cNow, all you wild beasts, come here to this place.\u201d\nWith a terrifying sound they came from all directions, leaping and\ngamboling as they rushed onward. The young man sang all the time. But\nthe woman, becoming afraid of being trampled to death, peeped out to\nsee what was going on. As she did so one of the larger animals, running\nup to the young man, said Ho, ho, ho! and then carried him off on its\nback. Frightened, the sister-in-law leaped up and ran home. When she\narrived there her younger sister said, \u201cWhere is my husband?\u201d \u201cThe\nanimals carried him off,\u201d came the answer. Thereupon the younger sister\nreplied: \u201cI told you that you are too foolish to go to such a place,\nand I did not want you to accompany him. Now see what you have done.\u201d\n\nDistracted with grief, the young wife hastened to the place where her\nhusband was wont to hunt. There she could see the tracks around and\ncould also hear her husband\u2019s voice far in the distance singing, \u201cI am\ndeceived by my sister-in-law.\u201d Knowing just what she must do, she\ncalled the white deer to come to her aid. Obeying her pleading, the\nwhite deer [118] in a moment was at her side. Addressing it, she said,\n\u201cI wish to borrow your coat at once.\u201d The white deer answered, \u201cIf you\nwill place my body in a safe place and take good care of me, I will\ngladly lend it to you.\u201d The young wife consenting willingly to the\nconditions, the white deer lent her its coat. Thereupon she placed the\ndeer\u2019s body in a safe place, covering it carefully so that it could not\nbe found. Quickly putting on the coat, she became at once a beautiful\nwhite deer; then she ran swiftly after the animals, passing first the\nhedgehog, a slow runner; then one after another. As she passed each\nwould call out, Hai, hai, hai! It would seem that they were becoming\ntired. They thought that she was a deer, and that she would help them.\nHer husband was carried first by one, then by another animal. It was\nwhile he was on the bear\u2019s back that she overtook him. Leaving the\nbear, the young husband leaped on the back of the white deer, whereupon\noff she ran ahead of all the other animals. Making a large circuit, she\nreturned to the place where she had left the body of the white deer.\nThere she became herself again, and giving back the deer its coat, all\nreturned home in good condition and lived happily.\n\n\n\n\n\n51. THE HORNED SNAKE AND THE YOUNG WOMAN\n\nA woman living near Cayuga Lake had been asked many times by young men\nto marry her, but she would never consent. The knowledge that she was\ngood-looking made her very proud and haughty.\n\nDuring the warm weather the family slept out of doors. One night,\nhowever, the young woman remained inside the lodge. As was customary in\nthose days, a skin mantle was hung up for a door. In the night the\nyoung woman, awaking, saw some one looking through the doorway, whose\nface glistened and whose eyes shone. The face disappeared and a man\nwalked into the lodge; coming to the bed, he sat down at the side of\nthe young woman and began to talk. His conversation was very enticing,\nand she could not help listening to him, but she did not answer.\nThinking she was asleep, the strange man, shaking her, asked, \u201cAre you\nasleep?\u201d She did not answer. After putting sticks on the fire to make a\nlight, he again asked, \u201cAre you asleep?\u201d She could not longer resist,\nand drawing the mantle down from her face, said, \u201cNo.\u201d She saw that he\nwas very handsome and that even his raiment glistened. He spoke of\ntaking her for his wife, promising to give her all he had, and saying,\n\u201cYou will find plenty of fine things in my lodge and you shall have\nthem all.\u201d While he talked she was fast becoming of his mind, and at\nlast she consented to be his wife. One man after another had failed to\nwin her, but this stranger was so engaging that she was willing to go\nto him. When he left her, he said, \u201cI will come for you in two days.\u201d\n\nThe next morning the young woman\u2019s family wondered why they did not see\nher, for she was usually the first to be up. Her mother said, \u201cI wonder\nwhat the matter is.\u201d Going to the lodge, she found her asleep. She\nshook her but could not arouse her. Her people came to see her from\ntime to time, but still she slept. At last, on looking in, they saw her\nsitting with her head down, as though in deep thought. They wondered\nwhat her trouble was\u2014had she had evil dreams? Finally she got up, but\nseemed sad, not as cheerful as usual. They saw that something serious\nwas on her mind.\n\nAs the time approached for the husband to come, the young woman\nthought, \u201cI will put on my best clothes that I may look as nearly as\npossible like him.\u201d When the time came he appeared before her, saying,\n\u201cI have come for you.\u201d Arising, she followed him without hesitation.\nPointing to a hill, he said, \u201cI live on the other side of that hill.\u201d\nOn the way the young woman thought that she might be possessed of\nsomething evil and almost resolved to go back. The man seemed to know\nher thoughts, for looking at her he said, \u201cYou are mine, and we are on\nour way home.\u201d So she continued to put her feet in his footprints. At\nlast he said, as if in answer to her thoughts: \u201cYou have become my\nwife; you can not help yourself. My home is near.\u201d They descended the\nwall of a precipice until they reached a large opening in the rocks.\nShe was glad at any rate to be so near the lodge. Stopping again, she\ntook council with herself and almost resolved to go back, but an inward\nfeeling that she must keep on prevailed.\n\nAs they entered the hole in the rocks, which led into what seemed to\nher to be a lodge, she saw many fine things which she thought would be\na comfort to her. In one corner was a beautiful skin couch; her husband\nsaid to her, \u201cThis is your couch.\u201d She was well pleased with her new\nhome.\n\nSome time passed. She did not discover that the man was different from\nother men. As soon as the sun rose every day, he went away.\n\nOne day he told her that he was going a long distance, whereupon she\nthought: \u201cNow he will be gone a good while. I will look around and see\nwhere I am.\u201d On going out she found that she did not know where the\nplace was, nor in what direction they had come. She went on and on,\nmore for amusement than anything else, thinking perhaps that she should\nfind the way out, and that then she could reach home. At last she\ndecided to go back into the lodge. She had not gone far when she heard\nsome noise behind her, at which she was greatly frightened. \u201cYou need\nnot be frightened,\u201d said a man; \u201cI was looking for you. Stand still, my\ngrandchild, and do not be afraid of me; I am sent to tell you of your\ndanger; you must do my bidding, for I pity you. Your husband is a great\nhorned snake. I am going to kill him and destroy his lodge. You must go\nup in that high place yonder; sit down and watch. Nothing will happen\nto you. When you see your husband, keep your eyes on him and learn to\nknow what he is.\u201d On going up into the place indicated and looking\naround, she could see no clouds in the sky\u2014all was bright and clear.\nSuddenly, however, she saw beyond the place a large body of water\nrising, and soon it was as high as the hole in the rocks which led to\nher home. Then she saw approaching the rocks a great horned snake with\nglistening face. She was frightened when she looked on this creature\nand knew it was her husband. Just as its head was inside the rocks, she\nheard a terrible thunder clap; lightning struck the rocks and they were\nall blown to bits. Then the water subsided. After a while the old man\ncame, saying: \u201cYour husband is killed. There are three of us. We know\nthat you are under evil influences now, but we will try to save you.\nYou can go home, but you must be purified first.\u201d While he was talking\nthe other two came. The old man told her to take off her clothes. She\nknew that she had to do as he had requested. Taking up a small vessel,\nhe gave her to drink a portion of what it contained, and then rubbed\nthe rest of the contents on her back about the loins. In a short time\nthree large snakes passed from her reproductive organs, whereupon the\nold man remarked, \u201cYou are now saved from the evil orenda with which\nyou have been afflicted.\u201d To purify her further he gave her a beverage\nwhich caused vomiting. The matter which she threw up consisted of\nworms, ants, maggots, and all kinds of foul creeping things. While\nliving with her husband her mind had been so much under his spell that\nshe had believed that the food which he gave her was good and\nwholesome. The three men, now satisfied, said to her: \u201cYou are at last\nthoroughly purified and freed from the evil power of your husband and\nhis people; so you can return to your home, which is seven days\u2019\njourney from here\u201d (when she made the journey with her husband it\nseemed to her but a short distance). Then the old man said to her: \u201cI\nam he whom your people call Hinon. You must marry one of your own\npeople, one who is older than you are, for the younger ones are filled\nwith witchcraft; and you must tell your friends all that has happened\nto you, for if you do not do so, you will undergo the same misfortunes\nagain.\u201d Thereupon they took her home; while on the way it seemed to her\nthat they were flying through the air.\n\nThe morning after returning home her people found her lying in the\nlodge. Her family were all delighted that she had returned to them\nsafe. When they had found she was missing they had searched for her\neverywhere, but had never been able to find even a trace of her. She\nrelated to them her adventures, telling them how she had become the\nwife of a great horned snake, and how she had been rescued from it by\nHinon, their grandfather.\n\nWhen her grandfather, Hinon, had left her at the lodge doorway he had\ngiven her a basket, telling her to fill it with native Indian tobacco,\nsaying, \u201cFor with this plant we cleanse ourselves.\u201d He told her further\nthat from time to time she should leave a small quantity of the tobacco\nin the woods, which he would get as a grateful offering to him.\n\n\n\n\n\n52. THE MAN PURSUED BY HIS SISTER-IN-LAW\n\nTwo brothers lived together in the forest. Every day the elder went out\nto hunt, but he never brought home game or flesh of any description.\nThe younger brother noticed, however, that his brother\u2019s back bore\nbloody stains just as if he had been carrying freshly killed game; so\nhe decided to watch him, that he might see what he did with the game he\nkilled.\n\nOne day while the younger brother was watching he found that, when\nreturning with game, a woman approached from a side path and took from\nthe elder brother the game, which she carried away. So the next day the\nyounger brother started off in the direction the strange woman had\ntaken. He soon came to a lodge, and on entering he found a young woman,\nwho smiled and began talking to him.\n\nIn the afternoon he started for home; but after he had gone some\ndistance he saw that he was returning to the lodge which he had just\nleft, and was greatly disturbed about himself. Thereupon he went in an\nopposite direction. While he was walking along, his elder brother,\ncoming up behind him, said, \u201cMy brother, it is strange that you do not\nknow that there is a fishhook caught in your neck.\u201d Having removed the\nfishhook and fastened it to a near-by bush, the elder brother said to\nhis younger brother: \u201cYour only safe course now is to escape from this\nplace as quickly as possible. I will aid you to escape.\u201d Then the elder\nbrother, causing the younger to become small, after opening one of his\narrows introduced him into it, and after securing him there, told him,\n\u201cWhen the arrow strikes the ground, quickly get out of this arrow and\nthen run for your life.\u201d Then he shot the arrow off into the air.\n\nWhen the young woman drew on the fishhook she found that she could not\npull it to her; following along the line, she found that the hook was\nfastened to a bush. This caused her to get very angry, and she said,\n\u201cYoung man, you can not escape from me; this world is too small for\nthat.\u201d Thence she quickly went to the young man\u2019s lodge but he was not\nthere, so she tracked him to her own lodge and back again to the bush.\nThere she found the trail of the arrow, which she followed to the spot\nwhere it fell. On finding there the tracks of the young man, she\npursued his trail with great speed. As she approached the young man he\nheard her footsteps and, pulling off his moccasins, he told them to run\nahead to the end of the country;[119] further, he transformed himself\ninto a stump right where he stood. The pursuing woman soon came up to\nthe stump. Halting there, she looked up and said, \u201cWhy, this looks like\na man\u201d; but, as the tracks of the young man apparently passed on,\nexclaiming \u201cWhy do I waste time here?\u201d she ran on. When she reached the\nend of the country, behold! there stood the young man\u2019s moccasins. Then\nshe hurried back to the place where she had seen the stump, but it was\nno longer there. Finding, however, fresh tracks made by the young man,\nshe followed them. Soon the young man heard her approaching again,\nwhereupon he cast a stone behind him, with the remark, \u201cLet a high rock\nextend from one end of the country to the other.\u201d As soon as he had\nspoken the words the great ridge of rock was there.\n\nWhen the young woman came to the rock she could go neither through it\nnor over it. Finally she said, \u201cI have never heard of this high rock;\nsurely it can not extend across the country. I will go around it.\u201d So\nshe ran to the end of the country without success; then she ran to the\nother end of the country, but with no greater success in getting around\nthe ridge of rocks. Coming back to the spot whence she had started, she\nstepped back a short distance and then, rushing forward, she butted her\nhead against the solid rock to break it down; but she fell back\nseemingly dead. After a long time she recovered consciousness and,\nlooking around her, Lo!\u2014the rock ridge had disappeared; only a small\nstone lay there. \u201cOh! he is exerting his magic power,\u201d she exclaimed,\nand again she hurried on after him.\n\nWhen the youth once more heard her footsteps and knew that she was fast\ngaining on him he took a pigeon\u2019s feather out of his pouch, and casting\nit down back of him commanded, \u201cLet there be a pigeon roost across the\ncountry and let there be so many pigeons in it that their droppings\nshall be so deep and high that nothing can get through them.\u201d Soon the\nyoung woman came to the roost and started to go through it, but could\nnot do so; then she drew back, saying, \u201cI never heard that a pigeon\nroost could extend across the world. I shall go around it.\u201d Thereupon\nshe followed the roost, first to one end of the world, then to the\nother, but was not able to go around it. Returning to the spot whence\nshe had started she attempted to break through the mass of droppings by\nbutting her head against it, but she fell back seemingly dead. After a\nlong time she regained consciousness, and on opening her eyes found a\nsmall feather lying on the ground. The roost had disappeared. She was\nnow very angry and took up the pursuit with great speed.\n\nIn his flight the young man came to a lake where he saw people bathing\nand playing in the water. Stopping there he said, \u201cLet one of those men\nbecome just like me and let me become an old stump.\u201d Presently the\nyoung woman came up to the stump, but hearing the laughter of the\nbathers she saw on looking at them that the man farthest out in the\nlake was the one she was following. Seeing her standing there the\npeople called to her, \u201cCome! help us catch this man who outswims us.\u201d\nQuickly springing into the water, after a long chase she caught him,\nbut the moment she had done so he took his own form, whereupon she knew\nthat she had been deceived again. Going back to the shore she found\nthat the stump had gone.\n\nAgain she followed the tracks of the young man. Just as he heard her\napproaching, a man stood before him who asked, \u201cWhat is the trouble?\u201d\nThe young man replied, \u201cA woman is pursuing me.\u201d The stranger answered,\n\u201cI will try to aid you.\u201d Stooping down, he added: \u201cGet on my back. I\nwill throw you on a hillside. You must run along the hill until you are\nforced to descend.\u201d The young man stepped on the back of the man\nNosgwais,[120] who stretched his legs to an enormous length, throwing\nthe young man off to a great distance on a side hill. The young woman\ncame to the trail, where she found the ground soft and resilient. As\nshe tried to advance it would fly up, throwing her backward. On looking\naround she found that she was standing on a toad\u2019s back. She made great\ncircles in search of the tracks of the young man. At last she reached\nthe hill. When the young man reached the hill he ran along its top for\na considerable time until he slipped and fell. Being unable to help\nhimself, he slid down the hill with great rapidity, so fast that he did\nnot realize anything until he struck a lodge, a voice within which\nsaid, \u201cI think there must be something in our trap.\u201d\n\nA young woman came out and, seeing the young man, lifted him up and\ntook him into the lodge. \u201cWhat is the trouble?\u201d asked an old woman. He\nreplied: \u201cA woman is following me. I have long been trying to escape\nfrom her.\u201d \u201cKeep out of sight and I will help you,\u201d said the old woman.\nThen the old woman, filling a kettle with bear\u2019s oil, set it over the\nfire. Soon it began to boil, whereupon she said, \u201cLet this young man\u2019s\nface be looking up from the bottom of this kettle.\u201d At that moment they\nheard a noise outside of the lodge door, which opened. In came the\nyoung woman, who asked, \u201cWhere is the man I am following?\u201d The old\nwoman said, \u201cHe ran into the kettle.\u201d Looking into the kettle and\nseeing the face of the man, she exclaimed, \u201cI knew I should conquer you\nat last;\u201d and plunged into the boiling oil in order to seize him. But\nthe boiling oil killed her. Then the old woman called the young man,\nsaying, \u201cThe woman who was pursuing you is dead.\u201d The daughter said to\nher mother, \u201cI will have this man for my husband.\u201d\n\nIn the course of time twin boys were born to the young people. When\nthey were large enough to run around, their father said to them, \u201cYou\nmust now go after your uncle.\u201d After traveling a very long distance\nthey reached a lodge, in which they found a man. One of the boys said,\n\u201cUncle, we have come for you.\u201d The old man, after making ready,\naccompanied them. When they arrived at the home of the boys, the\nyounger brother greeted his elder brother with, \u201cI am glad we are able\nto see each other again.\u201d Then one of the boys said, \u201cGrandmother, we\nwant you to marry this man, our uncle.\u201d She replied, \u201cSo it shall be.\u201d\nSo they were married and all lived happily together.\n\n\n\n\n\n53. THE STORY OF BLOODY HAND\n\nAccording to tradition several tribes of the Iroquois claim the honor\nof having produced a great man, whose name was Bloody Hand, and whose\nfame as a hunter was not less than his reputation as a bold and\nresolute war captain.\n\nNow, Bloody Hand had great love for the birds of the air and the\nanimals on the earth that eat flesh. He greatly respected them and paid\nthem marked attention. When he had killed a deer while out hunting he\nwould skin it and cut the meat into small pieces; then he would call\nGaqga [121] to come to eat the flesh. When he killed another animal, he\nwould dress it in like manner and call Nonhgwatgwa122 and his people to\ncome to eat the flesh which he had given them. Sometimes he would carry\nhome a portion of the game he had killed, but generally he gave it all\nto the various birds and animals whose chief food is flesh.\n\nAccording to a Seneca legend a number of Seneca warriors went on a\nwarlike expedition against a tribe which was hostile to them, and it so\nhappened that Bloody Hand was one of this warlike band. In an encounter\nwith the enemy he and a number of others were killed and their remains\nwere left on the ground. The body of Bloody Hand lay in the forest\nstark naked; the enemy, having scalped him, had borne away the scalp as\na great trophy.\n\nThe birds of the air, having seen Bloody Hand killed and mutilated,\nheld a council at which they bemoaned the death of their human friend.\nFinally one of the assembly said: \u201cLet us try to bring him back to\nlife. But before we can begin to resuscitate his body we must recover\nhis scalp, which hangs before the door of the chief of the enemy who\nkilled him. Let us send for it.\u201d The assembly after agreeing to what\nhad been proposed with regard to the preparations necessary to bring\ntheir friend back to life, first sent the Black Hawk to secure the\nscalp. Having arrived at the place where hung the scalp, Black Hawk was\nable by means of his sharp and powerful bill to break easily the cords\nthat held the scalp; thus securing it, he bore it in triumph to the\ncouncil of the birds. Then one among them said, \u201cLet us first try our\nmedicine to see whether it has retained its virtue or not. We must try\nfirst to bring to life that dead tree which lies there on the ground.\u201d\nThereupon they proceeded to prepare their medicine. To make it, each\nrepresentative placed in the pot a piece of his own flesh. (These\nrepresentatives were, of course, birds of the elder time, not such as\nlive now.[123]) In experimenting with their medicine they caused a\nstalk of corn to grow out of the ground without sowing seed. In this\nstalk there was blood. After noting the efficacy of the medicine they\nbroke the stalk, and after obtaining blood from it, caused it to\ndisappear. With this medicine is compounded the seed of the squash.\n\nWhen the medicine was made they held a sanctifying council, in which\npart of the assembly sat on one side of the tree, and the other part on\nthe opposite side. The wolves and the snakes attended, also other\nanimals and birds of great orenda (magic power). The birds sang and the\nrattlesnakes rattled; all present made music, every one in his own way.\n\nAbove the clouds and mists of the sky dwells a bird who is the chief of\nall the birds. His name is S\u02bbhadahgeah. This assembly of bird and\nanimal sorcerers chose the chief of the crows to notify him of all that\nwas taking place. This is the reason, according to the tradition, the\ncrow today sings the note \u201ccaw, caw.\u201d The eagle is another chief who is\nunder this great bird that dwells above the clouds and mists of the\nfirmament.\n\nWhen the leaders of this assembly saw that the trees and plants were\ncoming to life and putting forth green leaves and waxen buds,[124] the\npresiding chief said to his associates: \u201cThis is enough. We have sung\nenough. Out medicine will now act, and we must select someone to put it\ninto the man\u2019s body.\u201d For this purpose they chose the chickadee. This\ncanny bird first drank the medicine; then going by way of the man\u2019s\nmouth into his stomach, it emitted the medicine. While this was taking\nplace the others were engaged in rubbing the body of the dead man with\nthe medicine. When his body was well anointed they all sat down and\nbegan to sing. For two days and two nights they did not cease from\nsinging, until they perceived that the body was becoming warm again.\nAfter his resuscitation125 the man reported that he felt suddenly as\nthough he had just been aroused from a sound sleep; he heard the\nsinging of the birds and the various sounds made by the beasts around\nhim, and finally came to life again. Remaining silent, he merely\nlistened to the singing of the songs of orenda that arose on all sides.\nHe listened because he could understand the words that were used in\nthese chants of the sorcerers. As soon as his body began to show signs\nof motion the birds and the beasts drew back a little, but continued to\nsing and chant.\n\nWhen the chief of the assembly saw that the man had fully recovered his\nlife, he said to him: \u201cWe bestow this medicine on you and your people.\nYour people shall have it for their healing. If it so happens that one\nof them is injured by a fall, by a blow, or by an arrow shot, he must\nhave recourse to this medicine. You must make use of it at once. You\nmust also from time to time strengthen and renew this medicine by\ngiving a feast in its honor.[126] When you make use of it you must burn\ntobacco in our behalf and turn your thoughts toward us. As long as you\nshall have this medicine, you shall assemble at intervals at appointed\nfeasts to strengthen it, and for this purpose you shall burn tobacco of\nthe old kind. While doing this you shall say, among the other things:\n\u2018Let all the birds and the beasts on the earth and above the earth\nshare this fragrant smell of the tobacco.\u2019 As long as people live and\nare born this ceremony must be maintained to fix the use of this\nmedicine.\u201d Thus, after the birds and beasts had brought the man to\nlife, they taught him how to make use of the medicine and how to sing\nthe songs that put it in action. Then they dismissed him, telling him\nto go to his home, where he must inform his people, through their\nappointed authorities, what he had learned for their benefit and\nwelfare. Thereupon the man went to his home.\n\nThe men who had seen him scalped and killed had related the story to\ntheir people, who believed him dead. So, when they saw him return\nalive, they quickly gathered around him, asking, \u201cHow has it come to\npass that you have returned alive?\u201d Then the man gave them, in detail,\nan account of how he had been killed, and how the birds and the\nanimals, in return for the kindness which he had shown them at all\ntimes, had concocted the medicine which had brought him back to life.\nThen, selecting a small number of wise men of great experience, he\ntaught them how to use this medicine and confided its preservation to\ntheir custody. He strictly enjoined them not to make light of the songs\nwhich belonged to it; should they so far forget themselves as to do so,\nthey would suffer great misfortune, for the songs possessed great\norenda, which would become active against them. He told them, further,\nthat no one should sing the songs unless he had some of this powerful\nmedicine (which is called nigahnegahah, \u201csmall dose\u201d). This medicine is\nstill held in great repute among the Iroquois. (See Medical Note, p.\n491.)\n\n\n\n\n\n54. THE SEVEN STARS OF THE DIPPER\n\nLong ago six men went out hunting many days\u2019 journey from home. For a\nlong time they found no game. One of their number said that he was sick\n(in fact he was very lazy), so they had to make a litter of two poles\nand a skin, by means of which four men carried him. Each man had his\nown load to bear besides. The sixth member of the party came behind,\ncarrying the kettle.\n\nAt last, when they were getting very hungry, they came on the track of\na bear, whereupon they dropped their sick companion and their burdens,\neach running on as fast as he could after the bear. At first the track\nwas so old that they thought merely, \u201cWe shall overtake the bear at\nsome future time anyway.\u201d Later they said, \u201cThe track can not be more\nthan three days old,\u201d and as it grew fresher and fresher each day, they\nfinally said, \u201cTomorrow, it seems, we shall overtake the bear.\u201d Now,\nthe man whom they had carried so long was not tired, and when they\ndropped him, knowing that he was to be left behind, he ran on after\nthem. As he was fresher than they were, he soon passed them, and\novertaking the bear, he killed it.\n\nHis companions never noticed in their hurry that they were going upward\nall the time. Many persons saw them in the air, always rising as they\nran. When they overtook the bear they had reached the heavens, where\nthey have remained to this day, and where they can be seen any starlit\nnight near the Polar Star.\n\nThe man who carried the kettle is seen in the bend of the Great Dipper,\nthe middle star of the handle, while the only small star near any other\nof the Dipper stars is the kettle. The bear may be seen as a star at\nthe lower outside corner.\n\nEvery autumn when the first frost comes there may be seen on the leaves\nof the oak tree blood and drops of oil\u2014not water, but oil\u2014the oil and\nblood of the bear. On seeing this the Indians say, \u201cThe lazy man has\nkilled the bear.\u201d\n\n\n\n\n\n55. THE STORY OF THE TWO BROTHERS\n\nTwo brothers living by themselves in the forest believed that they were\nthe only persons in the world. They were greatly devoted to each other.\nThe younger did the thinking and the planning for both, for whatever he\nsaid the elder brother did.\n\nOne day the younger brother exclaimed, \u201cGo yonder and kill that turkey,\nfor I want its feathers.\u201d \u201cI will,\u201d answered the elder. So going to the\npoint indicated, the elder killed the turkey and brought its carcass to\nhis brother, asking, \u201cWhat do you want to do with its feathers?\u201d \u201cI\nwant to wear them, because it will be a pleasure to know that I have\nthem on my head,\u201d declared the younger brother, plucking two feathers\nfrom the body of the turkey, for he required no more for his purpose.\nThen he ordered his brother to fasten these in a socket attached to a\nchin band, so that they would turn with the wind when worn on the head.\nHaving done this, the elder brother placed the socket so fastened on\nhis brother\u2019s head. This gave the younger brother a distinguished\naspect.\n\nEvery night before retiring the younger brother would remove the chin\nband with the socket containing the two plumes and hang it on the side\nof the lodge. When daylight came the first thing he did was to fasten\non his head the chin band with the socket with its latchet of buckskin\nthongs, exclaiming, \u201cI take pleasure in these feathers, for I am going\nto have a festival in their honor.\u201d\n\nOne day the younger brother went into the forest adjoining the lodge.\nHis brother, watching from a distance, saw him go back to a fallen\ntree. In a short time the elder brother heard singing and the sound of\ndancing, whereupon he said, \u201cI verily believe that my younger brother\nis crazy,\u201d for he had never seen such things done before. When the\nyounger brother returned to the lodge his brother asked him bluntly:\n\u201cWhat were you doing? Were you not dancing behind the tree? Why do you\ngo so far away from the lodge? You should have your dance right here in\nthis lodge. Why should you go off alone?\u201d \u201cYou do not know the tune I\nsing, and so I must sing alone,\u201d was the answer. The elder brother\nreplied, \u201cI should learn the tune, too, so that I could take part in\nthe singing of the song.\u201d \u201cNo,\u201d declared the younger brother, \u201cI know\nthe tune, and if you want to take part with me, you may dance.\u201d The\nelder brother rejoined: \u201cNo; it is not right that I should dance while\nI have no feathers in my headgear.\u201d Answering, the brother said: \u201cYou\nmay change places with me if you wish. Then you shall hunt the smaller\ngame. I kill birds, and it is from them that I learn the songs. The\nanimals which you hunt and kill do not sing; but, perhaps, I could not\nkill the large game because I am so small, and it may be that you could\nnot kill the birds because you are so large.\u201d \u201cWell,\u201d replied the\nelder, \u201cyou may have it all to yourself, and I will merely watch you\nsing and dance.\u201d\n\nSo the elder brother continued to hunt large game, and at times he\nwould hear the singing and the dancing as he came near their home. When\nthe younger brother would hear him approaching he would pretend to be\ndoing something quite different from dancing and singing. This conduct\ncaused the elder brother to wonder and to fear that something peculiar\nwas about to happen to both of them. Often he would say to his brother:\n\u201cWhy did you stop hunting? You do not go to hunt any more.\u201d The younger\nbrother answered: \u201cI listen to the singing of the birds and so learn\ntheir songs; this is why I do not shoot them.\u201d \u201cIt is well,\u201d rejoined\nthe elder brother, who continued to hunt such game as he required. But\none day his younger brother said to him, \u201cMy feathers are nearly worn\nout, and I want you to kill another turkey for me.\u201d So the elder\nbrother killed the largest turkey he could find, and then said to his\nbrother, \u201cSkin this turkey instead of plucking its feathers.\u201d He did as\nrequested, and the elder brother having made a pouch of the skin, asked\nhis brother, \u201cDo you like this robe?\u201d \u201cI like it very much, and I am\nthankful to you, brother,\u201d was the answer. As the skin of the turkey\nbegan to dry, the younger brother, getting into the pouch, would walk\naround looking just like a turkey, and he seemed to enjoy greatly this\nnew form of dress. When he walked into the lodge, he would come out of\nthe skin, which he would hang up among his belongings. The elder one\nsaid to him: \u201cBrother, you must not go far from the lodge; it will not\nbe safe for you to do so.\u201d \u201cNo,\u201d said the younger brother, \u201cI will stay\nat home and take care of our things.\u201d Matters continued thus for some\ntime.\n\nOne day the younger brother said: \u201cYou must stay at home, not going to\nhunt today. Instead, you must learn to sing my songs. What I do now\nshall be the practice of our people hereafter, if we ever have any\npeople or kindred; hence you must learn these songs.\u201d So he made a rule\nthat people of his tribe should wear feathers as insignia. The elder\nmeditated on this matter, wondering how the younger brother could have\nsuch prophetic thoughts. \u201cNow,\u201d said the youth to his brother, \u201cI am\ngoing to sing, and you must listen and must learn what I sing.\u201d So he\nsang a war song. His elder brother asked him, \u201cWhat kind of a song is\nthat?\u201d The youth replied: \u201cIt is a war song.\u201d\n\nFrom the time that the youth had commenced to study the singing of the\nbirds he had begun to grow wise and had become experienced in the ways\nof the world (i.e., of the world of daimons). He kept saying, \u201cThese\nare songs which the people shall sing, and they, too, shall wear\nfeathers on their heads.\u201d The people had never heard anyone else sing,\nbut the youth had studied out the matter from hearing the birds sing.\nHe declared to his brother the dangers connected with singing the\nsongs, saying, \u201cYou must be very careful about singing this song; if\nyou are not, it will bring you senseless to the ground.\u201d Then he added:\n\u201cI am singing praises, for I have learned to sing from the birds. I\ngive thanks as I have heard them given in my hunting expeditions. I\ndance to my own songs because I hear the birds sing, and I see them\ndance. You and I must do the same, for it will rouse a feeling of joy\nin our hearts.\u201d Thus, the youth was the wiser of the two brothers.\n\nOnce when they were out hunting the younger brother saw a large bird\nsitting over them on a large tree. When the bird began to sing the\nelder brother knew that his brother must have learned a song from this\nbird, for he recognized a song which had been taught to him. \u201cYou are\nwise,\u201d said he to the youth, \u201cand now I shall believe that a higher\nmagic power directs the birds to teach us songs which possess powerful\norenda (magic power).\u201d Thereupon he began to sing a song of his own,\nwhich was different from that of his brother. \u201cDo you think that I can\ndance to your song?\u201d asked the youth. \u201cI shall try, at any rate.\u201d\nInstead of singing it, the elder said, \u201cI will tell you the words of\nthe song, namely: \u2018I am glad to see the day dawn. I am thankful for the\nbeautiful sunbeams.\u2019\u201d \u201cI know what that song is,\u201d said the youth; \u201cit\nis different from mine, and it has not so much joy in it; whenever we\nare sad we will draw our words from it; we will sing it and gain\ncourage and strength thereby.\u201d\n\nThen the youth said, \u201cYou would better go to your hunting, and I will\ngo to mine.\u201d As the elder brother was starting off, the youth leaped\ninto his turkey-skin pouch, saying, \u201cBrother, let me go with you.\u201d \u201cI\ngo so far away,\u201d he replied, \u201cthat it would tire you out, so I do not\nthink you should go.\u201d But as the youth insisted on going, finally the\nelder said, \u201cI will let you go part of the way, but I can not let you\ngo all the way, for that would be too much for you to undertake.\u201d So\nthey started, the youth dressed in the turkey-skin garb following his\nbrother far into the forest, whereupon the elder said, \u201cI think this is\nas far from home as you should go; now you would better return\nthither.\u201d So the youth, prancing around like a turkey, went home. The\nelder brother had noticed that lately the youth never removed his\nturkey-skin robe, wearing it even at night. Not liking to have the\nlittle fellow wear this robe all the time, he asked him to take it off\nwhen retiring for the night. But the youth replied, \u201cYou made it for\nme, and I like to wear it constantly.\u201d He always gave this same answer.\nAs he dearly loved his younger brother, the elder did not order him to\ntake it off.\n\nThe youth played just as turkeys play, and when he saw wild turkeys he\nwould imitate the noises made by them; he was learning all the habits\nof the turkey, and no longer wore feathers on his head; his voice began\nto change and it did not sound to his brother as it formerly had. The\nelder brother wondered about and worried over this conduct of the\nyouth. At last he commanded the younger one to remove his turkey-skin\nrobe. He replied, \u201cI can not take it off, so you will have to take it\noff of me.\u201d On trying to do this, the elder brother found he could not\nremove the robe, which had grown to the little fellow\u2019s body, so he let\nit alone.\n\nThe brothers always ate together when encamped in the same lodge. One\nday the brother with the turkey-skin robe declared, \u201cI will now go with\nyou, but you must be strictly on your guard, for something strange is\nabout to happen.\u201d The youth was very wise; his counsel and advice\nseemed superior to the opinions of any other man and beyond the\ncomprehension of his elder brother. Once when the elder brother,\nreturning, failed to find his brother at home he went to bed. But in\nthe morning he heard his brother on the roof of the lodge making the\nnoises which turkeys make at the break of day, whereupon he was\nconvinced that the youth had really turned into a turkey. This\nconviction made him feel very strange. Soon he heard his brother jump\nto the ground and come into the lodge. On entering he exclaimed:\n\u201cBrother! brother! a woman is coming. I think she desires to see you,\nbut you must be exceedingly cautious, for something may happen to us.\nBy all means you must not accompany her if she asks you to do so; but\nif you do go I shall follow you.\u201d That day when the woman came she saw\nin front of the lodge what she took to be a turkey, and eyed it\ncarefully. Thereupon the youth acted as much as possible like a turkey\nin order to deceive her the more completely. On entering the lodge the\nwoman found the elder brother, whom she had come to take away, and said\nto him, \u201cI have come purposely to have you accompany me home.\u201d In\nreplying, he said, \u201cI shall ask my brother, to learn what he will think\nabout this matter.\u201d Going out, he consulted with his younger brother,\nwho had in appearance become a turkey, saying, \u201cThat woman has come.\nWhat is to be done?\u201d The answer came: \u201cHave I not told you that she\nwould come? She is a great sorceress whose purpose is to destroy us.\nYou must tell her that you are not ready to go today, but that you and\nyour brother will go tomorrow. I foresee that if we go something evil\nwill happen to us if we are not very cautious.\u201d Going into the lodge,\nthe elder brother said to the woman, \u201cWe will start as soon as we can\nget ready.\u201d She did not once suspect that what she had taken for a\nturkey was the other brother. The brother with the turkey-skin robe\ndecided to remain in the lodge that night, lest something evil might\nbefall his elder brother; so he placed himself on a convenient perch,\nthe woman thinking he was a tame turkey. The next morning neither of\nthe brothers thought of eating anything. The elder said, \u201cI think that\nI shall have to accompany this woman,\u201d to which the Turkey Brother\nreplied: \u201cIt is very wrong of you to go. She is a great sorceress, and\nwe can not overcome her orenda.\u201d\n\nThe woman had come from the west, where the two brothers had never\nbeen. When the Turkey Brother saw the woman and his brother leave the\nlodge together, he followed them for some time, noting that they went\nwestward. He said to himself, \u201cI do not see why you agreed to go.\u201d The\nTurkey Brother was now alone. Toward evening he felt very lonely, and\nhe spent an anxious night. In the morning he mused with a heavy heart,\nsaying, \u201cMy poor brother! The woman has taken him away; and if anything\nhappens to him, I shall dream of it.\u201d After the lapse of some time he\nsaid, \u201cWell, I must go after my brother.\u201d Traveling westward, the\nTurkey Brother came to an opening in the forest in which stood a lodge,\nwhereupon he said, \u201cThis must be the place.\u201d The old woman of the lodge\nsaid: \u201cThere is a turkey outside. Perhaps it has come to stay with us;\nit is very tame.\u201d The elder brother now knew that his Turkey Brother\nhad come after him, and going out of the lodge, he met him. The\nsorceress took a fancy to the Turkey Brother and did not think of\nkilling him. Toward night one of the women sought to place the Turkey\nBrother by himself for the night, but he perched on an open gable end\nof a lodge in order to be able to see and hear what was taking place on\nthe inside. After the two women had gone a short distance from the\nlodge, the Turkey Brother said: \u201cBrother, how can you endure the abuse\nwhich these women heap upon you? They never give you a mouthful to eat,\nfor they intend to kill you. I have come to tell you this, for I have\ndiscovered what they are going to do. I am going home now, but I will\ntake you away from them.\u201d So saying, he started eastward. As his\ncaptive brother watched him, he remarked, \u201cIt is fortunate that he can\ngo where he likes.\u201d\n\nOn the way homeward the Turkey Brother became so anxious about his\nbrother that be grew enraged at the woman. When he reached home he\nthought of some scheme by which he might be able to cast off his\nturkey-skin robe, for he had definitely decided in his own mind that he\nhad worn the disguise long enough. But how to get rid of it was the\nquestion, for it had grown to him. At last, however, he was able to\nfree himself from the garment. Hanging it up, he put his plumed\nchin-band on his head. While eating his meal he kept thinking of his\nbrother. Finally, he exclaimed, \u201cNow is the time!\u201d and being in his\nhuman form, he called on his tutelary, the Moose, for aid. The words of\nappeal had scarcely left his mouth before the Moose stood before him,\nawaiting his pleasure. He said to the Moose: \u201cYou must go westward to\nthe place where live the old woman and her daughters, who hold my\nbrother captive. This is the time of day that he goes out of the lodge.\nI want you to save him\u2014you can do so by carrying him in this way\n(jumping on the Moose\u2019s back)\u2014and when you have him on your back, you\nmust run with all your speed, being careful not to let my brother fall\noff. You must also take off your plumes (meaning his horns), put mine\nin their place; yours are too heavy for running swiftly.\u201d Thereupon the\nMoose said, \u201cLet us try it,\u201d and after running with the little fellow\non his back and completing a large circle, the Moose returned to the\nstarting point. Then the Moose held down its head and the little\nfellow, taking off the horns, placed in their stead his own plumed\nchin-band, saying: \u201cWhen you return I will put back your plumes. Now,\nmy brother has come out of the lodge and is looking for a place in\nwhich to die, for he has determined not to die in the lodge of the old\nwoman. So go!\u201d With a bound the Moose was off in the direction of the\nlodge, and the little fellow remarked to himself, \u201cThe Moose will soon\nbe back with my brother.\u201d Before very long he heard a noise outside his\nlodge, and looking out, saw his brother hanging on the neck of the\nMoose, so weak that he could scarcely get him off. The little fellow\npulled him by the feet until he dropped to the ground. Although he\nlanded on his feet, he could not stand, but the younger brother managed\nto get him into the lodge. Coming out, he gave back to the Moose his\nhorns, receiving in return his own plumes; thereupon he dismissed the\nMoose. Then he chided his brother, saying: \u201cI told you not to go with\nthat woman, but you would not listen to me. Now you have suffered a\ngreat punishment, but I am glad that you are back home. Your journey\nhas caused me great trouble. We are now free from the woman and can now\nlive happily together.\u201d\n\n\n\n\n\n56. S\u02bbHODIEONSKON [127] (THE TRICKSTER)\n\nS\u02bbhodieonskon went on a journey to distant places in visits of\nadventure. In the first place he came to he found a large number of\nlodges. Here he told the people that in his village everyone was ill of\na certain disease; that the same disease would come to them, too; and\nthat his people had discovered but one cure for it\u2014all persons who were\nmarried slept with other men\u2019s wives and other women\u2019s husbands, and\nthis saved them. Believing this, the people did as he had told them.\n\nThen S\u02bbhodieonskon started off in another direction. When he came in\nsight of the second village he began to call out according to the\ncustom of runners, Go\u02b9weh! go\u02b9weh! so the people knew that news of some\nkind was coming. As they gathered around him after his arrival, he told\nthem that a plague was upon the place from which he had come, and that\nif they wished to prevent or cure this plague they must cut holes in\nthe bark walls of their lodges and close these by putting their\nbuttocks into them, and that all the families must do this. Going home,\nthe people defecated into their lodges through these holes in the\nwalls, whereupon S\u02bbhodieonskon mocked them for being fools, and thrust\nhis walking-stick through the holes as he went, jeering at them, from\nlodge to lodge, before his departure.\n\nIn the next adventure he met a crowd of men; this time he wore long\nhair reaching to the ground. All looked at his hair, wondering how he\ngot it. When they asked him, he said that he had climbed a tree and,\nafter tying his hair to a limb, jumped off. In this way the hair became\nstretched as much as he wanted. Further, they could do likewise if they\nwished. After S\u02bbhodieonskon had gone his way one of the men, saying, \u201cI\nam going to make my hair long,\u201d climbed a tree and, having tied his\nhair to a limb, jumped down. His scalp was torn off, and, falling to\nthe ground, he was killed. The other people, enraged, said, \u201cThat man\nis S\u02bbhodieonskon; we must overtake and kill him.\u201d Running after him,\nthey soon came in sight of a creek, in which they saw a man spearing\nfish. Every little while, raising his foot, he would pull off a fish,\nfor he had sharpened his leg and was using it for a spear. They watched\nhim take several fish from his leg. When they reached the bank he came\nup out of the water. They were astonished at the number of fish he had\ncaught and asked him how he had taken so many. \u201cYou can all see,\u201d he\nreplied, \u201cI have sharpened my leg and use it for a spear; when I get\nall the fish I want I spit on my leg, and it becomes as well as\nbefore.\u201d Then he showed them how he did it. He put the fish he had\nspeared on a string. Then the men wanted to spear fish, so they asked\nhim, \u201cCan not you sharpen our legs, so that we may spear fish?\u201d After\nhe had sharpened their legs, entering the water, they went to work,\nwhile he disappeared. Presently they began to feel sore and had caught\nnothing. So they all came up, and sitting on the bank, they spat on\ntheir legs and rubbed them, but this treatment was of no efficacy in\nhealing their wounds. Meanwhile S\u02bbhodieonskon was far out of sight on\nhis way to a new village.\n\nWhen S\u02bbhodieonskon drew near to the third village he called out,\nGo\u02b9weh! go\u02b9weh! The people gathered around him, asking what had\nhappened. He told them that in the place whence he had come the young\nmen were killing all the old ones, who could be saved only if the women\nwould give themselves to the young men; so the women did so, and\nnothing happened to the old men.\n\nS\u02bbhodieonskon then hurried to another place. When he arrived there, all\nasked what the matter was in his place. \u201cAnother sickness,\u201d he said,\nbut he had the medicine to cure it. This medicine was bear\u2019s oil, which\nhe carried in a bark bowl (it was his urine). He sold it to the\nvillagers to be drunk with their food. When warm it crackled like salt.\nAlthough they knew it was not oil, they drank it. As he left the\nvillage he said that he had never seen such stuff eaten before, and\nridiculed them.\n\nContinuing his journey, S\u02bbhodieonskon met a man, and they sat down by\nthe trail. He offered the man a cake which corresponded to the oil he\nhad just sold, but the man refused to eat it and went his way.\n\nS\u02bbhodieonskon, not to be baffled, called up a couple of bears. When\nthey came to him he said: \u201cI want you to carry me. I will rest one foot\non one of you and the other foot on the other. We will go in this\ndirection, running around until we meet a man. I will tell this man\nthat I will give you to him to mount, and when he places one foot on\neach of you his feet will become fastened to your backs, whereupon you\nmust go in opposite directions, tearing him apart.\u201d Having agreed to do\nthis, they soon ran around ahead of the man, to whom S\u02bbhodieonskon\nsaid, \u201cI have ridden these bears so long that I am tired of them; if\nyou would like, I will give them to you.\u201d They seemed so tame and were\nso fine-looking that the man gladly took them and jumped on their\nbacks, whereupon his feet grew fast to them in a moment. After running\ntogether a little way the bears ran in different directions. The man,\nbadly injured and half dead, finally became free from the bears. He\nsaid to himself, \u201cWell, I have found S\u02bbhodieonskon.\u201d\n\nS\u02bbhodieonskon, having journeyed farther, met a party of young women.\nStopping them, he said: \u201cIt is not best for you to continue on that\nroad\u2014it is dangerous, for when you meet a man dressed in hemlock boughs\nyou must not be afraid, but must do everything he wants you to do, so\nas to keep on friendly terms with him.\u201d Going on through the woods, the\nwomen soon saw something moving in front of them, which they noticed\nwas covered with hemlock boughs. They were frightened, but after a\nwhile one of them, saying \u201cI will not be afraid,\u201d went straight up to\nhim and talked with him some time behind a tree. Then she came back,\ntelling the others to go, that there was nothing to be afraid of. So\nthey went, one by one, and after all had been there he went away. One\nof the women whistled out his name and called him, but he had gone\nafter fooling them all. S\u02bbhodieonskon and the man in the hemlock boughs\nwere one.\n\nS\u02bbhodieonskon went on again, soon coming to an opening where there was\na number of bark lodges. Going into the lodges he said, \u201cThere is a man\ncoming to destroy all the people, and to escape him they must cover all\nthe smoke-holes, for he has a long spear which he thrusts into them to\nspear the people.\u201d Then he invented a name for the man. All went to\nwork covering the smoke-holes of their lodges. The chief of the village\nhad two beautiful wives. S\u02bbhodieonskon coveted them and did not tell\nthe chief the story of the man with the spear. When all the other\nlodges were covered and full of smoke, S\u02bbhodieonskon ran over the\nroofs, frightening everybody almost to death; not daring to go out, all\nremained half stifled in the smoke. At last S\u02bbhodieonskon, climbing the\nroof of the chief\u2019s lodge, speared him to death and took his wives and\nall he had.\n\nIn due time the funeral of the chief was held, and all came to bury\nhim. S\u02bbhodieonskon, appearing among the mourners, cried, saying: \u201cI am\nsorry for the chief; he was a friend of mine, and now he is dead and\ngone. I am so sad. I do not wish to live. You must bury me with him.\u201d\nSo they put S\u02bbhodieonskon in the ground beside the chief. The next day\nsome boys who were out at play heard a man calling for help, his voice\nseeming to come from the graveyard, whereupon they went to the spot.\nThe voice seeming to come out of the grave, they ran and told the\npeople. The people agreed to dig him up. When they had done so\nS\u02bbhodieonskon, standing on the ground, said: \u201cThere is a very important\nthing to be done. I came back because the chief had two wives; they\nmourn for their husband, and I feel sorry for them. I am sent back to\nmarry the two widows.\u201d After talking over the affair the people said it\nwas a great thing that a man should be sent back from the other world\nto marry the widows of their chief, so they consented to the\narrangement, and S\u02bbhodieonskon, having married them, settled down.\n\n\n\n\n\n57. THE CANNIBAL UNCLE, HIS NEPHEW, AND THE NEPHEW\u2019S INVISIBLE BROTHER\n\nAn uncle and his nephew dwelt together in a forest, subsisting by\nhunting. They lived in a lodge which had a partition through the middle\nand a door at each end. Neither one ever entered the part occupied by\nthe other, all communication between them being held by means of\nconversation carried on through the partition. Each went in and out of\nhis own part of the lodge whenever he liked, but never dared to cross\nthe threshold of the other\u2019s room.\n\nAfter a time the nephew, a handsome young man, discovered his uncle\u2019s\ntrue nature\u2014he was a man-eater, an Ongwe Ias.\n\nOne day a woman came to the nephew\u2019s room. The next morning at dawn the\nuncle exclaimed, \u201cMy nephew has two ways of breathing.\u201d The young man,\nspeaking to himself, said: \u201cMy uncle is mistaken. I am only talking to\nmyself.\u201d \u201cOh!\u201d said the old man, \u201cMy nephew can not deceive me. There\nare two in his room, and I am glad that some wild game has come to\nvisit him.\u201d\n\nThe old man then said that he was going out to hunt. When the uncle had\ngone the young man said to his wife: \u201cMy uncle knows that you are here,\nand now you must heed my words, or he will kill and eat you. Three\nother women have been here before you. He killed and devoured them all,\nfor they disregarded my warnings. Now, before I go, I will bring water\nand wood and everything else you want, so you will not need to go out.\nI will also get a vessel for your use. If you go out you are lost; my\nuncle will surely kill you. As soon as I leave the lodge, he will come\nback, for he knows you are here.\u201d After he left the door, the young man\nturned back and again warned his wife not to disobey him.\n\nThe moment the husband was out of sight in the woods the uncle came to\nthe door. Having the power of commanding things to be done which he did\nnot see, the uncle said, \u201cLet it be necessary for the woman to go out.\u201d\nWhen he saw that she did not come out he said, \u201cLet the water with\nwhich she is cooking boil away.\u201d The water boiled away, but as she had\nplenty more she did not go out. Seeing this, the uncle became terribly\nangry, and said, \u201cI will get her out in one way or another.\u201d Now the\nold uncle was a man-eater, and the nephew had discovered that instead\nof hunting beasts and birds he hunted human beings, and that every man\nor woman he met, he killed, and having brought home the body on his\nshoulders, he cooked and ate the flesh. The nephew hunted game, for the\nuncle had always made him find his own food.\n\nThis day, as the young man was returning, he saw smoke rising from his\nend of the lodge, whereupon he thought, \u201cAll is well; my uncle has not\nbeen able to kill my wife.\u201d When he entered he thanked her for her\nobedience. In the evening about dusk they heard the old man come in and\nknew that he had brought nothing. He called out: \u201cWhat luck has my\nnephew had to-day?\u201d \u201cI have had good luck,\u201d replied the nephew. The\nuncle said, \u201cI found nothing.\u201d Now he muttered to himself about his\nnephew, blaming him for hiding his uncle\u2019s game in his part of the\nlodge, and saying that he would have his own. He heard the two\nbreathing and could not be deceived. Determined to have something to\neat, the old man pounded bones into small pieces and putting them into\na large kettle which he filled with water, he made soup. The husband\nand wife on the other side of the partition did not talk.\n\nThe nephew decided to leave the place. As he had been thinking of doing\nso for some time, he had his plans well laid. Unobserved by his uncle\nhe had walked in circles around the lodge, going farther and farther\neach day. When he had made paths three days\u2019 journey in circuit he told\nhis wife what he intended to do. That night the uncle said: \u201cI am going\nto be absent two or three days. I can find no game in all this country\nabout here.\u201d \u201cWell,\u201d said the nephew, \u201chunters go where they can find\nsomething to kill and are often gone many days. I, too, am going\nfarther. Game is getting scarce in our neighborhood.\u201d\n\nThe young man, being possessed of orenda (magic power), had caused a\nlodge to be built in a place distant six days\u2019 journey. He told his\nwife that he had an invisible brother in that lodge, to whom he would\nsend her; that this brother was then under the lodge, and that no\nstranger had ever seen him. Hitherto this invisible brother had always\naccompanied him, but in the future would assist her. Taking an arrow\nfrom his quiver he removed the head. Then, after shaking his wife until\nshe was only a couple of inches long, he put her into the arrow and\nreplaced the point, saying, \u201cIn three days I will follow you.\u201d Then\nsending the arrow toward the east, at the same instant he heard the\ncalling of the Gwenhgwenhonh [128] (the feathers on the arrow were\ntaken from this bird), and all the way the arrow sang with the voice of\nthe Gwenhgwenhonh. He could see the trail of the arrow as it went\nthrough the air.\n\nThe nephew remained in his part of the lodge, waiting, and in three\ndays the old man appeared without game. When he came in, talking with\nhimself, he said: \u201cWhat luck has my nephew had?\u201d \u201cVery good. I have\nplenty to eat,\u201d answered the nephew. The old man continued: \u201cI found\nnothing; this hunting ground is barren, and my eyes see no more game.\nBut though I have no fresh food, I have plenty of bones here in this\npile, which I shall break up and have a soup.\u201d Then the young man heard\nhis uncle breaking up the bones; there was a terrible racket and\ncrushing. At last the young man said, \u201cMy uncle makes too much noise.\u201d\n\u201cMy nephew would not find fault if he were in my place. I am trying to\nget something to eat,\u201d came the retort, and the old man, paying no heed\nto what his nephew said, kept hard at work. The next morning at\ndaybreak he said, \u201cI am going to hunt, and I shall be away for three\ndays.\u201d \u201cI am glad,\u201d thought the nephew; he was very angry with his\nuncle and ready to fight.\n\nTaking the trail he had made, the nephew followed it for three days\nbefore he made a straight line for his new lodge. Glancing up, he saw\nthe arrow\u2019s trail,[129] which looked like a rainbow in the sky. He took\na long leap, and as he leaped he ran up in the air, far over the woods\nand on a level which still kept him in the air. As he was going along,\nhe looked back to see whether he could discover his own trail. The\ntrail of the arrow, which was in the form of a rainbow, seemed to roll\nup and dissolve in a mist as he passed along, ending in the dooryard,\nwhere he had told his wife the arrow would strike. Entering the lodge,\nthere he found his wife.\n\nOne day the invisible brother saw an arrow come into the dooryard;\nstriking the ground, it burst asunder and a woman came out. She went\ninto the lodge, where she saw her bother-in-law, who said: \u201cI knew you\nwere coming. I am glad you obeyed your husband, for your obedience has\nenabled you to accomplish this great journey.\u201d He continued: \u201cYou have\nnever seen me before; no one but my brother has ever seen me, and he\nonly two or three times. I know what will come to us from the wrath of\nour uncle; he will pursue us and if possible will destroy you.\u201d The\nhusband was six days making the journey to the lodge where his brother\nwas, which was situated near a lake.\n\nWhen uncle got home and was talking to his nephew in the other room he\nreceived no answer; at this he grew very angry. Making up his mind that\nhis nephew was not at home, he went out to look for his trail in order\nto learn which way he had gone. Finally, on striking the trail, he\nfound it was some time since he had left; the footprints looked about\nas old as his own made three days before. Going back to the lodge he\nmuttered: \u201cI will follow him tomorrow; the world is so small that he\ncan not escape me. I will follow him everywhere.\u201d Now, the invisible\nbrother, though a great way off, heard the uncle talking to himself,\nheard his threats: \u201cMy daughter-in-law will never get out of my reach.\nI will go to the outskirts of the world very quickly. I do not see why\nhe takes her away, thinking she can escape; he will never succeed, for\nI will have her flesh.\u201d The invisible brother told his brother what the\nuncle said.\n\nThe next morning the uncle set out. After following the trail until\nnight he determined to go home, trying again the next day. Looking up,\nhe saw his lodge was near. He had been going round and round. At this\nhe was angry, and said, \u201cTomorrow I will get on the trail again.\u201d As\nsoon as it was daylight he started. As he went on he found the trail\nwas almost extinct, but he continued to follow it. He kept on until\nmidday, when he found that he had not made much progress. He was near\nhis lodge again. \u201cBe it so,\u201d he said; \u201clet my nephew be possessed of\nthe sorcery of all the animals, I will have his wife\u2019s flesh for all\nthat.\u201d The uncle followed the trail three days more until at last he\nreached the end, whereupon he cried out exultingly, \u201cMy\ndaughter-in-law\u2019s flesh is mine.\u201d Looking up in the air, he discovered\nhis nephew\u2019s trail. While the trail of the arrow was lost, the\nfootprints of the nephew remained on the clouds.[130]\n\nAfter the old man had traveled one day, the nephew said to his wife:\n\u201cNow, we must go; our uncle is on our trail, and he is determined to\nhave your life. Therefore be cautious. Do exactly as I bid you.\u201d As the\nuncle followed on the ground the trail that he saw in the air, he\nmuttered to himself. The invisible brother heard him. All started for\nthe beach, the woman taking the lead, and the husband stepping in her\nfootprints. As they looked across the lake they could see smoke. The\nhusband said, \u201cWe will go yonder to that lodge and stop there for the\nnight.\u201d As they were going along the beach he halted, and, taking a\nclamshell from his bosom, threw it toward the other side of the lake.\nAt once the banks came so close together that the woman could step\nover. After they had crossed, on looking back they could scarcely see\nthe other shore. The nephew had crossed to a new lodge in order to\ndelay his uncle, thinking that when the old man came to the water he\nwould be long in crossing and would lose the trail. Telling his wife to\nsay nothing, the young man left her, to hunt.\n\nSoon the uncle appeared on the opposite bank, running back and forth\nsearching everywhere. Feeling sure that they had crossed, he called\nout, \u201cDaughter-in-law! daughter-in-law! how did you cross the lake?\u201d As\nhe labored up and down the woman stood watching him from the other\nbank. Taking pity on the weary old man, though knowing he wished to\ndevour her, she said in her mind (she did not speak), \u201cWhy does he not\nthrow the shell?\u201d [131] As she thought this, he heard distinctly what\nshe said in her mind. So he stooped, and picking up a shell, threw it.\nThe banks came together, and when she looked to see where he was, she\nwas terrified to find him at her heels. Catching her by the hair, he\nsaid: \u201cI knew that I should eat you.132 My nephew had no right to keep\nthe game from me. He took my game and held it as his wife.\u201d With one\nblow the old man cut her head off. She had been left alone, as her\nhusband was hunting, and the invisible brother was not near to warn\nher, so she was lost.\n\nThe lake had now expanded to its proper width. Taking off her raiment,\nthe old man threw it into his nephew\u2019s lodge, saying, \u201cBe you a\nhelpmate to my nephew.\u201d He then cut the body open, finding that it\ncontained twins. He hid the children with the head and breast of the\nmother in a hollow tree, and gave thanks that his nephew had preserved\nthe game so long, for he would have a second meal at another time.\nAfter washing the bloodstains from the body in the lake he put the body\non his back and then threw the shell. When the banks closed together,\nhe stepped over, and as he looked back, he saw the lake spread out\nagain.\n\nOn coming home soon after, the nephew expected to see smoke rising from\nhis lodge, but saw none. \u201cThere! my word has come true; she has\nforgotten my warning.\u201d Looking around, he saw his uncle\u2019s tracks,\nwhereupon he said, \u201cSuch is my luck. I can not help it.\u201d Then he began\nto cook his meal. Shortly he discovered his wife\u2019s clothing. Having\nbecome accustomed to his uncle\u2019s behavior, he was not much astonished,\nnor did he feel very badly because his uncle had now killed his fourth\nwife. While cooking supper he had to go for water. As he stooped down\nto get it, he heard a voice say, \u201cYour uncle has killed me. Your uncle\nhas killed me, has killed me.\u201d On looking toward the willows out of\nwhich the voice came, he saw them bespattered with his wife\u2019s blood,\nwhereupon he knew that she had been murdered. He had two proofs now\u2014his\nuncle\u2019s tracks and the speaking blood. Becoming disheartened, he\ndecided never to go back to his uncle\u2019s lodge. He continued hunting\nwith two dogs, and being successful, took pleasure in doing this. On\nreturning to camp one day he discovered tracks around his fire\u2014two\nlittle trails. For some time he paid no attention to these, though he\nfound them whenever he came home. They looked like children\u2019s tracks,\nbut he could not believe they were such, thinking that perhaps some\nlittle animal had gotten into the lodge. At last, looking at his store\nof meat, he saw that one of the pieces was gone from the row; he\nthought some animal must have taken it. Things continued in this way\nuntil finally the meat was carried away at such a rate that he resolved\nto find out what was going on at home. The next day still more meat was\ntaken. He found that the stolen piece had struck the ground, and having\nbeen dragged out of doors, had been drawn along. He followed the trail\nuntil he came to a big hollow log, at the opening in which the trail\ndisappeared. While sure that some animal lived in the tree, he made no\nfurther discovery.\n\nThe next day the nephew started off to hunt, but after going a short\ndistance into the woods, he stopped to watch his lodge. Looking down\nfrom a hill near by, he saw two little children run into the lodge.\nThereupon, hurrying back, he continued his watch. He soon saw them come\nout, dragging a piece of meat. (They used to go to where the meat was\nhanging, and climbing up as best they could, throw it to the ground.)\nThey had all they could drag, for two pieces were tied together. Going\nstraight to the farther end of the log, they disappeared, dragging the\nmeat after them. He thought, \u201cTomorrow I will catch them.\u201d He had\nlearned that they could talk, for as they pulled the meat along, he\nheard one say, \u201cHurry up; father will soon come.\u201d\n\nThe next morning, after going a short distance, he hid himself and\nwaited. The time seemed long. At last the children came from the log,\nand entering the lodge, closed the door. Then the father ran up and\nwent in himself, fastening the door after him. The moment the children\nsaw him, they began to cry. \u201cWhy do you cry,\u201d he asked, \u201cI am your\nfather. Do not cry.\u201d At this they stopped crying. Then he said, \u201cYou\nwill stay here with me.\u201d As he had overheard them calling him father,\nhe asked, \u201cHow do you know that I am your father?\u201d As he questioned\nthem, sitting by the fire, he on one side and the two children together\non the other, one of them, who was slightly larger than the other,\nsaid: \u201cYour uncle came over here and killed our mother, cutting off her\nhead and her breasts. Then he threw her intestines into a hollow log.\nWe were among the intestines, and as the breasts were there, we drew\nmilk from them and so were able to live. Her head is there with us now.\nAs the boy answered readily, the father asked him what they did with\nthe meat they took from the lodge. \u201cWe come,\u201d said the boy, \u201cto get the\nmeat to feed our mother.\u201d The father said, \u201cYou must now live with me.\u201d\nHe then made little ball clubs and a ball for them to play with in the\ndooryard; he was so kind that they were willing to stay.\n\nWhenever their father went hunting they would go and feed their mother.\nOnce when the father came home, one of the boys said to him, \u201cOur\nmother is very hungry, for we have not fed her today.\u201d The father\nreplied: \u201cFeed her; give her all she will take. I have no objection. As\nyou know, we always have plenty of meat, so you may take as much as you\nplease to feed your mother.\u201d He was very kind to the children, because\nhe loved them, and to keep them from running away, he let them do as\nthey liked with what was in the lodge. He soon discovered, however,\nthat his stock of meat was disappearing very fast, faster than he could\nbring in more. This continued until he began to feel discouraged and\nfrightened. The boy said to his father when the latter returned one\nday, \u201cMy mother eats all the time,\u201d telling how much she ate, and asked\nhis father to go and see her. The father went to the tree with the\nboys, and on looking in, saw two great eyes in a skull from which the\nteeth were projecting and the flesh had disappeared, and the bones of\nwhich were somewhat bruised.\n\nThe boys asked, \u201cNow, father, what do you think?\u201d \u201cI am afraid,\u201d he\nanswered, \u201cthat after she has eaten all our meat she will eat us.\u201d\n\n\u201cLet us go to some other part of the world, so she will have to travel\nfar to overtake us,\u201d said one of the boys; \u201cwe can not feed her any\nlonger, for she never gets enough now, and we are tired.\u201d The man saw\nthat, do what they might, she would not be satisfied. The boys said,\n\u201cWe will go away first if you like.\u201d The father answered: \u201cYou may go.\nYour mother has become a man-eater. You may escape.\u201d The next morning\nthe boys started westward with the dogs. The father said he would not\ngo just then, but that he would follow. He had to go in another\ndirection and therefore would go southward first. When the children\nwere a short distance from the lodge the dogs looked at them, and\nthinking how hard it was for them to trudge along, the larger dog said\nto the larger boy, \u201cCome! get on my back;\u201d and the smaller dog said to\nthe smaller boy, \u201cCome! get on my back.\u201d Both mounting the dogs, away\nthey went. The dogs ran so swiftly that the hair of the boys\u2019 heads\nstreamed backward, and they enjoyed the ride so much that the woods\nwere full of their laughter. After they had gone a long distance, for\nthe dogs went like the wind, they saw traces of human beings. There\nwere places where the trees had been cut down. The dogs said, \u201cNow you\nwould better slip off and go on foot to the settlement.\u201d The boys were\nunwilling to go, but the dogs were determined, and shaking themselves,\nas if they had just been in water, the children tumbled off. Telling\nthe children again to go on to the settlement, the dogs went back to\ntheir master. He had told them that he would leave in two days, for\nthen the Head would come out of the tree and go into the lodge; then\nclimbing up to the place where the meat was kept, the Head would eat it\nall.\n\nThe boys had told their father that by going southward he would find\nuncles who might help him escape, for they were just such powerful men\nas his old uncle was. When the dogs got back to their master they said\nthat he must make every effort he could to escape; that they would\nremain until the last piece of meat was gone, but that he must go at\nonce. The lives of all were in danger, for when the meat was all eaten\nthe Head would fly in the direction of her people, although they (the\ndogs) would stay and detain the Head as long as possible. \u201cIn three\ndays all the meat will be devoured: flee for your life; go south toward\nyour other uncles, for she will follow you,\u201d the dogs said.\n\nThe man did as the dogs advised, starting off southward and going with\ngreat speed, for he was a good runner. Two days after he had left home\none of the dogs overtook him and said: \u201cThe meat is all gone and she is\nnow trying to find the trail of her children. She can follow it as far\nas they walked, but no farther, for we took them on our backs at a\ncertain distance from the lodge and carried them far away. They are now\nin the west. Be on your guard. She will soon strike your trail and\npursue you. Follow me! The Head is very angry.\u201d As the dog looked back\nhe said: \u201cThe Head has started and is coming. We have never seen so\ngreat witchcraft as she has, although we have seen much, but this we\nare not able to comprehend. As you have always said, there is no one\nliving who can outrun you; now use all your strength.\u201d\n\nWhen the Head started, the dogs left behind did all they could to delay\nher, biting her whenever she turned to pursue them, and dodging into\nthe ground. As the Head went on again they would spring at her; and\nwhen she turned on them they would again escape into the ground. Her\ntrack could be seen plainly, for the bark was all bitten from the\ntrees, where the dogs kept her back and prevented her from flying\nahead.\n\nAll at once, one of the little boys, far off in the west, said to his\nbrother, \u201cOur father is to be pitied; our mother has turned into some\nstrange being and is pursuing him.\u201d Soon a second dog came up to the\nman, saying, \u201cYour wife has changed into a Flying Head and is possessed\nof such power that we do not know how to detain her any longer. My\nbrother dog and I are doing all we can, but you must hurry; you must\nkeep straight ahead. Go always toward the south.\u201d The man ran with all\nhis might. Seeing a lodge at a distance he ran up to it, and entering,\nsaid to an old man sitting there: \u201cUncle, help me! Something is after\nme that is going to take my life. Help me!\u201d \u201cAll right. Although I do\nnot know what it is, I will help you all I can; but hurry on to the\nnext lodge; there you will find your aunts,\u201d replied the old man. The\nman had got about halfway between the two lodges when he heard a\nterrible noise. Looking back, he saw that the Flying Head had reached\nhis uncle\u2019s lodge, and that they were fighting with all their strength.\nThere was a terrible struggle about the lodge. Soon he saw that his\nuncle was killed, and that a great black cloud rose up into the sky\nfrom the spot.[133] The uncle had told his nephew that after the Head\nhad killed him a dark cloud would go up to the very heavens. At that\nmoment the dog came up again, saying, \u201cYour uncle is killed; he was\nnever beaten before in his life.\u201d When she had killed his uncle the\nHead rushed after the husband, for she had eaten every bit of the\nuncle\u2019s flesh in a moment. \u201cHurry!\u201d said the dog; \u201cwe are sure to die;\nwe have but two places of refuge left, it is through your uncle who\nkilled her that she has become a witch.\u201d\n\nAs the man ran on, nearly exhausted, he saw a lodge, and running into\nit, he called to his aunts, \u201cHelp me! Help me! Something is after me to\ntake my life.\u201d \u201cPoor man,\u201d said his aunts, \u201churry on; we will do what\nwe can to delay the Head. Go to the next lodge, where your mothers\nlive; if we can not detain her, perhaps they will be able to help you.\u201d\nHe was not out of sight when he heard his aunts call to their children\nto have courage, and then he heard a great tumult. When the Head flew\ninto the lodge, it bit at everything with which it came in contact,\ntearing it to pieces. The women attacked the Head with clubs, and there\ncame to his ears the sound of the blows of the clubs on the skull. When\nhalfway to the other place, all was still at his aunts\u2019 lodge.\n\nSuddenly he heard his brother calling out, \u201cRun! or we are lost.\u201d The\ninvisible brother who urged him forward pushed him by the neck whenever\nhe was near, and then they seemed to run faster. They were in a great\nhurry to reach the lodge, and he pushed him on until they were there.\nThereupon the man called on his mothers, saying, \u201cMothers, help me!\nhelp me!\u201d \u201cOh, poor son! you are in trouble; go on\u2014we will do what we\ncan.\u201d He hurried through the lodge. The Head came in as he went out,\nand the dog, running around the lodge, urged him on. The brother was\ninvisible when they passed through the lodge. The mothers called out to\nall their children, \u201cKill the Head if you can!\u201d All got their most\ndeadly and potent weapons, and the two brothers heard the old mothers\nurge their children to fight with all their strength. The dogs remained\noutside the door, ready to fly at the Head when she came out. One of\nthe women stumbled and fell, whereupon the Head, after catching and\nhurling her out, devoured her in an instant.\n\nThe old mothers now cautioned their children again to take great care\nand make no missteps. Now the youngest one thought of some bear\u2019s fat\nthey had in the lodge, and the idea came to her that the only way they\ncould kill the Head was by use of this. After the Head had eaten the\nfirst girl and was chasing the others through the lodge the bear\u2019s oil\nbegan to boil.[134] As they threw the boiling oil, it singed and burned\nthe Head, killing it (the animated Head was merely the skull with long\nprojecting teeth).\n\nAll wishing to give thanks, the mothers said: \u201cWe ought to have a game\nof ball. Your brother is free. It is our duty to give thanks. The ball\nshall be this Head.\u201d Picking up the Head, she carried it out, calling\nin a loud voice, \u201cHere, warriors! is a ball you can have to play with.\u201d\nSoon a great crowd of people came together with their netted clubs and\nbegan to play. All the players were wild beasts of the woods. The man\nstood near and saw the wild beasts playing ball with his wife\u2019s head.\nAll tried to get the ball, and in this way they wore it out.\n\nThe dog now came up to his master and told him that his wife was dead;\nand when it said \u201cYour wife is dead,\u201d his strength seemed to leave him;\nhis arms dropped down, and he was sad. The invisible brother said: \u201cYou\nfeel grieved; for my part I am glad. I do not see why you should be\nsad; she would have devoured you if they had not killed her. Now there\nis nothing to harm us. Your old uncle has gone back to his own home and\nwill not trouble us now that he has eaten your wife\u2019s flesh.\u201d He added:\n\u201cYour children are living in this direction (pointing westward); be of\ngood courage, and go after them. I shall return. You will continue in\none direction with your dogs until you reach the boys. You need never\nfear to suffer such hardships again.\u201d So saying, he went home, and when\nthe brother looked after him he had disappeared.\n\nThe man and his dogs went toward the west. The dogs had left the\nchildren in a place near a village where an old woman lived with her\ngranddaughter. While the young girl was in the woods gathering fuel she\nheard the sound of voices. On listening, as the wind came directly to\nher, she discovered that they were human voices, and thought, \u201cI will\nask grandmother what to do.\u201d When she reached home with her wood she\ntold the old woman that she had heard children crying and asked her to\ngo to the woods to hear for herself. The old woman asked: \u201cIn what\ndirection were the voices? It is a pleasure to know that there are\nchildren yet alive; they must be for us.\u201d They went to the place. \u201cNow\nlisten!\u201d said the girl. \u201cTrue,\u201d said the grandmother. \u201cLook everywhere\nand find these children; they may be sent to us, as we are alone.\u201d The\ngirl followed the sound, which she could hear distinctly as coming from\nthe ground. She kept on until she found the two children, seemingly a\nyear old, one slightly larger than the other. Going up to them she told\nthem to stop crying; that she would be their mother. As she stood there\ntalking her grandmother came, who pitied the children; she found that\nthey were clothed with skins. The grandmother said: \u201cNow stop crying.\nYou shall be our children. I will be your grandmother and my\ngranddaughter will be your mother.\u201d The girl added: \u201cAll we have shall\nbe yours. I will love you as a mother.\u201d The boys stopped crying. Each\nhad his little bow and arrows and ball club. The children went home\nwith the women. The old woman said: \u201cWe will take care of these\nchildren. There are many people in the village, but not a child among\nthem all. I lived here a long time, but have never seen a little\nchild.\u201d The children soon seemed larger and sometimes would go to hunt\nbirds. They were never gone long at a time, and never went out of sight\nof the lodge. \u201cGrandmother,\u201d called one of the boys one day, \u201ccome and\nsee what we have killed; it is all spotted and lies yonder in the\nweeds.\u201d \u201cWhere is it? Where is it?\u201d she asked. The boys led the way,\nbut she could hardly keep in sight of them, as the weeds were tall. On\nreaching the spot she found a fawn, a few hours old, which they had\nkilled. She carried it home, saying to herself: \u201cI am thankful to have\nthese children; they will be great hunters in time; their game is\ngetting larger. First they kill birds, now a fawn.\u201d When they did not\nfeel like hunting they would play out near the lodge and then go in and\nsit down.\n\nOne day one of the boys said, \u201cOur father is coming.\u201d The other said,\n\u201cI hardly think our father is alive.\u201d The old grandmother overhearing\nthis, told the boys to go out and shoot birds, for she wanted some to\nroast and eat. The next day while the children were out a man came into\nthe lodge. The invisible brother had told him where he would find his\nchildren, and that he must say when he came to the old woman\u2019s lodge,\n\u201cGrandmother, I am thankful to see you,\u201d and to the girl, \u201cSister, I am\nvery glad to see you.\u201d As he went in he saw the old woman and saluted\nher as grandmother; to the girl he said, \u201cSister.\u201d One of the boys\noutside said, \u201cOur father has come.\u201d The other replied: \u201cI do not\nbelieve this is he, for our father had two dogs. There are no dogs with\nthis man.\u201d As the boy was bound to know, raising the doorflap slightly,\nhe saw his father sitting with his elbows on his knees and his face in\nhis hands. Noticing a red spot on his jaw, the boy said further: \u201cLook\nfor yourself; see, he has a mark on his face; it is really he. Let us\ngo and see which way he came; we can tell his trail, and we will follow\nit and see whether we can find the dogs.\u201d\n\nThey had gone but a short distance when they found that the dogs had\ngone in another direction, whereupon one of the boys said: \u201cLet us\nfollow their tracks; father loves those dogs; let us find them.\u201d In the\nevening they found one dog sitting on a fallen tree. The larger boy\nsaid: \u201cThere sits one of the dogs.\u201d \u201cLet us go and see if it is really\nfather\u2019s dog,\u201d said the other. On hearing the children\u2019s voices the\ndogs were as much pleased to see them as the boys were to see the dogs.\nThe boys now said, \u201cLet us all go home.\u201d The boys did not know the way,\nhowever, so the dogs took the lead. It was late at night and very dark,\nand the people at home were frightened and very anxious about the\nchildren, not knowing where to look for them. When the boys came back,\nthe grandmother asked: \u201cWhy were you gone so long? Why did you frighten\nus so?\u201d \u201cWe were looking for our father\u2019s dogs,\u201d said they. Thereupon\nthey went into the lodge, the dogs following. The man was lying down,\nso all went to sleep. All were now together again.\n\nThe young woman was the man\u2019s own sister and the grandmother was his\ngrandmother. They all lived very happily together. And this is the\nstory.\n\n\n\n\n\n58. DOONONGAES [135] AND TSODIQGWADON\n\nDoonongaes, who lived at one end of Ganyodaes,[136] or Long Lake, had\nsuch orenda (magic power) that no one in that region could influence or\ncontrol him. He claimed the lake and all that lived in its waters.\n\nDoonongaes had a servant, Skahnowa,[137] who lived at the other end of\nGanyodaes, which was so long that one end of it could not be seen from\nthe other. Skahnowa\u2019s work was to patrol the lake and keep off\nintruders. One morning early he jumped up, saying, \u201cI must be on my\nrounds, for if I do not I shall be punished.\u201d So he hurried along the\nshore; soon he saw some one with a pole, evidently fishing. Skahnowa\napproached and, seeing him eating a fish, he asked, \u201cWhat are you doing\nhere?\u201d \u201cOh! there is a great deal of fungus138 growing on the hickory\ntrees here,\u201d replied the intruder. \u201cIf you are getting fungus from the\ntrees, why do you go to the water?\u201d asked Skahnowa. \u201cYou see,\u201d said the\nman, who was Djidjogwen,139 \u201cthe fungus is sandy and I go to the lake\nto wash it.\u201d \u201cWell,\u201d said Skahnowa: \u201cI think you have stolen something,\nand you better give up one of your own people as a gift in payment140\nfor what you have taken. The owner of this lake will come soon and he\nwill settle with you. I am going on.\u201d Djidjogwen stood on the bank and\nkept thinking: \u201cCan this be true? It is very strange if it be true that\none person owns this lake.\u201d Going to his master, Skahnowa said: \u201cI have\nnews for you. There is a man yonder at Dediosteniagon141 who is getting\nfish out of the water very fast.\u201d \u201cI will stop him. I like to amuse\nmyself in this way,\u201d said Doonongaes, who got his kettle ready at once\nand, taking his club, started for the place.\n\nSkahnowa continued his journey around the lake. When Doonongaes came in\nsight of Dediosteniagon, looking around carefully, he saw a man [142]\nsome distance off. \u201cOh! that is the one,\u201d thought he, and diving under\nthe water he came out right in front of Djidjogwen, who had pulled out\na great fish a moment before. \u201cWhat are you doing?\u201d asked Doonongaes.\n\u201cWhat business have you to meddle with my game animals?\u201d \u201cOh! you are\nmistaken. I am not meddling with them. I am merely eating the fungus143\nthat grows around here,\u201d replied Djidjogwen. \u201cThen how came that fish\nhere?\u201d asked Doonongaes. \u201cAs I stood here a small bird flew along above\nthe water, and a fish, leaping up to catch the bird, perhaps, jumped\nout here on the shore,\u201d said Djidjogwen. \u201cOh! that is not true; I will\npunish you,\u201d snapped Doonongaes. Djidjogwen started to run. Doonongaes\nfollowed and, striking him on the head with his club, killed him,\nremarking, \u201cThat is the way I treat intruders on Ganyodaes.\u201d He then\nthrew the body of the dead man over his shoulder and, after reaching\nhome, cooked his flesh. When the flesh was cool he ate the meat, which\nhe enjoyed much, and thanked Skahnowa for what he had done.\n\nOne morning Doonongaes said to his servant: \u201cI am going on a long\njourney, and I want you to be faithful in the performance of your duty.\nIf you find a trespasser, kill and eat him.\u201d \u201cVery well,\u201d replied\nSkahnowa, \u201cit shall be done as you say.\u201d\n\nDoonongaes went westward, traveling day and night for a month. He\ntraveled till he came to a broad opening.[144] In the middle of the\nopening he saw a lodge, which he could not reach without being seen.\n\u201cVery well,\u201d thought he, \u201cI will go underground.\u201d He went into the\nground, and going forward until he thought he was at the right place he\ncame out. Peeping through a crack in the lodge wall, he heard singing,\nand saw that there were two very old women inside. The words of the\nsong were, Onen waongi\u02b9ons ne ganio.145 \u201cThat does not sound well,\u201d\nthought Doonongaes; \u201cI may get killed here. I will see whether I can\nnot steal this lodge.\u201d So he pushed his horns under the lodge; then\nlifting it on his head, he rushed away, carrying it on his horns. He\ncame very soon to the edge of the woods and ran into it. Finally he\nheard a noise in the lodge. \u201cWell,\u201d said a voice, \u201cit seems to me that\nthere is a terrible wind blowing.\u201d (He went at such speed as to give\nthe impression of wind blowing past the lodge.) The other woman said:\n\u201cYou must do all you can to stop it. Let us stand, you in one corner\nand I in the other and sing our wind song.\u201d Taking their places, they\nsaid: \u201cWe beg you who have care of us to stop this wind. Our lodge is\nso small that we are afraid it will blow away.\u201d Then they sang Gaintho,\nGaintho.146 One of them, seeing the lodge moving, called out, \u201cHwu,147\nour lodge is moving.\u201d \u201cWell,\u201d said the other, \u201cmaybe Doonongaes has\ncome; he always troubles poor people; hurry up, go out and see.\u201d So she\nwent out through the smoke-hole, and, looking around, saw that they\nwere far out in the dense woods. On taking an observation to see\nwhither the wind was going, she saw a long black body moving, and she\nsaw that their lodge was on it. Going in, she said, \u201cAs I looked down\nthe wind I saw a very black thing, which was so long that I could not\nsee the end of it.\u201d \u201cIt is just as I said to you,\u201d said the other\nwoman; \u201cthis is Doonongaes, who is making sport of us. Now, do your\nbest to punish him.\u201d\n\nThese two old women, who were Gwidogwido [148] people, and sisters,\nwere possessed of such very powerful orenda (magic power) that it was\nhard to conquer them by sorcery. Taking their clubs, therefore, they\nwent out of the smoke-hole. Then the elder of the two said: \u201cGo to the\nend of his tail; something is sticking out there. Strike it, and I will\ntry to cut its head off.\u201d While the younger sister went to the tail,\nthe elder went to the neck joint. The younger sister, seeing objects\nwhich resembled fins sticking out, began to pound these; soon she saw\nthat she was driving them in. \u201cWhat shall I do,\u201d thought she; \u201cmy\nsister said these things would crumble to pieces.\u201d She kept on\npounding, however, until she saw that something like milk began to come\nout. She stopped striking them, whereupon the milklike fluid turned\ninto foam and came out stronger and stronger. At last, becoming\nfrightened, she ran to her sister, whom she found lying down, doing\nnothing. She said, \u201cOh! my sister, what is the matter?\u201d \u201cOh!\u201d said the\nelder, \u201cI can not do anything; he has overpowered me by his orenda\n(magic power); do the best you can.\u201d The younger, driving their flint\nknife into the neck joint, began to hammer it; finally the knife went\nout of sight. Then she asked her sister, \u201cWhat shall we do now?\u201d \u201cOur\nonly safety is to run away,\u201d was the answer. The younger sister, going\ndown the smoke-hole, got a narrow strip of the skin of Djainosgowa.\nThis was the container of their magic power, or fetish. Coming back to\nher sister, she said, \u201cNow I am ready.\u201d The elder answered: \u201cTake hold\nof one end of the skin and I will take the other. Then let us run to\nthe end of Doonongaes\u2019 tail, where we will jump off and get away as\nfast as we can.\u201d It was a good while before they came to the end of the\ntail. Then jumping off, they hurried along, not on the straight trail\nbut somewhat to one side of it.\n\nDoonongaes, who was running all this time with great speed, said at\nlast, \u201cI do not hear anyone talking.\u201d Then his neck began to feel\ntired, and he said, \u201cThis lodge wearies me,\u201d and jerking his head, off\nwent the lodge, falling some distance away. On going up to it he found\nit empty. \u201cVery well. We shall soon see about this,\u201d thought he: \u201cNo\none has ever been able to get away from me. I will put these two out of\nthe way.\u201d Thereupon he ran back as fast as he could, saying, \u201cWhen\ncould they have escaped? Oh! my neck is sore.\u201d As he went he snuffed\nthe air to find the women. Halting and looking around he saw tracks\nwhere they had jumped from his tail, for the earth was torn up. \u201cHa,\nha! you think you are going to escape me,\u201d he said, starting with\nlightning speed on their track. He ran until night. Toward morning he\nsaid: \u201cThe pain in my neck is increasing. I wonder if I should better\ngo back. No; I can not give up this chase. I have always thought I\ncould allow no one to overpower me, so I will keep on.\u201d At midday he\ncame to the end of the women\u2019s trail, and could track them no farther.\nNow, he thought, \u201cWhat shall I do, for I am determined to put them out\nof the world?\u201d\n\nStanding up, he became taller and taller until at last he stood on the\ntip of his tail with his head high in the air. He saw a smoke far off\non one side, so he came down and shot off in that direction, reaching\nthe place in a few moments. Halting by the lodge, he thought: \u201cI hear\nsome one inside. Very likely magically powerful people live here.\u201d On\npeeping in, he saw a very old man sitting down smoking, with his head\nbowed. Doonongaes watched him for some time; at last the old man,\nlooking up, said: \u201cHwu, my nephew has come! Well, nephew come in. Why\ndo you stand outside?\u201d \u201cThis is my uncle\u2019s lodge; it seems he knows\nme,\u201d thought Doonongaes; so he went in. \u201cWell, nephew,\u201d said the old\nman, \u201cI am glad to see you. I have been expecting you for a long time.\u201d\n\u201cWell, I have come. What do you want?\u201d said Doonongaes. \u201cOh! you and I\nwill fight against each other,\u201d replied the old man. \u201cThat suits me\nexactly,\u201d answered Doonongaes; \u201cit is the very game I amuse myself\nwith.\u201d \u201cWe will wait until noon tomorrow, when the fight will begin;\nyou can stay here with me until then,\u201d said the old man. This old man\nwas the grandfather of the two women who were trying to escape. His\nname was Gwidogwido. The next day the old man said, \u201cNow, let us go.\u201d\nThey went through the woods until they came to an opening, whereupon\nthe old man said, \u201cHere is where I always fight.\u201d Seeing the ground was\ncovered with bones, Doonongaes became greatly frightened and asked, \u201cIs\nthere not some way to annul our pact, for I want to continue my\njourney?\u201d \u201cNo,\u201d replied the old man, \u201cwe have agreed to it.\u201d \u201cWhat\nwould happen if I should refuse to play?\u201d said Doonongaes. \u201cWell, if\nyou do not want to fight, give yourself up to me, and I will do what I\nlike with you,\u201d answered the old man. \u201cIf I do that I suppose you will\nkill me; so we may as well fight,\u201d replied Doonongaes.\n\nThereupon the fight began. Doonongaes had a basswood club, while the\nold man had a mallet. As they fought they moved around the opening\nuntil they came to the farther end, striking at each other all the\ntime. At the end of the clearing they began to tear up trees, which\nthey hurled at one another. They opened a broad road through the\nforest, uprooting the trees as they fought. They advanced until they\ncame to another clearing, at the farther end of which they saw a\nvillage. Doonongaes now got another basswood club, for they had thrown\naway their weapons when they began to hurl trees. The old man had to\ndefend himself with his hands and arms until they reached the village.\nThere he picked up a lodge, which he threw at Doonongaes, whereupon\nDoonongaes threw another lodge at the old man. Thus they continued\nthrowing lodges as they went along, until a great cry was raised by the\npeople as they saw their lodges smashed on the heads of the combatants,\nand so all attacked the two men.\n\nThe people of the village were Djihonsdonqgwen [149] people, who were\ngreat fighters. They determined to punish the two men, so with their\nflint knives they killed the old man Gwidogwido, but Doonongaes ran out\nof sight, shouting, \u201cI have always said that nobody could conquer me.\u201d\nHe added: \u201cIt seems to me that there is something in my neck. Can it be\nthat a limb fell on it, and a splinter stuck into my neck?\u201d\n\nDoonongaes went on until he came to a new lodge. \u201cPerhaps,\u201d thought he,\n\u201canother uncle of mine lives here. I will have a look.\u201d Peeping through\na crack, he saw two little boys playing with a man\u2019s head, and heads\nall around the lodge with flesh on them. He wondered where the boys got\nthese for they were too small to go out to hunt. \u201cPerhaps they will be\nable to cut my head off,\u201d thought he, running away. A few moments later\none of the boys said to the other, \u201cDid not you think some game came to\nthe lodge just now?\u201d \u201cYes,\u201d replied the other. \u201cWell, let us hurry out;\nwe will soon bring it back,\u201d said the other. Taking their knives, they\nran out and around the lodge. Seeing the trail, they ran along it until\nthey were at Doonongaes\u2019s heels. When he turned and saw the two boys\nbehind him, each with an uplifted knife ready to strike, he seized the\nfirst boy and threw his knife away. Then he did the same with the other\nboy, and putting a boy under each arm, he hurried on. As he went along,\nhe saw a high precipice, whereupon he said, \u201cPerhaps I had better throw\nthese boys over, for they annoy me.\u201d After throwing them over the\nprecipice, he walked on. Presently he heard \u201cTcu! Tcu! that man walking\nover there falls (is about to fall).\u201d Doonongaes turned around to see\nwhere the voice came from, with the remark, \u201cThis sounds as though they\nmeant me.\u201d He stood looking around; soon he heard some one laughing,\nand saw a man high up on the cliff. \u201cIt is absurd that he should make\nsport of me,\u201d said Doonongaes; \u201cI will punish him.\u201d Doonongaes hurried\ntoward the man, who was ahead. When he came to the spot where he\nthought the man was, he could not find him, and could see no one. Soon\nhe saw far ahead the man peep from behind a tree, then dart back and\npeep out again. Doonongaes ran to the tree, and going around it, said,\n\u201cNow, I will punish you, you scoundrel\u201d; but he found no one there. He\nlooked everywhere. At last he saw another tree far ahead with the man\npeeping from behind it. He hurried to the place, saying as he ran after\nthe man around the tree, \u201cI have caught you\u201d; but when he got around,\nhe could see no one. \u201cThis is provoking,\u201d said Doonongaes, \u201che is\nmaking sport of me; I must punish him without fail.\u201d\n\nDoonongaes sat down under the tree to rest from the chase and closed\nhis eyes; in a little while he was sound asleep. The man came back and,\nseeing Doonongaes asleep, said, \u201cI thought this man said he was going\nto beat me.\u201d As he stood looking at Doonongaes he resolved to kill him.\nTaking out a flint knife he cut his throat. At first foam came from the\ncut but no blood; then it seemed as if Doonongaes blew a great breath,\nwhereupon out came the blood streaming in every direction. Then\nDoonongaes died. \u201cI did not have much trouble,\u201d thought the murderer,\nwho was one of the Djo\u00f1iaik [150] people, \u201cthough he called himself\npowerful\u201d; and sitting on the tree above the body he continued to\nlaugh.\n\nWhen Doonongaes was killed his blood ran down the precipice. The people\nwho lived in the ravine below said they saw it. \u201cThis looks like the\nblood of our people, like the blood of our great chief.\u201d They all\ngathered at the place where the blood was coming, and one of the\ntallest men said, \u201cI will try to look over.\u201d He stretched himself up,\nbut could see nothing except the bare cliff. Then another man got on\nhis shoulders, a third on the shoulder of the second, another and\nanother doing likewise until in this way they reached the top. Djo\u00f1iaik\nsaw men coming, and noticing that they were the same kind of people as\nDoonongaes, he said, \u201cThey are so many I will run away.\u201d So, slipping\ndown from the tree, he was off.\n\nThe men looked around\u2014there lay the great chief of their people. One of\nthem, who became chief for the time, said: \u201cEvery one of us must do his\nbest (in the exercise of orenda). We will try to make him alive again.\nLet two of you build a very large fire and two of you go to the end of\na lake for a thing that has been of great aid to our people\u2014the white\npebble. Go quickly; and two more go to Doonongaes\u2019s lodge at the end of\nGanyodaes, to get his fisher-skin pouch and bring it here; and two of\nyou go to the end of the earth and notify our grandfather, who lives\nthere. Tell him what has happened and find out what he thinks about it.\nLet two go to the place where the rocks are the highest in the world,\nfor in that place lives a man who is master of the thing that has the\ngreatest power in the world. Let two get on the trail of the man who\nkilled our chief, Doonongaes; when they overtake him, let them kill him\nif necessary, but if not let them bring him here and we will do what we\nlike with him.\u201d In a short time the two appointed to make a fire had an\nenormous one burning. The two sent for the white pebble reached a lake\nsurrounded by a hemlock forest that seemed to grow on rocks without any\nearth. On looking around, the two men saw many stones of the kind for\nwhich they were sent. Having picked up the right one, they went back\nimmediately, saying on their return, \u201cWe have brought what we were sent\nfor.\u201d The new chief thanked them. Now all the people waited.\n\nThe two men sent to Doonongaes\u2019s lodge reached the lake, and as they\nwent along the bank, one of them said: \u201cI am getting hungry. Let us\nhave some fish.\u201d \u201cVery well, we will catch some,\u201d replied the other.\nSoon they had a number of fish, and sitting down on the bank, they\nbegan to eat them raw. Skahnowa saw these men eating fish, so he came\nnear and asked: \u201cWhat are you doing? You are stealing my fish.\u201d \u201cOh,\nno!\u201d replied the men; \u201cthis lake does not belong to you.\u201d \u201cWell, to\nwhom does it belong?\u201d asked Skahnowa. \u201cIt belongs to the Controlling\nPower,\u201d was the reply. \u201cNo, the man who owns this lake has ordered me\nto watch it,\u201d said Skahnowa. \u201cWhat is his name?\u201d he was asked. \u201cHis\nname is Doonongaes,\u201d he replied. \u201cWell,\u201d said the two men, \u201cDoonongaes\nwas killed some time ago.\u201d \u201cAre you sure of that,\u201d asked Skahnowa.\n\u201cYes; we have just come from the spot where his body is,\u201d they said.\n\u201cWhere is that?\u201d asked Skahnowa. \u201cAt Broken Land, where the laughing\nman lives. You know where that is,\u201d they said. \u201cOh, yes,\u201d answered\nSkahnowa; \u201cI will go and see. If he is dead, I suppose I shall get\npossession of this lake and own it myself.\u201d \u201cTake the trail we came\non,\u201d said the men. Then they went their way, while Skahnowa took the\ntrail along which they had come.\n\nThe two men searched Doonongaes\u2019s lodge, but for a long time they could\nfind nothing. At last they found in the smoke hole the pouch they\nwanted. They took it out with them, and running very fast, they\novertook Skahnowa when he was almost at Broken Land. The three went on\ntogether and in time came to the place where Doonongaes lay. Skahnowa,\nlooking at the remains, said, \u201cIt is true that he is dead, and yet he\nthought no man could kill him, so greatly did he esteem himself.\u201d The\ntwo men delivered the pouch, and then sat down, waiting for the others\nto come.\n\nThe two men who went to their grandfather arrived at the place they\nthought was the end of the earth, whereupon one of them said: \u201cWe are\nhere. Now how are we to find where our grandfather lives?\u201d The other\nanswered, \u201cI wonder if this is really the place?\u201d They went along the\nedge of the water, which was only a small lake, not the end of the\nearth. Keeping on, at length they went around the lake. Seeing their\nown tracks ahead, they said: \u201cThe other two men have passed here. Let\nus go this way.\u201d After going around again, they said: \u201cTwo more men\nhave come up. Now let us hurry and overtake them.\u201d The two had not gone\nfar when one of them fell down with a great cry, saying: \u201cI can not go\nany farther. There is something in my foot. You finish the journey\nalone. On the way back you can stop for me.\u201d \u201cVery well,\u201d said the\nother. On running around the lake still again, he said, \u201cThere are six\nmen running; now I will do the best I can. Why! there is a man sitting\nahead on the bank. Well, I thought I would overtake those people soon.\u201d\nThe man who was sitting down, on turning to see who was running up, saw\nhis friend. The runner said to himself, \u201cWhy, it looks like my friend\nwho hurt his foot.\u201d On coming to him, he asked, \u201cWhat are you doing\nhere?\u201d \u201cI am resting; my foot is nearly well now, and I will start at\nonce. Did you go around and come back?\u201d he asked. \u201cOh, no! I was on the\ntrail all the time,\u201d came the reply. They set out together. One said:\n\u201cThis must be a small lake. When we come to the other end we will go on\nin a straight line.\u201d\n\nThey now watched the sun, and when it was at the other end of the lake,\nthey took their course from it, and then traveled a long time straight\nahead. Again they reached the limit of the land. Once more they said:\n\u201cIt seems that we have come to the end of the earth. Let us look for\nour grandfather\u2019s lodge.\u201d They saw an opening or clearing, and on the\nfarther side smoke arising. They found a lodge there, and on looking in\nsaw an old man, at which they said one to the other, \u201cI wonder whether\nthat is our grandfather.\u201d While they were looking, the old man,\nstraightening himself up, called out: \u201cCome in, grandsons. Why do you\nstay outside?\u201d They looked at each other, saying, \u201cHow did he see us,\nfor his back is toward us?\u201d Going around the lodge, they entered. The\nold man said, \u201cYou have a message, otherwise you would not have come;\nbut let me get my pipe first.\u201d [151] Taking his pipe and beginning to\nsmoke, he said, \u201cNow I am ready.\u201d \u201cWell,\u201d said the two men, \u201cour people\nare assembled in an important condoling council, and they said to us:\n\u2018Go to our grandfather; tell him that our chief has fallen and that we\nwant to make him alive again.\u2019\u201d \u201cVery well,\u201d replied the old man, who\nwas one of the Ganos (Spring-frog people); \u201cyou have come on a very\nimportant errand and I will give you something that will be of great\nuse to you, in fact the only thing that can bring your chief to life\nagain.\u201d Going into a hole in the ground, the old man returned with a\nwhite flint in the form of a canoe, about as long as a finger. In one\nend of this white flint canoe was some black paint and in the other end\nwas a powder\u2014a medicine of some mysterious kind. The old man said:\n\u201cWhen you go to use what I give you now, color your faces with this\npaint, then paint your dead chief\u2019s face with it also; and after that,\nput this powder on the edges of the wound and wash his face with cold\nwater. Then blow on him and he shall come to life. When he opens his\neyes, put this powder into water and give it to him to drink.\u201d Hurrying\noff in the boat, they arrived at Broken Land without delay. They said:\n\u201cWe were hindered by the lake.152 We kept going around it.\u201d The new\nchief replied, \u201cPeople seldom get away from that lake, which is called\nGanigonhadontha Ganiodae152 (the delirium-making lake); it puts men out\nof their minds.\u201d\n\nThe people now waited for the next two men. Those two went ahead till\nthey came to an opening lengthwise in the trail. On looking around,\nthey could see people sitting here and there. One of the men said: \u201cI\nwonder what they are doing. Are they watching and guarding the opening?\nWe must pass.\u201d They passed by unharmed and traveled till night, when\nthey came to a hollow tree lying on the ground. They crawled into this\nand had been there only a short time when some one rapped and said,\n\u201cWell, are you here for the night?\u201d One answered, \u201cYes; we are.\u201d \u201cWhat\nwould you do if the Ganiagwaihegowa should come?\u201d was asked them. \u201cOh!\nwe should like it; we should play tag and have a good time,\u201d they\nreplied. Soon they heard a voice saying: \u201cCome out as quickly as you\ncan. I have come to help you, for this is a very dangerous spot. The\nmagic power (orenda) of the man you are looking for extends to this\nplace, and he has a great many other places under his control. You must\nfollow me, or you will not live through the night.\u201d They went with the\nowner of the voice, seeming to rise in the air as they journeyed. After\na while the guide said, \u201cStop here and see what would have happened to\nyou if you had stayed in the tree.\u201d As they looked back, they saw\nGaniagwaihegowa [153] tear the tree into bits, which flew around in\nevery direction. Ganiagwaihegowa looked for the men, saying: \u201cHe who\nnotified me said that two men were here. He always disappoints me, but\nif he does this once more, I will cut his head off.\u201d Then\nGaniagwaihegowa went away. The guide said, \u201cGaniagwaihegowa has gone\nhome, and you are now safe.\u201d\n\nThey spent the night in another hollow tree. The next morning they\nhurried on and at midday came to the place where the rocks were\nhigh\u2014the highest rocks in the whole world\u2014on the summit of which lived\nthe old man. As they stood at the foot and looked up, they said, \u201cHow\nis it possible to get up where that old man lives?\u201d but they went. They\nsearched until they found a ledge that seemed to ascend in a spiral;\nthis they began to climb, one ahead of the other. Sometimes they\nslipped, almost falling off. At length the man ahead slipped on a round\nstone, and over he went, striking on the rocks as he fell and going\ndown out of sight. \u201cWell,\u201d thought the other man, \u201cmy friend is dead;\u201d\nthereupon he kicked the round stone from the ledge. In falling it\nstruck the fallen man, who was just regaining consciousness, on the top\nof his head, killing him.\n\nThe man above went on until he reached the top of the rocks. At the\nlodge of the old man, whose name was Has\u02bbhonyot (i.e., \u201chis back is\nturned\u201d), of the Odjieqdah [154] (Crayfish or Lobster) people, he stood\na while, thinking, \u201cthis man is at home, I suppose.\u201d Looking down among\nthe rocks, he said, \u201cSee where I would fall if he were to kill me.\u201d\nPeeping into the lodge, he said: \u201cSure enough, he is at home; he is\nlooking toward me and must have been looking at me ever since I came\nup. I wonder where that thing is for which I have come. I wonder\nwhether that is it hanging up there. How shall I manage to get inside?\nPerhaps I would better turn the lodge over and let it fall among the\nrocks.\u201d He overturned the lodge\u2014down it went over the precipice,\nwhereupon he thought: \u201cWhat will happen when it strikes? I will go and\nsee. I have overturned the lodge of the most magically powerful person\nin the world, and did not have much trouble in doing so.\u201d When the man\ngot halfway down he slipped. The farther he fell the faster he went. At\nlast, slipping over the edge of the rocks, he fell till he struck on\nthe topmost limbs of a great hickory tree; the limbs threw him upward,\nso that he landed on a ledge on the side of the precipice. Not knowing\nhow to get down, he said: \u201cI must die anyhow. I may as well jump.\u201d So\njumping off, he came down the same hickory tree, to the branches of\nwhich he clung; then he slipped to the ground, where he found his\nfriend\u2019s body with the skull crushed. \u201cI think it was I who killed him\nby kicking off that round stone,\u201d he said; \u201cwell, I could not help it.\u201d\n\nThe old man\u2019s lodge stood all right on level land. He peeped into\nit\u2014there sat the old man. \u201cThis is dismal. I will burn the lodge,\u201d said\nhe; so he piled up sticks until he had it covered, whereupon he set\nfire to it. After the fire was well started, the old man said: \u201cIt is\ngetting rather hot here. I wonder what is the matter. Perhaps\nS\u02bbhodieonskon [155] is playing tricks with me. It seems there is fire;\nit feels like that. I wonder whether he is burning my lodge?\u201d After a\nwhile, hearing the noise of burning timbers, he was sure that there was\nfire. \u201cVery well,\u201d said he; \u201cif that is the case, I will call on\nHasdeaundyet\u02bbha.\u201d156 Then, taking native Indian tobacco out of a basket\nmade of corn husks, he began to burn the tobacco and to call on\nHasdeaundyet\u02bbha, saying, \u201cI ask you to make it rain so hard that the\nrain shall put out every spark of fire around my lodge.\u201d The moment he\nfinished speaking rain began to fall. It rained so hard that the man\noutside had to run for safety. In a few moments the sky cleared off,\nthe fire was out, and no traces of rain were left.\n\n\u201cI wonder how things are where I set the fire,\u201d thought the messenger.\nOn returning to the place he found everything quiet\u2014no fire; all in\norder. \u201cPshaw! what can I do?\u201d said he; \u201cI might take the lodge along,\nas it is not very heavy.\u201d Picking it up and putting it on top of his\nhead, he started for Broken Land. Traveling with great speed, he soon\ncame near to his destination; but before coming in sight of it, taking\nthe lodge off his head, he said, \u201cI will leave it here and let the new\nchief say what shall be done with it.\u201d After setting it down, he went\nto Broken Land. \u201cYou have come, but where is your companion?\u201d asked the\nchief. \u201cHe fell from the rocks and was killed,\u201d he replied. \u201cDid you\nbring what you went for?\u201d he was asked. \u201cYes,\u201d he answered. \u201cWhere is\nit?\u201d was the next question. \u201cNot far from here, and I want you to say\nwhat shall be done with it.\u201d The chief replied, \u201cWell, let us all go\nthere.\u201d Thereupon all went to the spot where Has\u02bbhonyot\u2019s lodge was\nleft. The chief said, \u201cYou stay outside while I go into the lodge.\u201d\nWhen inside he looked at the old man, who sat there smoking with his\nhead down. The chief thought \u201cHe is a very magically powerful man; he\ncould kill me in a moment if he liked;\u201d then he said, \u201cMy friend, I\nhave come to your lodge.\u201d The old man kept on smoking, not seeming to\nhear. The chief called again louder, when the old man said, \u201cIt seems\nas though someone is talking.\u201d Then scooping the matter out of one of\nhis eyes with half of a clamshell, he threw it away; then he cleaned\nthe other eye in the same way. Having done this, he looked up, and,\nseeing the man, said: \u201cWhat are you standing there for? Go out! I do\nnot want you in my lodge. I live on the top of these rocks so as to be\nalone,\u201d said the old man. \u201cI came out here,\u201d answered the other, \u201cin a\nfriendly way. Come out, look around, and see where you live.\u201d On going\nout and looking around, Has\u02bbhonyot saw that he was in a level country\nand that many people lived about him, and he wondered how he got there.\n\u201cDid I bring it,\u201d thought he, \u201cfrom where the wind blows, or not? I\nwonder whether my lodge was moving when my head was moving and bumping\nhere and there.\u201d \u201cWell,\u201d he finally said to the chief, \u201cwhat do you\nwant?\u201d \u201cI came,\u201d replied the chief, \u201cto see whether you would lend us\nthat thing which has so great and wonderful magic power?\u201d \u201cWhat do you\nwant it for?\u201d the old man asked. \u201cOur chief has been overpowered and\nkilled. We want to bring him to life,\u201d said the chief. \u201cI can bring him\nto life,\u201d said Has\u02bbhonyot, \u201cin a very short time.\u201d \u201cHow shall we pay\nyou?\u201d the chief asked. \u201cFind two of your best-looking women and send\nthem to me. I ask no more,\u201d he replied. \u201cI will talk with my friends,\u201d\nanswered the chief.\n\nThereupon the chief went out and told his people what the old man said.\nThey talked together a good while, saying: \u201cThe most beautiful women\nare married; how can they be given away? Perhaps we should never see\nthem again?\u201d At last the people said: \u201cLet them go. If their husbands\nare angry, we will settle with them.\u201d They told the women that the old\nman would have control of them thenceforth. The women said: \u201cWe all\nwant to have the chief come back to life. We must consent. Perhaps it\nwill turn out to be all right.\u201d The chief went back to Has\u02bbhonyot and\nsaid: \u201cAll is settled. The women are willing.\u201d \u201cBring them here, then,\u201d\nsaid the old man. The women were brought to him. Now Has\u02bbhonyot had\nfive bloodsuckers as attendants, and he said to them: \u201cTie these women.\nDo not let them go farther away than your own length.\u201d The old man\ncarried these bloodsuckers under his tail. They fastened on the women\nat once, but still held to Has\u02bbhonyot\u2019s back. \u201cAll right now,\u201d said\nHas\u02bbhonyot; \u201cyour chief will be alive tomorrow, but in the meanwhile I\ndo not want any of your people around here.\u201d The people dispersed, but\nstayed around at a safe distance to see whether the chief would come to\nlife. During the night the old man went to the spot where the body of\nDoonongaes lay, and as the women were tied to him, they had to\naccompany him. He said, \u201cThere is no need of bringing this\nterrible-looking man to life.\u201d Nevertheless he went to work, cleaning\nand washing the wound and putting upon it a certain weed pounded soft.\nThen reaching down for water, he poured it on the mouth of the corpse\n(there was no water near by, and the women never knew where he got it);\nthen he blew into Doonongaes\u2019s mouth and talked to him (the women could\nnot understand what he said). Having done this, he built a small fire\nand told one of the women to run to the lodge and get what was under\nhis couch. As she ran along the bloodsucker stretched out, but as soon\nas she picked up the bark basket of tobacco and started back, the\nbloodsucker began to contract. Has\u02bbhonyot took the tobacco and burned\nit, saying, \u201cI burn this to you, the Complete Power,[157] and ask you\nto bring this man to life.\u201d Then he sang, \u201cOnen donda\u02b9we n\u00e9 diiohego\u207f\n(what keeps alive is coming back here).\u201d When he had finished singing\nhe sat a good while watching. Doonongaes did not come to life then. The\nold man sent the woman again for tobacco, which he burned, repeating\nthe same words. Then he sang, Onen sagaion ne honhehgon, da onen\ndenshadat hehioendjade.158 When he had finished singing he blew into\nthe mouth of the dead man,159 who thereupon came to life. \u201cYou are well\nnow,\u201d said the old man. Doonongaes did not speak. Again the old man\nsaid, \u201cYou are well now.\u201d Then Doonongaes answered, \u201cI believe I am\nwell.\u201d Has\u02bbhonyot said: \u201cI will go home. You stay here until your\npeople come in the morning.\u201d Has\u02bbhonyot went home, and the women went\nto bed with him.\n\nThe next morning the people came to Doonongaes and found him alive.\nThey were very glad. \u201cHow did you bring me back to life?\u201d he asked. \u201cWe\nsent a man to Has\u02bbhonyot\u2019s lodge and he brought back the lodge and the\nold man, who promised to restore you to life if we would give him the\ntwo most beautiful women of our people. Therefore we gave them to him.\u201d\n\u201cThat was not right,\u201d said Doonongaes; \u201cI will kill that old man.\u201d The\npeople said: \u201cDo what you like. You are alive now, and we will go\nhome.\u201d\n\nGoing to the old man\u2019s lodge, Doonongaes cried out, \u201cHallo, old man!\nwhat are you going to do with these women\u2014keep them for life?\u201d \u201cOf\ncourse I will; they are mine now,\u201d Has\u02bbhonyot replied. \u201cI wish you\nwould let them go,\u201d said Doonongaes; \u201cwhy should you keep them?\u201d \u201cI got\nthem as pay for bringing you to life,\u201d was the answer. \u201cNo matter; you\nmust give them up,\u201d replied Doonongaes. \u201cOh, no,\u201d replied Has\u02bbhonyot.\n\u201cYou must,\u201d said Doonongaes. \u201cWell, then you must get out of my lodge,\u201d\nretorted the old man. \u201cNo, I will not go until you free the women,\u201d\nanswered Doonongaes. Has\u02bbhonyot rejoined: \u201cYou must go at once; if you\ndo not I will kill you. I did not think you would annoy me, if I\nbrought you to life.\u201d \u201cWell, why did you bring me back to life?\u201d asked\nDoonongaes. \u201cGo out of here,\u201d said Has\u02bbhonyot. \u201cI will not go. I want\nthose women,\u201d said Doonongaes. The old man, springing up, drew his\nflint knife. \u201cNow, I say you must go,\u201d said he. Doonongaes, drawing\nback slightly, thought, \u201cPshaw! what a coward I am! I can play tricks\non the old man.\u201d Going outside, he put his horns under the lodge\u2014up it\nflew in the air and then fell to the ground. (The lodge was of\nstone.[160]) \u201cVery well,\u201d said the old man, \u201cI will kill you.\u201d So he\nwent out. \u201cWhat are you doing?\u201d he asked; \u201cI think you are trying to\nthrow my lodge over. Do you want me to cut your head off again? I can\ndo it very easily,\u201d he added. \u201cAll I want,\u201d replied Doonongaes, \u201cis\nthat you release the women.\u201d \u201cI will not release them,\u201d declared\nHas\u02bbhonyot. \u201cYou must,\u201d said Doonongaes, and taking a reed, called\nowl\u2019s arrow, he hit him on the back; the blow glanced off without\nhurting the old man a bit. Again Doonongaes asked, \u201cWill you let me\nhave the women?\u201d \u201cNo,\u201d exclaimed Has\u02bbhonyot. \u201cWell, I am going over\nthere a short distance. I will come back soon,\u201d said Doonongaes.\n\nGoing into the lodge, Has\u02bbhonyot asked his attendants, the\nbloodsuckers: \u201cWhat shall we do? I think he intends to kill us. Do you\nthink he can do it?\u201d \u201cYes; we think he has gone for help,\u201d they\nrejoined. Doonongaes had gone to find the Djihonsdonqgwen [161] people.\nHe came to the place in which they all lived, one great lodge\u2014a mound\nlodge. Peeping in, he saw a great many people walking around.\nImmediately one spoke to the others, saying, \u201cHurry up! we have some\ngame here.\u201d Straightway there were great confusion and crowding and\nrushing to and fro. There seemed to be rooms all over this immense\nlodge, above and below and on every side. Entering, Doonongaes said:\n\u201cLet us have peace. I came here to lead to a work which you will like;\nI know you will. I have come to hire you to kill a man over there.\u201d\nThey said to one another, \u201cLet us get ready to go.\u201d Their chief lived\non a hill near by, but they did not notify him. Doonongaes led them to\nHas\u02bbhonyot\u2019s lodge, saying, \u201cI want you to kill this old man, but do\nnot harm the women.\u201d A great many went into the lodge, filling it, and\nthere was a vast crowd outside. Some time passed, and then Doonongaes\nheard the old man scream and saw him run out. When outside the crowd\naround the lodge caught him. They released the women. They hurried\nhome, accompanied by Doonongaes, who left the Djihonsdonqgwen to fight\nwith the old man until they thought he was dead. When the women reached\nhome they said, \u201cWe are now the wives of our great chief, Doonongaes.\u201d\n\u201cThank you, my daughters,\u201d said their mother; \u201che has saved you, and it\nis right that you should live with him.\u201d So Doonongaes went to the\nlodge of the two women and did not return to Ganyodaes.\n\nAfter a long time had passed both women had children, and he continued\nto live with them until one day he said, \u201cI am going to the place where\nmy friend, Has\u02bbhonyot, used to live on the high rocks.\u201d When he reached\nthe foot of the rocks, he saw something lying on the ground, whereupon\nhe said, \u201cHe looks like some of our people.\u201d It was the man who had\nfallen over the precipice while climbing up to Has\u02bbhonyot\u2019s lodge. At\nlast Doonongaes, having found the ledge on which the men had climbed,\nreached the summit where the lodge had been; there he saw the\nfootprints of the man who had overturned it. On looking around, he\ncould see to the end of the earth,[162] in all directions. He looked\ntoward the west. Seeing far off a man killing people, he exclaimed,\n\u201cPshaw, that man is a fool!\u201d Descending the cliff, he hurried to the\nplace, where he found a great many people. To the man who was killing\nthem, he said, \u201cWhat are you doing?\u201d \u201cOh! I am guarding the land under\nmy control,\u201d was the reply. \u201cYes. What is your name?\u201d asked Doonongaes.\n\u201cMy name is Tsodiqgwadon,\u201d163 was his answer. \u201cYou and I belong to the\nsame people, then,\u201d said Doonongaes; \u201cwe will therefore decide the\nmatter of supremacy164 in this way: Whichever one of us has the orenda\n(magic power) to command the great rocks of the cliff on the south side\nof this village to fall, shall own this place.\u201d Then Doonongaes said,\n\u201cLet the rocks fall and fall this way.\u201d He had barely spoken when the\nrocks began to fall toward him. \u201cOnly half the rocks have fallen,\u201d said\nTsodiqgwadon. \u201cNow command them to go back to their places.\u201d It was\ndone. Now it was the turn of Tsodiqgwadon. He said, \u201cI command every\nrock of the cliff to fall,\u201d and every stone fell with a great noise,\nonly a mound of earth remaining where the cliff had just stood. Then\nDoonongaes said: \u201cYou have won. You have more orenda than I have. You\nare more magically powerful than I. I can do nothing more. Now, tell me\nwhat I can do to satisfy you.\u201d165 Tsodiqgwadon said, \u201cI want you to let\nwomen alone. Every woman living is mine.\u201d Going home to his wives,\nDoonongaes said to them, \u201cYou are not mine any longer.\u201d \u201cWhy not,\u201d they\nasked; \u201chave you sold us, or have you been beaten in a game in which\nyou wagered us?\u201d \u201cNo; I met a man who claimed you,\u201d he replied. \u201cWho is\nhe?\u201d they persisted. \u201cTsodiqgwadon!\u201d exclaimed Doonongaes. \u201cWe do not\nknow him; how can we be his wives?\u201d they asked. \u201cWell, that is what he\nsaid. I did all I could but he magically overpowered me. Now, I will go\nto my old home, where I shall be better off,\u201d answered Doonongaes.\n\nThereupon Doonongaes went to Ganyodaes and, after seeing that all was\nin order, he began to cook. When he had finished he heard footsteps. A\nman kicked at the door, and in came his servant, Skahnowa, who said:\n\u201cWhat are you doing in my lodge?\u201d \u201cHow came this lodge to belong to\nyou?\u201d asked Doonongaes. \u201cGet out of here!\u201d said Skahnowa; \u201cI do not\nwant you.\u201d \u201cI wish,\u201d said Doonongaes, \u201cyou would tell me by what right\nyou claim this lodge.\u201d \u201cMy master, the former owner, was killed, and I\ntook possession of it after his death,\u201d replied Skahnowa. \u201cAh! that is\nit. Do you not know me? I have come back,\u201d said Doonongaes. \u201cYou\nDoonongaes? No; I am sure my master was killed and that his body has\ndecayed by this time,\u201d said Skahnowa. \u201cNo; it is I. I have come to\nlife,\u201d answered Doonongaes. For a time Skahnowa was silent; at last he\nsaid: \u201cWe will test this matter. Go to my lodge and bring the hind\nquarter of a bear.\u201d \u201cVery well,\u201d replied Doonongaes, and he started,\ndisappearing in the water of the lake. Coming out at a distance from\nthe lodge, he killed a bear and, without having gone to Skahnowa\u2019s\nlodge, brought a hind quarter. Skahnowa said: \u201cYou went quickly. Did\nyou bring what I sent you for?\u201d \u201cYes. Here it is,\u201d replied Doonongaes.\n\u201cThis is fresh. All the bear meat I had home was roasted. You are not\nDoonongaes. Go out of this lodge,\u201d said Skahnowa. Beginning to cry,\nDoonongaes went out. Skahnowa then started on his round of the lake.\nDoonongaes had not gone far when he said, \u201cWhat a coward I am! It would\nbe stupid of me to give up my lodge.\u201d He went back but did not find\nSkahnowa there, so he took possession. The next day at noon Skahnowa\nreturned just as Doonongaes was ready to eat. \u201cWhat are you here for?\u201d\nasked Skahnowa. \u201cI told you to go away.\u201d \u201cWhy should I give up my\nlodge?\u201d asked Doonongaes. \u201cIf you do not go away, I will beat you,\u201d\nsaid Skahnowa. They began to quarrel, and then, going outside, began to\nfight, moving along the lake. They fought the rest of the day and all\nnight. The next morning Skahnowa said: \u201cThis is a hard task. It may be\nthat he is my master. The only thing that makes me doubt it is that he\ndid not do what I asked him to do. He did not go to my lodge.\u201d Finally\nhe said to Doonongaes: \u201cLet us give up fighting.\u201d \u201cNo,\u201d replied\nDoonongaes, \u201clet us have it out. A man has to be killed, one way or\nanother.\u201d \u201cVery well,\u201d said Skahnowa, so they fought again in good\nearnest. Being of equal magical strength, they fought day and night for\none month.[166] Then Skahnowa said: \u201cWe would better stop fighting. I\nthink neither of us can conquer.\u201d \u201cYes,\u201d replied Doonongaes, \u201cit is\nuseless to fight longer; but I want you to promise not to order me out\nof my own lodge again.\u201d \u201cVery well,\u201d answered Skahnowa, \u201cyou may keep\nthe lodge; the owner of it was killed long ago.\u201d Doonongaes asked: \u201cDo\nyou not really know me?\u201d \u201cI know my master is dead,\u201d said Skahnowa.\n\nDoonongaes now went back to the lodge, thinking: \u201cHow can I get\npossession of my lake? I must manage to control it again.\u201d The next\nnight as he lay thinking, he fell asleep and had a dream, and in the\ndream a man said: \u201cI have come to say that you have been fighting with\nyour servant Skahnowa. We people of orenda, or magic power,[167] know\nimmediately what is going on. All the people of magic power are stirred\nup now, and if you wish to live, you must go to Tsodiqgwadon. All these\npeople fear him. You must get up and go now, for these people will be\nhere exactly as the sun comes up in the east. Start immediately, and\ntry to be there before daylight.\u201d Doonongaes was astonished at his\ndream, but said, \u201cI want to live, so I will go.\u201d Starting about\nmidnight, and going to his wives, he slept with them. Then he arose\nvery early in the morning and journeyed on. He found Tsodiqgwadon at\nthe same place where he had seen him killing people. He had barely sat\ndown when a man, kicking aside the door flap, asked: \u201cHave you seen\nDoonongaes?\u201d \u201cWhat do you want of him?\u201d asked Tsodiqgwadon. \u201cWe want to\nhave a trial of our orenda, or magical strength,\u201d came the answer.\n\u201cYes; I have seen him, but it was a good while ago,\u201d said Tsodiqgwadon.\n\u201cThere are fresh tracks coming here. Why do you try to hide him?\u201d said\nthe stranger. \u201cI am not trying to hide him, and do you go out of my\nlodge,\u201d replied Tsodiqgwadon. \u201cI want to see Doonongaes,\u201d said the\nother. \u201cHave I not said that I have not seen him? Do you understand\nme?\u201d declared Tsodiqgwadon. \u201cWell, I did not come with any evil\nintent,\u201d said the other. \u201cBut why do you insist, when I tell you I have\nnot seen him?\u201d retorted Tsodiqgwadon. \u201cBut the tracks made by him are\nfresh,\u201d was the other\u2019s reply. \u201cPshaw,\u201d said Tsodiqgwadon, \u201cdo you not\nknow what kind of man I am?\u201d The visitor, who was a Dagwanoenyent,168\nran out, screaming: \u201cOh! do not touch me. I do not want to fight.\u201d\n\u201cWell, if you do not, then go home,\u201d said Tsodiqgwadon. The man then\nstarted for home.\n\nThis man was barely out of sight when they heard a second man coming.\nKicking aside the door flap and jumping in, he inquired for Doonongaes,\nsaying, \u201cI will eat him should I find him.\u201d This was Niagwaihe.[169]\nTsodiqgwadon said, \u201cI have not seen him.\u201d \u201cThat is always the way with\nthis man,\u201d muttered the other; \u201che is always hiding bad people. How\ncomes it otherwise that his tracks are here?\u201d \u201cI have not seen him.\nWhat do you come for? I do not want you in my lodge,\u201d declared\nTsodiqgwadon. \u201cWhy do you hide Doonongaes?\u201d rejoined Niagwaihe. \u201cI told\nyou I have not seen him,\u201d said Tsodiqgwadon. \u201cHis fresh trail comes in\nat your door,\u201d replied the other. \u201cWell, perhaps he came in and went\noff another way,\u201d said Tsodiqgwadon. The man went out to look; then,\ncoming back, he said, \u201cNo; it is as I told you; his trail comes in\nhere.\u201d \u201cDo you want to fight him?\u201d asked Tsodiqgwadon. \u201cNo; I merely\ncame to see him,\u201d was the reply. \u201cIf you do not go away I will kill\nyou,\u201d said Tsodiqgwadon. \u201cYou know what sort of person I am; the best\nway for you and me is to have it out.\u201d Tsodiqgwadon then went outside,\nwhereupon Niagwaihe screamed: \u201cDo not beat me. I did not come with any\nill feeling.\u201d \u201cWell, go home or I will fight you,\u201d said Tsodiqgwadon.\nNiagwaihe disappeared. \u201cNow,\u201d said Tsodiqgwadon to Doonongaes, who was\nstanding just behind him, \u201ccome out of your hiding place.\u201d\n\nThey had barely sat down in the lodge when footsteps were heard again\nand Djainosgowa [170] rushed into the lodge, saying, \u201cYes; this is the\nman for whom I have come.\u201d Seizing Doonongaes by the hair he pulled him\nout of doors. Tsodiqgwadon followed them. When outside he saw\nDjainosgowa walking off with Doonongaes on his shoulder. \u201cHe has taken\naway my friend, who came to live with me. Never mind,\u201d said\nTsodiqgwadon to himself, going back into the lodge and beginning to\nsmoke. Then he thought: \u201cPerhaps I would better go to help him. They\nmay kill him.\u201d So, following Djainosgowa\u2019s trail, he found him sitting\ndown talking with Doonongaes, and asking, \u201cHow did you come to think\nthat you have orenda? Why did you want to kill your servant?\u201d\nTsodiqgwadon listened. Doonongaes answered, \u201cLet us have peace. Why\nshould we fight?\u201d \u201cNo,\u201d replied Djainosgowa; \u201cI am going to try your\nstrength in orenda.\u201d Tsodiqgwadon was there, but had made himself\ninvisible to them. All at once Tsodiqgwadon seized Doonongaes and,\nputting him on his back, said, \u201cLet us go home. What is the use of\nbeing here?\u201d\n\nAfter Tsodiqgwadon had gone a few steps Djainosgowa found, on looking\naround, that Doonongaes had disappeared. He searched everywhere for\nhim. At last he said, \u201cPshaw! I think Tsodiqgwadon took him away,\u201d\nwhereupon he started back. When Tsodiqgwadon reached home, he said to\nDoonongaes, \u201cWe will sit right down here. Djainosgowa will be back\nsoon.\u201d Almost immediately Djainosgowa came in and asked, \u201cHave you seen\nDoonongaes?\u201d \u201cNo; you jerked him out of my lodge. That is the last I\nhave seen of him,\u201d declared Tsodiqgwadon. Djainosgowa said, \u201cI believe\nyou are playing tricks on me. Where did you leave him?\u201d \u201cWhy do you\naccuse me? Go home! I am tired of you,\u201d said Tsodiqgwadon. \u201cI want to\nsee Doonongaes,\u201d replied Djainosgowa. \u201cGo out of here!\u201d exclaimed\nTsodiqgwadon. \u201cI will not go until I am satisfied,\u201d persisted the\nvisitor. \u201cI tell you to go. Can you not understand?\u201d said Tsodiqgwadon,\ngetting up and going toward Djainosgowa, who jumped out of the lodge,\nsaying, \u201cOh! do not be angry. I did not come with any bad feelings.\u201d\n\u201cGo home,\u201d replied Tsodiqgwadon, \u201cor I will beat you.\u201d Djainosgowa had\nto go, for he was conquered by superior orenda. Then Tsodiqgwadon said\nto Doonongaes, \u201cWhat have you done to all these people that they come\nhere after you?\u201d \u201cI had fought with Skahnowa, who had taken my lodge,\u201d\nreplied Doonongaes. \u201cWe fought for one month, and because we fought so\nlong all the people having magic power around the world are excited;\nthat is all.\u201d \u201cLet us go to your lodge,\u201d said Tsodiqgwadon. \u201cI should\nlike to see your servant who is so powerful in orenda.\u201d\n\nThereupon they went directly to the place. Skahnowa was on his daily\nrounds. \u201cWhere has he gone?\u201d asked Tsodiqgwadon. \u201cOh! he has gone\naround the lake. He will be here soon,\u201d said Doonongaes, who began to\ncook. Just as they were sitting down to eat, they heard footsteps, and\na man sprang into the lodge, calling out, \u201cWhat are you doing in here?\nGo out!\u201d \u201cOh! be quiet,\u201d said Tsodiqgwadon. \u201cWell, what right have you\nin my lodge?\u201d answered Skahnowa. \u201cBe reasonable,\u201d said Tsodiqgwadon.\nSkahnowa dropped his head; then, raising it again, he asked: \u201cWhat are\nyou doing? Are you on some errand of importance?\u201d \u201cWe have come to see\nwhat you have been doing with your master,\u201d replied Tsodiqgwadon. \u201cIt\nis a great annoyance to have people come to try the strength of\nDoonongaes since your fight with him took place.\u201d \u201cIs that man there my\nmaster?\u201d asked Skahnowa. \u201cYes; he is,\u201d replied Tsodiqgwadon. \u201cHow came\nhe to be alive again?\u201d Skahnowa asked. \u201cThat is nothing strange among\nus people of great magic power\u2014persons who are possessed of potent\norenda. We die and become alive again;[171] that is the way it was with\nDoonongaes,\u201d said Tsodiqgwadon. \u201cNow I understand,\u201d said Skahnowa. \u201cI\nwill not quarrel with him; he can have his own lodge. I will never\ntrouble him again.\u201d Tsodiqgwadon said to Doonongaes, \u201cLet us go.\u201d\n\nSo they went along the lake shore and were soon at home. The ground\nabout was covered with tracks. Everything had been eaten; not a scrap\nwas left. \u201cWhat are you going to do now?\u201d asked Tsodiqgwadon. \u201cThe best\nI can do,\u201d said Doonongaes, \u201cis to go home with you and you can give me\na couple of women to live with. Skahnowa will forget his promise and\nwill attack me if I stay here.\u201d \u201cVery well; come along and I will take\nyou to a woman,\u201d Tsodiqgwadon said, so he brought him to a filthy,\nugly-looking creature of the Hanondon [172] people. \u201cHere is a woman\u2014I\nwant you to stay with her,\u201d said Tsodiqgwadon. Doonongaes replied, \u201cI\nwant another.\u201d \u201cWell, let us go on a little farther,\u201d declared\nTsodiqgwadon. They soon came to a lodge in which was a woman of the\nHawiqson(t)173 people, dirty, and so badly deformed that one of her\nfeet was on her forehead. \u201cWell,\u201d said Doonongaes, \u201cI suppose I shall\nhave to live with these women. You are the ruler here.\u201d\n\nTsodiqgwadon left him. Night came and Doonongaes hung his head, saying:\n\u201cI think my friend Tsodiqgwadon has treated me badly. I will not stay\nwith these women. I will go away.\u201d He traveled all that night and the\nnext day; he traveled southward 10 whole days and nights. When 10 days\nhad passed Tsodiqgwadon went to the place where the women, Hanondon and\nHawiqson(t), lived, saying, \u201cI will see how my friend Doonongaes is\ngetting on.\u201d He asked the women, \u201cIs Doonongaes at home?\u201d \u201cNo,\u201d they\nreplied. \u201cWhere has he gone?\u201d asked Tsodiqgwadon. \u201cWe do not know,\u201d\nsaid they, \u201che did not stay here; he went off the first night you left\nhim.\u201d \u201cPshaw! let him go,\u201d said he, and Tsodiqgwadon went home.\n\nAt the end of 10 days Doonongaes came to a large village in which all\nthe people wore feather headdresses. The chief of the village,\nGasaisdowanen,[174] asked Doonongaes, \u201cWhat did you come here for?\u201d \u201cTo\nmake a visit,\u201d replied Doonongaes. \u201cWho will take this man to his\nlodge?\u201d asked the chief. \u201cHe may go with me,\u201d called out one man, so\nDoonongaes lived with him. After a few days news came to the chief that\nthe people from the far west were going to make war on him; then a\nchallenge came. The chief asked his people to volunteer to fight the\nwestern people. In two days he had 500 volunteers, among whom was\nDoonongaes. They started, women going with them until the night of the\nfirst day. The next morning when the warriors went on the women\nreturned to their homes. The warriors continued their journey until\nthey began to see signs of danger and to hear war whoops here and there\nin the distance. When they stopped for the night the chief said, \u201cLet\none man be on guard all night.\u201d Doonongaes volunteered to do this\nsentinel duty. He kept the fires burning and watched. About midnight he\nheard a great war whoop and, saying to himself, \u201cI do not want to die,\u201d\nhe ran off. The western people, who were Dagwanoenyents, came to the\nspot where the people were asleep and killed and scalped every one of\nthem. After getting away to a safe distance Doonongaes lay down and\nslept. In the morning he said, \u201cI will go and see what has happened to\nmy friends.\u201d He found them all dead and scalped, whereupon he thought,\n\u201cI will go to the wives of these men and take them all.\u201d\n\nWhen Doonongaes returned to the village he called the women together,\nand said, \u201cI wish to tell you that your husbands are killed, and that I\nwill marry all of you.\u201d After talking the matter over all the women\nexcept one were finally willing to accept the proposal. Doonongaes\nsaid, \u201cVery well; I will settle with the unwilling one.\u201d He stayed one\nnight at each woman\u2019s lodge. When he came to the unwilling one he said,\n\u201cIf you do not marry me, I will cut your head off.\u201d \u201cWell,\u201d she\nanswered, \u201cyou will have to overpower me first.\u201d She was a great woman;\nher name was Diagoisiowanens.[175] Doonongaes continued, \u201cI am\nmagically the most powerful man in the world,\u201d referring to his orenda,\nor magic power. \u201cWell, you must try me,\u201d said she. Thereupon he went\nout, saying, \u201cI will be ready in the afternoon,\u201d but he never returned.\n\nGoing southward, Doonongaes traveled until evening. That night he spent\nin a hollow tree. He went on for eight days. The ninth night he said,\n\u201cDiagoisiowanens thought she could overpower me, but I am too far off\nnow.\u201d He was just going to sleep when he heard someone walking on the\nleaves who, coming to the opening of his camp, said: \u201cDoonongaes, are\nyou here? What would you do if Hononeowanen [176] should come here?\u201d\n\u201cOh! I should like it,\u201d answered Doonongaes. The man went off, as it\nseemed, and soon a great noise of falling trees was heard\u2014a terrible\nnoise\u2014the earth was torn up on every side. When Hononeowanen reached\nthe tree he said, \u201cCome out!\u201d Turning himself into a snake,177\nDoonongaes went out. When the other one saw him, he said, \u201cWhy, you are\none of my people.\u201d \u201cYes, I am the chief of our people, the most\npowerful person on earth,\u201d was the reply of Doonongaes. \u201cI think not,\u201d\nsaid Hononeowanen. \u201cYes, I am. In the west lives a man of our kind,\npretending to be the most powerful person magically in the whole world.\nI met and overpowered him (Doonongaes lied; he meant Tsodiqgwadon).\n\u201cWell,\u201d said Hononeowanen, \u201cthat man has more orenda than I, so if you\nhave more orenda than he, I do not want to meddle with you, so I will\ngo away.\u201d So saying, he went off. Doonongaes stood a while thinking:\n\u201cWhy did Hononeowanen come over here? I suppose he forgot that I am\nsecond in magic power among my people. Well, I will go back to my\nwives, but there is no use in doing that, as Diagoisiowanens might kill\nme. I will go southward.\u201d\n\nDoonongaes then walked two nights and days without sleep, until he came\nto a great plain on the eastern side of which there was smoke arising.\nThereupon he turned himself into a man.[178] Soon he reached a village,\nbut he saw no one, though smoke was rising from every lodge. Entering a\nlodge, he found a kettle full of meat over a good fire, but there was\nno one at home. Going around the village, he waited. Just at noon he\nthought, \u201cI would better go again and see whether anyone has come\nback.\u201d He found no one. \u201cThis is very mysterious,\u201d said he. \u201cI will go\naway\u2014perhaps this is a place of the arts of sorcery.\u201d\n\nDoonongaes next went westward. In the evening he saw another \u201copening\u201d\nand smoke arising, as before. \u201cIf I do not find anyone here,\u201d said he,\n\u201cI will go back to the two women whom Tsodiqgwadon gave me.\u201d He reached\nthe place, where he had been but a short time when he saw coming toward\nhim a splendid-looking man with great feathers on his head. This was\nHostoyowanen,[179] the chief of the village. Doonongaes greeted him\nwith, \u201cDo you know the village off there in the east? Where have all\nthe people gone?\u201d \u201cThey are dead,\u201d answered the man. \u201cNiagwaihe has\neaten them all. Tomorrow, perhaps, he will come here and destroy us.\u201d\n\u201cI should like to stay here a few days,\u201d said Doonongaes. \u201cVery well,\u201d\nreplied the chief, \u201ctomorrow I will show you my village.\u201d The next day\nthey went all around. Doonongaes saw that the people had beautiful\nthings\u2014wampum, shells, and valuable skins; there were many people and\nlodges. After they had seen all the village, Hostoyowanen said: \u201cNow,\nyou must not stay any longer. I do not want you to die here. Run\nsouthward and you may be saved.\u201d The chief went home and Doonongaes\nwent southward. He ran fast, and when night came he slept in a hollow\ntree. The next morning he said, \u201cI am going westward. I do not mind\nwhat that chief said.\u201d Toward midday he was hungry. He said: \u201cOh! my\nneck is sore; it has been sore for a long time and feels as though\nsomething were in it. How can I cure it?\u201d Having found a spring, he lay\ndown to drink from it, but saw the reflection of someone in the water.\n\u201cOh! that looks like my wife, Hawiqson(t). Why is her face reflected in\nthis water? I am far from her now. This is strange,\u201d mused Doonongaes.\nBeing frightened, he did not drink but, jumping up, he ran toward the\nsouth, forgetting which way he was going. He ran all night. Just at\ndaylight he fell down from weakness. \u201cWhy,\u201d thought he, \u201cam I getting\nso heavy and weak? Is it because I am hungry?\u201d He lay there and could\nnot rise; he was too hungry, for he had not eaten anything for a whole\nyear.180 He thought: \u201cWell, there is no need of my standing up. I am a\nsnake.\u201d Changed from a man into a great snake, he went on, saying,\n\u201cWell, I am traveling again.\u201d At noon, coming to a village, he went\ninto the last lodge, in which lived an old woman and her granddaughter,\nwho were very poor. \u201cI want to stay with you a few days,\u201d said\nDoonongaes. \u201cI have nothing to eat,\u201d answered the old woman. \u201cI want\nmerely to sleep; I do not care for eating,\u201d Doonongaes replied. \u201cThen\nyou may stay,\u201d said the old woman. The next morning, before she was out\nof bed, Doonongaes asked, \u201cHad you a family long ago?\u201d \u201cYes,\u201d she\nanswered, \u201ca long time ago I was married and had a large family, but\nonly two are living now.\u201d \u201cWell,\u201d said Doonongaes, \u201cyou must have kept\na bow and arrows.\u201d \u201cLook around,\u201d said the old woman to her\ngranddaughter, \u201cand see whether you can find a bow and arrows.\u201d After\nhunting for them, at last she found a bow and arrows. Doonongaes\nstraightened the arrows and strung the bow. Then he shot through the\nsmoke hole, saying to the arrow, \u201cGo for a large bear.\u201d Soon they heard\nthe sound of approaching footsteps and then of something falling in\nfront of the door, at which the old woman said: \u201cI think that man\nDagadiye has come again, for he is always rushing through the village.\nHe does not kill, but he chases our people.\u201d Doonongaes laughed at her\nwords. \u201cWhy do you laugh?\u201d asked the old widow. \u201cI laugh at what you\nsay,\u201d replied Doonongaes. \u201cWell, what do you think the noise was?\u201d she\nasked. \u201cI do not know,\u201d said Doonongaes. \u201cGo and see.\u201d Going to the\ndoor, she exclaimed, \u201cHwu! Hwu! There is a great bear here!\u201d The old\nwoman made a hole under the jaw of the bear and, putting her thumb into\nthe incision, she tore off the skin. Then cutting open the body, she\ntook out the intestines, after which she hung up the meat. Then she\nbegan to think: \u201cWhy did this bear come? Who sent it?\u201d Finally she\nasked, \u201cMy grandson, can you tell me why this bear came?\u201d Doonongaes\nsaid, laughing: \u201cDid you not see me shoot? I told the arrow to bring a\nbear and the bear came.\u201d\n\nDoonongaes staid there all day, while the grandmother cooked. The next\nmorning he heard a noise. A messenger came in, saying: \u201cI have come to\nnotify you that the daughter of our chief, Deyenegonsdasden,[181] is to\nbe married to the man who can shoot the black eagle perched on the top\nof a pole that reaches to the clouds; the shooting begins at midday.\u201d\nDoonongaes said, \u201cI can marry the chief\u2019s daughter, for I can kill any\none of the eagles, even when flying high.\u201d He straightened his arrows\nand strung his bow as he lay by the fire. Looking through the smoke\nhole, he could see the eagle on the pole.182 At midday all the people\nwere around the pole, when the chief said, \u201cNow, do you begin.\u201d\nDoonongaes saw through the smoke-hole how the arrows flew. Each man\ntried twice, but none of the arrows went near the target. He watched\nuntil night, and then the chief said, \u201cTomorrow we will try again.\u201d The\nnext morning Doonongaes said, \u201cNone of these men can kill that eagle.\u201d\nStringing his bow, he shot an arrow through the smoke-hole, which he\nsaw go straight to the eagle and pierce it. The eagle fell, while the\narrow transfixing it stuck into the ground, taking root so deep that no\none was able to pull it out. Every man said, \u201cI did it.\u201d But the chief\nreplied, \u201cThen take the arrow out.\u201d Each tried but could not draw out\nthe arrow. Now Doonongaes said to the old woman\u2019s granddaughter:183 \u201cGo\nafter my arrow. Somebody may break it.\u201d She went to the place, saying,\n\u201cA man at our lodge sent me to get his arrow.\u201d Thereupon, taking hold\nof it, she pulled it out easily.\n\n\u201cMy daughter is married now,\u201d said Deyenegonsdasden, so he sent two men\nfor Doonongaes. They found him by the fire at the widow\u2019s lodge. When\nthey told him to come to the chief\u2019s lodge, he asked, \u201cWhy does the\nchief send for me?\u201d [184] \u201cHe wants you to marry his daughter, for you\nkilled the black eagle on the top of the pole,\u201d he was told, \u201cOh! I do\nnot want any more wives. I have more than 100 now,\u201d returned\nDoonongaes. They insisted, but he refused. On their return this was\ntold to Deyenegonsdasden, who said, \u201cNow let 8 or 10 of you go, and if\nhe won\u2019t come willingly, tie him and bring him here.\u201d Going back, they\nsaid, \u201cYou must come.\u201d \u201cI will not,\u201d replied Doonongaes; \u201cI am not\ngoing there for nothing,\u201d declared Doonongaes. \u201cWell,\u201d answered the\nmen, \u201cit is not for nothing. The chief wants you to marry his\ndaughter.\u201d \u201cIs she good looking?\u201d asked Doonongaes. \u201cOh, yes! she is\nvery beautiful,\u201d the men replied. \u201cWell,\u201d said Doonongaes, \u201cit would be\na shame for me to marry her; I am too nasty a man.\u201d They tried hard to\npersuade him, but he would not go. Then they tried to tie him, but he\nhurled them away. Even after trying all day they could not bind him.\nWhen night came they said, \u201cWe might as well give up and go home.\u201d When\nthey went back they told the chief, \u201cWe can do nothing with him.\u201d Then\nthe chief said to his daughter, \u201cYou must go to him.\u201d As her father\ntold her that she must go, the girl went. She entered the old woman\u2019s\nhut, but Doonongaes paid no attention to her. After a while she said,\n\u201cI came to stay with you.\u201d \u201cWhere do you live?\u201d asked Doonongaes. \u201cI\nlive in the center185 of the village,\u201d the girl replied. \u201cWho is your\nfather?\u201d he asked. \u201cThe chief,\u201d she said. \u201cOh! I will not marry you,\u201d\nsaid Doonongaes. \u201cAre you sure you will not marry me?\u201d asked the girl.\n\u201cYes; I have too many wives,\u201d he replied. \u201cAre you married at home?\nWhere do you live?\u201d she inquired. The reply was: \u201cSixteen186 days\u2019\njourney from here I have more than a hundred wives. Farther on I have\ntwo more.\u201d \u201cWhere did you come from?\u201d she continued. \u201cI think you know\nthe place,\u201d he said; it is called Dedyosdenhon.\u201d187 \u201cYes,\u201d he replied,\n\u201cI know where that place is; it is far away, near the end of the earth.\nI suppose you will not go back there. It is too far, and you will marry\nme.\u201d \u201cNo, I am not looking for a wife here. Such people as you are188\nwould not help me.\u201d The beautiful girl began to cry. Doonongaes,\nlooking at her, asked, \u201cWhat is the matter?\u201d Whereupon she cried harder\nand harder. Now Doonongaes himself began to cry. The old woman asked:\n\u201cWhat is the matter? Why do you cry?\u201d No answer. Then she herself began\nto cry. Her granddaughter, coming in and seeing that all were crying,\nbegan to get lonely and to cry, too. Now all were crying, and they\ncried louder and louder. Just as it became dark the chief heard the\nsound of crying, and sent men to find out where it was. They went\nthrough the whole village, but found no one crying. At last one said,\n\u201cLet us go over to the old widow\u2019s hut.\u201d On nearing it they heard the\nsound of crying, so they returned to the chief and said, \u201cThe crying is\nat the lodge of the old widow, Deienensowanens.\u201d189 Hearing this, the\nchief said: \u201cMy daughter is at that lodge. I must go over there.\u201d When\nnear, he, too, heard the sound of crying, at which his heart grew weak,\nand he thought to himself, \u201cI can not go into that poor hut.\u201d So he\nremained outside, and soon he also began to cry, and he cried until he\nforgot everything. When he came to his senses he was sitting at the\nside of the old widow, \u201cBroad-Shoulders.\u201d He did not know where he was.\nHe was not crying, merely thinking why the others were crying. After a\nwhile he said, \u201cLet us all be of good cheer and stop crying.\u201d Now the\nold woman thought, \u201cWho said that?\u201d and, on looking up, she saw the\nchief of the village, whereupon she asked, \u201cWhy are you here? I never\nsaw you near me before.\u201d \u201cI came to cheer you up,\u201d he replied. \u201cVery\nwell,\u201d said the widow, \u201cbut tell your daughter to stop crying. I\nthought it was the rule to cry, for when she got here she began to do\nso.\u201d The chief said to his daughter: \u201cStop crying! It is not right for\nyou to cry. If you do not stop, I will cut your head off.\u201d Being\nafraid, she stopped. Doonongaes cried on as before until finally the\nold woman said, \u201cMy grandson, every one has stopped crying; so do not\ncry.\u201d He paid no heed. The chief tried to stop him, but he cried the\nmore, and continued to cry until morning. He was sitting on a block\nwith his elbows on his knees and his head resting on the palms of his\nhands. In the morning his companions saw a great pile of wampum in\nfront of him. All his tears were beautiful wampum. The chief asked:\n\u201cWhat are those things? Are they not good for something?\u201d \u201cYes,\u201d\nreplied Doonongaes, \u201cif they are strung together. If a man is sad and\ncries, and a string of them is given to him, all will be well again.\u201d\nDoonongaes had now stopped crying. The chief said, \u201cI want you to be\nthe chief of this place, and I will be the second, or vice, chief.\u201d\nDoonongaes sat with drooping head for a while, after which, looking up,\nhe said: \u201cI do not want to be a chief. I am great enough now. I am\nknown everywhere. I am second in magic power in the entire world\u2014that\nis enough for me.\u201d The chief asked, \u201cDo you know who is first in magic\npower in this world?\u201d \u201cI do,\u201d he replied. \u201cWho is he?\u201d was the next\nquestion. \u201cTsodiqgwadon, who lives at Dedyosdenhon,\u201d he answered. \u201cVery\nwell,\u201d said the chief, \u201cI can say no more. I will go home, taking my\ndaughter with me.\u201d \u201cYes; go! I do not want you here,\u201d Doonongaes added.\n\nThe chief and his daughter then returned home, whereupon Doonongaes\nbegan to laugh. The old woman asked, \u201cWhy do you laugh?\u201d \u201cOh! I am\nlaughing at the chief, for his daughter very much wants to get\nmarried.\u201d The old woman replied, \u201cYou would better stop laughing and\nappoint some one to marry her instead of yourself.\u201d \u201cWell, grandmother,\nyou must go and find some poor man to marry her,\u201d said Doonongaes.\n\u201cVery well, grandson. I will go to a \u2018Shabby Man\u2019 who lives on the\nother side of the village and speak to him about it.\u201d When she got to\nthe place she said to the \u201cShabby Man,\u201d \u201cI have come to have you\nmarry?\u201d \u201cWho would marry me? Nobody wants me,\u201d said the man. \u201cOh, yes!\nI can find you a wife, a beautiful one, too,\u201d was her answer. The\n\u201cShabby Man\u201d said, \u201cAll right,\u201d and went home with the old woman.\nDoonongaes asked: \u201cAre you the man? Do you want to marry?\u201d \u201cYes. I\nshould like to marry, if anybody would have me,\u201d replied the man.\nDoonongaes said to the widow\u2019s granddaughter, \u201cGo to the chief and say\nthat Doonongaes will marry his daughter now.\u201d So she told the chief\nwhat he said. \u201cVery well,\u201d he answered, sending his daughter to the old\nwoman\u2019s hut. Doonongaes asked her, \u201cDo you want to marry me?\u201d \u201cYes; for\nyou killed the eagle,\u201d she replied. \u201cWould it please you if I should\nappoint a man to marry you?\u201d Doonongaes added. \u201cYes,\u201d was the girl\u2019s\nanswer. \u201cThis is the man I appoint,\u201d declared Doonongaes. Turning to\nthe \u201cShabby Man,\u201d the girl said, \u201cCome, we will go home to my father\u2019s\nlodge.\u201d At this the man laughed for gladness.\n\nDoonongaes spent a whole year with the old woman. One morning he said:\n\u201cNow, I am going to the southern end of the earth. I want to know how\nthings are there.\u201d \u201cVery well,\u201d replied the grandmother. \u201cCome in on\nyour way back,\u201d she said. \u201cI will,\u201d said Doonongaes. He left all the\nwampum with the old woman, for if he wanted any he had only to cry in\norder to get it. After traveling all day and all night, in the morning\nhe came to a great opening in the woods. As he stood looking around the\nplace, he saw some dark object in the west. Looking very sharply, he\nsaid: \u201cWhat is that dark thing? Is some one watching?\u201d He stood there a\ngood while. Just at midday, seeing that the object was lying down, he\nthought: \u201cWhat can that be? I must go there and see.\u201d He ran thither as\nswiftly as he could, and on coming to a piece of smooth ground, there\nhe found one of the Djainosgowa family. The one that had been standing\nup was the old man who guarded the opening; he was now lying down to\nsleep, for it was just midday. There were two old Djainosgowa persons\nand five children. Doonongaes, frightened, ran into the woods,\nthinking: \u201cI must go home. I do not want these Djainos people to kill\nme.\u201d\n\nSo Doonongaes ran a whole month, day and night, until he reached the\nlodge of Tsodiqgwadon, whom he found sitting by the fire with his head\nhanging down. When he looked up and saw Doonongaes he said, \u201cOh, my\nfriend! are you alive?\u201d \u201cYes; I have been traveling,\u201d said Doonongaes.\n\u201cWhy did you leave your two wives?\u201d asked Tsodiqgwadon. \u201cOh! I do not\nthink those women good enough for me; they are too ugly,\u201d was his\nanswer. \u201cWhy did you tell me you wanted them?\u201d he was asked. \u201cI did not\nwant them. I wanted good-looking women,\u201d he said. \u201cWell, you can not\nhave two beautiful women,\u201d declared his questioner. Soon they heard a\nnoise, at which Tsodiqgwadon said, \u201cSit down behind me.\u201d A stranger,\nentering, asked, \u201cHave you seen Doonongaes?\u201d \u201cI have not,\u201d answered\nTsodiqgwadon. \u201cWell, I have tracked him to this lodge,\u201d came the reply.\n\u201cWhat of it? I have not seen him,\u201d was the reply. \u201cYou must have hidden\nhim,\u201d persisted the stranger. \u201cNo; I tell you I have not seen him.\u201d The\nstranger, who was Djainosgowa, and who had followed Doonongaes from the\ngreat opening, now said, \u201cI must go home.\u201d \u201cYou would better do so,\u201d\nreplied Tsodiqgwadon. As he started off, Tsodiqgwadon said to\nDoonongaes: \u201cCome out here. I want you to go to the northern end of the\nearth and see how my father is getting on. He lives at the edge of the\nearth. Ask him if he will not come here. Tell him we are to have a\ngreat council at Broken Land. All the people of the world are to meet\nthere.\u201d \u201cWhat is your father\u2019s name?\u201d asked Doonongaes. Tsodiqgwadon\nsaid, \u201cDeanohdjes.[190] He is of the Geia191 people.\u201d\n\nDoonongaes immediately started on the journey. He traveled day and\nnight for a whole year,[192] but could not reach the northern end of\nthe earth. One morning he said, \u201cI do not believe I shall ever get to\nthe place where Deanohdjes lives.\u201d Sitting on a large stone he wondered\nwhat he should do. At last he thought, \u201cWell, I must go on; if I do not\nTsodiqgwadon may kill me, for he is greater in sorcery than I.\u201d So he\ntraveled on for another whole year. Then he thought again: \u201cHow much\nfarther must I go? I am very far away from Hanging Rock.\u201d (Tsodiqgwadon\nwas so magically powerful that he caused Doonongaes to lose his course,\nand hence to go round and round without ever drawing nearer the place\nto which he was sent.) One morning Doonongaes heard a voice from some\nvillage near by. There sat Tsodiqgwadon, who turned, and, looking at\nhim, asked, \u201cWell, have you come back?\u201d \u201cYes,\u201d said Doonongaes. \u201cHave\nyou seen my father?\u201d continued his questioner. \u201cNo; I could not find\nhis lodge,\u201d replied Doonongaes. \u201cWell, you have been gone a long time.\nWhere have you been?\u201d said Tsodiqgwadon. To this Doonongaes rejoined:\n\u201cI thought I was on my way north, and that I was a great distance from\nhere, and I wanted to know how far I was from your father\u2019s lodge.\u201d\nTsodiqgwadon began to laugh and to make sport of him, saying, \u201cI want\nyou to go straight ahead this time, not in a circle.\u201d\n\nDoonongaes now set out the second time. He traveled northward for 10\ndays and nights, when he came to a narrow opening which was so long\nthat he could not see the farther end. This was called\nNitgendasadieha.[193] He started to cross this opening. At night he\nslept soundly on the grass. The next morning he traveled on. He was\n10194 days in crossing this opening. Going on farther, he came to a\nsecond opening, through which he saw a lodge at the farther end.\nPeeping through the cracks in the wall, he saw sitting inside by the\nfire with his head down, smoking, an old man. The old man, who was of\nthe Osigweon195 people, raising his head, said: \u201cI smell a human being.\nMy nephew must have come. Well, nephew, come in. Why do you stand\noutside?\u201d Thereupon Doonongaes, thinking, \u201cHow did he know I was here?\u201d\nwent in. The old man continued: \u201cI have been wishing for a long time\nthat you would arrive, for I knew you were coming. Now, nephew, I have\na game which I always play when anyone visits me\u2014it is a foot race. We\nrun from one end to the other of the narrow opening.\u201d \u201cI have nothing\nto bet,\u201d replied Doonongaes. \u201cOh!\u201d replied the old man, \u201cbet your\nhead.\u201d \u201cVery well,\u201d said Doonongaes. \u201cWait a while,\u201d said the old man;\n\u201cI will tell you when I am ready,\u201d and he went into another room.\nDoonongaes, making himself invisible, followed him. The old man had a\nbark canoe there, in which was a living thing that seemed to be without\nbones, being a mass of flesh about 2 feet long, in the shape of a\nlizard. As the old man rubbed his hand over it, a fluid resembling milk\ncame out of the living object, with which the old man rubbed his hands\nand his whole body. Doonongaes also rubbed himself with the juice\nbefore going out. Then the contestants placed themselves at the end of\nthe opening, whereupon the old man said, \u201cI will start just as the sun\ncomes to the middle of the sky.\u201d They stood watching until the sun was\nexactly in the middle of the sky. Then they started. The old man,\nthrowing out his arms, pushed Doonongaes far back. The latter,\nspringing up, however, soon overtook the old man, and catching him by\nthe neck, threw him back, saying, \u201cThat is what I do when I want to\nwin.\u201d They ran on until the middle of the afternoon, when they reached\nthe other end of the opening. At sunset Doonongaes was back at the\nstarting place, where he staid all night. In the morning the old man\ncame, and Doonongaes said: \u201cI have won. Now I will take off your head.\u201d\n\u201cWell,\u201d said the old man, \u201cI will have a smoke first.\u201d196 \u201cOh, no,\u201d\nsaid Doonongaes, cutting off the old man\u2019s head at once.\n\nThen Doonongaes continued his journey northward, traveling for two days\nand nights. When he tired of walking he turned into a long horned\nsnake. Soon, seeing a great black cloud coming with rain and thunder,\nhe thought, \u201cHinon [197] wants to kill me\u201d; hence he went down into the\nearth so far that Hinon could not reach him. After staying there a good\nwhile, he said, \u201cI must go on\u201d; so he changed himself into a man again\non account of his dread of Hinon. He soon came to a river, on the bank\nof which he stood, wondering how he was to cross. He went along the\nbank to the point where the river entered a lake. There he thought, \u201cI\nmust change myself into a snake and go into the water.\u201d After crossing\nhe became a man again so Hinon would not pursue him.\n\nDoonongaes journeyed on a whole month. One morning he came to an\nopening called Gendagwen(t),[198] where he saw nothing. Having passed\nthrough this he saw a woman. He ran forward swiftly, but could not\novertake her. She went with such speed that they were the same distance\napart at night, when he thought, \u201cI can not catch her, so I may as well\ncamp.\u201d Picking up some dry sticks, he made a fire. On looking around he\nsaw that the woman had camped just ahead. \u201cOh, pshaw!\u201d thought he, \u201cI\nwill go there.\u201d He started, but as he advanced so did she. When he came\nto her fire there was no one there, so he said, \u201cI will stay here.\u201d\nSoon he saw another fire ahead, which he knew to be the fire of the\nwoman whom he was following, whereupon he said: \u201cI am ashamed to stop\nhere, so I will go on.\u201d He reached the second fire, but no one was\nthere. Then he said, \u201cI will go back to my own fire and stay there.\u201d\nWhen he reached his camping place the woman was back again at her first\nfire. He followed her all the next day, always at the same distance. On\nreaching an opening she went into a lodge. Following, he found her\nsitting on one side of the fire, and an old man on the other side with\nhis head bowed. Seating himself near the woman, Doonongaes asked her,\n\u201cDo you not want to marry me?\u201d She made no reply. He asked again, \u201cWill\nyou marry me?\u201d He asked three times, but received no reply. Then the\nold man, who was a Dagwanoenyent (i.e., Cyclone), raising his head,\nsaid to the girl: \u201cYou have brought home game. Wash my big kettle,\ngranddaughter, and boil some water, and I will kill the game.\u201d At this\nhe began to sharpen his flint knife, whereupon Doonongaes ran out, with\nthe old man following him. Doonongaes mused: \u201cWhat trouble comes to me:\nI shall die now. This is because I tried to catch the girl.\u201d The old\nman was close upon him now, and as he lifted his knife to strike,\nDoonongaes stepped aside, so the old man cut his own knee. He fell down\non account of the pain, but spitting on his hands, he rubbed the wound,\nthus curing it instantly. Then springing up, he ran on. All day he\nfollowed Doonongaes. Many times he cut himself as he did the first\ntime, but always healed the wound with spittle. At sunset Doonongaes\nsaid, \u201cWhat a shame! I ought to kill that man.\u201d Turning himself into a\nsnake, he tore him to pieces. As he threw off the legs, he said, \u201cI\nwant you to become owls,\u201d and away they flew, owls. He made the old\nman\u2019s flesh into all kinds of birds.199\n\nThen he said, \u201cNow, I will go back to the girl; it may be that she will\nmarry me.\u201d Reaching the lodge just at midnight, he went in and said to\nthe girl, \u201cYour grandfather is dead.\u201d \u201cIs that true?\u201d she asked. \u201cYes,\nI have killed him,\u201d said Doonongaes. \u201cWell, what do you want?\u201d she\ndemanded. \u201cI want to live with you,\u201d said Doonongaes. \u201cVery well,\u201d she\nreplied; \u201cI was afraid of the old man\u2014this is why I did not answer your\nquestions at first.\u201d Doonongaes stayed with Ganos,[200] for that was\nthe girl\u2019s name, a whole month. Then he said one morning, \u201cI must\ncontinue my journey.\u201d\n\nSo Doonongaes set out, and after traveling northward for 16 days and\nnights, he came to the edge [201] of the earth. It was very cold there.\nAs he looked around, he saw a lodge in which he found a very old man\nwith white hair reaching to the ground all around him as he sat there.\nDoonongaes said, \u201cI have come to visit you.\u201d The old man did not hear.\nThrice Doonongaes spoke but received no answer. Then he looked for a\nclub. Finding one, he hit the old man on the top of the head, saying,\n\u201cDo you not hear me?\u201d The old man never moved, but muttered, \u201cMice must\nhave fallen from above my head. No matter.\u201d Doonongaes, thinking what\nkind of man is this, struck him again. Thereupon the old man, lifting\nup his hair and tying it back so that he could see, asked, \u201cWhat are\nyou here for?\u201d \u201cI came to visit you,\u201d said Doonongaes. \u201cI do not want a\nvisit from you. Be off!\u201d he commanded. Doonongaes, who was nearly\nfreezing to death from the extreme cold, retorted: \u201cBe quiet! do not\nget excited.\u201d \u201cOh! I do not care for other people,\u201d said the old man.\n\u201cWhat did you come here for?\u201d \u201cI came to ask a question. Do you know\nwhere Deanohdjes lives?\u201d asked Doonongaes. \u201cYes; he lives in the middle\nof the ice lake over yonder,\u201d said the old man. \u201cDo you know whether he\nis at home today?\u201d said Doonongaes. \u201cOh, you could not go to him today;\nit used to take me 10202 days and nights to go to his place,\u201d said the\nold man. \u201cIs there a trail?\u201d inquired Doonongaes. \u201cYes, you will find\nmy tracks,\u201d said the old man, who was a white bear.\n\nNow it grew colder and colder while Doonongaes traveled half a day\nbefore he reached the place where Tsodiqgwadon\u2019s father lived. He found\nan open space in the ice. After standing there a while he saw a man\nwith great teeth rising from the water. The man said to Doonongaes,\n\u201cWhat do you come here for?\u201d \u201cYour son sent me. There is to be a great\ncouncil at Broken Land. All the people of the world will be there,\u201d\nanswered Doonongaes. \u201cWhat is the council for?\u201d asked Deanohdjes. \u201cI do\nnot know; your son has not told me,\u201d replied Doonongaes. \u201cWell, I will\nstart in 20 days from now,\u201d rejoined the elder man.\n\nTrembling with cold, Doonongaes turned back without delay. In 10 [203]\ndays he was at Hanging Rock. Tsodiqgwadon asked, \u201cHave you seen my\nfather?\u201d \u201cYes,\u201d replied Doonongaes. \u201cWell, what did he say?\u201d was the\nnext question. \u201cHe said that he would start in 20 days,\u201d answered\nDoonongaes. \u201cLet us go to Broken Land,\u201d said Tsodiqgwadon. They\nstarted, but as they had 10 days\u2019 time and it was only one day\u2019s\njourney to Broken Land, they went southward to look around. The next\nday near sunset they saw a man coming toward them. \u201cWho is that\ncoming?\u201d asked Tsodiqgwadon; \u201che looks like a chief. What a great\nheaddress he has! [He had long feathers and much wampum.] He looks like\na great man, for his face is painted red and black.\u201d Doonongaes said,\n\u201cLet us chase him.\u201d \u201cWhat shall we do with him if we catch him?\u201d asked\nTsodiqgwadon. \u201cI will take hold of his head and you of his feet, and\nthus we will stretch him,\u201d answered Doonongaes. \u201cVery well,\u201d said\nTsodiqgwadon. When they met, Doonongaes asked the stranger, \u201cWhere are\nyou going?\u201d \u201cTo the north, to see the place where White Hair lives,\u201d\nwas the reply. \u201cWhat would you do if I should wrestle with you?\u201d\ninquired Doonongaes. \u201cOh! I should like that,\u201d he said. So they began\nto wrestle. Doonongaes threw his adversary; and then, taking hold of\nhis head and Tsodiqgwadon of his feet, the two began to pull, and they\npulled until his legs and arms were stretched out to a great length.\nThereupon Doonongaes said, \u201cWe will call you Gaisonhe.\u201d204\n\nLeaving him, the two traveled on. The second morning they saw some one\nahead, an ugly-looking man who had a great deal of wampum wound around\nhis body. He was shooting arrows as he sat on a stone. Doonongaes and\nTsodiqgwadon looked in the direction his arrows were going and saw many\ndeer standing there, but they noted that his arrows never struck one of\nthem. Going up to the man, Doonongaes asked, \u201cWhat are you doing?\u201d \u201cI\nam trying to kill deer. I have tried all the morning, but I can not\nkill one,\u201d said he. \u201cSuch a shot as you are can never hit anything even\nif he were to shoot 10 days,\u201d said Tsodiqgwadon, adding, \u201cI will help\nyou.\u201d As the man shot, Tsodiqgwadon blew on the arrow, which went into\nthe ground, at which Tsodiqgwadon said, \u201cYou will never see that arrow\nagain.\u201d Immediately it took root and turned to Ohohwa Ohnoh.[205]\nTsodiqgwadon changed the man into an owl, after which they went on.\n\nJust at midday the two came to a cliff. As they stood on the edge,\nlooking down, Doonongaes said, \u201cIt seems as if some people live down\nthere.\u201d Tsodiqgwadon replied: \u201cI think so. Let us go down.\u201d When they\nreached the bottom, they saw that under the cliff was a plain, or\nopening, with the cliff hanging over one side of it. The plain had\nthree points\u2014a northern, a southern, and an eastern. At each point\nthere was a lodge. Doonongaes went south and Tsodiqgwadon went north.\nLooking into the lodge that stood on the southern point, Doonongaes saw\nan old man working at something. \u201cWhat is he doing making such a\nnoise?\u201d thought Doonongaes. The old man, looking up, said: \u201cThis odor\nis like that of a man. How could anyone get in here, for my master\nguards the entrance to the cliff?\u201d The old man, who was of the Odjieqda\n[206] people, was making a wooden bowl. He went to work again, saying,\n\u201cI will not waste time smelling.\u201d Doonongaes heard him, and, saying \u201cI\nwill make him waste his time,\u201d he thrust his horns under the lodge,\nand, lifting it into the air, threw it down so that it broke into\npieces. The old man, however, still sat on the ground in the same\nplace. Doonongaes laughed. The old man thought to himself, \u201cWho is that\nlaughing?\u201d and, looking up, he said: \u201cOh! that is S\u02bbhodieonskon.207\nWell, I will not do anything. I will go and tell my master\u201d; with this\nremark he started toward the entrance, while Doonongaes hurried off to\nthe lodge at the eastern point of the opening. There he heard the sound\nof pounding, and peeping into the lodge, he saw four Odjieqda women\npounding Odauhdjah208 in stone mortars. The eldest asked, \u201cDo you not\nsmell the flesh of man?\u201d \u201cYes,\u201d replied the others. \u201cWell, hurry up,\ntake your clubs and try to kill him,\u201d she continued. Doonongaes ran\noff, frightened. The women came out, but could see nothing but tracks.\nThe old woman, whose name was Deiehnies,209 said, \u201cNever mind; he will\ncome back.\u201d \u201cThat is a strange place,\u201d thought Doonongaes; \u201cI will go\nback and see what they will do\u201d; so saying, he returned to the lodge.\nThe women immediately knew of his return, and old Deiehnies said, \u201cMake\nhaste, my daughter, and kill the game.\u201d When they came out they saw a\nman standing near the lodge. Then the old woman changed her mind,\nsaying: \u201cDo not bother him. It must be that he wants to marry\u2014that is\nwhy he comes.\u201d One of the girls added, \u201cYes; let him alone,\u201d but the\neldest said, \u201cNo; let us kill him.\u201d The two younger girls returned to\nthe lodge, but the eldest, running up to Doonongaes, lifted her club to\nhit him; he dodged, however, with the result that she struck herself210\non the knee, whereupon she fell down crying. At this the old woman came\nout, and taking hold of her by the hair, shook her, saying: \u201cWhat are\nyou doing? If you want to kill the game, run after it.\u201d Then the old\nwoman ran up to and struck at Doonongaes, likewise hitting her own knee\nand falling down crying. Doonongaes now went to the lodge where the two\nyounger girls were and they stood up near him, for they liked him. As\nold Deiehnies and the eldest girl came in, the women began to fight.\nGoing outside, Doonongaes watched the fight. They fought long and hard,\nbut had not finished when Doonongaes set fire to the lodge; before the\nwomen knew it, the flames were so fierce that they could not escape, so\nall were burned to death. Thereupon Doonongaes said to himself: \u201cWhy\ndid they try to kill me? They did not know what kind of a man I am.\nEveryone ought to be kind when I come. I will go to find Tsodiqgwadon.\u201d\n\nDoonongaes now went to the lodge in the north, but he found no one. He\nheard, however, a sound as of ball-playing. Following the sound he came\nto an opening, where he saw his friend playing ball with two old men of\nthe Dagwennigonhge [211] people. It was a close game, and Doonongaes\nstood watching it. Soon they ran past him, and Tsodiqgwadon called out,\n\u201cWhy do you not help me? There are two against me\u201d; so Doonongaes\njoined in. The old men played well, but Doonongaes and Tsodiqgwadon\nwon. Then Tsodiqgwadon said, \u201cTake the wager. Cut their heads off.\u201d\n\u201cVery well,\u201d replied Doonongaes, \u201cthat is what I like.\u201d So he cut off\ntheir heads, and throwing them into the lodge, then burned it up. The\nheads burst and Dagwanoenyents212 rushed forth. Now the cliff began to\ncrumble, at which Doonongaes exclaimed: \u201cLet us go quickly! This cliff\nmay fall and bury us under it.\u201d Doonongaes and Tsodiqgwadon ran out as\nquickly as possible and were barely outside when down came the cliff.\nDoonongaes said, \u201cThe man from the first lodge ran out at this\nopening.\u201d As they stood there looking carefully around they saw a\nlodge, in the doorway of which sat a man, whereupon Tsodiqgwadon said:\n\u201cThat man\u2019s name is Hahnyusdais.213 He is the master of the dwellers\nunder the cliff, and he kept them as prisoners.\u201d \u201cLet us go up and see\nthe fellow,\u201d answered Doonongaes. When they went to the lodge,\nHahnyusdais asked, \u201cWhat did you come here for?\u201d \u201cI came to ask you a\nquestion,\u201d retorted Doonongaes. \u201cWell, wait until I smoke,\u201d Hahnyusdais\nreplied, and taking out a stone pipe, he began to smoke. Doonongaes\ncontinued, \u201cI came to ask you what has become of the men you had under\nthe cliff which has just fallen in?\u201d \u201cI will go and see,\u201d replied\nHahnyusdais. As the place was full of earth he could not look in, and\nhe said to Doonongaes, \u201cDo you not belong to the Dagwennigonhge\npeople?\u201d \u201cNo, I do not,\u201d was the answer. The old man then inquired:\n\u201cWhy is this place full of earth? I went in some time ago, but I can\nnot go in now. A man named Deagonstwihes214 came out of here a little\nwhile ago and then went back. I suppose he was buried in there.\u201d\nDoonongaes began to laugh at what he had done, saying to Tsodiqgwadon,\n\u201cLet us chase and catch Hahnyusdais.\u201d \u201cWhat shall we do with him?\u201d\nasked Tsodiqgwadon. \u201cOh! stretch him,\u201d came the reply. Thereupon they\ncaught him, and Doonongaes taking him by the head and Tsodiqgwadon by\nthe feet, they pulled in order to stretch him out. Hahnyusdais\nscreamed: \u201cOh, stop! I do not want long legs. I want to be as I am.\u201d\nBut they only pulled the harder, Hahnyusdais growing longer and longer,\nuntil Doonongaes said, \u201cThis man now belongs to our people; he will be\nHaunhdji.\u201d215\n\nLeaving their victim, the two then went toward the east. At midday they\nmet the two men who had been sent to track the Laughing Man [216] after\nhe had killed Doonongaes. \u201cWhat are you doing?\u201d asked Doonongaes. They\nreplied: \u201cWe are tracking the Laughing Man, who killed our chief. We\nwere sent to track and to kill him. We shall never stop until we catch\nhim. Here are his tracks.\u201d \u201cWho was your chief?\u201d said Doonongaes.\n\u201cDoonongaes,\u201d they replied. Doonongaes, laughing, said, \u201cDo you not\nknow that when S\u02bbhodieonskon dies he comes to life again in a short\ntime?\u201d \u201cNo,\u201d replied the men, whose names were, respectively,\nHatkwisdowanen217 and Hushewathen.218 \u201cWe do not know that. We never\nheard the old people say that,\u201d they answered. \u201cWell, two days after I\ndied I came to life. It is no use to pursue the Laughing Man any\nlonger. You will not catch him, but he will never kill me again. You\nwould better go home,\u201d added Doonongaes. The two men said, \u201cThank you\nfor our freedom; we are at liberty now to go where we please.\u201d \u201cI\nshould like to take a smoke,\u201d said Doonongaes; \u201cI used to have a\npouch,219 but I do not know now where it is.\u201d \u201cWell,\u201d said\nHatkwisdowanen, \u201cwhen you died two men were sent to your lodge to get\nyour pouch. I think that the chief, Hagondowanen,220 has it now.\u201d \u201cI\nwill be at his place tomorrow,\u201d replied Doonongaes. \u201cWe are going to\nhave a great time at Broken Land. Will you not be there?\u201d \u201cIt may be\nthat I shall, if I do not get killed. I suppose my wife is enraged\nbecause I have been away so long,\u201d answered Hatkwisdowanen.\n\nHatkwisdowanen and his friend now started for home, while Doonongaes\nand Tsodiqgwadon went on eastward. At nightfall the latter came to a\nlodge, within which they heard some one singing, Onen gagw\u00e9gon\nsawadiyon hen\u00edyon ganyoh.[221] \u201cWhy does that old woman sing so?\u201d asked\nDoonongaes. \u201cLet us run through this hut,\u201d he added. \u201cOh, pshaw!\u201d\nanswered Tsodiqgwadon; \u201cwhat is the use of chasing people all the\ntime?\u201d \u201cI will tell you why I like to do it,\u201d answered Doonongaes. \u201cAll\npeople get angry when they see me and try to kill me, so now I am going\nto kill all the people I can.\u201d Tsodiqgwadon remained outside while\nDoonongaes went into the lodge, crying out, \u201cNow I have come back.\u201d The\nold woman, whose name was Gonyahsgweont222 and who belonged to the\nNosgwais223 people, raising her head, said, \u201cIt seems as if some game\ncreature was talking in my lodge.\u201d Looking around and seeing\nDoonongaes, she said: \u201cWhat are you doing in here? There is no use\ntroubling me, for I have never chased you.\u201d She knew he was\nS\u02bbhodieonskon, and that he always chased and killed people. She began\nto beg, but, going behind her, he held her by the shoulders when she\ntried to turn around. Then catching her by the feet, he pulled her out\nof the lodge. \u201cDo not make sport of and trouble me,\u201d cried the old\nwoman; \u201cI am poor, but I have never harmed anyone.\u201d \u201cWhy do you sing in\nthat way, then?\u201d asked Doonongaes; \u201cI thought you were the woman who\nkilled all kinds of game.\u201d \u201cI was feeling happy, that is why I sang,\u201d\nanswered the old woman. At this Tsodiqgwadon said, \u201cYou would better\nlet that old woman alone.\u201d\n\nSo Doonongaes left the old woman and the two went on. When they met\npeople they changed themselves to resemble those people. They were\nmagically the most powerful persons living. Tsodiqgwadon was greatly\nsuperior to his friend in this respect, possessing the greatest orenda\nin this world. All were afraid of him because he could do anything he\nliked. All at once Doonongaes said: \u201cMy neck feels bad. It has been\nsore for a long time.\u201d \u201cWhen did it become sore?\u201d asked Tsodiqgwadon.\nThen Doonongaes told about the two old sisters Gwidogwido, and said\nthat ever since he had lifted and carried away their lodge his neck had\ntroubled him. \u201cYou must have been bewitched by their lodge,\u201d replied\nTsodiqgwadon; \u201clet me feel your neck?\u201d When Doonongaes held his head\ndown Tsodiqgwadon saw the end of a flint knife. He tried to pull it\nout; he continued to try all night long, and just as the sun [224]\narose he drew it out. \u201cThere! I have it,\u201d said he. \u201cThe wizards\nbewitched you. There are many more wizards than you know of. I have\ncured you now for life.\u201d Taking up the knife, Doonongaes looked at it\nand said, \u201cHow strong I am to carry so long a knife in my neck so many\nyears.\u201d\n\nContinuing their journey, Doonongaes and his companion soon came to a\nvillage where no one was found, although smoke arose from every lodge\u2019s\nsmoke-hole. \u201cThis must be the place I visited once before,\u201d said\nDoonongaes; \u201cthere is something very mysterious about it.\u201d \u201cNo, there\nis nothing mysterious here,\u201d replied Tsodiqgwadon. \u201cThe place is always\nkept this way. It is kept for people who are traveling around the\nworld, so that when they come to this village they can eat whatever\nthey like. It is called Yondekhonyatha Ganondayen.\u201d [225] \u201cWho has\narranged all this?\u201d asked Doonongaes. \u201cA Great Power226 in the Blue Sky\nmade this village, so every man could eat here,\u201d answered Tsodiqgwadon.\n\u201cVery well, let us eat, then,\u201d said Doonongaes. So, going into one of\nthe lodges, they took meat in a bowl. When they were ready to eat,\nTsodiqgwadon began to laugh. \u201cWhy do you laugh?\u201d asked Doonongaes; \u201cyou\nsaid this belonged to all people who are on the trail.\u201d Tsodiqgwadon\nhad now become what Doonongaes was\u2014that is, S\u02bbhodieonskon\u2014and he said,\n\u201cI will go outside for a moment.\u201d While Tsodiqgwadon went out,\nDoonongaes began to eat. At that moment he felt that someone was there.\nOn turning around, he saw a Stone Coat227 sharpening his chert\nknife\u2014yes, he saw several sitting around, all sharpening their chert\nknives. \u201cWhat are you sharpening your knives for?\u201d asked Doonongaes.\n\u201cWe are going to kill you,\u201d came the reply. \u201cWait until I am ready.\nGive me fair play,\u201d said Doonongaes. \u201cAll right,\u201d was the reply, \u201cbut\nyou must hurry up.\u201d He went to the woods where he found Tsodiqgwadon,\nwho, laughing, asked, \u201cDid you see anything to frighten you?\u201d \u201cYes; I\nhave a fight on my hands,\u201d answered Doonongaes. \u201cWell, I am going on,\u201d\nsaid Tsodiqgwadon; \u201call the help I will give you is to tell you what\nkind of a weapon these people are afraid of. It is a basswood228\nknife.\u201d \u201cShould I not make a flint club?\u201d asked Doonongaes. \u201cNo; that\nwould not hurt them a bit. Make a basswood club,\u201d came the answer.\nDoonongaes made, therefore, both a basswood knife and a club, and then,\ngoing back to the Stone Coats, he said, \u201cI am ready.\u201d When they saw his\nbasswood knife and club they were terribly frightened, and ran off as\nfast as they could toward the north, chased by Doonongaes. The first\none he overtook he hit on the head with his club, whereupon the Stone\nCoat crumbled down to the ground, dead, with his body and coat smashed\nto pieces. Doonongaes treated the next one in a like manner and so on\nuntil he had overtaken and killed them all\u2014men, women, and children.\nThen he said: \u201cThis is the kind of man I am. Why did Tsodiqgwadon leave\nme? I can chase him, too, when I find him.\u201d At that moment, hearing\nsomeone behind him, he looked around only to see Tsodiqgwadon, who\nasked, \u201cWhat are you talking about?\u201d Doonongaes replied, \u201cOh! I was\nsaying that you are the best friend I have in the world.\u201d\n\nOnce more the two went on together, and the next morning they came to a\nrock which was so high that they could not see the top of it.\nDoonongaes now changed himself into a buck, and rubbing his horns on\nthe rock said, \u201cI can kill Hinon [229] if I see him.\u201d At that moment\nHinon came out of the rock, and standing before him, asked, \u201cWhat were\nyou saying?\u201d \u201cOh! I said that the man who lives in here is the best\nfriend I have,\u201d answered Doonongaes. Tsodiqgwadon stood on one side,\nlaughing. Believing Doonongaes, Hinon went back into the rock.\n\nThe two friends now continued journeying toward the north. Tsodiqgwadon\nsaid to his companion, \u201cI want you to stop fooling everybody, for you\ndo not know what orenda other persons have; you may get into trouble\nsome time.\u201d Toward night they came to a lodge in which many old men\nlived. These were singing a war song, Ogwenion denkenoonk ganyohshon\nenkhegen heyoendjadeh.[230] All sang the same song. Assuming the form\nof this people, who were Gendagahadenyatha,231 Doonongaes, going into\nthe lodge, began singing a war song, too, but with different words. He\nsang, Deaun ni daegwanoenk Onen neho agyon heonwe niswaiiyon.232\nThereupon the old men began to talk, and the chief of them said: \u201cWhat\ndoes this man sing? He is an enemy. Let us scalp him.\u201d Springing up and\nseizing their flint knives, they ran after him. Tsodiqgwadon stood\noutside, laughing. Doonongaes became a snake, and when they saw this\nthe old people ran back, for they were too small to fight such a man.\nTsodiqgwadon said to Doonongaes, \u201cLet them alone.\u201d \u201cNo; I will settle\nthis people,\u201d answered Doonongaes. \u201cYou would better let them alone. It\nis not right to act in this way all the time,\u201d replied Tsodiqgwadon.\n\u201cLet us go on then; there is no use in standing here if you will not\nharass these people with me,\u201d said Doonongaes.\n\nTraveling toward the east, the two companions soon saw a large man\ncoming in their direction. When they met him they spoke to him, and the\nman said to Doonongaes: \u201cI have come to tell you that you are not doing\nright in attacking people. You may strike your friend.\u201d At this\nDoonongaes struck Tsodiqgwadon, knocking him down. The large man\nlaughed, saying, \u201cThat is what I like.\u201d Tsodiqgwadon jumped up,\nwhereupon the stranger said: \u201cYou must strike back,\u201d so Tsodiqgwadon\nstruck Doonongaes. \u201cNow, you must say bad words to each other and\nscold,\u201d said he. They began to scold, and threaten, and talk fiercely.\n\u201cThat is enough,\u201d said the large man. \u201cYou can go now, and whatever\npeople you see as you go around the world, pursue them; that is what I\nlike. I am always near you as you go along.\u201d Then the large man, whose\nname was Nanisheonon,[233] went off toward the west.\n\nTsodiqgwadon and Doonongaes now started for Broken Land. The former\nsaid: \u201cThat is why I always tell you to stop chasing people. You see\nnow. We met this large man on account of your hurting people. He likes\nsuch things. Stop your fooling and be like me. Tomorrow is the day of\nour council meeting.\u201d When they reached Broken Land Doonongaes said:\n\u201cHere is where I was killed, and I will show you where the man lived\nwho brought me to life, and to whose lodge I went and killed him.\u201d \u201cIs\nthat what you do to people who help you?\u201d said Tsodiqgwadon. \u201cThat is\nwhat I did to him because he was trying to keep our two most beautiful\nwomen,\u201d Doonongaes replied. \u201cWhat did you do with the women?\u201d asked\nTsodiqgwadon. \u201cI lived with them until you told me to go with you, and\nthat all women belonged to you,\u201d was the reply. \u201cDid I tell you that?\u201d\nsaid Tsodiqgwadon. \u201cYes, you did,\u201d retorted Doonongaes. At this\nTsodiqgwadon laughed. \u201cWhat are you laughing at?\u201d asked Doonongaes. \u201cI\nam laughing because I fooled you so when I said that to you,\u201d rejoined\nTsodiqgwadon. \u201cYou will not be angry, then, if I go to them?\u201d said\nDoonongaes. \u201cOh! you can go if you like,\u201d was the reply. \u201cVery well, I\nwill go now,\u201d declared Doonongaes. \u201cMay I visit you until tomorrow?\u201d\nasked Tsodiqgwadon. \u201cNo; I think you would better not,\u201d was the answer.\n\u201cAll right; I can stay here until the time comes for the council,\u201d said\nTsodiqgwadon. Going to his mother-in-law\u2019s lodge, Doonongaes asked,\n\u201cWhere are your daughters?\u201d \u201cOh! they have gone back to their first\nhusbands,\u201d said the old woman. \u201cHave they forgotten me?\u201d asked\nDoonongaes. \u201cYou know,\u201d answered the old woman, \u201cthat you have been\ngone a long time. They waited two years for you.\u201d \u201cWell, I have been\nall over the world. I thought they would wait until my return,\u201d\ndeclared Doonongaes. \u201cStay here and I will go for them,\u201d said the old\nwoman. She went to her elder daughter, to whom she said, \u201cYour husband,\nthe great chief, has come back.\u201d \u201cI will go to him,\u201d replied the woman.\nThen going to her second daughter, she said, \u201cI have come for you; your\nhusband has returned.\u201d The daughter said, \u201cMy husband is here.\u201d \u201cNot\nthat one,\u201d replied her mother; \u201cI mean the great chief.\u201d \u201cI know; but I\nwaited a long time for him. I should be ashamed to go from this husband\nnow,\u201d she added. \u201cOh!\u201d said the old woman, \u201cthis man you have now is\nnot worth anything; he has not a bit of wampum.\u201d \u201cI will go, then,\u201d\nsaid the girl, \u201cbut do not tell my husband.\u201d So she dressed up and made\na bundle of her things in preparation to go away. \u201cWhere are you\ngoing?\u201d asked her husband. \u201cTo my mother\u2019s lodge.\u201d \u201cVery well,\u201d said\nhe, and off she went.\n\nWhen the two girls reached their mother\u2019s lodge, after greeting\nDoonongaes, they began to talk to him. One asked, \u201cWhere have you been\nfor so long a time?\u201d \u201cOh! I have been to the northern, southern, and\nwestern ends of this earth,\u201d replied Doonongaes. \u201cDo you know what\nthere is going to be tomorrow?\u201d she asked. \u201cNo; what is it?\u201d asked\nDoonongaes. \u201cThey are going to have a great council,\u201d she replied.\n\u201cWhat kind of council?\u201d he inquired. \u201cOh! to appoint another chief.\nThey will take the chieftaincy away from Tsodiqgwadon and put somebody\nelse in your place as second chief,\u201d was the answer. \u201cWhy so?\u201d demanded\nDoonongaes. \u201cBecause you chase all the people living in the world,\u201d she\nreplied. Now Doonongaes began to feel sad; he sat there with his head\ndown, thinking until night. Then he made up his mind, saying, \u201cWell, if\nthey do put me out I will always be S\u02bbhodieonskon.\u201d The next morning he\nfelt better, because his mind was made up. As soon as they were through\neating, all the people went to Broken Land.\n\nWhen they had assembled Doonongaes arose, saying, \u201cI believe all are\nnow present.\u201d Thereupon Tsodiqgwadon arose. He told them what the\ncouncil was for, and said to the people, \u201cYou now have to choose a head\nchief and a second chief for the whole world, and every village is to\nchoose a chief for itself.\u201d But Deanohdjes had not yet come. Then one\nman, arising, said, \u201cI should like to make Deanohdjes [234] head\nchief.\u201d They talked the question over; one-half were for Deanohdjes and\nthe other half against him. Only one man remained silent. Remarking,\n\u201cWell, I can say nothing until tomorrow,\u201d Tsodiqgwadon then adjourned\nthe meeting. The next morning Deanohdjes arrived. When the council\nassembled Tsodiqgwadon arose and said: \u201cAll are now present. Now, my\nfather, are you willing to be the head chief of the whole world?\u201d\nDeanohdjes hung his head, while the people all were silent. Then,\nraising his head, he said, \u201cI can say nothing for 10 days.\u201d So the\ncouncil adjourned and met again in 10 days. Thereupon Deanohdjes said:\n\u201cI will tell you my mind. Put this duty on Doonongaes; make him head\nchief of all the world.\u201d Doonongaes was delighted, but Tsodiqgwadon\nsaid, \u201cHe is too mean a man for that; he is S\u02bbhodieonskon.\u201d \u201cIf he is\nmade head chief of the world he will change,\u201d replied Deanohdjes. \u201cHe\nwho is most powerful in orenda should be head chief,\u201d said\nTsodiqgwadon; \u201cDoonongaes has not much power.\u201d \u201cWell, you have more\norenda than anyone else in the world,\u201d said Deanohdjes, to which\nTsodiqgwadon retorted: \u201cI do what the people wish. They said they were\ngoing to appoint another chief, and I supposed they had found some one\nwho is magically more powerful than I am.\u201d Then Tsodiqgwadon,\naddressing the meeting, said, \u201cTake the person who you think has the\ngreatest orenda.\u201d Some one then said: \u201cLet us adjourn for 10 days, for\nonly our own people are present now, while others who are coming should\nbe here. Let Haiwanenqgwi235 be sent to all the people of every kind in\nthe world to notify them of the council.\u201d Accordingly he was sent, and\nthe council was adjourned. After going all over the world, as he\nthought, he came back. \u201cHave you been everywhere?\u201d asked Tsodiqgwadon.\n\u201cYes; the world is not so large that I had need of many days to visit\nall its parts,\u201d replied Haiwanenqgwi. \u201cHave you found every known\npeople?\u201d was asked him. \u201cYes, excepting one; I have not seen these,\u201d he\nanswered. \u201cWho are they?\u201d asked Tsodiqgwadon. \u201cThe Dagwanoenyents,\u201d\nHaiwanenqgwi said. \u201cOh! did you not go to Gaha Gastende,236 where the\nhigh rocks are in the east?\u201d inquired Tsodiqgwadon. \u201cNo; I thought no\none lived there,\u201d he replied. \u201cWell, you must go there, for that is the\nplace where the Dagwanoenyents live,\u201d declared Tsodiqgwadon.\n\nHaiwanenqgwi started again. On reaching the foot of the mountain he met\nsome of the Dagwanoenyents, who roam all over the region of Wind Cliff,\nand to them he said, \u201cI have come to notify your people that a council\nis to be held at Broken Land in 10 days from now.\u201d The chief answered,\n\u201cYou stay here until I call a meeting, so you can tell all the people,\nfor if I should deliver the message they might not believe me.\u201d So\nsaying, he went on the mountain to a place where these people always\nheld their meetings; it was a smooth place without trees or grass. Soon\nthe people began to appear, and when all had come, there were hundreds\nand hundreds of them. Haiwanenqgwi, rising, said, \u201cI have come to\nnotify your people that a council will be held at Broken Land 10 days\nhence and that you must all be present.\u201d In response all said, \u201cWe will\nbe there at the appointed time.\u201d Then the meeting adjourned and all\nwent home. When Haiwanenqgwi returned to his home Tsodiqgwadon asked\nhim, \u201cHave you now notified all kinds of people?\u201d He replied, \u201cYes; all\nthose whom I have ever seen.\u201d Thereupon he was asked, \u201cHave you\nnotified the Stone Coats?\u201d To which he answered, \u201cNo; where do they\nlive?\u201d Tsodiqgwadon told him, saying: \u201cThey live on Gahsgwaa\nTgawenot,[237] far off in the west. After you have been there go to an\nisland in a southerly direction therefrom called Othegwenhdah\nTgawenot;238 there you will find other people. Thence you must go in a\nsoutheasterly direction until you come to Oosah Tgawenot.239 The people\nof this island are called Gaisonhe.240 Thence go southward again and\nyou will come to Nitgawenosatieha,241 where the Djinonhsanon242 people\nlive. Just beyond Nitgawenosatieha you will find Tgawenogwen,243 where\nthe Onowehda244 people dwell. Be sure to notify all the people on these\nislands. Then go toward the east and you will reach a large island, on\nwhich you will find the Djisdaah people; this island is called Djisdaah\nTgawenot.245 Thence go northward and then return here as soon as\npossible. Do not delay on the way.\u201d These were the instructions of\nTsodiqgwadon. Haiwanenqgwi, answering, \u201cVery well,\u201d started westward.\n\nWhen he came to the end of the earth at the west he remarked to\nhimself, \u201cWhat shall I do to reach Gahsgwaa Tgawenot?\u201d [246] Then he\nquickly assumed the form of a snake, and, going into the water, swam\nabout half way to the island, when loud thunder and vivid lightnings\nmade him halt, whereupon he said, \u201cI think that Hinon wants to kill me,\nso I will change myself into a Hahnowa.\u201d As soon as he had become a\nHahnowa, Hinon stopped his threatenings, and the sky cleared off, and\neverything became as bright as ever. He reached the Gahsgwaa Tgawenot,\nor Stone Island, when he again assumed the form of a man. Going on, he\nmet a person to whom he said, \u201cI have come to notify your people that\nwe are going to have a great council at Broken Land 10 days from now.\u201d\n\u201cWell, where is your wampum?\u201d he was asked. \u201cI have none,\u201d said\nHaiwanenqgwi, who asked in turn, \u201cWhere is your chief?\u201d \u201cGo westward,\u201d\nhe was told, \u201cand you will come to a large opening in the rocks\u2014there\nyou will find our chief.\u201d He came to this opening, and on looking in,\nsaw a very old man sitting there. As soon as he stopped at the edge of\nthe opening, the old man, looking up, said, \u201cWhat do you want here?\u201d\nHaiwanenqgwi replied, \u201cI have come to notify you that our people will\nhold a great council at Broken Land, and that our head chief sends for\nyou to come there in 10 days from now.\u201d \u201cVery well, I will come with\nall my people,\u201d answered the old man.\n\nAssuming the form of a Hahnowa, Haiwanenqgwi now went over the water\nuntil he came to the next island, which was called Othegwenhdah\nTgawenot. Here he assumed the form of a man, and going to the chief,\nwhose name was Hoonkgowanen,[247] he said, \u201cI have come to invite you\nto a great council, which is to be held at Broken Land in 10 days.\u201d The\nchief replied, \u201cVery well; we will be there on time.\u201d\n\nThen Haiwanenqgwi, again assuming the form of a Hahnowa, went over the\nwater to Oosah Tgawenot.[248] At this place he found Shayades,249 the\nchief of the people who dwelt there. To him Haiwanenqgwi gave the\ninvitation to be at the great council at Broken Land in 10 days, and\nthen he went on to Nitgawenosatieha. Soon he met some men who took him\nto their chief, whose name was Deanohsgwis.250 Having given him the\ninvitation, the chief accepted it, saying, \u201cWe will go to the council.\u201d\n\nHaiwanenqgwi next went to Tgawenogwen.[251] Changing himself into\nOnowehda,252 he stood around for a time, but, not seeing anyone, mused\nto himself: \u201cWhen shall I be able to see these people? It must be that\nI have missed the place.\u201d But as he stood waiting, some of the people\nappeared. He learned that they dwelt in the ground, and that their\nchief\u2019s name was Hononhengwen.253 On receiving the invitation, the\nchief promised in the name of his people to go to the great council at\nBroken Land.\n\nThen Haiwanenqgwi went to Ganehdaiikhon Tgahadayen [254] Tgawenot,\nwhere the Degatengowa255 people lived. There he saw one of the men\nstanding in the air, at which he wondered what he was standing there\nfor, concluding at last that this man must be possessed of the most\npowerful orenda to be found on the island. Soon a person came to him\nand conducted him to the chief, to whom he announced the invitation to\nthe great council at Broken Land. The name of this chief was\nHenhgadji.256 The invitation was willingly accepted.\n\nHaiwanenqgwi now went to Djisdaah Tgawenot,[257] where the Djisdaah\npeople lived. There he assumed the form of one of these people. Having\nmet a man, he said to him, \u201cI have come to notify you of a great\ncouncil to be held in 10 days at Broken Land.\u201d But the man told him\nthat he must go to the chief. \u201cWell, take me to him, then,\u201d he replied.\n\u201cGo straight ahead,\u201d was the answer; \u201cyou will find the lodge yourself,\nfor I can not go with you.\u201d So Haiwanenqgwi went along farther and soon\ncame to a lodge in which sat an old man, large and solemn in\nappearance; this was the Djisdaah chief. When he drew near, the old\nman, raising his head, said \u201cWell, what news do you bring?\u201d \u201cI bring an\nimportant message to you and your people,\u201d he answered. \u201cOh! wait then.\nLet me get some tobacco and light my pipe.\u201d258 So saying, he took a\nlarge bunch of oak leaves\u2014these were his tobacco\u2014and beginning to chew\nthem, he said, \u201cNow, I am ready to listen to your message.\u201d Thereupon\nHaiwanenqgwi gave him the invitation to the great council. The chief,\nwhose name was Hodehondasiowanen,259 said, \u201cWe will be there at the\nappointed time.\u201d\n\nHaiwanenqgwi then ran homeward all night, reaching Broken Land in the\nmorning. Once there he declared, \u201cI have now visited all the peoples on\nthe earth.\u201d But Tsodiqgwadon asked, \u201cHave you visited Gaasyendiet\u02bbha\n[260] yet?\u201d \u201cNo, I do not know where he lives,\u201d he replied. \u201cYou must,\nhowever, go to him. Bring me an arrow,\u201d said Tsodiqgwadon. The arrow\nhaving been brought, Tsodiqgwadon split the head, and after making\nHaiwanenqgwi small, placed him in the head and closed it, fastening it\nsecurely. Then Tsodiqgwadon said to the arrow: \u201cI want you to go to the\nplace where Gaasyendiet\u02bbha dwells. There you will find a Great Rock of\nwhite chert or flint, which is red-hot; under this stone is a cavern in\nwhich Gaasyendiet\u02bbha lives. This rock is on the edge of the Blue Sky,\nwhere it meets the waters, just where the sun sets. Gaasyendiet\u02bbha\ncarries this stone with him when he travels in winter so that he can\nbreak the ice as he goes; it is called Gaonhiahge Tgastendeh.261 There\nis no earth there; only stone. I want you to go directly to the Rock in\nthe Blue Sky.\u201d Then stringing the bow, he shot the arrow westward. The\narrow, now alive, went flying through the air until it came to the end\nof the sky, where it saw the Rock in the Blue Sky. On coming down it\nstruck the hot rock. The man who lived under the rock said, \u201cSomething\nhas come down on my ball,\u201d and pushing off the hot rock, he came forth.\nThereupon Haiwanenqgwi, coming out of the arrowhead, said to\nGaasyendiet\u02bbha, \u201cTsodiqgwadon sent me to ask you to be present at a\ncouncil to be held in nine days from now at Broken Land.\u201d \u201cWhat is the\ncouncil for?\u201d asked the host. \u201cTo appoint a new chief for all the\npeople under the Blue Sky,\u201d came the reply. \u201cVery well,\u201d said he, \u201cI\nwill go.\u201d Gaasyendiet\u02bbha asked, \u201cHow did you come, for I have never\nknown any man to be able to come up to the Rock in the Blue Sky\nbefore?\u201d \u201cOh! I came in the arrow,\u201d answered his visitor. \u201cWell, then,\nI must send you back in the same manner,\u201d replied Gaasyendiet\u02bbha. \u201cAll\nright; I will have to return that way,\u201d said Haiwanenqgwi. In picking\nup the arrow Gaasyendiet\u02bbha found that its head was split, so seizing\nHaiwanenqgwi and shaking him to reduce his size, he was finally able to\nreinsert him in the arrowhead, wherein he carefully secured him. Having\ndone this, he cast the arrow eastward and it flew away. In a short time\nit came down at the feet of Tsodiqgwadon, who had not moved from that\nplace since he had shot the arrow westward. When Haiwanenqgwi came\nforth he was asked, \u201cHave you notified all the people now?\u201d He replied,\n\u201cYes; I have, so far as I know, notified all the peoples under the Blue\nSky.\u201d But Tsodiqgwadon declared: \u201cNo; you have not; there are a large\nnumber yet who have not been notified of the great council. You must\nnow go eastward to the place where Tkwendahen Niohsiowesiohden262\nlives. This place is situated on an island called Gaahgwa Tgawenot,263\nwhich is located just where the sun rises. The chief of this place is\ncalled Djahgwiyu.264 When you have performed your errand here you must\ngo northward until you find another island, which is called\nOhnonqgon(t)265 Tgawenot. The name of the chief of the people who dwell\nhere is called Djihtkwahen Niothwahasyohden.266 When you have finished\nyour errand here you must go northeastward, and you will reach an\nisland which is called Gainhdoya267 Tgawenot; and the name of the chief\nwho lives on this island is Djihtkwahen268 Haos. After you have\nnotified him, take a westerly course, visiting an island which is\ncalled Hahnowa269 Tgawenot, and on which all kinds of Hahnowa people\nlive. The name of their chief is Honohtsagagiyit.270 After giving him\nyour message you must go northward to Ohneqsah271 Tgawenot, where all\nkinds of Sowekshohon272 people live, the name of whose chief is\nHahnyahses,273 who is of the Awaeh274 people; and when you have\ndelivered your message to all these people, thence start southwestward\nand return home.\u201d\n\nHaiwanenqgwi then set out for Sun Island. There he saw after a while\none of the Djahgwiyu [275] people coming toward him, whereupon he\nthought: \u201cWhat can this mean? Is the world going to burn up?\u201d But soon\nhe saw that it was Tkwendahen276 Niohsiowesiohden himself, who said,\n\u201cWhat have you come for?\u201d Haiwanenqgwi replied, \u201cOh! Tsodiqgwadon, the\nchief of the world, has sent me to notify you and your people of a\ncouncil to be held at Broken Land in eight days from now.\u201d \u201cVery well;\nwe will be there,\u201d declared Tkwendahen Niohsiowesiohden.\n\nThen Haiwanenqgwi went to Ohnonqgon(t) Tgawenot, and after that he\nreached Gainhdoya Tgawenot. When he arrived there he saw five men\nfishing. For a while he stood watching them, thinking, \u201cWhat beautiful\nbelts these men have.\u201d When they saw him coming they threw reeds [277]\nat him to bewitch him, to make him sore, and to cause him to swell up.\nWhen the reeds pierced his body, at once he began to swell and to\nsuffer great pain. At last, to escape from them, he leaped into the\nwater, where he remained until the pain was gone, and then, coming out,\nhe said to these men: \u201cBe quiet! I have not come to harm you, but I\nhave been sent to you to notify you that there will be a great council\nat Broken Land eight days from now, and that Tsodiqgwadon wishes to\nhave you come.\u201d In reply these men said, \u201cWell, we must first go to\ntell our chief before we can give you an answer.\u201d When the chief was\ntold of Haiwanenqgwi\u2019s mission he promised faithfully to be present\nwith his advisers.\n\nHaiwanenqgwi went next to Hahnowa Tgawenot, where he delivered his\nmessage, and then he retraced his steps homeward. Having arrived there,\nTsodiqgwadon asked him, \u201cHave you now notified all the peoples of the\nworld?\u201d \u201cYes; I have notified all,\u201d was his reply. \u201cNo; you have\nnotified only half of the tribes of men. You must now go up to the Land\nin the Blue Sky, called Gaonyahge [278] Diyoendjadeh, and you must go\nin a southerly direction. This land is very high, and you can not get\nthere until orenda for that purpose is given you. The S\u02bbhadahgeah279\npeople dwell in that land, the name of whose chief is Odahnoqgwiyah280\nHaos. You will tell him first, and then go westward, where you will\nfind seven281 men living on the clouds; these seven men are Hinon\npeople. The elder one and chief of these people we call Shedwaqsot.282\nAfter you have given your message to these seven men, you must go\nstraight up until you reach the central part of the Blue Sky, and\ndirectly above the Blue Sky you will find a man whose name is\nHahasdensyowanen.283 And when you have told him your message come\nstraight down to the ground. Directly under the door in the center of\nthe Blue Sky you will find an opening in the earth. In this opening you\nwill find an Odonseh284 man, whose name is Shagoewatha;285 notify him\nalso. A short distance from this opening you will see a high rock, on\nwhich you will find the tallest of men, whose name is\nS\u02bbhagodiyoweqgowa.286 You must summon him, too. Thence go farther along\nthe rocks, and you will reach the dwelling place of the chief\nGaniagwaihegowa.287 You must notify him also, and then you must return\nhere.\u201d Tsodiqgwadon gave Haiwanenqgwi a small piece of a substance\nwhich resembled flesh, and which possessed great orenda. In giving it\nto him, Tsodiqgwadon said, \u201cWhen you desire to use this, you must chew\nit,\u201d adding further directions as to the manner of its use.\n\nPlacing this mysterious substance in his mouth, Haiwanenqgwi at once\nmounted higher and higher. In a very short time he had reached the Land\nin the Blue Sky. When he arrived there he looked around, and while\ndoing this S\u02bbhadahgeah saw him, and an Oqtcihgah [288] Ongwe asked him\nwhence he came. \u201cOh! I came from below,\u201d was the answer of\nHaiwanenqgwi. \u201cHow did you get up here?\u201d was asked him. \u201cI walked on\nthe air,\u201d he answered; \u201cand I have come to notify you that there will\nbe a great council at Broken Land to be held seven days from now. You\nmust all come.\u201d\n\nThence Haiwanenqgwi went westward, passing through the air, and soon\ncame to a lodge situated on a cloud. Entering the lodge, he saw therein\nseven men of the Hinon people, who were all smoking, so the lodge was\nfilled with smoke. He gave his message to the elder man, whose title\nwas Shedwaqsot, and who assured him that they would all go to the\ncouncil.\n\nFrom that place Haiwanenqgwi went straight to the middle of the Blue\nSky, where there was a door. Passing through this, he saw an old man\nsitting there, whose name was Sadjawiski;[289] he also was smoking.\nHaiwanenqgwi said to him, \u201cI came to notify you of a great council to\nbe held at Broken Land seven days from now.\u201d \u201cVery well; I will go,\u201d\nsaid the old man. \u201cI have been waiting a long time for you, because I\nknew that you were coming and knew what your message would be. My\nbrother, Shagoewatha,290 knows that you are coming to see him, too.\nWait a few moments; a man291 will pass here soon; tell him too of the\ncouncil.\u201d Soon a man came on the run from the east; when he arrived\nwhere the old man was he stopped. This man was Odjisdanohgwah,292 but\nthe people whence Haiwanenqgwi came call him Gaaqgwaah,293 for he gives\nlight to the world. In reply to the invitation to attend the council he\nsaid, \u201cIt is well; I will attend,\u201d and continued on his journey; he did\nnot seem to care for Haiwanenqgwi or for Sadjawiski.\n\nNow Haiwanenqgwi came to an opening directly under the door in the Blue\nSky, far down into which he went. There he saw an old man called\nShagoewatha, to whom he said, \u201cI have come to notify you of the great\ncouncil to be held at Broken Land in seven days from now.\u201d The old man\nreplied, \u201cIt is well; I will attend it.\u201d\n\nNext Haiwanenqgwi went up and notified S\u02bbhagodiyoweqgowa, who said in\nreply, \u201cI have been wishing for a long time to meet all kinds of\npeople, so I will surely go.\u201d Later Niagwaihegowa [294] also promised\nto be at the great council at the appointed time.\n\nNow Haiwanenqgwi went home feeling quite happy, thinking that he had\ncompleted his task. But when he reached home, Tsodiqgwadon asked him,\n\u201cHave you now notified everybody?\u201d He replied, \u201cYes; so far as I know.\u201d\n\u201cNo; you have not. You must go to another country, situated directly\neast of this, which is a great island on which are many people,\u201d\ndeclared Tsodiqgwadon. \u201cIt is well,\u201d said Haiwanenqgwi (who did not\ndesire to go, although he could not help doing as he was commanded); \u201cI\nwill rest tonight and start in the morning.\u201d \u201cYou may do so,\u201d added\nTsodiqgwadon.\n\nEarly the next morning Haiwanenqgwi started, walking on the ground, but\nwhen he came to the water at the end of the earth he walked on the air\nuntil he arrived at Tgawenosdenh,[295] where he saw many kinds of\npeople, whom he notified, and then returned home. On his arrival there,\nTsodiqgwadon asked him, \u201cAre you now through with your task?\u201d \u201cYes,\u201d\nreplied the messenger. \u201cNo; you have not yet finished your work,\u201d\ndeclared his questioner. \u201cYou must go to Othowege,296 where the chief\nHathogowa297 dwells, in the far regions of the north. You will have to\ntravel on the air in order to go there and return in one day.\u201d\n\nSo Haiwanenqgwi went on the air until he reached Othowege, which was a\nvery cold place, for the wind was blowing and the snow was falling all\nthe time. Hathogowa, the chief, was naked (he looked like a human\nbeing), and there were a great number of the Otho [298] people.\nHaiwanenqgwi delivered his message to all. In reply to the invitation\nthey said, \u201cIt is well; we will go to Broken Land.\u201d\n\nHaiwanenqgwi thence returned home. When he arrived there Tsodiqgwadon\nsaid to him, \u201cYou are not yet through with your task.\u201d \u201cWell,\u201d replied\nthe messenger, \u201cI will wait until tomorrow, for I am so tired that I\ncan not start today.\u201d So then next morning Tsodiqgwadon gave him\nfurther instructions, saying to him: \u201cI want you to go to\nOnenonhge,[299] where Dedioshwineqdon300 lives. To get there you must\ngo directly to the southern end of the earth.\u201d\n\nThe messenger started, following the course indicated. At last he found\na beautiful country, which was very warm and full of flowers, and he\nsaw there a large number of people who looked like Ongwe Honwe.[301] He\ngave them his message. \u201cIt is well,\u201d they said; \u201cwe will attend the\ncouncil.\u201d\n\nWhen Haiwanenqgwi reached home he declared that he was not able to go\nanywhere else. Thereupon Tsodiqgwadon, laughing, said to him, \u201cNow, my\nfriend, your work is done.\u201d\n\nWhen the 10 days were expired all the people from all parts of the\nworld came in great numbers\u2014from the four quarters and from above and\nfrom below\u2014from the east and west, north and south. They gathered about\ntheir several stations around the great council fire. At noon, when the\nsun was high in the blue sky, Tsodiqgwadon arose and asked, \u201cAre you,\nthe peoples of all the world, now present?\u201d They answered him in\nchorus, \u201cWe are present.\u201d Thereupon Tsodiqgwadon said: \u201cI will tell you\nwhat this council is called for. A chief of all the peoples dwelling\nabove and below is to be chosen, and it is for you to select one.\u201d Now\nthe tribes of people talked among themselves and one with another; but\nTsodiqgwadon sat still, listening to what was said. They talked until\nnight and then they talked all night. They remained a whole year,\ntalking day and night. At the end of the year they chose Gaasyendiet\u02bbha\n[302] as chief of all the people of the world above and below. All\nagreed to this choice, and Gaasyendiet\u02bbha himself was willing. When\nthis was done they had to select a second chief. Another year was\npassed in talking. Tsodiqgwadon sat in the midst of the vast throng,\nlistening all the time. At last Hinon was chosen as the second chief.\nThen Tsodiqgwadon said, \u201cWho shall be chief of each locality?\u201d Then\neach tribe sat together, talking among themselves. The first to\ncomplete their deliberations were the Stone Coats,303 who chose Ongwe\nHanyos,304 one of their own people. The Ongwehonwe were the next; they\nchose one of their principal men, and the other peoples chose the same\nchiefs as they had before. Tsodiqgwadon was chosen chief of the Snake\nPeople only. The council then closed and all went to their homes.\n\n\n\n\n\n\n\nLEGENDS\n\n\n59. GENONSGWA [305]\n\nOnce there was a village in which it was the custom of the people to\nfight a great deal, for they were very warlike. A strange boy came to\nthis village; he was small and perhaps 4 years old. No one knew whence\nhe came. He could do nothing for himself, but he wandered around the\nvillage, staying here and there in the several lodges. First one family\nthen another would keep him for a little while. The people did not care\nmuch for him, nor pay much attention to him. Finally he grew to be a\nyoung man. There was at this time a good deal of talk among the people\nabout getting up a party to go on the warpath. At last 20 men were\nfound who were willing to go. This young man, hearing about the party,\nasked permission to go, too. He asked one and then another, but all\nrefused his request. Thereupon he said: \u201cI do not care. I will go\nanyhow.\u201d He was so peculiar that no one really liked him.\n\nThe 20 warriors started and he went along with them. When night came,\nfires were built; there were two men at each fire, but the boy built a\nfire for himself. Several days passed in this way. One night, however,\nwhen all were asleep, the young man had a dream. A man appeared to him,\nwho said: \u201cI have come to warn you that if you do not change your\ncourse somewhat you shall all perish tomorrow at noon. Tell this to the\nheadman of the party and urge him to change his course.\u201d They were then\ngoing northward. The boy told his dream the next morning to the\nheadman, who scolded, saying: \u201cI did not want this fellow; he is\nnothing but a hindrance, nothing but a coward. We have come to meet an\nenemy. Why should we turn back even if we know there is one in our\npath?\u201d So, after eating their morning meal, they continued northward,\npaying no heed to the warning in the young man\u2019s dream.\n\nWhen the sun was near the middle of his path across the sky, the party,\nwhich was going in Indian file, noticed that the headman stopped, then\nthe next one, then the next. The boy, who brought up the rear, found\nthat they were looking at a track, saying: \u201cIt is Ganiagwaihegowa,\nwhich always kills the people it meets. Its magic power is so great\nthat the instant anyone looks at its tracks, no matter how far off,\nGaniagwaihegowa knows it, and returns to destroy that person.\u201d As the\nboy listened, he said: \u201cI am very anxious to see this bear. I have\nnever seen such a thing.\u201d The men said, \u201cYou do not want to see so\nterrible a thing;\u201d but he insisted. The chief said: \u201cIf this is really\nyour wish, you must not follow us. We shall turn off here and go in a\ndifferent direction, and you can go on northward; but if you meet this\nbear you must run in some direction, some course different from ours.\u201d\nThey tried to make him go with them, but he would not do so.\n\nBreaking a small tree that stood near, the young man hung his bundle in\nthe crotch; then he went on. Soon he saw a tremendous object ahead of\nhim; when near it, he recognized it as a great bear, sitting on the\ntrail, with its back toward him. Creeping up, the young man stood\nlooking at it. It had no hair on its body, only a little on the end of\nits tail.[306] He struck it with his arrow, whereupon the bear rushed\nafter the youngster, who ran away. The bear drew so near as they ran\nthat the youngster could feel its breath. Now he dodged from tree to\ntree, then, darting off straight, he ran on swiftly, with the bear\nclose behind him, until he came to a stream which looked very deep.\nThey two could just jump over it. So the youngster sprang across, and\nthe bear leaped after him. Then the youngster sprang back to the other\nside and the bear did the same. Thus they jumped across many times. Now\nas the young man ran he felt that his strength was growing greater,\nwhile he saw that that of the bear was failing. Seeing the bear failing\nfast, the youth, making a great loop, sprang once more across the\nstream, with the bear after him. Then he made a loop on the other side,\nand on going across the river, he saw the bear still weakening.\nPursuing the same course once again, he passed the bear about the\nmiddle of the stream\u2014he going one way, and the bear the other. The bear\ndid not follow by sight but by scent alone. Lastly, the bear did not\ncross the stream, but followed all the boy\u2019s tracks. Now, the beast had\nfailed so much that the youth was just behind it as it kept tracking\nhim. As the bear almost failed in trying to jump across the river, it\nscrambled to get a footing. Then the boy shot from the bank behind, the\narrow entering the middle of one of the animal\u2019s forefeet.307 At this\nthe great bear scrambled to the bank; then reeling from tree to tree,\nit staggered and fell. Rising again, the beast struggled for a time,\nbut at last it rolled over dead.\n\nThe young man left the bear\u2019s carcass after he had taken three hairs\nfrom its \u201cwhiskers\u201d and one tooth out of its mouth. Then going back to\nthe spot where he had left his bundle and getting it, he followed the\ntrail of the twenty men. Running fast, he overtook them, whereupon he\nsaid, \u201cI have killed Ganiagwaihegowa, of which you were so much\nafraid.\u201d They were naturally greatly astonished, for no man had ever\nbeen able to kill this creature, so they said: \u201cIf he has done this, he\nmust have great orenda. Let us go back and see.\u201d So they turned back,\nand after traveling until sunset they came to the place where the body\nof Ganiagwaihegowa lay. They saw that it was of enormous size, and\nsaid: \u201cWe will burn up the body; we will keep up the fire all night\nuntil it is burned. Then each man shall take a little of the ashes and\na few of the bones, just enough for medicine to give him its magical\npower.\u201d After the fire had gone out, the men went to sleep; in the\nlatter part of the night they stirred the ashes with sticks until each\nfound a piece of bone. The chief said: \u201cYou must be very careful about\ntaking the remnants of this bear. Let each one before taking up his\nbone say what gift he wants, what power he desires.\u201d Most of the men\ndesired to be good hunters and brave warriors and some to be fast\nrunners. One man said, however, \u201cI want to be admired by all women.\u201d\n\nThe things the young man had chosen were good for every purpose, but he\ndid not let the others know that he had taken anything. The headman\nsaid, \u201cWe will go on in the same direction; that is, toward the north.\u201d\nThe men had changed their opinion of the young man; they now looked on\nhim with respect as a person of great magical powers. The party\ntraveled many days.\n\nOne night they camped and lay down to sleep. The young man dreamed\nagain, and his dream said: \u201cTomorrow at noon you will meet an enemy of\ngreater number than your own party, and among them will be a very large\nman of great magic power; he is so much larger than the rest that you\nwill easily know him. You must all fight him. If your party does not\nbelieve you, when you tell the dream to them, do not mind that, but\nkeep on in the same direction you are going, and at noon they will know\nthe truth. When you see the enemy let every man hang up his bundle; let\nno one keep his bundle. Then begin to fight, and keep on until you\nconquer.\u201d In the morning the young man did not tell his dream. He\nthought that it was useless to do so. They started on after eating\ntheir morning meal. When the sun was well up in the sky, they saw a\nbear get up, stretch himself, and look at them, saying, \u201cWe have now\nmet, and we shall get what we want.\u201d Thereupon the bear turned and\ndisappeared. It was evidently one of the enemy, who had come to warn\nthem. The headman talked to his men, saying that the enemy was probably\nnear, and that they should be of good courage, and that they would\nconquer the enemy. So they went on. Before very long they saw the\nenemy, and the enemy saw them. A war whoop was heard; then the arrows\nbegan to fly. The young man said: \u201cNow let every man hang up his bundle\non the tree.\u201d After this was done, the fight began. The young man,\nremembering his dream, watched for the large man. Soon he saw him, and\nnoticed that he had a sort of medicine which he held up in front of his\nface like a shield, a little to one side, to ward off the arrows. The\nyoung man also saw that the man\u2019s defense was larger [308] than the one\nhe himself had (it was known that the smaller it was, the more power it\npossessed), and the youth felt sure of success when he became aware of\nthis fact. (The magic power, or orenda, was born with the boy, as it\nwas with all the Genonsgwas\u2014a tiny hand to be put in the palm of his\nown hand.) Just at that moment the large man of the enemy, discovering\nthe young man, said: \u201cYou will get what you deserve now, you Stone\nCoat. I will kill you, and thus punish you (for treachery).\u201d They\nwatched each other, paying no attention to the rest of the people, for\neach was eager to kill the other, but they could not hit until they\ncame hand to hand. They began to strike with clubs and made a terrible\nfight.\n\nFinally, the young man, snatching the stranger\u2019s club, hurled it away\nand threw him down. When the enemy saw their chief man overpowered,\nthey began to run. The youth kept on until he had killed the big man. A\nlarge number of the enemy were killed, but not one of the 20 men was\ninjured. Having piled up the dead of the enemy, they burned them. The\nvictors secured a great string of scalps (the big man was not a\nGenonsgwa; he was merely a very large and strong man with magical\npowers).\n\nThe warriors now had great respect for the young man, and when they\ncame home and told everything, the respect of the people increased so\nthat he was made a chief. The people thought of him as a Genonsgwa,\nthough he did not look like one; they remembered only the big man\u2019s\nwords.\n\nNow, another expedition was spoken of and many volunteered, but only 30\nwere taken, for that was as large a party as was required. All were\nready. The women had provisions prepared for them. Starting out, they\nwent toward the north, as before.\n\nOn the third night the young man, now a chief, dreamed that some one\ncame to him, saying: \u201cTomorrow night when you camp the enemy will be\ncamped near by, and you will discover each other. (It was not the\ncustom of Indians in those days to attack in the night, but always just\nat daybreak.) Now be you ready, all of you, as soon as daylight is\ndawning and attack the enemy. Be sure that you attack and not they.\u201d\nThe next morning Stone Coat, the chief, told his dream (he knew the\nwarriors believed him then) word for word. That night when they camped,\nthey discovered the enemy not far away, also arranging a camp. During\nthe night few of the warriors slept, for they felt anxious, and some\nwere afraid of an attack, though it was not the rule to attack in the\nnight.\n\nToward day the chief told all to get ready. When light was dawning they\nstarted. On stealing up they saw that the enemy also were making ready,\nwhereupon Stone Coat told his men to make a circle around the camp,\nsaying at the same time, \u201cWhen we are almost around I will raise a\nwhoop; then let all give the war cry and attack.\u201d The chief discovered\nthat the enemy had a warrior among them, who was a larger man than the\nothers, and saw that he had a shield to ward off arrows. Noticing that\nit was about the same size as his own, he said to the men, \u201cYou must\nfight desperately, for I do not know how we shall come out.\u201d The\nheadman of the enemy shouted to him: \u201cYou are among these men; you are\na Stone Coat! I am determined to kill you.\u201d (The big man had no name.\nThe chief did not hold up his shield.) As they came nearer and nearer\nand finally met, the chief and the big man first used their peculiar\nclubs. Then they grappled, and the chief of the 30, seizing his\nantagonist, pulled out his arm,[309] which he threw away; but\nimmediately it flew back. The man in turned pulled off the chief\u2019s arm,\nhurling it away, but it flew back to its place and it was as it was\nbefore. While they fought, the shouting of the enemy died away; once in\na while there was a shout and it could be known from the sound that the\npeople were being killed. Now the chief pulled off the man\u2019s head and\ntore off the flesh; then he kept kicking away the pieces as they came\nback. It so happened that if the fragments of flesh could be kept away\nuntil cool, their strength died, so that they could not come back.\nHence the chief continued to fight in this manner until at last he\nkilled the big man. When the fight was over, and the few of the enemy\nremaining had run away, only 15 of the chief\u2019s men were left, as 15 had\nbeen killed. The survivors piled up the bodies, and this time they\nthrew earth over them, as so many of their own people were among the\ndead. Then all started for home, where they remained a long time.\n\nWhen the chief had reached the prime of life he said: \u201cI am getting\nwell advanced in years and delight in warfare. I want to have one more\nexpedition, then I shall be satisfied.\u201d People volunteered to go and 40\nwere made ready, for that number constituted as large a party as was\nwanted. These started, going toward the south. (The people they fought\nwith came from the south.) The young man had a dream, in which a man\nsaid: \u201cI have come to tell you that you are to have a difficult time,\nfor a man will be among the enemy who is very powerful, and I am unable\nto tell you whether you will conquer him or not. Tomorrow at noon you\nwill meet the enemy, and just before noon an owl will come on your\ntrail, saying, \u2018Be ready; your enemy is at hand.\u2019 Then you can get\nready to fight.\u201d Having told his dream in the morning, they started on.\nToward noon they heard the hooting of an owl; it flew along their\ntrail, and alighting on a tree, said: \u201cThe enemy is near, and they have\nmade this expedition to fight, as you have. Then each of you will be\nsatisfied.\u201d The chief said: \u201cGet ready immediately. Hang up your\nbundles. I do not know how we shall come out if the man keeps on\nthrowing me; if he throws me twice, run.\u201d While they were hanging up\ntheir bundles the war whoop was given by the advancing enemy. Now, as\nthe dream had foretold, the chief saw the strong man, and realized that\nhe was stronger than he was himself. As they were nearing each other,\nthe opposite side kept calling out: \u201cWe have come to destroy you. You\nhave destroyed all our other expeditions; now we will finish you.\u201d The\nchief and the strong man met and fought first with clubs. Then,\nclinching, they struggled a long time. At last the chief was thrown;\nthen the strong man struggled to keep him down, but the chief, arising,\nthrew his enemy, who barely touched the ground before he was up again.\nThe next time the chief was thrown his men began to run, but turning to\nlook, they stood watching the two men fight. They saw their chief\u2019s arm\npulled off, but it flew back into place; then his head was thrown off,\nwhereupon they saw he was weakening; so some ran home, but five\nremained in hiding. The enemy began to walk around, gathering up the\npieces of the head, for they thought all the opposing party had run\naway. The five who were concealed saw them gather the flesh and limbs\nof the chief, for now they had killed him. Then the five heard the\nvoice of the enemy saying, \u201cWe will hold a council and give thanks for\nconquering this man, who has destroyed so many of our people.\u201d So\nsaying, they began to get ready to do this; they made a circle and the\npieces of the chief\u2019s body were placed in the center. They were to give\nthanks by singing the war song. A man rose and sang, and as he sang he\nwent toward the chief\u2019s feet; when the song was ended he went to the\nhead, saying: \u201cYou have been conquered. We shall have peace now.\u201d Then\nhe struck the pieces of the chief\u2019s body with his club, saying, \u201cThus I\nwill punish you.\u201d At that moment the pieces flew together, becoming the\nchief again, who, springing up, killed five persons, and then, lying\ndown, fell apart. Each one of the enemy said: \u201cI think this man did\nwrong in wishing to punish a warrior after he was dead;[310] this is\nwhy we have lost five of our men. We would better kill this man before\nhe brings us more bad luck\u201d; thereupon they cut off his head. Then they\nsang the war song again, but no one raised a club or other weapon\nagainst any dead man while they were gathering up the corpses. Of the\nchief\u2019s men 10 of the 40 got home. They said: \u201cThe friend whom we\ndepended on is killed, and we would better remain at home hereafter and\nonly defend ourselves. If our enemies desire to fight, they must come\nhere to fight with us.\u201d These people lived in peace after that.\n\n\n\n\n\n60. THE GRANDMOTHER AND HER GRANDSON\n\nAn aged grandmother and her grandson lived by themselves in a lodge in\nthe forest. When the grandson had grown to be quite a large boy his\ngrandmother said to him: \u201cHere are a bow and a quiver of arrows. They\nwere formerly used by your uncle, who was killed by a great witch. So\ntake the bow and the quiver of arrows and learn to use them.\u201d\n\nThe next morning the grandmother said to her young charge: \u201cNow, go out\nand try to kill some birds. You may go as far as you like, but do not\ngo northward.\u201d [311] Then she gave him a breakfast of parched corn,\nwhich hunters were accustomed to eat, for on such a meal they would not\nbecome hungry so soon as on any other kind of food. Starting out, the\nyoung grandson went through the woods shooting birds. By the middle of\nthe day he decided to go home, feeling that his grandmother would be\ndelighted because he had killed so many birds for their meat. Having\nreturned to his home, the lad showed his grandmother the string of\nbirds which he had killed. She was much pleased with his success, and\ndressed the birds, pounded corn for bread, and made hominy, in which\nshe cooked the birds. When these things were done they two ate their\nevening meal.\n\nThe next morning the grandmother again gave her grandson parched corn\nto eat, and when he had eaten she cautioned him once more against going\nnorthward. By the middle of the day he had killed a larger string of\nbirds than on the previous day, so he went home to his grandmother. She\ngreeted him at the doorway with the words, \u201cI thank you, grandson, for\nyour success, for we are well off now and shall have plenty to eat.\u201d\nThat night, however, she talked seriously with him, cautioning him in\nthese words: \u201cMy grandson, you must always hunt only to the southward\nfrom here. You must never go to the northward, for many dangers lurk\nthere which may cut us both off, for you and I are the only persons of\nour family who are left from destruction by sorcery. So if you are\nobedient and listen to my words of caution to you, we shall probably\nlive.\u201d\n\nThe next morning after his usual breakfast of parched cornmeal the\ngrandson started off. On that day he went farther away than on any\nprevious days, and he saw many different kinds of game, such as he had\nnot seen before. While animals of a certain kind were feeding he\nmanaged to get around in front of them, and taking good aim, he killed\none with an arrow. The rest of these animals escaped. He went up to the\ndead game animal, and pulling out his arrow, cleaned it in the manner\nin which he had been instructed by his grandmother. Then stripping off\nbark from a neighboring tree and tying the game animal, so as to carry\nit the more easily on his shoulders, he started for home. When he\nreached the doorway of his home, he said to his grandmother, \u201cI have\nlarger game this time.\u201d She was delighted with what he had brought home\nand thanked him for his prowess, saying, \u201cThis is what is called\nOhsoon.\u201d [312] Having carefully dressed the game animal, the\ngrandmother, after reserving part of it for future use, cooked the\nremainder. When it was cooked they sat down together and ate it, while\nthe grandmother continued praising her grandson.\n\nThe next morning she sent him off again, as she had done so many\nmornings before. But he had to go a long way this day before he was\nable to find any game. By the middle of the day, however, he again met\nwith an Ohsoon, which he killed. Having secured it to his body with a\nbark sling, he started for home, remarking to himself, \u201cOh! how far\naway the game animals have gone from home.\u201d\n\nAs usual, the next morning he started off to hunt. But after he had\ngone a short distance he began to think and wonder: \u201cWhy does\ngrandmother forbid my going to the north? Yet game is getting scarce in\nthe south?\u201d Finally he came to the conclusion that he would then and\nthere disregard the injunction of his grandmother. So he changed his\ncourse to the northward. Soon he found a large number of birds. But he\nhad not gone much farther before he heard some one call: \u201cHallo,\nnephew! I have caught you.\u201d Looking up, he saw a man sitting on a\nresting place formed of the tops of several trees, which had been drawn\nand tied together in a tuft or sheaf of branches. There the man sat as\nif he were in a basket. \u201cWell, my nephew,\u201d he continued, \u201cwhat would\nyou do if it should rain spears?\u201d The young man replied, \u201cOh! we should\nbe very thankful for them, for we need some.\u201d Then the young man ran\nhomeward as fast as he could. Having arrived there, grasping his\ngrandmother by the hand, he dragged her along with the remark, \u201cOh!\ngrandmother, we must run and hide.\u201d She answered him, \u201cOh! my grandson,\nyou have been to the north, where I told you not to go.\u201d But he pulled\nher along as fast as she could go, until finally they came to a spring;\nleaping into this, they went along underground until they came to a\nrock. There they sat down and silently waited a long time. At last the\nboy said: \u201cI think that the storm is over. Let us go home now.\u201d When\nthey reached home they found the lodge leveled to the ground. The poor\nold grandmother said, \u201cThis, indeed, comes of your going to the\nnorthward, where I told you not to go.\u201d But the grandson coolly\nremarked: \u201cNever mind. Oh! grandmother, I will soon have a lodge here.\u201d\nThen walking around an area as large as he desired the lodge to be, he\nexclaimed, \u201cLet a lodge at once fill this space of ground.\u201d Hardly had\nhis words died away before a lodge, complete in all its appointments,\nstood there. Then the grandmother and her potent grandson entered it\nand they two lived in it, more comfortable than they were before.\n\nThe next morning, after having eaten his breakfast of parched corn, the\nyouth again started off southward to hunt. But taking a circuitous\ncourse, he finally headed toward the north, remarking to himself, \u201cI\nhad some fun with my uncle yesterday, so I must go to see what he will\nsay this time.\u201d Soon he saw so many birds and was so much occupied in\nkilling them that he had forgotten about the man in the sheaf of\ntree-tops. Suddenly he was halted with the challenge, \u201cOh, nephew! I\nhave caught you. What would you do if I should send a shower of\nstones?\u201d The youth replied, \u201cWe should be much pleased, for my\ngrandmother often needs stones for pounding her corn for meal.\u201d So\nsaying, the young man fled homeward. Having arrived there, he grasped\nhis grandmother by the arms and rushed her to the river, and then up\nthe river to the spring. The grandmother scolded him as they fled,\nsaying, \u201cOh! this is too bad, grandson; you have gone northward again.\u201d\nThen she would weep bitterly. At last, coming to the spring and\ndescending into it, they crept along until they came again to the rock\nunder which they took shelter before. There they sat until finally the\nyouth said, \u201cI think the storm is now over; let us go home.\u201d On\nreaching home they found their lodge in ruins again. But the youth\nencouraged his grandmother with comforting words and commanded the\nerection of another lodge as he had done in the first instance.\n\nThe next morning after he had eaten his parched corn, he started out\nagain to hunt. Taking a southward course for a time, he soon turned\ntoward the north. As he went along he soliloquized, \u201cI shall not hunt,\nbut I shall make it my business to catch my uncle.\u201d After going some\ndistance farther, he called a mole, to which he said, when it came to\nhim: \u201cI want you to take me to that tree yonder. You must go almost up\nto the man who sits on it. After I shall have spoken to him, you must\nbring me back to this place.\u201d The mole at once agreed to aid him. By\nshaking himself the youth reduced his size until he became as small as\na flea; then he got on the mole. The mole went to the foot of the tree\nindicated, whereupon the youth called out, \u201cOh, uncle! I have caught\nyou.\u201d The man looked all around but saw nothing. Again the youth\nshouted, \u201cWhat would you do if a whirlwind should come?\u201d The man\npleaded, \u201cOh, nephew! do not be so hard on me as that.\u201d The youth\nreplied, \u201cOh! I did not beg that way when you asked me about spears and\nstones.\u201d Then the mole ran back to the place where he had found the\nyouth, and the latter, assuming his natural size, ran home. Grasping\nhis grandmother\u2019s arm, he rushed her to the spring. They both\ndisappeared in its waters, going to their shelter under the rock. The\ngrandmother kept scolding her grandson, saying, \u201cIt is too bad; you\nhave been at the north again.\u201d There under the rock they sat until the\nyouth had calmed the whirlwind, when they came up out of the water.\nThey found the trees uprooted and their lodge in ruins. But the youth\nsoon had a lodge in the place of the other by merely commanding his\nfetishes and walking around the space of ground, as he had previously\ndone.\n\nThe next morning, after his usual preparations, the youth started out\nsouthward from his home. When out of sight of the lodge he suddenly\nturned toward the north, with the remark: \u201cI must see my uncle. I find\nthe trees are all uprooted, and it must be that my uncle is buried\nunder these fallen trees. So I can go to hunt in safety now.\u201d After\nkeeping on his journey for some time he found a large number of\npartridges, which he killed; then he started home. His grandmother was\npleased to see him return quietly with game. After laying aside his\nweapons he remarked: \u201cWell, grandmother, I have destroyed my uncle. He\nis no longer on the tree.\u201d The grandmother replied, warmly, \u201cWell, you\nneed not think that he was alone in the world. He has a brother, who\nlives in a lodge farther north.\u201d The youth made no reply, but resolved\nwhat he would do in the matter.\n\nEarly the next morning the young man ate his breakfast of parched\ncornmeal, after which he started off, determined to find his other\nuncle, who lived in a lodge. Reaching the place where the trees were\nuprooted, he found his first uncle dead. But he kept on his course\nuntil he came to an opening in the forest, in which he saw a lodge with\nsmoke rising from the smoke-hole. Somewhat pleased, the youth said,\n\u201cWell, I must go over there and take a look into that lodge, for that\nmust be the place where my second uncle lives.\u201d Going directly to the\nlodge and opening the door-flap, he peered in, and said to an old man\nsitting inside, \u201cWell, uncle, I have come to visit you.\u201d The old man\ncalmly replied: \u201cCome in, nephew. I have a rule which all who come here\nto visit me follow; that is, that we must run a race across this field\nand back again. We bet our heads on this race.\u201d The youth answered,\n\u201cWell, if that is your rule, we will run the race at once.\u201d So they\nwent out of doors. Drawing a mark across the opening, the old man said\nto the youth: \u201cWe will run to that red post over there at the end of\nthis opening. If I can get back and across this line first I will cut\noff your head; but if you return and cross it first you shall cut off\nmy head. So be ready.\u201d At the line they stood side by side; then the\nold man shouted, \u201cNow, go!\u201d They were off instantly and ran to the\npost. When halfway back to the line the youth suddenly fell to the\nground, a sharpened deer\u2019s horn having pierced his foot.[313] He sat\ndown to pull it out. Having pulled it out, he threw it far ahead, and\nit came down right in the path of the old man, who had made\nconsiderable headway while the boy was sitting down. Now the old man,\nstepping on the horn, fell to the ground. While he was pulling out the\nhorn, the youth, passing him, crossed the line ahead of the uncle,\nsaying, \u201cOh, my uncle! I have won the race.\u201d The uncle disputed this,\nbut when he found that it was of no use he begged for another smoke,\nbut the nephew refusing him, he subsided. The youth took out of his\npouch a sharp flint knife and, seizing his uncle\u2019s hair, cut off his\nhead. Dragging the body into the lodge, he burned both lodge and body.\nAs the fire died out the old man\u2019s head burst and out of it flew an\nowl. Then the youth went home and told his grandmother what he had\ndone. But she replied, \u201cYou still have a third uncle, who is also a\ngreat sorcerer.\u201d\n\nThe next morning the youth started off again, this time to visit his\nthird uncle. On his way he passed the uprooted trees and then the\nburned lodge. Keeping on, he saw some distance ahead a lodge standing\nin a clearing in the forest. When he came to the edge of the woods, he\nfound that the opening was large and that the lodge stood on the\nfarther side of it. This, he thought, must be the lodge of his third\nuncle. When he reached the lodge, he looked in it, saying to a man\nsitting inside, \u201cWell, uncle, I am here to visit you.\u201d The man replied:\n\u201cOh nephew! I am glad you have come. I have a game to play. Everyone\nwho comes here plays it with me. We bet our heads on the issue of the\ngame.\u201d The youth replied, \u201cWell, uncle, what is this game?\u201d \u201cWe hide\nright here in this room,\u201d answered the uncle. \u201cI will hide, and if you\ndo not find me before midday, you lose, and I will cut off your head;\nbut if you find me, you will win, and then you shall cut off my head.\u201d\nThe youth replied, \u201cIt is well.\u201d Then the uncle said: \u201cNow you must lie\ndown here on the ground, and I will cover you with an elk skin. When I\nam ready I will let you know.\u201d Thereupon the youth lay down, but after\nhe had been carefully covered with the elk skin by his uncle, changing\nhimself into a woodtick, he got on his uncle\u2019s neck. When the old man\nsaid, \u201cI am ready,\u201d the woodtick called out, \u201cI have found you, my\nuncle.\u201d The old man thought the voice came from behind, so he hid\nagain. Again the woodtick called out, \u201cI have found you, my uncle.\u201d The\nold man looked everywhere, but he could not see his nephew; he saw no\none. Once more the old man hid and was discovered. Thus he kept on\nuntil midday, as was his right. The old man, thinking all the time that\nthe youth was still under the elk skin, wondered how he could find him\nso easily. He frequently ran outside to see by the sun how near midday\nit was; then he would hurry back to hide. At last he decided to hide\noutside the lodge, but the youth called out, \u201cThat will not do, uncle;\nyou said that we must hide in the lodge.\u201d It now being nearly midday,\nthe old man was frightened, so with a long pole he pushed the sun off\ntoward the east. Then running in, he hid again. But the youth shouted,\n\u201cI have found you, my uncle.\u201d Again the sun was nearly overhead, and\nagain the old man, running out, with the long pole pushed [314] the sun\ntoward the east and kept on hiding, but without success. He was\ndiscovered each time. At last when the sun was directly at midday,\ndirectly \u201cat mid-sky,\u201d the youth called out to his victim: \u201cOh, uncle!\nI have found you. I have won the game.\u201d Thereupon the old man begged\nfor one more smoke, but the youth, knowing his purpose, would not let\nhim have another. Instead, he proceeded to cut off his head; then he\ndragged the old man\u2019s body into the lodge, where he burned it. When the\nflesh had burned from the head of the old man, the head burst open and\nout flew an owl. Looking around this place, the youth saw large heaps\nof bones of persons whom the old man, having deceived, had killed and\neaten.\n\nThen the youth went home and told his grandmother what he had done. Her\nonly reply was: \u201cMy grandson, you still have a fourth uncle, who is\nmore evil and more potent in orenda than the others. I advise you not\nto go near him, for I greatly fear that harm will come to you.\u201d The\ngrandson said, \u201cI shall not go, grandmother.\u201d\n\nThe next morning, after eating his repast of parched cornmeal, he\nstarted, directing his course southward. But when he was out of sight\nof his lodge he changed his course toward the north. Making a circuit\naround his home, he passed all three places where he had visited his\nuncles, and finally came to a fourth opening with a lodge standing in\nits center. Arriving at the lodge, he peeped into it; there he saw a\nman who was still older than his other uncles. Making his presence\nknown, he said, \u201cWell, uncle, I have come to visit you.\u201d The old man\nanswered, saying: \u201cIt is well, my nephew. Come in and sit down. I have\na game which I play with all those who come to visit me. I play the\nbone-dice game. Each has only one throw, and we bet our heads on the\nresult. So get ready.\u201d The youth replied: \u201cIt is well, uncle; I will\nplay with you. I will go out for a moment, but will return in as short\na time as possible.\u201d Going to the river bank, and seeing a flock of\nducks, the youth called them to come to him. When they did so, he said\nto them: \u201cI have a bet, and I want you to aid me with your magic power.\nI desire six of you to lend me your right eyes [315] for a short time.\nI will bring them back as soon as I make my throw.\u201d At once six of the\nducks, removing their right eyes, gave them to the youth. On his way\nback to the lodge the youth said to the eyes, \u201cWhen the old man throws,\nsome of you drop into the bowl with your sight down, but when I play\nyou must all drop with your sights turned up.\u201d When he entered the\nlodge, he said to the old man, \u201cWe will play with my dice.\u201d The old man\nobjected to the use of the dice belonging to the youth, but the latter\ninsisted on his right to use his own dice, as the person challenged.\nThey spread a deerskin on the ground, on which they placed a bowl. When\nthe youth had put his dice into the bowl, he asked his uncle to take\nthe first throw, but the old man was not willing to do so. After\ndisputing for some time, however, the old man shook the bowl, whereupon\nthe eyes, as ducks quacking as they flew, rose slowly to the\nsmoke-hole, and then fell back into the bowl as dice, some right side\nup and others the wrong side up. Then the youth shook the bowl, and the\ndice flew up as ducks, quacking loudly, and going out of the\nsmoke-hole, they disappeared in the clouds. The old man, as was the\ncustom, sat, saying: \u201cLet there be no count. Let there be no count,\u201d\nwhile the youth cried out: \u201cLet the count be five. Let the count be\nfive.\u201d In a short time they heard the ducks coming in the distance, and\nthen they soon dropped into the dish as dice again, all being right\nside up, at which the youth cried out, \u201cI have won the game.\u201d The old\nman begged to be permitted to take one smoke more, but the nephew,\nrefusing him, proceeded to cut off the old man\u2019s head with his flint\nknife. Then placing the head and body of the old man in the lodge, he\nset it on fire. When the head burst open, out flew an owl. Then the\nyouth took the six eyes back to the river, and calling up the ducks to\nhim, he moistened the eyes with spittle and replaced them in the heads\nof the ducks. Thanking the ducks for the aid they had given him, he\ndismissed them, and they flew far away.\n\nThe youth now went home, where he told his grandmother what he had\ndone. After hearing his story she said: \u201cI am well pleased with what\nyou have done, my grandson. You can now hunt with freedom in all\ndirections, for there is now no one to harm you. You had a number of\nbrothers, but their uncles destroyed them without mercy.\u201d\n\nShe sent him to hunt, as usual. Being now quite a man, he could kill\ndeer, bear, and other large game, but he had to go so far away to find\nthem that he always returned late at night. Not liking this, he thought\nof a method by which this might be avoided. He went into the forest,\nafter telling his grandmother that he was tired of going so far to\nhunt, that he would merely sing, and that the game would come to him.\nIn the forest he made arrows, and by the time night came he had as many\nwhite-ash arrows as he could well carry.\n\nThe next morning, bringing out a deerskin, he caused his grandmother to\nsit on it. Then, covering her head with the skin, he said to her: \u201cNow,\nyou must not look out. If you do I shall leave here, never to return.\u201d\nFirst, placing the great bundle of arrows on the ground outside the\nlodge, he began to sing: \u201cCome to me, you elk. Come to me, you bears.\nCome to me, you raccoons. Come to me, you deer.\u201d As he stood singing,\nsoon there arose a great commotion in the forest, caused by the sound\nof many feet running toward the singer. The animals were coming from\nevery direction. As they were drawn near him by his singing he began to\nshoot his arrows. When he had shot away about half of his arrows, and\nwhile the animals were near him\u2014bears, raccoons, deer, and elk\u2014and\nwhile hedgehogs were climbing the lodge roof, the grandmother, becoming\nfrightened at the strange sounds, removing the buckskin covering from\nher head, looked up through the smoke-hole to see what was the cause of\nthe tumult. In an instant a great white deer sprang over the other\nanimals, and, taking the youth on his antlers, ran off with him into\nthe forest.[316] All the other animals followed the man, who was\nsinging as they ran. Then the grandmother rushed to the doorway, and,\nlooking out, saw all the game killed, but she did not see her grandson\nanywhere. Then she remembered his words, but it was too late.\n\nWhile the great white deer was rushing through the forest a pack of\nblack wolves came upon its tracks, and, soon overtaking it, killed both\nit and the man. The next morning the aged grandmother, in an attempt to\nrepair the damage done through her lapse of memory and great curiosity,\nfollowed the tracks of the game in order to find her grandson. The game\nhad beaten a broad trail through the forest as they ran. In the\nafternoon of the day the youth disappeared the sky and clouds in the\nwest appeared very red.[317] Seeing this, the grandmother exclaimed:\n\u201cThis is certainly an evil sign. My grandson is surely in trouble.\u201d\nThis was the very time at which the great white deer and the man were\nkilled. The grandmother followed the trail all that day until the\nevening at about the time she had seen the red sky and clouds the day\nbefore. Then she came on the spot where her grandson and the deer had\nbeen killed. There she saw pieces of bloody deerskin, but not a bone,\nnor a bit of his body. Then she returned home in despair, weeping all\nthe way.\n\n\n\n\n\n61. HEART SQUEEZING AND THE DANCE OF NAKED PERSONS\n\nA woman and her son lived together in a lodge situated not far from a\nsmall settlement. The boy began his career by hunting small game, but\nhe soon killed such large game that everyone was astonished at his\nprowess. As he grew older, he went farther and farther into the woods.\nHis mother, however, always warned him against going toward the\nnortheast, saying that an evil woman lived there.\n\nOne day while hunting the boy thought, \u201cI do not believe there is\nanyone who can overcome me magically,\u201d whereupon he determined to go\ntoward the northeast. Starting thither, he soon came to an opening,\nwhere he saw a woman who sang out, \u201cI have caught you, my brother,\u201d and\nat that moment the boy, feeling her in his body squeezing his heart,\nscreamed with pain. Then the woman stopped an instant and then squeezed\nhis heart harder than before, causing him intense pain. Just then he\nheard a woman\u2019s voice say, \u201cHurry home, and as you go, sing, \u2018I am\ngoing to have a naked dance [318] and a pot.\u2019\u201d The young man did this,\nand as he sang he felt easier. When he got home his mother said, \u201cYou\nhave been toward the northeast, although I told you that you would get\ninto trouble if you went there.\u201d The mother immediately sent a\nmessenger to tell her uncle, her mother\u2019s brother, what had happened,\nand he inquired what the boy sang. The messenger told him, and he\nreplied, \u201cTell his mother to notify everyone that she is going to have\na dance of naked persons.\u201d\n\nAll the people were notified accordingly. The old man came, and one by\none all the rest assembled. Then the old man asked whether all the\nguests were there who had been invited. The woman, the youth\u2019s mother,\nafter looking around, said, \u201cYes.\u201d Telling the people to take off their\ngarments, and to dance facing the wall, the old man, seating himself in\nthe center of the room, began to sing. When he had finished the song,\nhe said, \u201cThat will do.\u201d Thereupon the dance broke up, the people\ndressing themselves and going home.\n\nThe young man felt better, but he was angry with the woman who had\ntormented him; so he decided to go again and say to her, \u201cI have caught\nyou,\u201d before she had time to say it. The next morning he started off\nwithout telling his mother where he was going. When near the opening,\nhalting, he called for a mole. In a short time the mole came, whereupon\nthe boy said, \u201cYou must carry me to the spot where the woman is, but\nshe must not see us.\u201d Reducing his size until he was quite small, the\nyoung man entered the body of the mole, which went beneath the surface\nof the ground. After a while they peeped out, but the woman was still\nfar off. They went on again, and when they looked out a second time,\nthey were quite near the woman. She had large eyes, twice as large as\nthose of anyone else, which were red as blood, and whenever she said,\n\u201cI have caught you,\u201d nothing had power over her.\n\nThe boy told the mole to go underground, so as to come out just beneath\nher feet. The mole did so, and then the boy, exclaiming, \u201cI have caught\nyou!\u201d at that instant going into her body, squeezed her heart. She\ncried out with pain, \u201cDo not squeeze so hard.\u201d He answered, \u201cI did not\nsay, \u2018Do not squeeze so hard,\u2019 when you squeezed my heart.\u201d Thereupon\nthe woman hurried home. When near home she saw that her sisters were\npounding corn for bread, and they noticed that she was crying, so one\nof them said, \u201cI told you that that young man could not be beaten; you\nshould not have touched him.\u201d\n\nOne of the sisters, going to the same old man who had cured the boy,\nsaid, \u201cUncle, our youngest sister is very sick; she is singing, \u2018I am\ngoing to have a dance of naked persons and a pot.\u2019\u201d The old man told\nher to invite the people to her pot. She did so, and when they were\nassembled the dance began. At the moment the old man said, \u201cMy song is\nfinished,\u201d the young man squeezed the girl\u2019s heart so hard that she\nfell down dead. Coming out of her body, the young man went some\ndistance before he became visible. He went home and was tormented no\nmore. He could now hunt in any direction.\n\n\n\n\n\n62. HOT\u02bbHO, THE WINTER GOD [319]\n\nOne day a man while out hunting met Hot\u02bbho and said to him, \u201cYou can\nnot make me freeze, no matter how cold you can make it.\u201d Hot\u02bbho\nreplied, \u201cI can do that without much trouble.\u201d They had a long\ndiscussion of the matter and at last agreed that they would have that\nnight a trial of strength.\n\nAfter reaching home the man carried in wood enough to burn all night;\nthen building a huge fire, he made a large kettle full of hemlock tea.\nWhen night came he stood before the fire ready for the contest. All\nnight long there he stood, turning first one side and then the other to\nthe fire and often drinking a cup of the boiling hemlock tea. It was a\nterribly cold night and continued to grow colder until near morning.\nJust at the break of day Hot\u02bbho, naked, and carrying his hatchet in a\nslit in the skin above his hip, came into the lodge, and sitting down\non a pile of bark by the fire, said to the man, \u201cYou have beaten me;\u201d\nand at that moment, growing warmer, it began to thaw.\n\nThis shows that man can conquer Hot\u02bbho, the god of cold weather.\n\n\n\n\n\n63. S\u02bbHAGODIYOWEQGOWA AND HIS THREE BROTHERS [320]\n\nThere lived in a lodge in the forest S\u02bbhagodiyoweqgowa and three\nbrothers. In their larder they had an abundance of oil, venison, and\nbear\u2019s meat. Of the brothers S\u02bbhagodiyoweqgowa was the eldest. Not far\nfrom their lodge lived a brother and his sister. The brother, who was\nthe elder, was also a turtle.\n\nOne day the youngest brother of S\u02bbhagodiyoweqgowa said to his brothers,\n\u201cI am going over to the lodge where the Turtle lives.\u201d His brothers,\nknowing the motive of the visit, replied: \u201cIt is well. You may go,\u201d for\nthey thought it best that he should get married. So after making\nsuitable preparations, he started, and soon he arrived at the lodge of\ntheir neighbors. He found the Turtle\u2019s sister at home. The visitor had\nslung over his shoulder a pouch that contained bear\u2019s oil. Sitting down\nnear Turtle\u2019s sister, he said to her, \u201cI want to marry you,\u201d but she\nmade him no answer nor any sign of recognition. While he sat there\nwaiting for her reply, he would dip his finger into the pouch on his\nback, afterward sucking off the oil. He patiently waited all day for\nher reply, and when it was nearly night she answered, \u201cI have decided\nnot to marry you.\u201d He did not press his suit, but said, \u201cIt is well;\u201d\nthen he went to his home. Having arrived there, his brothers asked him\nwhat success he had, and he told them. They answered, \u201cIt is well.\u201d\n\nThen the next elder brother said, \u201cIt must be I about whom she is\nthinking.\u201d The next morning he said, \u201cI shall now go there;\u201d so he\nstarted. He found the sister of Turtle at home, and sitting down beside\nher, he said: \u201cI have come for the purpose of marrying you. Will you\nconsent to be my wife?\u201d Like his younger brother, he waited the entire\nday for her reply. When it was nearly night she made him the same\nanswer as she had given his brother; he then went home. Having reached\nthere, his brothers asked him what success he had, and he told them.\nThey answered, \u201cIt is well.\u201d Then the third brother said, \u201cIt must be I\nof whom she is thinking. I shall go there tomorrow.\u201d So the next\nmorning he went to the lodge of Turtle, and finding the sister at home,\nhe sat down beside her, saying, \u201cI am here to know whether we can\nbecome man and wife.\u201d She acted toward him just as she had toward his\nbrothers; so he returned to his home, where he related to them how she\nhad answered him.\n\nThen Turtle, her brother, said: \u201cI think that we are now about to die.\nThe next man who will come is S\u02bbhagodiyoweqgowa, the eldest of the four\nbrothers. You have made a great mistake. You should have accepted the\nyoungest brother. I would have consented had you asked me. The youngest\nbrother is a good man, and he possesses great orenda. But the time is\nnow past. S\u02bbhagodiyoweqgowa has volunteered to come to ask you tomorrow\nto be his wife.\u201d\n\nThe next morning S\u02bbhagodiyoweqgowa, saying to his brothers, \u201cIt has\nbecome evident that it is I of whom she is thinking,\u201d started to call\non her at the lodge of Turtle. Finding her at home, he said, \u201cMy wife,\nI have come after you, so you must go home with me;\u201d thereupon, seizing\nher arm, he attempted to pull her along with him. Being very angry, she\nbitterly resisted him. Turtle, her brother, was at one end of the fire,\nconcealed under the ashes. While S\u02bbhagodiyoweqgowa was struggling with\nthe young woman as he held her by the arm, she managed her defense in\nsuch manner as to cause her captor to step on her brother, who at once\nbit his toe, causing him to release her. Then S\u02bbhagodiyoweqgowa said,\n\u201cBrother-in-law, let go of my toe,\u201d but Turtle still hung to it. At\nthat moment the visitor, taking his staff and putting his foot on the\nend of the firelog, struck Turtle on the head with the staff. As he did\nso, Turtle at once grew magically in size and in the strength of his\nbite. As S\u02bbhagodiyoweqgowa struck him again Turtle increased in size as\nbefore and his bite grew more painful. But S\u02bbhagodiyoweqgowa kept on\npounding him, seemingly unaware that Turtle\u2019s size increased with his\nblows. Turtle continued to grow larger and larger and continued drawing\nin S\u02bbhagodiyoweqgowa until he had swallowed his entire body.\n\nTwo days later S\u02bbhagodiyoweqgowa came away, passing through Turtle\u2019s\nbowels. Thereupon Turtle said to his sister: \u201cIn 10 [321] days\nS\u02bbhagodiyoweqgowa will regain his consciousness, and then he will\npursue us. To run away is our only safety; so let us flee hence.\u201d\nPlacing him in a basket, which she put on her back, Turtle\u2019s sister\nstarted away as fast as she could go.\n\nAfter the expiration of 10 days, as Turtle had predicted,\nS\u02bbhagodiyoweqgowa regained consciousness and, looking around, saw no\none there. Then finding the young woman\u2019s tracks, he pursued her. The\nfugitives had gone a long way when Turtle said to his sister,\n\u201cS\u02bbhagodiyoweqgowa is fast overtaking us and is now near us.\u201d So the\nsister kept on in her flight, and as she got over a fallen tree Turtle\nsaid to her, \u201cLeave me here, and you continue your course.\u201d Obeying her\nbrother, she hastened on her way.\n\nNot long after her departure S\u02bbhagodiyoweqgowa came along. As he walked\nover the fallen tree he stepped on Turtle without seeing him, whereupon\nTurtle promptly bit him again. At this S\u02bbhagodiyoweqgowa exclaimed,\n\u201cBrother-in-law! let go of my foot; you are greatly delaying me on my\ncourse.\u201d But as Turtle gave no heed to what his brother-in-law had said\nto him, S\u02bbhagodiyoweqgowa decided to kill him, and raising his foot\nwith Turtle hanging to it, he beat him against the fallen tree. But as\nbefore, striking Turtle only caused him to grow in size, until he\nfinally became large enough to swallow his enemy again. Turtle waited\nthere for two days until he had excreted S\u02bbhagodiyoweqgowa; then he\nstarted on his way again. While the sister was walking along she was\nsurprised to find her brother, Turtle, on a fallen tree. He had arrived\nthere ahead of her by means of his orenda.\n\nAfter the expiration of 10 days S\u02bbhagodiyoweqgowa regained\nconsciousness, and arising, said to himself, \u201cI have now been asleep a\nvery long time and must continue my hunt\u201d; so saying, he started in\npursuit once more. The young woman was now growing faint and exhausted,\nand her brother said to her as she carried him along in the basket:\n\u201cS\u02bbhagodiyoweqgowa is again overtaking us, and is now very near to us.\nOnce more drop me by the first fallen tree that we come to.\u201d She obeyed\nand, leaving her brother near a fallen tree, kept on her way.\n\nWhen S\u02bbhagodiyoweqgowa came along in due time the orenda of Turtle\ncaused him to pass within reach of the latter, who again seized his\nfoot in his teeth. At this S\u02bbhagodiyoweqgowa said to his\nbrother-in-law, \u201cYou are indeed hindering me greatly in my journey, so\nlet go of my foot,\u201d but Turtle paid no attention to this remonstrance.\nSo S\u02bbhagodiyoweqgowa decided again to beat him to death against the\nfallen tree. So he began to do this, but Turtle only grew in size until\nhe was again able to swallow his brother-in-law. Turtle waited there\nfor two days, and then having gotten rid of S\u02bbhagodiyoweqgowa as\nbefore, he went on in his flight.\n\nAt the expiration of 10 days S\u02bbhagodiyoweqgowa, on regaining\nconsciousness, said to himself, \u201cI have now been asleep a very long\ntime, and I must continue my hunt\u201d; so he resumed at once pursuit of\nTurtle and his sister. In time the young woman again grew faint and\nexhausted, so her brother said to her as she carried him along in a\nbasket: \u201cS\u02bbhagodiyoweqgowa is again overtaking us and is now quite near\nus. Still again drop me beside the first fallen tree to which you come\non our way.\u201d She was willing to obey him, so she did as he said, and\nkept on her way. Once more, when S\u02bbhagodiyoweqgowa came along, Turtle,\nby means of his orenda, causing his adversary to pass within reach of\nhis teeth, again seized him by the foot. S\u02bbhagodiyoweqgowa thereupon\nsaid to his brother-in-law, \u201cYou are indeed greatly hindering me from\ncontinuing my journey in peace; so let go of my foot.\u201d But Turtle did\nnot free him, holding fast to his foot. S\u02bbhagodiyoweqgowa therefore\ndecided to kill him. Raising his foot with Turtle hanging to it, he\nbeat Turtle against the fallen tree; but as he beat him, Turtle grew so\nrapidly in size that he was soon large enough to swallow him again.\nThen Turtle waited there two entire days, and when he had excreted\nS\u02bbhagodiyoweqgowa he continued his journey.\n\nAt the expiration of 10 days, when S\u02bbhagodiyoweqgowa had again regained\nconsciousness, he arose, saying, \u201cI have been sleeping now a long time\nand must continue my journey\u201d; so he once more resumed his pursuit of\nTurtle and his sister. When S\u02bbhagodiyoweqgowa was again overtaking the\nwoman, and while she was running onward, she saw a light ahead, which\nseemed to indicate that there might be an opening there. But she soon\nlearned that this was a lake; and, having arrived on its shore, she\nlooked over the water but could see nothing on the farther side. So she\nsaid to herself, \u201cIt seems that I have got to die; therefore I might as\nwell die here.\u201d With this remark she seated herself on a stone.\n\nIn a short time S\u02bbhagodiyoweqgowa reached her, and seeing her sitting\nthere, he exclaimed, \u201cMy wife, you are waiting for me,\u201d and he seemed\nto be very glad. He took out his pouch, from which he obtained a\nquantity of tobacco; this he began to burn as an offering to the stone\non which the young woman was seated. Moreover, he addressed the stone,\nsaying, \u201cI thank you, because you have been the cause that has made my\nwife wait for me here.\u201d He kept on thanking the stone as he went back\ntoward the forest, also burning tobacco to the other stones.\n\nJust then a man arose out of the waters of the lake, and addressing\nhimself to the young woman, said, \u201cBe quick! Come with me!\u201d She\nimmediately followed him into the water. When S\u02bbhagodiyoweqgowa turned\ntoward the lake again, he saw at once that the woman was gone; all he\nfound were her tracks, which led into the water.\n\nNow, the strange man and the young woman soon came to a lodge in the\ndepths, which they entered. The strange man had a sister, who lived in\nthe lodge. The young woman hung up her basket, which contained Turtle.\nWhenever she ate anything she would drop pieces of food into the basket\nfor her brother, Turtle. Noticing this, the young man\u2019s sister said,\n\u201cWhy do you place food in there?\u201d The young woman replied, \u201cMy brother\nis in there; that is why I place food there.\u201d Then came the question,\n\u201cCan I see him?\u201d The newly arrived woman said: \u201cWait two days, and you\ncan see him; then he will come out as a full-fledged man. He shall be a\nTurtle no longer.\u201d This lodge was situated at the bottom of the lake.\nThe young woman\u2019s brother did come out a full-grown man. Afterward he\nlived with the strange man\u2019s sister as her husband, and his sister\nbecame the wife of the strange man who had rescued her from\nS\u02bbhagodiyoweqgowa on the shore of the lake.\n\n[It is not known by the story-teller who this man and his sister were,\nnor who the four brothers were, with the exception of one,\nS\u02bbhagodiyoweqgowa. These four brothers are Whirlwinds.\u2014Editor.]\n\n\n\n\n\n64. THE MOOSE WIFE\n\nA young man living alone with his mother concluded to go into the\nforest to hunt for a whole year, collecting and drying meat, and\nintending at the end of that period to return to visit his mother. So\nhe traveled a long way into the forest to a region in which he thought\nthere was plenty of deer and other game. There, having built a cabin,\nhe began housekeeping by himself. His daily routine was to make a fire,\nget breakfast, and then start off to hunt. He would stay away hunting\nall day. Often when he got home at night he was so tired that he would\nnot take the trouble to prepare supper, but throwing himself on his\ncouch, he would go to sleep. He was collecting a great quantity of\ncured meat.\n\nOne evening when he was returning from a long tramp he saw as he neared\nhis cabin smoke issuing from the smoke-hole in the roof. At this he\nbecame greatly troubled, for he thought that the fire may have spread\nand ignited his lodge. Running into the lodge as quickly as possible,\nwhat was his surprise to find a bright fire burning in the fire-pit,\nand his kettle, which had been suffered to boil, hanging on the crook\nin such a way as to keep its contents hot. He wondered who had come to\ncook for him, for during the time he had lived there and during his\njourneys he had never found a cabin, nor had he seen a human being. He\nsearched all around to see whether he could find a trace of a person\u2019s\nvisit. He saw that the deer he had brought home the evening before was\ndressed and hung up, that a pile of wood that he had cut had been\nbrought in, that everything had been put in order, and that even corn\nbread had been made. On the way home he had thought of going to bed the\nmoment he set foot in the cabin, so he was greatly rejoiced to find a\nwarm supper awaiting him. He sat down and ate the supper,\nsoliloquizing, \u201cSurely the person who got this ready will come back,\u201d\nbut no one came.\n\nThe next morning he started as usual to hunt. When he returned in the\nevening he looked to see whether smoke was coming out of the smoke-hole\nof his cabin. There was smoke issuing from it, and again he found\nsupper ready for him. On discovering a partially finished braid of\nfibers of bark, he knew that a woman had been at work. He saw,\nmoreover, that she had also put a large number of his green deerskins\nto soak, preparatory to making buckskin. Thereupon he thought how good\nshe was, and he resolved to see her, whomsoever she might be, even if\nhe had to give up hunting in order to do so.\n\nIn the morning he started off as though he were going to hunt, but went\nonly a short way into the woods to a place whence he could watch the\ncabin. He had built no fire that morning, so that he might be able to\ntell the moment smoke began to rise from the lodge. Stealthily creeping\nback toward his home, he soon saw smoke rising from the cabin. As he\ndrew nearer, he saw what to him was a woman come out of the lodge and\ntake up an armful of wood. When she went into the lodge he followed her\nas quickly as possible. There he found a beautiful young woman, to whom\nhe said: \u201cYou have been very kind to me, and I am very thankful to\nyou.\u201d She said in reply, \u201cI knew you were starving for lack of a\nwoman\u2019s aid, so I came to see whether you would take me as your wife.\u201d\nHe accepted her offer, for he was very happy that she was willing to\nremain. She never left him after that. Every day she tanned the\ndeerskins and cooked for him, working hard all the time. His wife was\nbeautiful and he loved her dearly.\n\nBefore the end of a year a boy was born to them, and they were\nperfectly happy. When the time was near to fulfill his promise to visit\nhis mother, she said to him: \u201cI know you promised to visit your mother,\nand the time is now here. I have everything ready for you. I have made\nmoccasins for you and for your mother.\u201d He said in reply, \u201cI wonder how\nI can carry her some meat, for she lives a long way off.\u201d \u201cYou have\nonly to choose the meat you want,\u201d she replied; \u201cI know how you can\ncarry it.\u201d He decided to take some of every kind. She warned him to be\ntrue and faithful to her while away, for many women when they saw what\na good hunter he was would ask him of his mother. She said: \u201cYou must\nbe true to me as I will be to you. You must never yield to temptation,\nfor I shall know if you do, and you will never see me again.\u201d He\npromised her everything she asked. Early the next morning she asked him\nto go to the river with her; it was not far from the cabin. She knew\nhow he came, and that he would reach his mother\u2019s home sooner by going\non the river. When they reached the bank, she took out of her bosom a\ntiny canoe. He wondered what she was going to do with so little a\nplaything. She told him to take hold of one end and to pull away from\nher. On doing so, the canoe stretched out until it was a very large\none. Then they brought on their backs basketful after basketful of\nmeat, which they packed away in the canoe. Giving him a package, she\nsaid: \u201cI have made these moccasins for your mother. Here is another\npackage for you. I wish you to put on a pair every morning, throwing\naway the old ones.\u201d\n\nHe promised to return in the fall, and then they parted. When he\nreached his mother\u2019s lodge the news spread that a certain woman\u2019s son\nhad returned after a year\u2019s hunting, and many came to see him and the\ngreat amount of meat he had brought. He did not tell even his mother\nthat he was married, and many young girls asked for him as a husband.\nHis mother had a beautiful girl in view for him, and continually urged\nhim to marry her, but he would not consent. After a while he said to\nhis mother: \u201cI am going to the woods again. I have a cabin there, and\nsometime you will know why I do not wish to marry.\u201d So saying, he\nstarted off.\n\nWhen he reached the river he shook his boat as his wife had instructed\nhim to do, whereupon it again stretched out. Getting aboard, he started\nup the river. When he neared his cabin, he saw his wife waiting for him\nand his little boy running around at play and they were very happy\nagain. She told him she loved him better than ever, for he had\nwithstood temptation.\n\nAnother year passed. They had all the meat they could take care of, and\nanother boy had been born to them.\n\nAgain she got him ready to carry meat to his mother, just as she had\ndone before. She seemed, however, to feel that this time he would yield\nto temptation, so she said to him: \u201cIf you marry another woman, you\nwill never see me again, but if you love me and your children, you will\nbe true to us and come back. If you are not true, I shall not be\nsurprised if your new wife will soon be sucking her moccasins from\nhunger, for your magic power or orenda for hunting will vanish.\u201d He\npromised her everything.\n\nAs before, on reaching home his fame as a hunter brought many beautiful\ngirls to ask for him in marriage. Again his mother urged him to marry,\nand the temptation to yield then was far greater than the first time,\nbut he resisted and was ready to start for his cabin, when one day a\nbeautiful stranger, appearing in the village, came to his mother\u2019s\nlodge. The mother urged him to marry her, as she was so lovely, and he\nfinally yielded.\n\nThe wife in the woods, knowing the conditions, said: \u201cNow children, we\nmust be getting ready to go away. Your father does not love us and will\nnever come back to us.\u201d Though the children were troubled by their\nmother\u2019s tears, still they were full of play and fun, but the poor\nmother was always weeping while preparing to leave her home.\n\nAfter the man had taken a second wife, the meat in his lodge began to\nfall away strangely. He could almost see it disappear, though there was\na good supply when he married. In a few days but little was left. He\nwent hunting but could kill nothing; he went day after day, but always\nhad the same ill luck, for he had lost his magic power (orenda) for\nhunting, as his wife had foretold. One day when he came home from\nhunting, he found his new wife sucking her moccasin, for she was\nfamishing with hunger. He cried and sobbed, saying, \u201cThis is my\npunishment; she warned me that this would happen if I was untrue to\nher.\u201d Thereupon he decided to go back to his first wife and children at\nonce and never to leave them again.\n\nHe set out without saying a word to the starving wife or to his anxious\nmother. When he reached his cabin not a single footprint was to be\nseen. He went in, but only to find it empty\u2014wife and children were not\nthere, nor any meat, but their worn moccasins were hanging up. The\nsight of these made him very sad. As he was nearly starved, he searched\neverywhere for food. On the hearth he found three small mounds of\nashes, of different sizes, the third being very small. Sitting down, he\nwondered what this could mean, for he knew that it must have been left\nby his wife as a sign to him should he ever come to the cabin. At last\nhe made up his mind that he had three children now, and he determined\nto find them even if he had to follow them to the end of the world.\n\nHe mused, \u201cMy boys are very playful, and as they followed their mother\nthey must have hacked the trees as they went.\u201d Indeed, as the mother\nand the boys were starting away, the boys said, \u201cWe will make some\nsign, so that if our father ever thinks of us and comes back, he will\nbe able to follow us.\u201d But the mother said: \u201cNo, children, you must\nnot; he will never come, for he has another wife, and will never think\nof his children in the woods.\u201d Nevertheless, as they went on and played\nby the way, the boys hacked the trees and shot arrows in sport, so the\nfather was soon able to trace them. He found that after a day\u2019s journey\nthey had camped for the night, for he discovered the remains of a fire,\nand on a tree nearby, four pairs of worn-out moccasins. Tying these in\na bundle, he hung it on his arm.\n\nAgain he walked all day, finally coming to the remains of a fire, near\nwhich he saw four pairs of worn moccasins hanging up as before. He was\nvery tired and hungry.\n\nThe next morning he traveled on and, as before, found the remains of a\nfire and four pairs of worn moccasins hanging on a tree. He always took\nthese with him. Near noon the next day he saw smoke in the distance,\nseeming to rise from a cabin, and so it proved to be. He saw also two\nboys playing around, running, and shooting arrows; on seeing him they\nran to tell their mother that a man was coming. On looking out, she\nrecognized her husband, whereupon she told the boys to stay inside the\nlodge. He had not recognized the children as his sons, but supposed\nthey belonged to people living in the cabin.\n\nAs he was very hungry and tired, he thought he would go in and ask for\nfood. The woman turned her back as he entered, but the eldest boy,\nrecognizing his father, ran to him and put his hand on his knee. The\nfather, however, not recognizing the child, gently pushed his hand\naway. At this moment the mother, turning around, saw this action.\n\u201cThere,\u201d she said, \u201cI told you to keep away from him, for he does not\nlove you.\u201d Now the man, recognizing his wife, cried out, begging her to\nforgive him and to receive him home again. He seemed to be sorry, and\nbegged so hard that she forgave him and brought him his little\ndaughter, born after he had gone away. Ever afterward he was true to\nhis Moose wife (for she was a Moose woman), and never again left his\nhome in the woods. He and his little family were always very happy.\n\n\n\n\n\n65. S\u02bbHAGODIYOWEQGOWA\n\n[Modern]\n\nA number of Indians traveling northward from their village met a\nS\u02bbhagodiyoweqgowa, with whom they talked. He said, \u201cHawenniyo caused me\nto be around to assist you.\u201d His mouth was drawn up on one side and\ndown on the other. Continuing, he said: \u201cIf anyone mocks us in earnest,\nwe will enchant him by sorcery. You may go to work making a mask\nrepresenting a face like mine, and then you can cure by means of it the\nsick who are troubled by us, the S\u02bbhagodiyoweqgowa. In this way you may\ntake my place.\u201d So the people made wooden masks, to be used as\ndirected. This, it is said, is the origin of the Society of False\nFaces, or Maskers, so prominent among the Seneca.[322]\n\n\n\n\n\n66. THE PORCUPINE\u2019S GRANDSON AND THE BEAR\n\nA widower, who had a small son, married a second time. Soon after this\nevent he took his wife and child into the forest to hunt. They lived\nvery happily until the new wife began to think that her husband loved\nhis child better than he did her. This troubled her beyond measure, so\nthat she became very uneasy, thinking of nothing else. Then she began\nto study how to get rid of the boy, and at last resolved to destroy\nhim.\n\nSo one day while her husband was out hunting, she took the boy into the\nwoods to a cave, whose mouth was closed with a rock. She rolled away\nthe stone from in front of the opening, at the same time telling the\nboy that there were bears in the cave, and that he must run in and\nscare them, so that they would run out at the other end. He crept in,\nand immediately the woman rolled the stone back over its mouth, and\nthen deserted him.\n\nWhen night came the father returned from hunting, and immediately\nmissing his boy, asked where he was. The woman answered that he was at\nplay when she went to gather bark, and that when she came home she\ncould not find him, asserting further that she had been hunting in all\ndirections for him, and that she was afraid he had been carried off by\nsome wild beast. The father was nearly crazed by this event, and for\nmany days hunted for his boy, but he could find only the tracks made by\nhis little moccasins far into the woods\u2014tracks which the wicked\nstepmother had (artificially) made to mislead and deceive the father.\n\nWhen the child found himself fastened in the cave he began to scream\nand cry, and his strength was giving way and he was near fainting when\nhe thought he heard a voice saying: \u201cPoor child, stop crying! I am your\ngrandmother. I will give you food.\u201d This was a Mother Porcupine. Wiping\naway his tears with her paw, she brought him food, which he thought was\nvery good, though it was only hemlock burs. She gave him some of the\nfood which she had saved for herself. After eating he was contented,\nwhereupon she said, \u201cYou are very tired, my dear little grandson; come\nand lie down.\u201d In this way she fed and cared for him a long time.\n\nOne day she said: \u201cMy stock of food is exhausted, and as it is now\nspring, we should not be cold out of doors. Your stepmother has\nfastened us in here. I must call on our neighbors to let us out, and\nwhen we are out, I will leave you in their care and go in search of\nfood for myself.\u201d Approaching the opening, the Porcupine called aloud\nfor help. Afterward the boy thought they went back into the cave, and\nthe Porcupine said: \u201cMy dear grandson, we must now part. I feel very\nsad but it can not be avoided. I will give you this advice. They will\ncome and let us out, and you will go with them. You must be obedient\nand do just as you are told to do, and all will be well in the end.\u201d\nSoon they heard noises with the sound of voices outside the cave, and\nafter a while a great crowd seemed to be collected. The imprisoned ones\nheard the chief of the assembly say: \u201cAll who heard the call have\ncome.[323] Now we want to know who will roll the stone away?\u201d Birds\ncame and pecked at it in vain; they could do nothing. Then the smaller\nanimals scratched at it. One after another failed. At last a wolf came\nforward, saying, \u201cI can pull the stone away; I am the man to do it.\u201d\nPushing his long claws under it, he pulled and pulled, until at length\nhe exerted so much strength that his hold gave way and he fell over on\nhis back. Then the deer tried with his long horns to raise the stone.\nAll tried, every one in his own way, from the smallest to the largest\nanimal (for all were present that had heard the call), except the\nshe-bear; she sat at a short distance with her little family around\nher, consisting of three young cubs. When all the rest had failed, she\nsaid, \u201cWell, I will try.\u201d Walking up slowly and majestically to the\nblocking stone, she examined the scratches made by the other animals\nuntil she made up her mind how to act, and then she very quickly got\nthe stone away. Then peeping in, she saw a Porcupine and a human being,\nwhereupon she hurried away from the opening as though she was greatly\nfrightened. As the other animals looked in, they, too, took to their\nheels until they were far enough away to make sure of escape; then they\nwaited to see what was to take place.\n\nThe Porcupine, coming out, told them not to be frightened. Said she,\n\u201cWe are very poor, my grandson and I.\u201d She told them further how he\ncame there and that her stock of food was exhausted, adding, \u201cMany of\nyou are well able to care for him, so I want you to take charge of my\ngrandson.\u201d All, even the birds, announced their willingness to do so.\n\u201cNow,\u201d she continued, \u201cI want to know what you will give him to eat,\nand when I make up my mind that my grandson can live on the food that\nany one of you can supply, I will give him to that one. To my faithful\nfriends, the birds, I give thanks; you may go, for I do not think my\ngrandson could live on anything you could give him.\u201d\n\nAll had brought specimens of what they could furnish and had laid them\nbefore the Porcupine. The wolf, coming forward, laid down what he had.\nThe Porcupine examined it and then asked, \u201cWhat would you do in case of\ndanger?\u201d \u201cOf course we should run,\u201d the wolf replied, thereupon running\noff to show her, and then coming back. \u201cNo, my grandson can not go with\nyou; he could not run fast enough.\u201d The deer came forward with the most\nsuitable food, but when the Porcupine asked, \u201cWhat would you do in case\nof danger?\u201d the deer ran off at such speed that his horns could be\nheard rattling through the woods. Last of all the old bear came\nforward, saying: \u201cYou have all failed. Though I have a large family of\nmy own, I will take the boy and will feed him as I feed my cubs, on\nblackberries, chestnuts, and fruit.\u201d When asked what she would do in\ndanger, going back to her little cubs, she gave them the sign of\ndanger, at which they all crouched down beside a log while she lay at\ntheir side watching. She said: \u201cThat is what I do, and thus we lie\nstill until I think the danger is past. I know where the berries grow\nin abundance, and I will take them there. I know also where my winter\nquarters will be; there my cubs will get nourishment by sucking my fat\npaws.\u201d The Porcupine then said: \u201cYou are the one to care for my\ngrandchild. I wish you to take good care of him. I am now going for\nfood.\u201d The boy never saw the Porcupine again. The child thought the\nbear took him by the hand, and that she was like a human being, and\nthat they were all like real people.\n\nShe led the boy and the cubs to the place where the berries and\nchestnuts were abundant. They played as they went along. The young\nbears became very fond of the boy. When the old mother bear was lying\nasleep in the sun, and they were at play, the cubs would pull the boy\u2019s\nnails to make them long like theirs, and they tried to teach him how to\nclimb and run up the trees as they did. At last he was almost equal to\nthem in skill in these exercises, his nails having grown long and\nsharp.\n\nOne day the old bear woke up and could not see the boy. At last she saw\nhim high up in a tree a long way off. Then she scolded her cubs and was\nangry with them, and made the boy\u2019s nails as they originally were. So\nthe many days of summer passed. The cubs and the boy were great friends\nand they had him sleep between them and their mother.\n\nWhen winter came, the old bear said, \u201cIt is time to go to our winter\nquarters\u201d; so she took them to a tall, hollow tree, into which they all\nclimbed, finding therein a comfortable place. Here they remained; and\nthe boy thought they had plenty of room. He and the cubs played\ntogether and were very happy. The old bear slept most of the time, but\nwhen she heard a sound she would awake instantly and would say, \u201cYou\nmust keep very still; there is a hunter near.\u201d In the tree was an\nopening from which she had an outlook. Soon after the warning they\nwould see a man coming toward the tree. Then the boy thought he saw the\nmother bear, putting her paw into her pocket, draw out an object that\nhad two prongs. As the hunter approached she would thrust this out\nthrough the hole, moving it to and fro until he passed; then she would\ndraw it in again.\n\nAll went well until one day toward spring, when the fatal moment came.\nThe mother bear heard a hunter approaching again and, although they all\nkept very still, she said, addressing the child: \u201cI think our time has\ncome; our separation is near; you can remain here, but we must go, for\nwe are bears, but you are a human being. They will take you out and\ncare for you.\u201d Then the child and the cubs saw the hunter coming. She\nput out her two-pronged bough but could do nothing; all her magic power\nwas gone. When the hunter came up, seeing the claw marks on the bark of\nthe tree, he concluded there must be bears within. The old bear knew\nall was over, so she said to the eldest of her cubs, \u201cYou must go first\nand the others must follow.\u201d At this the eldest climbed up and out, and\nat that instant the boy heard the twang of the bowstring and impact of\nthe arrow, and as he watched the little bear it seemed to throw off a\nburden, which fell to the ground, while the little bear itself [324]\nwent straight on without stopping. Then the other little bears\nfollowed, one and all sharing the fate of the first; each time one\nemerged the boy heard the same sounds and saw the burden fall, but as\nhe saw the little bears still running on, he was not frightened. Then\nthe old bear said: \u201cNow, I have to go. You must be good and obedient\nand all will be well with you\u201d; then she went out. He heard the same\nsounds as before and saw her drop on the ground; knowing she was\nkilled, he began to scream. The hunter, hearing him, was astonished.\nThen, remembering having heard that a child had been lost, he though it\nmight be the child in this tree. So he set to work to get the boy out,\nand soon succeeded in doing so. He found the child naked and unable to\nspeak a word, having forgotten how to talk. Skinning the largest cub,\nthe hunter made leggings for the child from the skin. The boy was\ngrieved to see his companions dead and cut up, but he could not speak\nto let his rescuer know how dear they were to him. The hunter took the\nboy to his father, who was overjoyed to see his child again. Ever\nafterward he kept the boy near himself, and in the future all was well.\n\n\n\n\n\n67. GENONSGWA\n\nAn old woman, the eldest of her people, lived in the forest with two\ngrandchildren, a boy and a girl. One day while the old woman was away a\nfemale Genonsgwa came into the lodge and picked up the younger child,\nthe girl. After speaking kindly to her, saying that she was a good\nlittle thing, she swallowed her. Then she began to talk to the boy,\ntelling him how well he looked, and that he was wholesome, but she did\nnot kill him. Sitting on the bed, she told the boy that if he would get\non her back, she would take him out to find his grandmother. After\nclimbing on her back, he soon became frightened, whereupon he grasped\nher so tightly that he became fastened to her back so that he could not\nget off, though he tried hard to do so. The Genonsgwa, rising, went in\na direction different from that in which his grandmother had gone. The\nboy told her of her mistake, but she said, \u201cOh! we shall come to the\nplace where she is.\u201d The Genonsgwa went very far into the woods. The\nboy began to cry for his grandmother, and cried so hard that the\nGenonsgwa told him to get off her back; she did not like to hear him\ncry, she said, but as she wanted to eat him, he did not get off; in\nfact, he could not do so. Fortunately, the Genonsgwa could neither get\nher hands around to pull him off, nor turn her head to bite him. She\ncould not get at him in any way. Knowing this, the boy clung to the\nmiddle of her back, realizing that she would eat him up if he slipped\ndown. They traveled on thus for many days.\n\nWhen the grandmother came back to her lodge and found that the boy and\nthe girl were not there, she became very uneasy. She searched for them\nbut found no trace of either. After a while, finding the tracks of the\nGenonsgwa around the lodge, she guessed what the trouble was. The old\nwoman followed the trail of the Genonsgwa, saying that she was bound to\nget her grandchildren back.\n\nGenonsgwa tried to get the boy off by rubbing him against a hickory\ntree. The boy said, \u201cOh! I like that. Rub harder!\u201d At this she stopped\nrubbing him against the tree and went on. The grandmother followed in\nthe form of a Whirlwind, whereupon Genonsgwa said to the boy, \u201cYour\ngrandmother is coming as a Whirlwind, and she will strike and kill us\nboth.\u201d The boy was silent. Looking for refuge, she found a hiding place\nin a deep ravine, in which she dug a hole, and going in, covered\nherself with the earth which slipped down from above. The two heard\nDagwanoenyent, the grandmother, coming. \u201cNow,\u201d Genonsgwa said, \u201cyou can\nhear your grandmother coming.\u201d The Dagwanoenyent rushed over the place\nwhere they lay hidden. The boy shouted to his grandmother, who, hearing\nhim, changed her course, coming straight back to the place they were\nin. She blew off the earth from the hiding place, so that Genonsgwa\nbecame just visible above the surface. Then the grandmother asked the\nboy whether he was there. He answered, \u201cYes.\u201d The Genonsgwa lay still,\nwhispering to the boy, \u201cBe quiet! Your grandmother will see us.\u201d The\ngrandmother then called the boy by name, \u201cDagwanoenyentgowa,[325] get\noff Genonsgwa\u2019s back.\u201d Having done so, he went a short distance from\nthe cliff. Then the old woman hurled rocks at the Genonsgwa, and after\nbreaking all her clothes of rock, killed her.\n\nThe old woman now went toward home with her grandson. On the path she\nsaid: \u201cNever allow yourself to be treated this way again. Never allow\nyourself to be maltreated by anyone. You can master all those\nGenonsgwashonon,[326] if you will only use your power, for you, too,\nare a Dagwanoenyentgowa.\u201d The old woman remained at home a few days\nwith her grandson. Meanwhile some of the Genonsgwa\u2019s people found the\ntrail of the Genonsgwa woman, which they followed until they came to\nthe place where her stone clothes were rent, and she was killed. When\nthey asked of it, the spirit of the Genonsgwa told how she had been\nkilled and how her coat had been rent.\n\nThe headman of the Genonsgwa now resolved to muster a large company of\ntheir people and kill the old woman, Dagwanoenyentgowa. While they were\npreparing for this, the old woman found out their plans when she was\nout on her journeys and said to her grandson, \u201cWe must go to get your\nsister out of the belly of the Genonsgwa woman, for she is sitting\nthere crying for me all the time.\u201d So they set out for home, and when\nthey reached the place where the Genonsgwa woman lay dead, the\ngrandmother, having built a small fire, began to burn tobacco on it for\nher granddaughter, saying, \u201cThis is what we like; this is what we\nlike.\u201d They burned perhaps half a pouch full of tobacco, meanwhile\nfanning the smoke toward the Genonsgwa woman all the time, and saying:\n\u201cThis is what we like. Do you come out of Genonsgwa\u2019s belly.\u201d There was\nno sign yet of her granddaughter. She had not yet come forth. At last\nthe old woman said to her grandson: \u201cWe must have more help. You have a\ngreat many relatives\u2014uncles, aunts, and cousins. We must call them\nhere.\u201d Thereupon the old woman, Dagwanoenyentgowa, called repeatedly.\nThey came one by one. Soon there was a great number of them. Having\nbroken up and removed all the clothes of the Genonsgwa, they threw them\naway, leaving the dead body naked. Then the old woman, building a fire\nat Genonsgwa\u2019s head, burned tobacco on it. All the Dagwanoenyent people\nwalked around the fire, each throwing tobacco on it and saying, \u201cThis\nis what we like.\u201d After each one had gone around once and had thrown\ntobacco into the fire once, the young girl started up in the\nGenonsgwa\u2019s belly, and panting for breath, walked out, saying, \u201cHow\nlong have I been here?\u201d They gave her more tobacco smoke, which she\ninhaled until she gained full strength. Then all went home, the old\nwoman and her two grandchildren to her own lodge, and the other\nDagwanoenyents each to his or her lodge.\n\nAfter they had been home a while a Genonsgwa came to the old woman\u2019s\nlodge, who talked pleasantly, inquiring how they were. Having found out\nthat they were only three in number, the Genonsgwa went back home,\nthinking it would be a small work to kill them all. After the Genonsgwa\nwent away the old woman said: \u201cWe are in trouble now. There is a great\nnumber of these Genonsgwa people leagued against us. They are assembled\nsomewhere, not far away. When this struggle commences we do not know\nwhether we shall be able to come home here again or not.\u201d As soon as\nshe had finished talking with her grandchildren, the old woman, going\nout, called, \u201cDagwanoenyents!\u201d The girl, not knowing what that meant,\nasked her grandmother, who said: \u201cI am calling your relations to help\nus. You are a Dagwanoenyent, too.\u201d The Dagwanoenyents came one by one.\nWhen all had come, there were 60 besides the old woman and her two\ngrandchildren. Dagwanoenyentgowa now said: \u201cEach one must have a stone\nto strike with, just heavy enough to handle with ease.\u201d When they had\ngathered stones the Genonsgwa began to come, thousands upon thousands\nin number. The Dagwanoenyents were frightened when they saw them, but\nthe old woman who led them said: \u201cWe must separate and attack them\nsingly. Have faith to kill each one with but one blow, and you will do\nit. You must keep the stones in your hands. Be firm and retreat slowly\nin different directions.\u201d The Dagwanoenyents took her advice. Whenever\nthey had a chance, they struck and killed a Genonsgwa, retreating all\nthe time and killing the Genonsgwa for a long distance. The old woman\nthen told all her people to go up a high mountain toward the south,\nahead of them, fighting as they went. She continued: \u201cWhen we all reach\nthe top, we shall go down a short distance on the other side. The\nGenonsgwa will come to the top and we shall strike them. One lot of us\nmust strike from the east, and the other from the west side, and we\nmust get behind them and drive them forward into the great ravine on\nthe south side of the mountain, where a river runs by. There they will\nall perish.\u201d The Genonsgwa came to the mountain top, where there was a\nlarge clear space. Looking around on every side, they saw nothing of\nthe Dagwanoenyents, hence they thought the Dagwanoenyents had gone for\nfood. They had not stood there long, however, when they heard the sound\nof the wind below them on both sides of the mountain. The noise grew\nlouder and louder, until presently the Dagwanoenyents struck them on\nboth sides, and uniting in their rear, fell upon them from behind also.\nSo terrible were the attack and the power of the Dagwanoenyents, that\nthey tore all the trees out by the roots and swept the earth off the\ntop of the mountain, hurling the rocks and trees and Genonsgwa into the\nravine and river below. The Genonsgwa were piled upon one another like\nthe rocks on the banks and in the bed of the river. The Dagwanoenyents\nwere now dancing on the mountain top, and the old woman said: \u201cWe have\nhurled the Genonsgwa down there and we would better finish them. Half\nof you go along the ridge running south from this mountain east of the\nriver, and the other half along the western ridge, and blow all the\ntrees and stones and earth into the great ravine.\u201d They did this, and\nwhen they came together they had stripped the mountain spurs naked.\nMeanwhile the river forced everything to the end of the ravine, where\nit piled up the d\u00e9bris of fallen trees in a great dam, so that the\nriver became a lake on the south side of the mountain. This lake is\ncalled Hadiqsadon genonsgwa ganyudae; that is, the grave of the\nGenonsgwashonon, or Genonsgwa people.\n\n\n\n\n\n68. HINON, HOHAWAQK [327] AND HIS GRANDMOTHER\n\nThere was a very poor little old woman, who lived in the woods. She was\nso destitute that she was nothing but skin and bones. She dwelt in a\nsmoky little lodge and cried all the time, both day and night. Her robe\nof skins was so old and dirty that one could not tell without\ndifficulty of what material it was made. She had seven daughters, six\nof whom were carried off one after another by hostile people, while the\nseventh died.\n\nThe daughter who died had been buried some time when one night the old\nwoman heard crying at the grave. Going to the grave with a torch, she\nfound there a naked baby. The child had crawled up out of the grave\nthrough a hole in the earth. Wrapping the baby in her blanket, the old\nwoman took it home. She did not know, she did not even suspect, that\nher daughter was with child when she died.\n\nThe little boy grew very rapidly. When he was of good size the old\nwoman came home one day from gathering wood but could not find him.\nThat night it stormed, with thunder and lightning raging. In the\nmorning the child returned to her. His grandmother asked, \u201cWhere have\nyou been, my grandson?\u201d \u201cGrandmother,\u201d said he, \u201cI have been with my\nfather; he took me to his home.\u201d \u201cWho is your father?\u201d \u201cHinon is my\nfather; he took me home first, then we came back and were all about\nhere last night.\u201d The old woman asked, \u201cWas my daughter, your mother,\nin the grave?\u201d \u201cYes,\u201d said the boy, \u201cand Hinon used to come to see my\nmother.\u201d The old woman believed what he said.\n\nAs the boy grew he used to make a noise like that of thunder, and\nwhenever Hinon came to the neighborhood he would go out and thunder,\nthus helping his father, for he was Hinon Hohawaqk, the son of Hinon.\n\nSome time after this the boy asked his grandmother where his six aunts\nwere, and the grandmother answered: \u201cThere are an old woman and her\nson, whose lodge is far away; they live by playing dice and betting.\nYour aunts went one by one with a company of people, and played dice\n(plum pits); being beaten, their heads were cut off. Many men and women\nhave gone to the same place and have lost their heads.\u201d Hinon Hohawaqk\nanswered, \u201cI will go, too, and will kill that woman and her son.\u201d The\nold woman tried to keep him home, but he would not remain with her. He\ntold her to make two pairs of moccasins for him. He was very ragged and\ndirty, so she made the moccasins and got him the skin of a\nflying-squirrel for a pouch.\n\nSetting off toward the west, soon he came to a great opening where\nthere was a large bark lodge with a pole in front of it, and on the\npole a skin robe. He saw boys playing ball in the opening, and going on\na side path, he heard a great noise. After a while the people saw him,\nwhereupon one of them said, \u201cI do not know where that boy comes from.\u201d\nThe old people were betting and the boys were playing ball. Soon an old\nman came up to Hinon Hohawaqk and gave him a club; he played so well\nthat the old man came again, saying, \u201cWe want you to play dice; all the\npeople will bet on you.\u201d A bowl was placed on an elk skin lying under\nthe pole. The woman and her son were there and the other people stood\naround. Hinon Hohawaqk answered, \u201cI do not know how to play the game.\u201d\nThe old man replied, \u201cWe will risk our heads on you;\u201d so he followed\nthe old man. He saw a white stone bowl as smooth as glass. The old\nwoman was sitting there on the elk skin, ready to play, and Hinon\nHohawaqk knelt down beside the bowl. She said, \u201cYou play first.\u201d \u201cNo,\u201d\nanswered he, \u201cyou play first.\u201d So she took out her dice, which were\nround and made from plum stones, and blowing on them, cast them into\nthe bowl, which she shook, at the same time calling out, \u201cGame! game!\u201d\nThe dice flew up into the air, all becoming crows and cawing as they\nwent out of sight. After a while they came down, still cawing, and\nresumed the form of plum stones as they settled in the bowl. The old\nwoman had three plays to make a count of seventeen. She threw three\ntimes but got nothing. Then Hinon Hohawaqk in order to win took dice\nout of his pouch of flying-squirrel skin. The old woman wanted him to\nuse her dice, but he would not touch them. Placing his dice in the\nbowl, he shook, whereupon the dice, becoming ducks, flew upward. They\nwent very high, and all the people heard them as they rose; when they\ntouched the bowl again they were plum stones, and scored 10. Then Hinon\nHohawaqk shook the bowl again, calling, \u201cGame! game!\u201d while the old\nwoman called out, \u201cNo game!\u201d Back came the dice, scoring another 10. He\ncast the third time and scored 10 more. He had won. Then he called the\npeople to see him cut off the heads of the old woman and her son. \u201cNo,\u201d\nsaid the old woman, \u201cyou must play again. Here is my son; you must play\nball with him, and if he loses we shall both forfeit our heads.\u201d At\nthis Hinon Hohawaqk asked the old man what he thought. The people,\nseeing how skillful he was, said \u201cPlay!\u201d whereupon he went to the\nball-ground, ragged and looking poor. There were but two playing, one\non each side. Hinon Hohawaqk jumped, knocking the club far out of his\nopponent\u2019s hand. Then the old woman\u2019s son ran for his club, but before\nhe could get it back Hinon Hohawaqk had sent the ball through the goal\nposts. This was repeated seven times and Hinon Hohawaqk won the game.\n\u201cNow,\u201d said he to all the people, \u201cyou can have the heads of the old\nwoman and her son.\u201d The two heads were cut off, and the boys played\nwith the old woman\u2019s head over the whole field.\n\n\u201cNow,\u201d said Hinon Hohawaqk; \u201cI am going to bring my grandmother to this\nplace, and we must all come here to stay and have this long dwelling in\nwhich to live.\u201d All went home to their lodges, and as the Son of\nThunder went, he sang praises of himself, and his grandmother heard him\non his way. He told her what he had done, saying, \u201cWe must all go there\nand live in that fine dwelling and field.\u201d She prepared provisions and\nthey went. It took them a long time to reach the place. All the other\npeople having reached there also, they built dwellings around the\nfield. When all had settled down, Hinon Hohawaqk called them to the\ncouncil lodge to have a dance. After they had finished the dance, all\nwent to their homes. Putting away her old blanket, the grandmother\nbegan to dress. Having put on the clothes left by the old woman who\nlost her head, soon she looked like a young woman and lived happily.\nAfter a time Hinon Hohawaqk went off with Hinon, his father, with whom\nhe stayed all winter.\n\nIn the spring the old woman was uneasy in her mind. She heard thunder\nin the west, and soon afterward her grandson came to the lodge. She was\nvery glad to see him. \u201cWhere have you been?\u201d she asked. He answered:\n\u201cAt the great mountain far off in the west. I have been with my father\nhelping the nations and protecting men.\u201d After that he remained with\nhis grandmother all summer. Once in a while he would go away when it\nbegan to storm but would come back again when the turbulence of the\nweather ceased.\n\nHe lived a long time in this way, until at last he said to his\ngrandmother: \u201cI have an uncle living in the west; some witch stole him\nfrom you. I must go to find him.\u201d So he went to the west to search for\nhis uncle. He went on till he came to a lodge in which he saw a woman\nsitting by a fire, with her head resting on her hands. She would not\nanswer when he asked where his uncle was. Soon afterward he went out,\nand taking his war club from his pouch, he knocked her on the head,\nkilling her. When he had killed the woman he went out and walked all\naround the lodge, mourning and looking for his uncle. At last he heard\nthe moaning of a man. He looked into the trees, for he could not see\nany one on the ground, but could not find him. Soon he came to a large\nslippery-elm tree, the great roots of which held down a man, his head\ncoming out between two roots on one side and his feet between two on\nthe other side, while the tree stood just on the middle of his body. He\nwas calling to his nephew to give him a smoke. The latter answered:\n\u201cOh, poor uncle! how badly off you are. Oh, poor uncle! I will give you\na smoke very soon.\u201d Then he kicked over the tree, saying, \u201cRise,\nuncle!\u201d at which the uncle rose, well. Taking out his pouch, Hinon\nHohawaqk gave the old man a smoke, which pleased and strengthened the\nuncle very much. He told his nephew how the woman had beguiled him to\ngo with her, pretending that she wanted to marry him. When she had him\nat her lodge, however, she ate him, putting his bones under the elm\ntree. Then both the uncle and the nephew went home to the long lodge.\nThe old grandmother was surprised and glad to see them.\n\nAll lived happily in their home till one day when the Son of Thunder\nwent off in a storm. When it was over he brought home a wife. After\nthat, when he went away in a storm his wife was uneasy, not knowing\nwhere he was, for her husband had brought her home on his back such a\nlong distance in the storm. In due time she gave birth to a son. When\nthe boy was large enough to run about, the old man, the uncle of the\nSon of Thunder, whose bones had lain under the elm tree, began to teach\nhim, and soon he was able to make a noise like thunder. One day the boy\nfollowed his mother out of the lodge. They had a small dog, and as the\nboy was running after his mother, somebody seized him and rushed away;\nbut the dog ran after him, and, contriving to seize his feet, pulled\noff his moccasins, which he carried home. This was the first indication\nthe woman had that her boy was gone. Hinon Hohawaqk was off with a\nstorm at the time, and when he came home his wife asked whether he had\ntaken the boy. \u201cNo,\u201d said he. \u201cOh! he is lost,\u201d cried she. \u201cOh, no! he\nis all right,\u201d said Hinon Hohawaqk; \u201che has many relations around the\nworld\u2014uncles and cousins.\u201d The boy stayed away all winter. One day when\nthe winter was over he came home with his father. Then Hinon Hohawaqk\nsaid to the people of his family, \u201cWe must all move away and live with\nmy father.\u201d The old woman said, \u201cNo, we can not go; it is so far and I\nam so old.\u201d \u201cI will carry you there in a little while,\u201d said the\ngrandson. Thereupon Hinon Hohawaqk began to thunder, and lightnings\nflew around. The lodge was torn to pieces and blazed up in flames. All\nthe rocks and lodges in the opening were broken to pieces. Hinon\nHohawaqk and all of his people rose in the air. The east wind began to\nblow, bearing them to lofty mountains in the west, where they found old\ngrandfather Hinon. All live there in the caves of the rocks to this\nday.\n\n\n\n\n\n69. HAGOWANEN AND OT\u02bbHEGWENHDA [328]\n\nAt Hetgen Tgastende [329] lived a man named Hagowanen, who possessed\npotent orenda (magic power), and who belonged to the Donyonda people.\nOne day he set out to hunt. In his canoe he sailed across a broad lake\nin front of his lodge, and then, leaving his canoe on the other side,\nhe traveled five days toward the west. Then he collected wood and made\na camp.\n\nOn the first day of his hunting he killed five bears and deer, which he\nbrought into his camp, saying, \u201cWhat bad luck I have had today!\u201d On the\nsecond day he killed 10 bears and 12 deer and brought them home and\nskinned and roasted them to dry the meat of the 15 bears and 18 deer\nwhich he had killed, finishing the work before daylight. The next\nmorning he said, \u201cI must go after more meat.\u201d That day he killed 24\ndeer and 20 bears and brought them into camp, and skinned them and\nfinished roasting the meat precisely at midnight. Then he said, \u201cI\nthink I have enough now.\u201d Putting all the meat into one heap, he tied\nit up with bark ropes. Then he shook the package, saying, \u201cI want you\nto be small,\u201d at which it shrank into a small package, which he hung in\nhis belt. In the same way be made the skins into similar bundles, which\nhe hung to his belt, and then set out for home.\n\nWhen Hagowanen reached the lake he could not find his canoe; he looked\neverywhere, but he could see nothing of it. At last, he saw on the\nshore a man whose name was Handjoias.[330] When they met, this man\nasked, \u201cWhat have you lost?\u201d \u201cMy canoe,\u201d answered Hagowanen. \u201cWell, the\nman who lives on that island yonder was here yesterday, and he took\nyour canoe,\u201d replied Handjoias. \u201cWho is the man on the island?\u201d said\nHagowanen. \u201cHe is one of the Ganyaqden331 people,\u201d was the answer. \u201cHow\nam I to get my canoe back?\u201d inquired Hagowanen. \u201cGive me what meat you\nhave, and I will get it for you,\u201d said Handjoias. \u201cWhat am I to eat if\nI do that?\u201d replied Hagowanen. \u201cI will do better, I will bring the\ncanoe. Take your meat home, and roast it, keeping half and putting the\nother half outside of the door of the lodge for me,\u201d declared\nHandjoias. \u201cVery well,\u201d answered Hagowanen. Handjoias, who himself had\ntaken the canoe to the island, now brought it back, saying: \u201cThat man\non the island is a very ugly fellow. He almost killed me.\u201d Getting into\nhis canoe, Hagowanen sailed home; on arriving he drew up his canoe\nsafely on the rocks. Then he untied and threw down the bundle of meat,\nwhich in a moment regained its natural size. The meat he piled up\ninside of the lodge, and tanned the skins, but he never paid Handjoias\nfor bringing back the canoe.\n\nAfter a time a woman of the Hongak (Wild Goose) people came to\nHagowanen\u2019s lodge, bringing a basket of marriage bread, and saying, \u201cMy\nmother has sent me to Hagowanen to ask him to take me to wife.\u201d\nHagowanen hung his head a while thinking, and mused, \u201cI suppose nothing\nill-starred will come of this.\u201d Then, looking at her, he said, \u201cIt is\nwell; I am willing to do what your mother wants me to do.\u201d On hearing\nthis reply the woman was glad. She placed the basket of nuptial corn\nbread before him. In accepting it he said: \u201cI am thankful. For many\nyears I have not tasted bread which was made by a woman.\u201d So he ate\nsome of the bread, whereupon they became husband and wife.\n\nAt the end of the first year the Hongak woman bore a son to Hagowanen,\nand so she did every year until at last they had ten sons, whom they\nnamed in their order from the eldest to the youngest, as follows: (a)\nTgwendahenh Niononeoden;[332] (b) Hononhwaes; (c) Haniodaqses; (d)\nHagondes; (e) Dahsihdes; (f) Dahsinongwadon; (g) Daheqdes; (h)\nOeqdowanen; (i) Donoengwenhden; and (j) Ot\u02bbhegwenhda.\n\nThey lived together for some time at Hetgen Tgastende, until one\nmorning when Hagowanen, who was sitting on a stone outside the lodge\nwith drooping head, said to himself: \u201cWell, I have many children now. I\ndid not think that woman would have so many. I must go home again.\u201d So\nhe rose, and going aboard his canoe, sailed away across Ganyodaeowanen\n(\u201cThe Big Lake\u201d). After a while his wife, missing him, said, \u201cWhere is\nmy husband?\u201d She looked out and around everywhere but could not find\nhim. The eldest son was then a youth and the youngest a lively little\nboy.\n\nOne day the eldest said, \u201cI am going to look for my father, and see\nwhere he is.\u201d The mother rejoined, \u201cYou will get lost on the way.\u201d \u201cOh,\nno! I will not get lost,\u201d he replied. At this the mother continued,\n\u201cThen you may go.\u201d So he set out, traveling northward. While going\nacross a rocky place he found a trail. \u201cThis looks just like my\nfather\u2019s trail,\u201d said he, following it. Soon he came to a cross-trail,\nand after examining it, he said: \u201cI wonder where this path comes from\nand where it goes. Well, when I return, I shall find out.\u201d Not far from\nthe cross-trail he came to a lodge, and as the trail led up to it, he\nentered. Looking around, he saw an old man in the southeast corner of\nthe room; another in the southwest; a third, in the northwest; and a\nfourth, in the northeast. All sat smoking. The youth looked for his\nfather, saying, \u201cHe must be here somewhere.\u201d The first old man, raising\nhis head, looked at him and asked: \u201cWell, my grandson, what are you\ndoing here? Come this way, if you want to see your father. I will show\nhim to you; he is right here.\u201d On the youth approaching, the old man\ntook him by the hair, and bending his head forward over a bark bowl,\ncut it off, saying: \u201cI am glad that a young game animal has come. It\nmust be good eating, as it is just the right age.\u201d So saying, he began\nto quarter the body.\n\nAfter the people at Hetgen Tgastende had waited for some time without\ntidings of the eldest brother, Hononhwaes, the second son of the Hongak\nwoman, said, \u201cI want to follow my elder brother.\u201d \u201cOh, my son!\u201d said\nthe mother, \u201cdo not go away; something evil has befallen your brother.\u201d\n\u201cI must go,\u201d said the boy; \u201cI can not resist the desire. I must see my\nbrother and father.\u201d So he began to prepare for the journey, putting on\na hunting shirt, leggings, and moccasins of buckskin, and taking his\nbow and arrows. His mother cried all the time, but she could not stop\nhim from going. He went northward, as his brother had done, going over\nthe same trail, until he arrived at the cross-trail and the lodge,\nwhere he saw the four old men smoking in the four corners of the room.\nHe of the northwest corner spoke, saying, \u201cMy grandson, do you want to\nsee your father? Come here and you shall see him.\u201d He went forward and,\nlooking into a large bark bowl half full of water, he saw the faces of\nhis father and brother. As he was gazing on them, the old man cut off\nhis head also, rejoicing as before.\n\nNine of the Hongak brothers went, one after another, in search of their\nfather and brothers, and all were killed by the four old men in the\nsame lodge. At last the tenth and youngest, Othegwenhda, who was still\nsmall and young, said to his mother, \u201cI should like to follow my\nbrothers.\u201d \u201cOh, my son!\u201d said the mother, \u201cyou must not go. There are\nfour brothers, old men, living on the road, who are called Hadiiades\n(Blacksnakes). They have great magic power.\u201d \u201cBut,\u201d said he, \u201cI must\ngo. I want to see my brothers very much.\u201d \u201cYou will never see them,\u201d\nshe replied. \u201cThey are dead.\u201d \u201cWell, can not I kill the old men?\u201d he\nsaid. \u201cMaybe you can,\u201d she replied, \u201cif you take my orenda (magic\npower) with you.\u201d \u201cWell, mother,\u201d said Ot\u02bbhegwenhda, \u201cgive me your\nmagic power. I want to kill these men.\u201d \u201cI will go and bring my magic\npower, my son,\u201d said his mother. Thereupon the Hongak woman went\nwestward to a rough and rocky place, where she got a small figurine of\nslate rock, about half the length of her little finger, with which she\nreturned to her home. When she had reached home the boy was ready to\nstart. He had armed himself with a bow of hickory and arrows of red\nwillow pointed with wasp stings. \u201cHere,\u201d said the mother, \u201cI will tell\nyou what to do. Gird on a belt and put this fetish in it.\u201d He placed\nthe fetish between his buckskin belt and his body. \u201cYou are now ready,\u201d\nsaid the mother. \u201cNow you can do what you like. You can change yourself\nto whatever form you please.\u201d\n\nOt\u02bbhegwenhda, going northward as his brothers had done, found a fresh\ntrail looking as if made only a few minutes before. \u201cThis must be my\nfather\u2019s trail,\u201d thought he; \u201cperhaps I will find him somewhere.\u201d After\na while he came to the cross-trail running east and west; he stood\nthinking whence it came and whither it led. \u201cI will see,\u201d said he.\nGoing toward the east, he soon reached a wide opening in the forest,\nnear the end of which was a cloud of dust moving in his direction. \u201cI\nwill hurry back,\u201d thought he, \u201cor something may happen to me.\u201d The\nmoment he turned back the great dust cloud approached very quickly, and\nwhen it touched him, from weakness he fell to the ground. Soon after\nthis he heard a noise, and, looking up, saw a person with long legs,\nrushing on toward him. Springing to his feet, the youth climbed a tree;\nand then he shot his wasp-sting pointed arrows, thus killing the\nstranger in the cloud of dust. This stranger was a Djieien (Spider).\n\nNow Ot\u02bbhegwenhda went eastward again, and another cloud of dust rushed\nagainst him, but he got outside of it, and after the cloud had passed,\nhe hastened westward to the point where the trails crossed. Thence,\ngoing northward, he soon reached the lodge where the four old brothers,\nHadiiades (Blacksnakes), sat smoking. After standing outside a while,\nhe found a crack in the lodge; peeping in, he saw the four old men in\nthe four corners, at which he soliloquized: \u201cI wonder whether these are\nthe men of whom my mother spoke. I will kill them if I can, and if I\ncan not, I will burn the lodge.\u201d Taking out the fetish, he placed it on\nhis head, whereupon it stood up, and he said, \u201cI am going to ask you a\nquestion; I want you to tell me what to do; I want to kill these old\nmen.\u201d The fetish answered: \u201cIf you want to kill them, you must get on\nthat high rock and call out, \u2018I, Ot\u02bbhegwenhda, am on this high rock.\u2019\nYou will find very sharp flint stones up there; take a handful of these\nand throw them this way, saying, \u2018I want it to be hot.\u2019 This is your\nonly course to succeed.\u201d As Ot\u02bbhegwenhda put back the fetish in his\nbelt, he heard the old men talking. \u201cIt seems Ot\u02bbhegwenhda is about\nhere,\u201d said the old man in the northwest corner to the one in the\nsoutheast. \u201cOh!\u201d replied the other, \u201cI thought you said all that family\nwere killed.\u201d Then the old man in the southwest remarked, \u201cIt was my\nopinion that one was left.\u201d \u201cWell, I think they are all gone except the\nold woman Hongak,\u201d said the old man in the northeast. \u201cWell,\u201d added the\nold man in the northwest, \u201cit seems to me that Ot\u02bbhegwenhda is lurking\naround here somewhere.\u201d \u201cIf you think so, you should look for him,\u201d\nreplied the old man of the southwest. \u201cYes, I must look to see if I can\nfind him,\u201d rejoined the man of the northwest. Ot\u02bbhegwenhda, leaping on\nthe lodge, sat with his feet hanging through the smoke-hole. The old\nman looked everywhere but could not see him.\n\nOt\u02bbhegwenhda with his bow and arrows now shot down through the\nsmoke-hole at each of the four old men, the arrows piercing their\nbodies deeply, but the old men were not hurt; they did not even know\nthat they were hit. Leaping off the lodge and landing about forty rods\naway, Ot\u02bbhegwenhda went into the rock, whence he called out, \u201cMy name\nis Ot\u02bbhegwenhda.\u201d As he stood there a while one of the old men said:\n\u201cMy back is sore. It feels as though my bones were broken.\u201d Picking up\na handful of sharp fragments of flint, Ot\u02bbhegwenhda threw them at the\nlodge, saying, \u201cI want you to be red hot and burn up these old men and\ntheir lodge.\u201d The flint went straight to the lodge, a few pieces flying\nbeyond. Those that struck the lodge set it on fire, and those that fell\nbeyond set the forest on fire. Everything was blazing in and around the\nlodge. Then the boy threw another handful of flints, saying, \u201cI want\nyou to cut these old men\u2019s heads off,\u201d whereupon the flints pierced\ntheir necks, causing their heads to fall off.\n\nOt\u02bbhegwenhda stood on the rock, watching the fire burn until nothing\nbut coals remained. Suddenly he heard an explosion\u2014a Dagwanoenyent flew\ntoward him, knocking him off the rock; then rising high in the air, it\nwent straight west. Quickly springing to his feet and looking up, the\nboy saw the Dagwanoenyent going higher and higher. Soon he heard a\ncrash as it struck the Blue (Sky),[333] after which it came rushing\ndown again, soon reaching the earth. Thereupon the youth crushed its\nhead with a white flint.\n\nOt\u02bbhegwenhda now searched all through the coals with a pointed stick,\nbut he found nothing but fire. At the northwestern corner of the burnt\nheap he found a trail leading toward the northwest, and following this,\nhe came to an opening in the forest where he saw a cloud of dust\nrushing toward him. Swerving aside into the woods, he peeped out from\nsome sheltering shrubbery; presently the cloud stopped at the edge of\nthe woods. Then he saw a Djieien (Spider) 6 feet tall. \u201cOh! I thought,\u201d\nsaid Djieien, \u201csomebody was on the trail. It must be my master fooling\nme. I thought he was here and had found some more of the Hongak\nfamily.\u201d The Djieien, turning back, ran as fast as he could,\nOt\u02bbhegwenhda following closely until Djieien reached the lodge, which\nwas slightly sunken into the ground. When the Djieien went into the\nlodge Ot\u02bbhegwenhda listened outside. Soon he heard crying within and\nthought that the sound resembled that of his father\u2019s voice, and that\nhis father must be in there. Then he took out the fetish, which came to\nlife, and stood up; he asked of it, \u201cHow am I to kill the Djieien who\nlives in here?\u201d The fetish answered: \u201cGo to that tree just west of\nhere, and climbing high upon it, call out, \u2018I am Ot\u02bbhegwenhda, and more\npowerful than anything under the Blue (Sky). I can kill any kind of\ngame (ganyo) on earth.\u2019 When you have spoken, cut a limb from the tree\nand throw it with the command to split the Spider\u2019s heart in two (the\nheart was in the ground under the lodge). When Djieien is killed, you\ncan come down and see your father before burning the lodge.\u201d\nOt\u02bbhegwenhda did as directed by the fetish. He cut off a limb of the\ntree, and spat on it; straightway it became alive, and he cast it\ntoward the lodge, saying, \u201cSplit Djieien\u2019s heart in two.\u201d The limb went\nunder the lodge to the place where the heart was hidden, and the\ninstant its heart was split Djieien stretched out, saying, \u201cThis is the\nend of me,\u201d and died. The boy heard the words and laughed. Then he\nslipped down, and entering the lodge, said: \u201cI must go in to see my\nfather. I heard him cry, so he must be inside.\u201d So saying, he went in.\nThere Djieien lay dead in the middle of the room. Under the couch was\nsomeone nearly dead. On raising the couch, he found his father in a\ndying condition with the flesh gone from his legs and arms.\nOt\u02bbhegwenhda exclaimed, \u201cOh, my father! you must go home; my mother\nwishes to see you.\u201d Hagowanen whispered (he had lost his voice), \u201cMy\nson, you will die if you come in here.\u201d \u201cOh, no!\u201d answered the boy;\n\u201cthere is no danger now.\u201d Putting the fetish on his hand, he asked it,\n\u201cWhat shall be done with my father?\u201d The fetish answered: \u201cHe is only a\nskeleton now. Spit on your hands and rub the spittle all over him, and\nflesh shall come on his bones again.\u201d Ot\u02bbhegwenhda did this, and his\nfather became as well as ever, whereupon he said: \u201cNow, I have become\nS\u02bbhodieonskon. I have heard old people say that when S\u02bbhodieonskon dies\nhe comes to life again immediately.\u201d The boy laughed, and Hagowanen\nadded, \u201cLet us go home.\u201d \u201cYou go, but I must find my brothers,\u201d replied\nthe youth.\n\nWhen Hagowanen reached home, his wife, looking at him, began to cry:\n\u201cOh! my dear son, I wish you were here. I think I have seen something\nmysterious.\u201d Hagowanen asked, \u201cWhy do you talk so?\u201d She cried the more,\nand he added: \u201cWhy do you cry? Are you sorry that I have returned?\u201d\n\u201cNo, but you are not alive,\u201d she said. \u201cOh, yes! I am,\u201d he replied.\n\u201cNo; I can not believe that you are,\u201d and, thinking he was a ghost, she\ndrove him out to the rocks, where he sat down.\n\nAfter his father had gone Ot\u02bbhegwenhda burned Djieien\u2019s lodge. When\nnothing but coals were left, something shot up out of them, and flying\nwestward, it finally alighted on the plain, becoming a Dowisdowi\n(Sandpiper). \u201cThat is the way I do, and that is why I claimed, \u2018I can\nkill anybody,\u2019\u201d said the boy. Going around the edge of the clearing on\nthe eastern side, he found a broad trail on which he traveled for half\na day, until he came to a cross-trail leading from north to south. He\nstood at the four corners made by the trails, and putting the fetish on\nhis hand said, \u201cYou are the one I need.\u201d \u201cWhat do you wish?\u201d asked the\nfetish. \u201cI wish you to tell me what I am to do now.\u201d \u201cIf you go to the\nfoot of that pine tree,\u201d answered the fetish, \u201cyou shall find a bark\nbowl, beyond the tree a medicine spring, on the other side of the\nspring, a plant. Dig up this plant, put it into the bowl, which you\nshall fill with water from the spring, and then at this spot where the\ntrails intersect, dig a hole, and in it put the bowl with the plant\nstanding in the water. This done, step aside and see what will happen.\nNow, be quick!\u201d Hurrying to the pine tree which grew in the northwest\nbetween the northern and western trails, Ot\u02bbhegwenhda found the spring,\nand farther on, the plant aw\u00e9aundagon (in full bloom), with bright red\nblossoms. He did as directed, putting the bowl with the plant therein\nin the ground at the crossing of the trails; then stepping aside, he\nwatched and listened. Presently he heard a noise in the forest like\nthat made by a heavy wind from the north. Nearer and nearer it came,\naccompanied with a great cloud of dust. Nothing could be distinguished\nuntil the cloud stopped at the crossing. Then, in the middle of the\ncloud he saw the skeleton of Djainosgowa standing near the bowl. The\nskeleton, walking up to the plant, ate one of its red blossoms. Though\nit had no stomach, no place to hide the blossom, it nevertheless\nvanished, at which the boy wondered greatly, saying: \u201cIt is nothing but\nbones. Where does the food go?\u201d Presently, the skeleton growing sick,\njumped around until it fell to pieces\u2014arms, legs, head, ribs, all the\nbones falling apart. Now Ot\u02bbhegwenhda laughed, standing in his hiding\nplace. But before he had stopped laughing he heard the rushing of\nanother wind from the south; after it came a cloud of dust, which\nstopped at the crossing, and he saw the skeleton of Tsodiqgwadon near\nthe bowl. This also, going straight to the plant, ate a blossom. In a\nmoment it began to shake all over; soon it fell to pieces, becoming a\npile of bones. Soon the sound of a third wind was heard approaching\nfrom the east with a great cloud of dust. This came rushing on until it\nstopped at the crossing. In the middle of the cloud was the skeleton of\nGaniagwaihegowa, which ate a blossom, after doing which it began to\ntremble and to become disjointed until, finally, it was a mere heap of\nbones, like the other three.\n\nTaking out the fetish again, Ot\u02bbhegwenhda asked it, \u201cIs the work all\nfinished now?\u201d \u201cYes,\u201d said the fetish; \u201call the trails are clear. Now\nyou can go to the end of the southern trail. Perhaps you may find your\nbrother there. If you do, treat him as you did your father.\u201d\nImmediately he started toward the south. When he reached the end of the\ntrail, he could see nothing; but he searched until at last he found a\nrock with an opening in it. Entering this opening, he went down into\nthe ground, looking around very closely. It was dark, and he thought,\n\u201cThere may be more skeletons here, but I must go on.\u201d At last he came\nto a room. There was no fire in it; only plenty of light. He saw also\nanother room, on entering which he found three of his brothers\u2014the\neldest and the two next to him. The eldest called out: \u201cOh, my brother!\nare you here? You would better run away. The skeleton will come soon.\u201d\n\u201cOh! I will kill it,\u201d he said. \u201cMy brother, I do not think you can live\nif you stay here,\u201d the elder brother continued. \u201cI have come to take\nyou away,\u201d answered Ot\u02bbhegwenhda. \u201cWe can not walk,\u201d answered the three\nbrothers; \u201cthe skeleton has eaten our flesh.\u201d On looking at them, he\nsaw that their limbs were bare bones. After he had rubbed them with his\nspittle, they were covered with flesh as before, and his brothers were\nwell and strong again. Thereupon he said: \u201cI want you to start home\nnow. I will go to find our other brothers.\u201d\n\nThe three brothers now went home. When their mother saw them, she began\nto cry, thinking they were ghosts, and, seizing a club, she drove them\nout. They found their father, who was very glad to see them, and they\nsat down on the rocks with him.\n\nOt\u02bbhegwenhda, now returning to the crossing, went along the eastern\ntrail to the end. There he saw nothing and wondered whence\nGaniagwaihegowa came. At last he noticed an opening in the ground, and,\nentering it, he went down. It was very dark within. \u201cThere must be a\nskeleton here,\u201d thought he, looking around. Going farther, he came to a\nroom in which was abundant light from rotten wood all around. Farther\non he came to a second room, in which were three of his brothers too\nweak to move, all their flesh having been eaten away. Having brought\nflesh to their limbs by means of his spittle, he sent them home. Their\nmother, thinking that they were ghosts, cried; then she drove them out\nto the rocks, where they found their father and brothers.\n\nOt\u02bbhegwenhda now went along the northern trail until he came to a small\nopening, where he stopped a moment. At this time a whirlwind came\nstraight upon him, causing him to run to the shelter of a great maple\ntree near by. In a short time he heard the sound of a blow on the other\nside of the tree. Looking toward the spot, he saw an Onwi (Winged\nSnake) lying dead, for coming in the whirlwind, it had struck the tree\nand in this way had been killed. The boy now went to the edge of the\nopening, where he heard the noise caused by a second great whirlwind.\n\u201cI shall die this time surely,\u201d thought he, as he saw a multitude of\nwinged snakes borne by the whirlwind. Again as he stood behind a tree,\nthey rushed far beyond. Thereupon he ran to the other side of the\nopening. Presently the whirlwind of snakes [334] came back; this time\nhe lay down on the roots, on the opposite side of the tree, until the\nsnakes rushed by and far away. Now, putting the fetish on his hand, it\nstood up alive; he asked, \u201cWhat am I to do with these snakes that are\nchasing me?\u201d \u201cOh! make a large fire across their trail,\u201d was the reply.\nGathering boughs and sticks into a great pile, he set fire to the\nwestern end of it, saying to the wind, \u201cOh, my grandfather! send a\nbreeze on the western end of this pile.\u201d His grandfather heard him, and\nsoon there was a mighty fire. When well kindled, he said, \u201cLet the\nbreeze be still.\u201d Immediately it died out. Very soon the snakes came on\nagain in the whirlwind, and rushing into the fire, every one was\nkilled.\n\nNow free, Ot\u02bbhegwenhda hurried along the northern trail again until he\ncame to a second one leading toward the northeast. Once more taking out\nthe fetish, he asked, \u201cWhich way shall I go?\u201d \u201cNorth,\u201d was the answer.\nSo he went on. Soon he saw a trail going toward the northwest, but he\nkept straight on his own trail to the end. At first he saw nothing\nthere, but after a long search he found an opening near a birch tree\nwhich stood at the end of the trail. On entering, he came to a room in\nwhich an old man sat smoking. \u201cWhat can that old man be doing,\u201d thought\nhe. Presently the old man straightened up, saying: \u201cI am weak this\nmorning. It seems to me somebody is around here. I thought the man who\nguarded the opening said the Hongak family were all dead.\u201d Raising his\nhead, the old man looked, and as he looked, his eyes seemed to stand\nout from his head. At length he saw the boy, to whom he said: \u201cMy\nnephew, I am glad you have come to visit me. I am going to try whether\nI can find what luck (or orenda) you have. So saying, he shook a rattle\nmade of Dagwanoenyent, saying s\u00e1wa. \u201cNo,\u201d said Ot\u02bbhegwenhda, \u201cI will\ntry your orenda or magic power.\u201d \u201cOh, no! I will try first,\u201d said the\nold man, whose name was Dewaqsent\u02bbhw\u00fbs (Flea). Thereupon they disputed\nuntil they came to blows. Throwing down the rattle, the old man struck\nthe boy with one hand. Immediately the old man\u2019s arm fell off; he\nstruck with the other hand, whereupon the other arm fell off. Then he\nkicked at the youth with one leg, and that broke off; he kicked with\nthe other leg, which likewise dropped off. The old man was now merely\nhead and body. The arms and the legs tried to get back into their\nplaces, but Ot\u02bbhegwenhda rushed around to push them away, and shot an\narrow through the old man. Immediately the arrow, taking root, became a\nsmall tree. Though fastened to the earth, the old man tried to bite\nOt\u02bbhegwenhda, but the moment he did so, his head flew off. The boy\npounded the body to bits. Jumping and dancing around, he said, \u201cOh! my\nuncle is all in pieces.\u201d In the old man\u2019s lodge he found a second room,\nin which were the last three of his brothers, who were as weak and\nwretched as were the others. These he cured in like manner and sent\nhome. Their mother drove them out of the lodge, whence they went and\nsat down on the rocks with their father and six brothers.\n\nAfter his brothers had gone home Ot\u02bbhegwenhda, taking out the fetish,\nasked it, \u201cIs there anything on the northeastern trail?\u201d \u201cNot much.\nStill you will save some people, if you go there,\u201d was the reply. \u201cIs\nthere trouble in the northwest?\u201d the youth asked. \u201cYes; but not very\nmuch,\u201d was the answer. Keeping on to the end of the northwestern trail,\nOt\u02bbhegwenhda found a lodge without a door, at which he thought, \u201cHow\ncan I get into this lodge?\u201d Peeping through a crack, he saw within an\nold woman of the Onweaunt people, who was singing, \u201cOt\u02bbhegwenhda is\ncoming, Ot\u02bbhegwenhda is coming.\u201d \u201cWell, she knows I am here,\u201d thought\nthe boy. Presently, saying, \u201cI will go out and play,\u201d she went into a\nsmall but very deep lake, called Dyunyudenodes, also\nDedyoendjongoqden,[335] going way down into the water. After a while\nher tail appeared moving around in a circle on the water. As the lake\nwas very small she was near the shore. The boy saw on the tail two\nsmall objects like fins, which in rubbing against each other made\nmusic. After the old woman had played a while, she started to come out.\nSeeing the boy, she said, \u201cMy grandson, do not kill me; I never killed\nany of your people.\u201d \u201cIf you give me something, I won\u2019t kill you,\u201d\nanswered the boy. \u201cWell, I will give you one of these points on my\ntail;\u201d and taking off one, she said, \u201cKeep this; it is good to find out\nyour luck with.\u201d \u201cWhat shall I do when I want to use it?\u201d asked the\nyouth. \u201cPut it under your head when you go to sleep; you will have a\ndream, and the dream will tell you what you want to know,\u201d she replied.\n\nNow the boy went home with the old woman. On entering her lodge and\nlooking around, he saw an opening in the ground; going through this, he\nfound a great many people almost dead. To these he said, \u201cMy friends, I\nhave come to help you, so you may live a little longer.\u201d Having spat on\nhis hands, he rubbed each one of them, whereupon all were well\nstraightway, and went out into the open air. He asked all where they\ncame from and told them what direction to take to go home. One said, \u201cI\ncame from Hetgen Tgastende.\u201d There were ten with him; they were\nDonyonda people. \u201cGo toward the southwest for five days,\u201d the youth\ntold him. Another said, \u201cWe came from Gawenogowanenne.\u201d \u201cGo westward\nfive days\u2019 journey,\u201d he ordered. Twenty followed him; they were Teqdoon\npeople. A third person said, \u201cWe came from Dyoenhdan\u00f3des;\u201d these were\nD\u00edhdih people.[336] \u201cGo toward the northeast,\u201d he directed them. A\nfourth person said, \u201cWe live in Dyonondadenyon;337 our chief\u2019s name is\nHonigonowanen.\u201d These were Djoqgweani338 people. Ot\u02bbhegwenhda said: \u201cI\nmust go to pay you a visit. You have twenty days\u2019 journey before you.\u201d\n\nAll went home. When they were gone, Ot\u02bbhegwenhda went back to the old\nwoman, whom he asked, \u201cWhy did you shut up these people?\u201d \u201cI did not\nshut them up,\u201d she replied. \u201cWell, they were in your lodge,\u201d he\ncontinued. \u201cYes, but my husband, who is a man-eater, did it,\u201d she\nresponded. \u201cDoes he live here? What is his name?\u201d he asked. \u201cHe lives\non another trail,\u201d she replied; \u201chis name is Dewaqsent\u02bbhw\u00fbs (the\nWeeper, or Flea).\u201d The boy, laughing, asked, \u201cWas that old man your\nhusband? Oh! I killed him some time ago.\u201d \u201cAre you sure?\u201d \u201cYes,\u201d he\nsaid. \u201cWell, then I am glad. I never liked him. Your people are safe\nnow, for you killed the man who always hunted them.\u201d The boy said, \u201cI\nwill let you live this time, but I will kill you if you ever chase my\npeople.\u201d\n\nOt\u02bbhegwenhda now went on the northeastern trail until he came to a\nlodge in which he heard singing in a very low voice: \u201cThe youngest son\nof Hongak is going all over the world. We wish he would come to visit\nus.\u201d Then the song ceased, and a woman\u2019s voice said, \u201cI feel worse this\nmorning.\u201d \u201cLet us go out and play and feel well,\u201d answered the man\u2019s\nvoice. Coming out, with the boy following them, they went to some white\nflints as large as a lodge. Picking up one of these stones, the woman\nthrew it into the air. It fell on her head but did not hurt her a bit.\nThen she threw it to the man who, having caught it, threw it back. Thus\nthey played some time until the woman said, \u201cLet us go home.\u201d \u201cVery\nwell,\u201d answered the man. Ot\u02bbhegwenhda hurried on before them. After\nthey had entered the lodge, the man said: \u201cIt seems as though some one\nwere here. I will go and look outside.\u201d On going out and finding the\nboy, he said, \u201cMy grandson, what are you doing here?\u201d The youth\nreplied, \u201cI have come just to visit you.\u201d \u201cCome inside then,\u201d was the\nresponse. \u201cOt\u02bbhegwenhda has come,\u201d said the man to his wife, who\nturned, saying: \u201cMy grandson, I am glad you have come. We have been\nwaiting for a long time to see you. Now we will tell you why we wish\nyou to be powerful. We know that you have killed the man-eater,\nDewaqsent\u02bbhw\u00fbs, and the skeletons of Tsodiqgwadon and Ganiagwaihegowa.\nThere are many people under our lodge and we want you to free them.\u201d At\none corner of the room was an opening through which the boy passed into\na second very large room, in which he found a multitude of people\nwithout flesh and almost dead. He rubbed them with spittle, thus curing\nthem, after which he brought them out. \u201cNow,\u201d said he, \u201cyou are all\nfree and need have no further fear, for the evil people are all dead.\u201d\nHe then asked all where they came from. One party, the Djo\u00f1iaik people,\nsaid they came from Diogegas he Tgawenonde (Hickory Point). \u201cYou go\nsouthward fifty days,\u201d he told them; and they went. The second party,\nthe Gaisgense people, said they came from Gendowane (Great Meadow).\n\u201cYou go toward the southeast,\u201d he told them. A third party, the Djagwiu\npeople, said they came from Gahadowane (Great Forest). \u201cYou go toward\nthe southeast,\u201d he told them. A fourth party, the Ogenhwan people, said\nthey came from Diodonhwendj\u00edagon (Broken Land). A fifth party, the\nGwaqgwa people, said they came from Hehdon dy\u00f3ondaien (Juneberry Tree\nGrove). \u201cGo directly westward a day and a half,\u201d was the command. A\nsixth party, the Guro [339] people, said that they came from\nNitgendas\u00e9dyea (Beyond the Narrow Opening). \u201cYou travel toward the\nsouth five days\u2019 journey,\u201d he said. Three were left who did not\nremember at first where they came from. Then they said, \u201cWe think that\nthe old people called the place we came from Steep Opening.\u201d \u201cThen you\ngo northeastward,\u201d said the youth. Ot\u02bbhegwenhda was left there alone.\nThe man and woman who had been guarding the people just liberated now\nthanked him; they, too, were then free from Dewaqsent\u02bbhw\u00fbs, the\nman-eater, who, being master of the skeletons, had forced them all to\nwork for him in capturing and confining people for him to eat. \u201cNow,\u201d\nsaid Ot\u02bbhegwenhda, \u201clet all the trails disappear. Trails are not to be\nmade across the world to deceive people.\u201d Thereupon the trails all\nvanished.\n\nThen the youth went to his own lodge, where he found his father and his\nnine brothers, sitting on a great flat stone. \u201cOh!\u201d said the youth,\n\u201cwhy do you not go inside where my mother is?\u201d Hagowanen answered,\n\u201cYour mother drove us out.\u201d Ot\u02bbhegwenhda, going into the lodge, asked:\n\u201cMother, what have you done? Are you not glad that I brought my father\nand brothers back?\u201d \u201cDid you find and bring them home?\u201d asked his\nmother. \u201cYes, I did,\u201d he replied. Then the woman was sorry. She invited\nthem in, and they came into the lodge and all were happy. After he had\nbeen home a while Ot\u02bbhegwenhda said to his family: \u201cI must visit my\nfriends, the Djoqgweani in Dionondadenion. It is not far from here,\u201d he\nsaid. They had to let him go and do what he liked, for he possessed the\nmost potent orenda.\n\nOt\u02bbhegwenhda soon came to a lake called Onyudetdji (Rough Lake).\nPutting on the water a piece of slate, he said, \u201cI want you to take me\nacross.\u201d Sitting upon the slate, it carried him quickly over the water\nto the other side, where he left it, saying: \u201cWait here until I return.\nThen I shall need your help again.\u201d Soon reaching Dionondadenion, a\nbeautiful country, he inquired until he found the chief\u2019s lodge. When\nhe entered he saw an old man, to whom he said: \u201cI have come to see\nyou.\u201d The old man was silent. The youth spoke again, but received no\nanswer. \u201cWhy do you not speak?\u201d thought he. A third time he spoke,\nwhereupon the old man replied, \u201cWhy do you not hurry and eat up all my\npeople?\u201d \u201cI have never killed any of your people. I have saved many of\nthem from Dewaqsent\u02bbhw\u00fbs, and I thought you would be glad,\u201d said the\nyouth. \u201cWell, there is a man around here eating up all my people. He\nlooks like you, though he is an old man.\u201d \u201cI came to help you,\u201d said\nOt\u02bbhegwenhda, \u201cand I will kill this man.\u201d \u201cWell, he is coming now,\u201d\nsaid Honigoneowanen. Presently a man kicked the door open and came in,\nsaying, \u201cI have come to see you a few moments.\u201d His mouth was smeared\nwith fresh blood. Ot\u02bbhegwenhda, standing up, said: \u201cI have come to\nfight with you. You will have to conquer me before you kill these\npeople.\u201d \u201cVery well,\u201d said the man-eater, whose name was\nDjiniondaqses;[340] \u201ccome out.\u201d Thereupon they went out, and they\nfought until night; then until dawn. Next morning Ot\u02bbhegwenhda was\nnothing but bones, while the man-eater, too, had lost all his flesh.\nThe two skeletons fought all that day, and when night came, their\nbodies were broken up, nothing being left but the two skulls. The\nskulls fought all night, and when daylight came the skull of\nDjiniondaqses was crushed to pieces. The skull of Ot\u02bbhegwenhda was\nsound, and it kept on rolling over the ground where he had fought. As\nit rolled around, the bones of his body began to reattach themselves to\nit, and soon the skeleton was complete. Then the skeleton rolled in the\nblood and flesh where he had fought, and straightway the flesh and\nblood grew to it, until at last Ot\u02bbhegwenhda stood up sound and well as\never.\n\nWhen Ot\u02bbhegwenhda went into the chief\u2019s lodge, Honigoneowanen said: \u201cI\nam very glad and thank you. I will now give you my daughter, and when\nyou are old enough, you shall marry her.\u201d Ot\u02bbhegwenhda took the chief\u2019s\ndaughter to Hetgen Tgastende and they lived there.\n\n\n\n\n\n70. OKTEONDON AND HAIE\u00d1T\u02bbHWUS [341] (THE PLANTERS)\n\nOkteondon was a youth who lived with his maternal uncle, Haie\u00f1t\u02bbhwus,\nin an arborlike lodge in the forest. From his earliest babyhood\nOkteondon lay carefully hidden from the eyes of the people, having been\nfor this purpose securely fastened under the roots of a large tree,\naround which his uncle had erected his lodge.[341a] Okteondon had now\nreached the age of puberty.\n\nOne day while Haie\u00f1t\u02bbhwus was in the neighboring field planting corn,\nhe heard his nephew singing in a loud voice: \u201cNow, I am rising. Now, I\nam rising.\u201d Dropping his planting-stick and shouting, \u201cNo, my nephew,\nyou are not ready yet; you are in too great a hurry,\u201d Haie\u00f1t\u02bbhwus ran\nhome, where he found that Okteondon had raised his head by partially\nuprooting and overturning the sheltering tree. Haie\u00f1t\u02bbhwus therefore\npushed him back into his place, admonishing him, \u201cI will tell you when\nit is time for you to arise.\u201d\n\nThe next day Haie\u00f1t\u02bbhwus again went out to plant corn. He had hardly\nreached the field when he heard once more his nephew begin to sing and\nto strive to arise. Haie\u00f1t\u02bbhwus at once started for the lodge, running\nwith so much haste that he lost on the way all his seed corn from his\nseeding basket. When he reached home he found the tree half uprooted\nand leaning far over to one side. So he pushed his nephew back into his\nplace, but he was unable to reset the tree as firmly or as nearly\nupright as it was before.\n\nOn the third day Haie\u00f1t\u02bbhwus again went out to finish his corn\nplanting, but the moment that he began to drop the grains of corn he\nheard still again the singing of his nephew. So Haie\u00f1t\u02bbhwus without\ndelay rushed back to the lodge, but while running he heard an awful\ncrash and crackling of limbs, from which he knew that the tree had\nfallen. When he reached the lodge he found Okteondon sitting on the\nground. Haie\u00f1t\u02bbhwus did not return to the field to complete his corn\nplanting, but remained in his home to look after his nephew and to make\nthe necessary preparations for the coming marriage of the young man.\n\nEarly the next morning they heard sounds outside the lodge, and shortly\nafterward a woman and a beautiful younger woman, who were\nWadi\u02bboniondies, entered the lodge. One of the women, addressing\nOkteondon, said, \u201cI have come purposely to take you home with me.\u201d \u201cIt\nis well. I consent,\u201d answered the youth, who started at once to cross\nthe lodge to accompany her and her companion. But Haie\u00f1t\u02bbhwus stopped\nhim with the remark: \u201cYou must not go yet. You have friends who are\ncoming to escort you, and must wait for them.\u201d Then \u201cThe Planter\u201d\nhastened to prepare some food to eat, and for this purpose placed a\nlarge kettle of hominy over the fire. About the time that the hominy\nwas ready three young men came into the lodge, who were invited by\nHaie\u00f1t\u02bbhwus to eat. When Okteondon, the young men, and Haie\u00f1t\u02bbhwus had\neaten the boiled hominy, the old man began to pack some garments in a\nsmall bundle. When he had finished his parcel, he said to his nephew,\n\u201cWhen any one of your friends is in need of things such as these you\nwill find them in this parcel.\u201d\n\nThen Okteondon, after putting on his snowshoes, instructed his friends,\nsaying: \u201cYou must follow me, and in doing so you must step in my\ntracks;\u201d then he started. The three young men in stepping in his tracks\nfound that it was like walking on solid ground, although the earth was\ncovered deep with snow. Toward evening they came to a place where they\nsaw smoke floating like clouds among the trees. When they drew near to\nan opening they saw a number of fires, around which were four young\nwomen. Thereupon Okteondon, addressing his companions, said: \u201cWe will\nstop here and kindle our fires near these women.\u201d When their fires were\nburning briskly Okteondon, going up to the four young women, who had\nkettles of hominy boiling over their fires, overturned the kettles and\nscattered the fires with his feet. This greatly angered the women\nexcept the last, who was the youngest. After doing this Okteondon\nreturned to his friends, and remarking that he was going out to hunt\nfor fresh meat, started off into the forest. He had not gone far when\nhe came to a tree on which he saw marks made by the claws of a bear.\nWalking up to the tree he exclaimed: \u201cThou who art in this tree, come\nforth.\u201d In a moment a bear came forth, which he killed; after dressing\nit he brought the meat to the camp. Then he said, \u201cI am going to fetch\nmy uncle\u2019s kettle,\u201d and passing around a big tree standing near the\ncamp, he returned with a large kettle. In this kettle they placed the\nmeat to cook over their fire. When the meat was cooked they sat down\nand ate it. After they were through eating Okteondon said: \u201cLet us now\ngo to our wives. I wish you to follow my advice, too. Take none of this\nmeat to your wives, for if you do we shall have bad luck. Some\nmisfortune will befall us.\u201d When they reached the camp of the young\nwomen they found that the latter had hominy cooked and were cooling it.\nThey sat with their backs turned toward the men. The youngest sister,\nwhom Okteondon claimed as his wife, asked him to come over and eat with\nher. The others said nothing. Okteondon ate, but the other men did not.\nThat night they slept with the women. Hot\u02bbhoh,[342] one of the three\nmen who accompanied Okteondon, was naked. He had a hole slit through\nthe skin of his hip, in which he carried his war club. He chose the\neldest of the Wadi\u02bboniondies342a sisters, and Okteondon the youngest.\nThe women kept their canoe near the four fires, and when they undressed\nthey placed their outdoor garments in the canoe. The next morning the\nmen returned to their fires. One of the men, however, had lost his\nleggings and his moccasins, for the woman with whom he had slept had\nrobbed him of them. The sisters warmed up the cold hominy for their\nbreakfast, and after eating it went aboard their canoes and sailed away\nthrough the air, leaving a trail343 therein.\n\nIn the camp of the men Okteondon opened his pouch and, taking therefrom\na pair of leggings and a pair of moccasins, he gave them to the man who\nhad been robbed of his own. When the men had prepared and eaten their\nbreakfast, and had made the necessary provision for their journey, they\nstarted off, following the trail of the canoe of the women, which was\nplainly visible in the air. Toward evening they again saw smoke in the\ndistance ahead. When yet some distance from it Okteondon said: \u201cWe will\nencamp here.\u201d Again going over to the camp of the women, he walked\nthrough their fires and upset the kettles of hominy. Then returning to\nhis own camp, he went out to hunt, in order to get meat for the supper\nof his friends. But he had to go a long distance before finding any\ngame, for the woman who stole the foolish man\u2019s leggings had stretched\nthem out over the country, her very long arms describing an imaginary\ncircle with them, at the same time telling the game animals included\ntherein to go outside of this circle. So Okteondon had to do likewise\nbefore he could find a bear. Finally he killed one, the carcass of\nwhich he brought into camp. When he returned to camp he upbraided his\nthree companions with the words: \u201cYou have been the cause of my being\ntired by your folly. You know that I forbade you taking anything to the\nwomen, even a small portion of meat. But you failed to obey my advice,\nand I have now experienced some of the effects.\u201d Procuring a kettle in\nthe same way as he had done before, Okteondon then proceeded to cook\nthe bear\u2019s flesh. When it was done he and his companions ate their\nevening meal. After they were through eating they went over to the camp\nof the women, where they found them sitting each with a bark dish of\nhot hominy on her knees, which she was cooling. They sat with their\nfaces turned toward home and with their backs toward the camp of the\nmen. The youngest of the sisters asked Okteondon to eat with her.\nLater, separating into pairs, they all went to bed together. As the\nnight passed Okteondon grew angrier and angrier, and so he lay awake.\nAt last, when he thought that all were asleep, he said, addressing a\ntall tree standing near the canoe which contained the clothes of the\nwomen: \u201cI want you, Tree, to bend down to me.\u201d Thereupon the tree bent\ndown to him and Okteondon placed the canoe among its topmost branches.\nThen he said, \u201cNow I want you to stand upright again,\u201d and the Tree\nagain resumed its erect position. He immediately added, \u201cI desire you,\nTree, to be covered with ice,\u201d and it soon so happened. Okteondon did\nthis because he was angered by the action of the women in driving the\ngame away, thus causing him to go so far to hunt to find the bear he\nhad killed, and in having stolen the leggings and moccasins of one of\nhis companions.\n\nEarly the next morning Okteondon and his companions returned to their\ncamp fires. When the women arose they could not find the canoe in which\ntheir outdoor garments were kept. So they had to run around from place\nto place naked, trying in vain to find them. At last they discovered\nthe canoe in the top of the tree; whereupon the eldest of the sisters\nsaid, \u201cI will try to get it down.\u201d Moistening both her hands and feet\nwith saliva, which she rubbed thoroughly into them, the nails on her\nfingers and toes presently grew long and powerful, resembling the claws\nof a bear. Then the woman began to climb the tree. She succeeded in\ngetting halfway up the icy trunk when, losing her grip, she slid down,\nher powerful nails tearing the ice as she slipped, until she struck the\nground in a sitting posture. She made several attempts to reach the\ncanoe but each time failed. All the sisters talked together over the\nsituation, finally deciding that no one but Okteondon had played them\nthis mean trick. When they asked him about it, he replied, \u201cI put your\ncanoe on the tree top because you insulted me and so made me angry.\u201d\nThe women all promised that they would not do such things again if he\nwould get the canoe for them. So, relenting, Okteondon asked the Tree\nto bend down a second time. As the top reached the ground, Okteondon\ntook the canoe therefrom, which he gave back to the women. They were\nthen able to dress themselves. After doing so, they took their food out\nof the canoe, and, having cooked and eaten their morning meal, they\ncontinued their journey homeward in the canoe. Shortly the four men\nfollowed them, keeping the trail all day.\n\nToward evening the men noticed before them smoke in the distance. When\nthey drew near it they saw that it arose from the middle of a great\nlake covered with smooth ice. The four sisters were encamped in the\nmiddle of this lake, and Okteondon told his friends that he would make\nready to camp on the ice, too. Gathering a handful of dry leaves and\nhemlock boughs, he said to his companions: \u201cBe cautious and follow my\nsteps. Be sure that each of you step exactly in my tracks.\u201d When near\nthe camp of the women Okteondon remarked, \u201cWe will camp here.\u201d Laying\ndown his handful of wood, it at once increased in size, becoming a\ngreat pile, whereupon he said, \u201cI want a fire to be here\u201d; and there\nwas there immediately a fire. Then he scattered the handful of hemlock\nboughs on one side of the fire, saying, \u201cIn this place shall be our\nlodge and beds,\u201d and straightway there was a lodge, and within were\nbeds for every one present.\n\nNow, the home of the sisters was on the shore of this lake, but they\nhad camped in the middle of its waters in order to see how the four men\nwould act and to ascertain what orenda they had.\n\nEarly in the night the women came to the camp of the men but did not\nsleep with them, returning to their own camp instead. In the morning\nthe women went to their home on the shore of the lake. When they\narrived there their mother asked them, \u201cWhat husband has the most\norenda?\u201d They answered unanimously, \u201cOkteondon.\u201d When the men awoke in\nthe morning they saw the shore of the lake lined with great crowds of\npeople, who were expecting the return of the women with their husbands.\nWhen ready to start, Okteondon said to the three men, \u201cWe will now go\nto the women, but you must be very cautious and must not look up at the\npeople.\u201d Then the four men started from their camp on the ice for the\nshore. When they had gone but a short distance, three of them heard a\nvoice singing, Gw\u0103\u02bc\u02b9 w\u0103\u02bcon\u0115\u00f1io\u00f1\u02b9d\u012d\u02bc, which means, \u201cLo! It is raining\nbones.\u201d These words were heard a second time, sounding nearer; then\nsuddenly the men heard a swift rushing sound, and a mass of dry bones\nswept rustling past them on the ice.[344] Okteondon steadied his\nremaining friends with the curt remark, \u201cOne of us has looked up.\u201d At\nthat moment all the people on the shore suddenly disappeared, with the\nexception of the old woman [Kahenchitahonk], a noted witch, the mother\nof the girls who were bringing home their husbands. She walked back and\nforth along the shore, singing: \u201cOkteondon is my son-in-law. Okteondon\nis my son-in-law.\u201d When Okteondon and his two remaining companions\nreached the shore, the old woman, after inviting the men to follow her,\nstarted for her home. Having arrived there, she said, \u201cI am going to\nsee whether my daughters have prepared something to eat; so you wait\nhere until I return.\u201d Now the lodge of the old woman was built of ice.\nSo while she was away, Okteondon, taking a small bundle of sticks,\nsaid, \u201cLet these burn!\u201d Straightway the pile of sticks became large and\ntook fire, burning so briskly as to give out great heat. Then Okteondon\nsaid to the two men: \u201cThe old woman will bring food for us to eat, but\nyou two must not eat it. I alone will eat it, for it will not hurt me.\u201d\nSo saying, he made a hole through the ice into which he thrust a reed.\nIn a short time the old woman returned, saying: \u201cSon-in-law, I have\nbrought you a small quantity of something to eat. It is the custom, you\nknow, to eat only a little after a long journey.\u201d Taking the bark bowl,\nOkteondon ate all the food, which ran through the reed into the ground.\nThis food was hominy (snow) and bloodsuckers (clouds). In a short time\nthe old woman returned with another bowl, saying: \u201cI have brought more\nfor you to eat. This is hominy cooked with maple sugar\u201d (it was wild\nflint that floats on water). Now the lodge of the old woman was\nbecoming full of holes from the heat of the fire, whereupon she\nexclaimed, \u201cWhu\u02bc! My son-in-law has spoiled my lodge. Let us go to the\nlodge of my daughter.\u201d Going thither, they found something good to eat\n(i.e., food which was not the product of the arts of sorcery).\n\nIn the night when all had retired the wife of Okteondon told him in\nconfidence: \u201cMy mother will try to kill you (by testing your orenda).\nShe does not care much about the other two men, for she knows just what\npowers of orenda they have, and that she can take their lives whenever\nshe wishes to do so.\u201d So toward evening of the next day the old woman,\nKahenchitahonk, said: \u201cWhu\u02bc! I think that it is going to be terribly\ncold tonight. I will get some large logs to make a fire to warm my back\nduring the night.\u201d So bringing great logs into the lodge from the\nwoods, she made a hot fire. The wife of Okteondon said to her husband:\n\u201cMy mother will say tonight, \u2018I dreamed that my son-in-law must go to\nhunt to kill the S\u02bbhadahgeah, and that he must return to this lodge\nbefore the door-flap, which he swings shut behind him in going out,\nstops swinging, because if these things are not performed something\ndireful will happen.\u2019\u201d There were then only two men besides Okteondon\nin the lodge, for the third companion of Okteondon, Hois\u02bbheqtoni,[345]\nhad been turned into bones on the lake by the collapsing of the power\nof his orenda. In the middle of the night the old woman,\nKahenchitahonk, began to groan horribly and to writhe and toss in her\nsleep. Finally she rolled out of her bed into the fire with such force\nthat she scattered the firebrands and coals about the lodge. Quickly\nrising from his bed, Okteondon struck his mother-in-law on the head\nwith the corn-pounder, to awaken her, calling out, \u201cWell,\nmother-in-law, what are you doing, and what is your trouble?\u201d Thereupon\nthe old woman, sitting up, said: \u201cOh! I have just had a dream. I\ndreamed that you, my son-in-law, must kill S\u02bbhadahgeah346 tomorrow and\nbring his body in here, before the door-flap, which you will swing shut\nbehind you in going out, stops swinging, because if these things are\nnot performed something direful will happen.\u201d \u201cOh, mother-in-law! Go to\nsleep now; we will attend to this matter in the morning,\u201d answered\nOkteondon. So Kahenchitahonk lay down again and slept.\n\nThe next morning Okteondon was ready to perform his task. Taking hairs\nfrom his wife\u2019s head, he tied them end to end, making a cord long\nenough for his purpose; then tying one end of this cord to the\ndoor-flap, he gave the other end of it to his wife, bidding her to pull\nthe door-flap to and fro, so as to keep it swinging, until he came back\nfrom shooting S\u02bbhadahgeah. Okteondon then started out to hunt for his\nvictim, but he had not gone far from the lodge before he saw\nS\u02bbhadahgeah perched on a cloud. He let fly one of his arrows, which\nkept its course until it struck the bird. When S\u02bbhadahgeah fell to the\nground Okteondon picked it up and carried it back to the lodge.\n\nNow when the old witch saw that the door-flap did not stop swinging,\nshe was very angry. She pushed it to, but unknown to her the daughter\nkept it swinging to and fro. At this time Okteondon, striding in, threw\nthe bird on the ground, saying, \u201cThere! you have him for your \u2018eat-all\u2019\nfeast (gaqsahon).\u201d \u201cOh, son-in-law!\u201d said the old woman; \u201cyou must give\nme one of the wings for a fan; my old one is now worn out.\u201d \u201cOh no!\u201d\nsaid Okteondon; \u201cyou can not have it,\u201d and he threw the bird on the\nfire to remove its feathers. Then Hot\u02bbhoh, Okteondon\u2019s friend, placed a\nkettle of water over the fire. When the feathers were burned off\nS\u02bbhadahgeah, Okteondon, after cutting up its body, put all the pieces\ninto the kettle. When it was cooked, he took out the flesh and skimmed\noff every drop of fat from the soup. \u201cNow,\u201d said the old woman, \u201cyou\nmust invite all the men of distinction in the village.\u201d \u201cI will invite\nwhom I please,\u201d said Okteondon, \u201cand do just as I like.\u201d Going out of\ndoors, he shouted, \u201cI invite you, all Dagwanoenyents, to an \u2018eat-all\u2019\n(gaqsahon) feast.\u201d Soon they began to come one after another. When all\nwere present, Okteondon said: \u201cI have invited you to a feast in which\neverything must be consumed. You must eat the meat, drink the soup,\nchew the bones and swallow them.\u201d So they began to eat, and soon they\nhad devoured everything, leaving not a drop of grease or fat, nor a bit\nof bone; then the Dagwanoenyents laughed, feeling good when they had\nfinished their task. They boisterously exclaimed, \u201cIt made a fine meal;\nit was her late husband\u2019s flesh.\u201d\n\nKahenchitahonk, the great witch, notorious and cruel, was now\nferociously angry. Seizing the wooden pestle, or corn-pounder, she\nstruck the Dagwanoenyents with it, whereupon they fled at once from the\nlodge, some going out of the smoke-hole, some through the doorway, and\nothers in their great haste making large rents in the walls of the\nlodge, through which they escaped. When she had driven them all out of\nthe lodge, she said: \u201cI think the coming night will be very cold; so I\nmust fetch wood for the fire.\u201d Bringing much wood, she then made a\ngreat fire, saying, \u201cNow, I will be able to warm my back\u201d; then she\nwent to sleep with her back to the fire. The wife of Okteondon said to\nhim: \u201cMy mother will dream again tonight and will exclaim, \u2018I dreamed\nthat my son-in-law killed the White Beaver and brought it here before\nthe door-flap, which he will fling back in going out, stopped swinging,\nand that if he does not return before the door-flap stops swinging,\nsomething direful will happen to us.\u2019\u201d Late in the night all over the\nlodge they heard the old woman groaning, and rolling and tossing about;\nfinally she fell into the fire, scattering the coals around the lodge.\nJumping up and seizing the corn-pounder, Okteondon struck the old woman\non the head to awaken her, saying to her, \u201cYou must be dreaming about\nme, mother-in-law?\u201d \u201cOh, yes! I am dreaming about you,\u201d she muttered in\nreply. \u201cYou dream about no one else, I think,\u201d said Okteondon. \u201cWell,\u201d\nshe said, \u201cI do dream about you, for I fear something may happen, but\nyou are powerful through your orenda (magic power). I will tell you\nwhat the dream said to me; it said that my son-in-law must kill the\nWhite Beaver, and that if the door-flap which he flings back in going\nout stops swinging before he returns with the dead Beaver, something\ndireful will happen.\u201d \u201cOh, mother-in-law! go back to sleep; that is a\nsmall matter, nothing,\u201d said Okteondon.\n\nEarly in the morning Okteondon fastened the string made from his wife\u2019s\nhair to the door-flap, as he had done in the former ordeal, and bade\nhis wife thereby keep it swinging to and fro while he was gone, as she\nhad done before. Then he went out, flinging the door-flap back as he\npassed through. Then, running to a knoll on which stood a butternut\ntree, and taking a nut from it, he hurried to a neighboring lake, where\nhe cast the nut into the water, shouting a challenge, \u201cYou who live in\nthis lake come forth.\u201d At once the water, rising, rushed toward him,\nfollowing him until it reached the knoll, where it stopped. Okteondon\nsaw the White Beaver looking out over the water, and, taking an arrow\nfrom his quiver and drawing his bow, shot the White Beaver, killing it.\nSeizing its body, he hurried home with it. When he reached the doorway\nhe found the old woman trying to hold the flap to prevent it from\nswinging to and fro and uttering words charged with her orenda to\naccomplish her purpose. When Okteondon threw White Beaver into the\nlodge the old woman said: \u201cOh, son-in-law! you are to make me a pouch\nof the skin of White Beaver.\u201d \u201cOh, no! I will do what I like with it,\u201d\nhe replied, casting it on the fire to singe off the hair. Putting a\nkettle over the fire, Hot\u02bbhoh soon had water boiling. Then the body of\nWhite Beaver having been cut up, the pieces were placed in the kettle\nto cook. Thereupon Okteondon\u2019s mother-in-law said to him: \u201cOh,\nson-in-law! I want you to invite all the men of importance of this\nplace to the feast.\u201d Okteondon answered: \u201cOh, no! I will invite only\nsuch persons as I choose.\u201d When the flesh of White Beaver was cooked\nOkteondon removed the pieces from the kettle to cool; then he went out\nof the lodge, calling aloud: \u201cI invite you, all Dagwanoenyents, to come\nto a feast of \u2018eat-all\u2019 (gaqsahon).\u201d Soon they came crowding into the\nlodge, as they had at the first feast, and Okteondon said: \u201cYou must\neat up everything to the very last bit. Here are the meat, the soup,\nand the bones; you must eat all and even lick the bowls.\u201d So they began\nto eat; they ate the meat, drank the oily broth, and the crunching of\nbones could be heard as they devoured them. Lastly they licked the bark\nbowls. When they had finished their task they were satisfied and began\nto laugh: \u201cHi, hi, hi! That was good meat, the old woman\u2019s brother.\u201d\nThe old woman was very angry and, taking up the corn-pounder, attacked\nthem, driving them from the lodge.\n\nAfter the feast was over, the wife of Okteondon told him that the next\ntrial was one among all others the most severe and exacting. She said\nto him: \u201cMy mother will say tonight, \u2018I dreamed that my son-in-law was\nkilled and skinned, and that I made a pouch of his skin.\u2019 I do hope you\ncan survive this ordeal.\u201d In reply Okteondon said, \u201cWhen she kills and\nskins me and places my flesh in a bark bowl, you must set the bowl on\nthe top of the lodge.\u201d Toward evening Kahenchitahonk, the old witch,\nmuttered, \u201cThe sky is clear, so we shall have a very cold night, and I\nmust get logs to make a big fire.\u201d At night she made a great fire in\nthe lodge, and after all had retired she began to moan and toss in her\nsleep; finally she rolled into the fire, scattering the firebrands\naround the room. Quickly rising and seizing the corn-pounder, Okteondon\nstruck her on the head, saying: \u201cOh, mother-in-law! What is the matter?\nWhat are you doing? What are you dreaming about?\u201d She replied, \u201cI\ndreamed that I killed you and made a pouch of your skin.\u201d Okteondon\nreplied, \u201cOh! go to sleep now; we will see to that in the morning.\u201d So\nthe next morning Okteondon said, \u201cNow, mother-in-law, I am ready.\u201d\nThereupon the great witch laid on the ground a piece of bark\nsufficiently large for the purpose, telling Okteondon to lie down upon\nit. When he did so, she knocked him on the head with a club, killing\nhim. Then she carefully flayed him,[347] removing the skin with the\nhands and feet attached to it. Afterward she placed all the flesh in a\nlarge bark bowl. As soon as the wife of Okteondon saw her put the last\npiece into the bowl, she placed the bowl on the top of the lodge. Then\nthe old woman next cheerfully sewed up the skin in the form of a pouch,\nwhich she distended by blowing into it. This done, she hung it over the\nflames, poking the fire to make it blaze. As the pouch swayed to and\nfro over the fire, the old woman gleefully began to sing, \u201cOh! what a\nnice pouch have I; no one living has such a pouch.\u201d Every time she\npoked the fire the pouch swayed more quickly to and fro, until at last\nit began to sing, \u201cOh! were the wind only out of me.\u201d The old woman\nkept on stirring the fire while the pouch swayed to and fro faster and\nfaster. \u201cOh, what a beautiful pouch have I,\u201d said she; \u201cit even sings.\u201d\nAfter a while the pouch made a noise, and with a bhu! went flying up\nthrough the smoke-hole. As it flew out, the old woman cried, \u201cOh! I\nhave lost my pouch; it has run away from me.\u201d She hurried to the\ndoorway, and in going out she met her son-in-law coming in alive and\nwell.\n\nIt was now Okteondon\u2019s turn. That night he had a dream, groaning and\nrolling around until his mother-in-law, arising, struck him on the head\nwith the corn-pounder, saying: \u201cWake up! What is the matter? Are you\ndreaming?\u201d \u201cOh! I had a dream,\u201d said he. \u201cWell, what was it?\u201d said the\nold woman. \u201cI dreamed,\u201d he told her, \u201cthat I must hunt and kill the\ngreat Ganiagwaihe and give a feast. I will invite all the people in the\nvillage.\u201d The next morning Okteondon killed the Ganiagwaihe, and having\nbrought it into the lodge, singed it and cut it up while Hot\u02bbhoh set a\nkettle of water over the fire. When the flesh of Ganiagwaihe was\ncooked, Okteondon said to his mother-in-law, \u201cGo and invite all to\ncome.\u201d So going out, she invited all those personages whom she herself\nliked. While she was gone, Okteondon said to his wife and his two\nfriends who had accompanied him from his uncle\u2019s home, \u201cYou must get\nout of this lodge at once\u201d; so they fled from it. Then all the newly\ninvited guests entered\u2014the old woman, her other two daughters, and the\npeople of the place. Addressing them, Okteondon said: \u201cHere is the\nflesh, the fat, and the bones. Eat all up clean; I leave all to you.\u201d\nOne of the chiefs said to the people, \u201cWe have now all eaten.\u201d Passing\nout of the lodge, Okteondon ran around it, singing, \u201cLet this lodge\nbecome stone and the ground under it stone, so that the greatest witch\ncan not get out of it, and then let it become red-hot.\u201d So while the\npeople were inside the lodge eating and drinking and saying, \u201cHoho!\nthis is a grand feast,\u201d the building began to grow hotter and hotter,\nuntil finally it became red-hot. Some one on the inside exclaimed so\nloud that he was heard without, \u201cLet us get out of here as fast as we\ncan; something is wrong!\u201d They tried to do so, but they could not get\nout. One leaped up to the spot where the smoke-hole had been, but those\noutside heard him knock his head against the solid stone roof and fall\nback. Soon another said, \u201cI will go out through the ground.\u201d After a\nwhile the sound of the voices and the screaming inside began to die\naway, and all was quiet. Then the lodge of stone burst, falling to\npieces, and the heads of the people inside burst, one after another,\nand out of them sprang screech owls, horned owls, common owls, and gray\nand red foxes, which rushed away, out of sight. The people invited to\nthe feast were all O\u00f1\u02b9gwe\u02bb h\u0115\u00f1\u02b9neks go\u00f1\u02b9neks-kho.[348] The sisters\nsailing in the canoe deceived men all over the country, luring them to\nthis village to be devoured by the inhabitants. All except the wife of\nOkteondon were thus burned up with the old woman.\n\nWhen all was over, Okteondon and his wife and his two friends went to\nthe shore of the lake, where they found a large heap of bones of men.\nThese they gathered into some order near a large hickory tree,\nwhereupon they pushed the tree over toward the bones, saying, \u201cRise,\nfriends, or the tree will fall on you!\u201d At this warning, and by the\ngreat orenda (magic power) of Okteondon, all the bones sprang up living\nmen. \u201cNow,\u201d said Okteondon to them, \u201cYou have come to life, friends,\nand you can now go to your homes.\u201d [349] At this they departed.\n\n\u201cWe will go home, too,\u201d said Okteondon to his wife and two friends; so\nthey went to the lodge of his uncle, Haie\u00f1t\u02bbhwus. When Okteondon left\nhis home his uncle hung up in a corner of the lodge a wampum belt, with\nthe remark, \u201cThe deeper you are in trouble, the nearer will this belt\ncome to the ground, and if you die, it will touch the ground.\u201d Of\ncourse it had been low and had even touched the ground; hence the old\nuncle had concluded that his nephew was dead and had mourned for him.\nBut at this time the belt was again hanging high. While the nephew was\nabsent many persons had come, pretending to be Okteondon, in order to\ndeceive the old man; so now when the real nephew asked him to open the\ndoor-flap he would not believe his ears, but said, \u201cPut your arm\nthrough the hole in the door.\u201d Okteondon did so, whereupon the old man\ntied it, saying, \u201cNow, I have you,\u201d unfastening the door-flap so he\ncould strike. But seeing Okteondon and his wife and his two friends, he\nexclaimed with delight, \u201cOh, nephew! wait a moment, until I clean up\nsomewhat inside.\u201d Saying this, he went inside and pushed away the ashes\nand dirt. (End.)\n\n\n\n\n\n71. OKTEONDON AND HAIE\u00d1T\u02bbHWUS\u2014II\n\n(Another version of the first part of the legend)\n\nOkteondon lived with his uncle, Haie\u00f1t\u02bbhwus, in the forest. Beside his\nuncle\u2019s lodge stood a large, tall elm tree. Okteondon, the nephew,\nalways remained at the foot of this tree, and finally its roots grew\nover and around his body, thus binding it firmly to the ground.\n\nNow Haie\u00f1t\u02bbhwus, being very fond of his nephew, always brought him\neverything that he liked to eat and drink\u2014roasted venison, boiled\nsquashes, dried berries, broiled fish, and all kinds of shellfish. The\nfirst thing that Haie\u00f1t\u02bbhwus did in the morning was to put corn into a\nwooden mortar for the purpose of making cornmeal for boiled cornbread;\nthen with a wooden pestle he struck it a single blow, which crushed the\ncorn to fine meal. The people far and near, it is said, heard this\nblow, and would say, \u201cThe uncle of Okteondon is well-to-do and strong.\u201d\nThe old man made bread with the meal which he boiled; when it was\ncooked he brought some of it to his nephew and also ate some himself.\nOn certain days he went to the forest for firewood. It was a practice\nwith him to burn logs into pieces of such length that he could bring\nthem to his lodge. When the fires on one log were burning well he would\nlight fires on other logs, and so would go from one to another, keeping\nthem in order. When the pieces were burned off and ready, the old man\nwould carry them or drag them home, and as he threw them down they made\na deep, pleasant sound on the earth. Thereupon all the people of the\nregion round about, even to the most distant places, heard the sound,\nand would say, \u201cThe uncle of Okteondon is well-to-do and strong.\u201d On\nsome other days Haie\u00f1t\u02bbhwus would go out to gather beans and squashes\nor to dig wild potatoes.\n\nOne spring morning, in the planting season, Haie\u00f1t\u02bbhwus went to his\nclearing in the woods with two baskets of seeds strapped to his belt.\nBefore starting he left plenty of food with his nephew, saying, \u201cI am\ngoing to put these seeds into the ground.\u201d The old man was in the field\nengaged in making holes in the earth with a stick forked at one end and\nsharp at the other. Into these holes he dropped seeds, closing them\nwith fine earth. All at once he heard a song accompanied with the\nwords, \u201cOh, uncle! I am going to rise; I am going to rise.\u201d He knew at\nonce that what he had heard was his nephew\u2019s song; so dropping his\npointed stick for planting, and forgetting all about the seeds in his\ntwo baskets, he rushed home. As he ran the baskets struck the trees on\nboth sides of the narrow trail, scattering the seeds so that all were\nlost on the trail. When Haie\u00f1t\u02bbhwus reached the lodge he saw that his\nnephew was resting on one elbow and that the tree was inclined toward\nthe earth, with its roots starting from the ground. \u201cWell, nephew, what\nis the matter?\u201d asked the old man. \u201cI am getting thirsty, uncle,\u201d said\nthe youth. The old man gave him some water and pushed the tree back\ninto its upright position; then looking into his baskets, he saw that\nthey were empty. So Haie\u00f1t\u02bbhwus spent the rest of the day on his knees,\npicking up what seeds he could find along both sides of the path.\n\nOn another day he went out to strip bark from the slippery-elm trees\nfor the purpose of making cords. Before starting he gave Okteondon\neverything that he needed. After he had stripped off a large quantity\nof bark and was tying it into bundles, Haie\u00f1t\u02bbhwus heard the song\nagain, accompanied with the words, \u201cOh, uncle! I am rising; I am\nrising.\u201d As soon as he heard these words, Haie\u00f1t\u02bbhwus, slinging a\nbundle of the bark on his back, swiftly ran home. As he hurried along\nthe bundle struck against the trees, first on one and then on the other\nside of the trail, causing pieces of bark to slip out every here and\nthere, until there was nothing left of the burden on the old man\u2019s back\nbut the ends of the forehead strap. On reaching home Haie\u00f1t\u02bbhwus asked,\n\u201cWhat is the matter, nephew?\u201d as he saw Okteondon resting on one elbow\nand the tree leaning over to one side. \u201cOh, I am thirsty, uncle,\u201d\nreplied Okteondon. The uncle brought him water, and then straightened\nup the tree, after which he returned to the woods. He picked up the\npieces of bark on both sides of the path until he arrived at the place\nwhere he had stripped it from the trees. Just at that moment he again\nheard the song, \u201cOh, uncle! I am rising; I am rising.\u201d At this,\nsoliloquizing, \u201cPoor boy, I wonder what he wants,\u201d Haie\u00f1t\u02bbhwus again\nran homeward. When he was about halfway there, he heard the song a\nsecond time, and almost at the same moment came to his ears a\ntremendous crash of the falling tree, which was heard over the entire\ncountry, so that all the people said one to another, \u201cOkteondon has now\ngrown to manhood and has arisen.\u201d When Haie\u00f1t\u02bbhwus reached the lodge,\nthe great elm tree had fallen and Okteondon was standing there,\nawaiting him.\n\n\n\n\n\n72. UNCLE AND NEPHEW AND THE WHITE OTTERS\n\nAn uncle and his nephew lived alone far off in the woods. In former\ntimes there had been a great many of their people, but with the\nexception of these two all were dead.\n\nOne day the uncle said: \u201cMy nephew, you have grown to be a large lad,\nand now you must attend to hunting. You must take the bow and the\nquiver of arrows with which I used to hunt.\u201d So saying, the old man\ntook from the wall his bow, which was grimed with smoke, and cleaned it\nvery carefully. Then he said: \u201cWe will now make a trial at shooting.\u201d\nHaving gone out of the lodge, the uncle by way of example first shot\ninto a tree, and the nephew with another arrow made a good shot.\nThereupon the uncle said, \u201cThat kind of shooting will do; you must now\nbegin hunting.\u201d\n\nThe next morning very early, when they were ready, the uncle said, \u201cYou\nmust go out between sunrise and sunset, and you must always keep on the\nsun side; never go north.\u201d The lad started to hunt, and had not been\nout long when he killed a deer, and soon afterward another, both of\nwhich he took home. The uncle thanked him, saying, \u201cWe can live now,\nfor we have plenty of meat.\u201d He hung the meat up in pieces, with bark\nstrings, throughout the lodge.\n\nThe lad brought in game every day for some time. After a while he had\nto go a long way toward the south to find any game; his uncle always\ncautioned him against going northward.\n\nOnce after he came home and was sitting around the lodge, the uncle\nsaid: \u201cWhen I was young I used to have an object with which to amuse\nmyself. I will get it for you and when you are home you can play with\nit.\u201d Then bringing out a flute, the uncle taught the boy to play it. As\nthe uncle blew on it the flute said, \u201cTomorrow I shall kill a deer, a\nbear, etc.,\u201d greatly pleasing the boy who also played on it. In the\nmorning he started off hunting, and, indeed, he killed just such game\nas the flute said he would. That night after he had rested from hunting\nhe played on his flute and again it said, \u201cI shall kill an elk\ntomorrow,\u201d a different kind of animal from that of the previous day.\nThe next day the lad killed exactly what the flute said.\n\nThe morning after he went out he wondered why he must go so far toward\nthe south; he made up his mind to go northward; so making a circuit, he\nwas soon north of his lodge. Finding tracks of game animals, he\nfollowed them until he came to a broad opening. Here he ran after the\nelks, which he saw in a circle in the woods; at last he came out in the\nopening again, where he had started. All at once he heard a woman\u2019s\nvoice calling, \u201cHere! Hold on!\u201d but he ran on at full speed after the\nelk. Around again he went after these animals. When he got back to the\nsame place a second time the woman\u2019s voice called out, \u201cWait and rest!\u201d\nLooking around, he saw the woman sitting on a fallen tree, whereupon he\nstopped. She said to him: \u201cSit down here and rest. I know you are\ntired; when you have rested you can run again after the elk.\u201d He sat\ndown near her, and pretty soon she took his head on her knees. He had\nvery long hair\u2014so long that he kept it tied up; whenever he let it\ndown, it swept the ground. He tied one of his hairs to a root in the\nground, but the woman did not see him do this. After a while he fell\nasleep, whereupon she put him into a basket; swinging this on her back\nshe started off on a run. Rising soon into the air, she traveled very\nfast.\n\nThe hair which had been made fast to a root stretched till it would\nstretch no longer; then they could go no farther, for the hair pulled\nthem back to the place from which they had started. The lad woke up,\nand the woman said to herself, \u201cI think there is some witchcraft about\nyou; we will try again.\u201d Once more she began to search in his hair. At\nlast he closed his eyes, and she asked, \u201cAre you asleep?\u201d \u201cNo,\u201d he\nreplied. She continued untying his hair, again inquiring, \u201cAre you\nasleep?\u201d He did not answer this time, for he was indeed asleep. Putting\nhim into the basket and flinging it on her back, she ran off very fast,\nafter a while rising in the air. When she had gone a long distance she\ncame down by the bank of a river; rousing the lad, she asked, \u201cDo you\nknow this place?\u201d \u201cYes,\u201d said he; \u201cI have fished in this river.\u201d\n\u201cWell,\u201d said she, \u201chold your head down, and let me look at it again.\u201d\nShe took his head on her knees, and after a while spoke to him, but he\ndid not answer, for he was once more asleep. Putting him into the\nbasket, she went up in the air, coming down at last on an island. Then,\nrousing the youth, she asked, \u201cDo you know this place?\u201d \u201cYes; my uncle\nand I used to come here often,\u201d he replied (he had never been there,\nbut he wished to deceive her). Again she put him to sleep, afterward\ntaking him up in the air in her basket. Finally, removing the basket\nfrom her back, she laid it on the edge of a ravine, which was so deep\nthat the tops of the tallest trees which grew in it could just be seen\nbelow the brink. Then, upsetting the basket, down the lad went headlong\ninto the depths, but he fell slowly, for he had orenda (magic power)\nand hence came to the ground unhurt. But he could find no way of\nescape. The sides of the ravine were like a wall and he was alone.\n\nMeanwhile the boy\u2019s uncle waited and waited, saying to himself: \u201cIt is\nlate. Something has happened, for my nephew is not coming home tonight.\nI must find out what the trouble is.\u201d On taking down the flute he found\nthe mouthpiece bloody,[350] whereupon he said, \u201cThey have overmatched\nmy poor nephew in orenda, and trouble has come to him.\u201d As there was\nnot much blood on the mouthpiece, he thought that perhaps the lad would\nfree himself and come back in a few days.\n\nNow the nephew lay down among the rocks in the deep, blind ravine and\ntried to sleep, but he could not. All at once he heard a great bird\ncoming, and as it swept past it bit a mouthful of flesh out of his arm.\nSpitting on the arm he rubbed it and thus cured the bite. When the bird\nhad been gone some time, he heard it coming again, and as it flew past\nin the opposite direction, it took a large bite out of his other arm.\nThis he cured in the same manner as before. When daylight came he arose\nand on looking around he saw skeletons on every side. Two men were\nbarely alive. The lad said to himself, \u201cI suppose that I shall die here\nin this same way.\u201d\n\nThat night the boy\u2019s uncle saw on looking at the flute that the\nmouthpiece was bloodier than before. He then gave up his nephew as\nlost; sitting down at the hearth\u2019s edge he cried and scattered ashes on\nhis head in despair.\n\nThe second night the bird twice flew past the lad, each time taking a\npiece of flesh out of one of his arms. Thereupon the boy would spit on\nthe arm, thus healing it as he did on the first evening. When the huge\nbird had gone he fell asleep and dreamed that he heard an old woman\u2019s\nvoice saying: \u201cGrandson, I have come to help you. You think you are\ngoing to die, but you are not; I will save you. Just at sunrise in the\nmorning you will vomit, and if you throw up anything that looks like a\nhemlock leaf you may know that you will be saved. Pick up the leaf and\nstick it in the ground. Then sing, and as you sing the leaf will become\na tree. Sit on one of the limbs and keep on singing. The tree will grow\nuntil it reaches beyond the top of the bank. Then jump off and run\naway.\u201d In the morning the boy vomited as the old woman of the dream had\npredicted, and he found the small hemlock leaf. Sticking this in the\nground near the wall of the ravine he began to sing. The leaf soon grew\ninto a tree, and as he sang the tree grew higher and higher. He did not\nget on the tree but remained below singing until the tree was higher\nthan the brink above.\n\nGathering all the bones carefully into a pile and placing on the pile\nthe two men who were almost dead, he went to a great hickory tree which\nstood near and pushing against it called out, \u201cRise, people, and run,\nor the tree shall fall on you.\u201d Thereupon all the bones became living\nmen and springing up they ran away from the tree. Two of the men had\nlegs of different lengths by reason of the bones having become\ninterchanged. The lad said: \u201cNow, follow me, all of you, up this tree\nto the bank above. You must not look back, for if you do you will\nfall.\u201d The last two were the men with unequal legs. The rearmost, after\nclimbing a little way, looked back to see how far up they were;\nimmediately he turned to bones, which fell rattling through the limbs\nof the hemlock tree to the ground. As the only remaining man with\nunequal legs got near the brink, he also looked down, whereupon he\nlikewise fell rattling down through the branches to the ground a mere\nheap of bones.\n\nWhen all were some distance away from the brink the young man said:\n\u201cYou stay here, and I will go and bring the woman who has done all this\nmischief to us. She has a mother, who is also a witch. We will punish\nboth. I shall be back in a few days.\u201d Starting off, he soon came to the\nlodge of the woman who had deceived him. Sitting down by her, he said,\n\u201cI have come.\u201d Soon her mother came out of another part of the lodge,\nsaying, \u201cOh! my son-in-law has come.\u201d Early the next night they heard\nthe old woman groaning;[351] finally, crawling out of bed on her hands\nand knees, she rolled over on the floor. The lad struck her with a\ncorn-pounder, saying, \u201cMother-in-law, wake up and tell us your dream.\u201d\nThereupon she stood up and said, \u201cI dreamed that my son-in-law must go\nand kill two white otters in the lake.\u201d He replied: \u201cGo back to sleep,\nOh! mother-in-law. I will do that tomorrow.\u201d The old woman went back to\nher couch. In the morning she said: \u201cYou must run and kill two white\notters in the lake and return with them before the door stops swinging\nafter you have slammed it. If you do not do this, something strange\nwill happen; but if you get back, you shall live.\u201d Unknown to her, he\ntied one of his long hairs to the door and kept pulling the hair. On\nreaching the bank of the lake, he called to the otters, which came out\nand ran to him; he threw one of two round stones which he had in his\npouch, killing one of the otters. Then great waves of water began to\nrush after him, and the second otter came near to him on the top of the\nwave. Throwing the second stone, he killed the second otter. At this\nthe wave went back. He had kept pulling the door-flap to and fro with\nhis hair all the time. When he reached the lodge, he called out, \u201cHere,\nmother-in-law! here are your two otters.\u201d She said, \u201cWhere, where?\u201d\n(The two white otters were her two wizard brothers.)\n\nThe uncle, who was alone, felt sure that his nephew was dead. Often as\nhe sat in front of the fire in the evening, taking a handful of ashes\nin each hand, he held them over his head, letting the ashes drop on his\nface. At night he would hear someone coming, then a rap and a voice\ncalling out, \u201cWell, uncle, I have come.\u201d Jumping up and brushing off\nthe ashes he would go to the door, only to find a fox or an owl. In\nthis way he was deceived a number of times, so he had resolved not to\nbe deceived again.\n\nThe night after the death of the otters the old woman again dreamed,\nand her son-in-law hit her again with the corn-pounder. Waking up, she\nsaid, \u201cI dreamed that my son-in-law must kill the bird on the top of\nthe great tree.\u201d He answered, \u201cOh, mother-in-law! I will attend to that\nin the morning, so go to sleep now.\u201d In the morning his mother-in-law\nsaid, \u201cIf you get back after the door, which you have slammed in going\nout, stops swinging, something strange will happen.\u201d Again tying a hair\nto the door, he darted off. When near the tall tree he saw on the very\ntop a black eagle. The first arrow he sent went almost to the tree, but\nwas driven back by the magic power of the eagle. Then he shot a second\narrow, which struck the eagle right in the heart, bringing it to the\nground. Taking the eagle, he rushed back to the lodge, meanwhile\nkeeping the door swinging with his hair. When he returned home, he\ncalled out, \u201cMother-in-law, here is the eagle.\u201d She said, Whu, whu!\nastonished at what he had done (this eagle was the old woman\u2019s third\nbrother, which had always fed on the men thrown into the ravine).\n\nNow the lad, having taken his wife outside, said, \u201cI want this lodge to\nturn into flint, and let it become heated to a white heat.\u201d [352] The\nold woman and her three daughters were inside at the time. The former\ncried out, \u201cHave pity on me, son-in-law,\u201d but he answered, \u201cYou had no\npity for me, mother-in-law; so let them all within burn up.\u201d Having\ngone back with his wife to the men near the ravine, he said: \u201cI have\nbrought back this woman. Now we shall be revenged. This is the woman\nwho threw us off this bank to die in the ravine below.\u201d Stripping off a\nwide piece of bark from a tree and tying the woman thereto with bark\nthongs, he placed it in a leaning position against a tree. Then all\ngathered fuel, which was piled around the woman, and a fire kindled by\nwhich the old woman\u2019s daughter was burned to death.\n\nThe youth found two of his brothers among those whom he had rescued. It\nappeared that all the men were related, some as brothers, others as\ncousins. The young man went with his brothers to his uncle\u2019s lodge.\nBefore starting he had told all the other persons to go to their homes.\nWhen near the lodge of the old uncle they heard the aged man weeping.\nThey listened for some time. When the old man stopped weeping he began\nto sing, \u201cTen summers I shall mourn for him.\u201d In attempting to enter\nthe lodge they found the door-flap fastened. The lad called out, \u201cOh,\nuncle! I have returned.\u201d But the uncle, long annoyed by wizards in the\nform of animals, replied: \u201cBe off! You have deceived me enough.\u201d But\nthe young man begged him to unfasten the door-flap, assuring him that\nhe had brought his brothers. Again the uncle shouted: \u201cBe off! You\nshall not get in here.\u201d Finally, the old man relented, and making a\nhole in the skin door-flap, called out: \u201cThrust your arm in. I shall\nsee if you are my nephew.\u201d The nephew willingly complied with the\nuncle\u2019s request, whereupon the uncle tied his arm with a bark thong.\nThe youth finally cried out: \u201cOh, uncle! do not tie my arm so tight.\nYou hurt me.\u201d Opening the door-flap, the old man saw that it was really\nhis nephew, and exclaimed, \u201cOh, nephew! wait a moment until I clean up\na little.\u201d Then, having brushed off the ashes, he welcomed his nephew\nand his party.\n\n\n\n\n\n73. DEOYADASTAT\u02bbHE AND HADJOWISKI [353]\n\nHadjowiski lived with his family, consisting of his wife and seven\nchildren, in a large lodge in the forest. Only the youngest of the\nseven children had a name\u2014Deoyadastat\u02bbhe. He was so small that he never\nwent outside the lodge, nor did he play within it. He remained under\nthe bed at all times, where he played with his dog, which was a flea.\nThe father of the family, Hadjowiski, was very poor, for although he\nwent forth to hunt at sunrise, sometimes even before, he brought home\nbut little meat.\n\nOne morning his wife, who was chagrined by the failure of her husband\nto provide a sufficiency of food for herself and little ones, said to\nhim: \u201cCan you not bring home more meat than you do? We are very, very\nhungry.\u201d Hadjowiski, dissembling, replied, \u201cNo; I can not kill more\ngame, for I have not efficient orenda (magic power).\u201d But the\nsuspecting wife persisted in her questioning: \u201cWell, your back always\nlooks as if you had killed plenty of game. What do you do with it after\nyou have killed it?\u201d To this the husband answered: \u201cNothing. I never\nhave good luck.\u201d The wife did not believe him, however, so she\nretorted, \u201cI think that you are doing something wrong with what you\nkill.\u201d\n\nThat day Hadjowiski did not bring any game home, but his back bore\ntraces of fresh blood. In further chiding him his wife said: \u201cThere is\nfresh blood on your back, so you must have killed some game today.\u201d But\nhe replied: \u201cNo; I killed nothing. That blood came from my getting hurt\nby a hemlock tree falling on me.\u201d But she did not believe him at all.\n\nThe next morning he was on the trail long before sunrise. His wife, now\nthoroughly aroused, stealthily followed him. Just at midday she saw him\nkill with a small stone a large bear. Taking the bear on his back, he\nstarted off, trailed by his wife. He soon reached a lodge, which he\nentered, wholly unaware that his wife was following him. Creeping up to\nthe lodge, she listened outside to what was being said within, and\noverheard the voice of a woman, saying, \u201cThe next time you come you\nmust stay here, and you must not go back home again.\u201d Hadjowiski\nreplied, \u201cIt is well; I shall do so.\u201d Thereupon he came out of the\nlodge, in which he left all the meat he had killed that day, and\nstarted for home.\n\nHis wife ran on ahead, and, reaching home ahead of her husband, she\nsaid to her boys, \u201cSons, your father has another wife, so I shall not\nremain here any longer.\u201d Then putting on her panther-skin robe, she\ndeparted. When Hadjowiski arrived at his home, not finding his wife, he\nasked: \u201cWhat is the matter? Where is your mother?\u201d One of the boys told\nhim that his mother had been gone all day, and that, returning but a\nshort time before, she had put on her panther-skin robe, declaring that\nshe was going away. Hadjowiski hung his head, but at last he asked,\n\u201cWhy did she go away?\u201d The boy replied: \u201cShe told us that you have\nanother wife.\u201d To this the father answered: \u201cIt is well. My sons, I\nshall follow her. I want you to remain in the lodge while I am away. If\nI am alive then, I will be back home in 10 days.\u201d Hadjowiski departed\nand traveled all night. The next morning he found his wife\u2019s tracks,\nand discovered that she had doubled on them, but he kept straight\nahead, knowing well that she had done this in order to deceive him.\nSoon afterward he was again on her trail, going directly westward.\nAfter traveling for some time he came at last to a lodge in which lived\nan old man, who said: \u201cYou are traveling, my friend?\u201d Hadjowiski\nreplied: \u201cYes. I am following the woman whose tracks come to this\nlodge.\u201d Then S\u02bbhagoiyagent\u02bbha,[354] for such was the old man\u2019s name,\nwho belonged to the Nosgwais people, answered, \u201cI do not know where she\nhas gone.\u201d Hadjowiski again declared, \u201cHer tracks come here, anyway.\u201d\nS\u02bbhagoiyagent\u02bbha replied: \u201cIt is well. You can look for her, if you\nlike.\u201d So Hadjowiski searched for her everywhere, but he could not find\nher. Finally the old man resolved to send him off, so he asked him, \u201cDo\nyou want me to tell you which way she went from here?\u201d Hadjowiski\nreplied, \u201cYes; I do.\u201d Thereupon S\u02bbhagoiyagent\u02bbha brought a small canoe\nmade of flint, telling the man to sit in it. When Hadjowiski had done\nso the old man shoved the canoe out of the doorway, and at once it rose\ninto the air, through which it passed with great rapidity. Finally the\ncanoe collided with a high rock, and the renegade Hadjowiski was flung\nout; falling among the rocks, he was killed. The canoe, which was\nendowed with life, returned to the old man.\n\nWhen the sons of Hadjowiski had been at home for several days the\neldest went out to hunt. When night came he did not return to his home.\nSo the next morning the second brother started off to find him, if\npossible. The brothers who remained at home waited all day, but he,\ntoo, failed to return. The second morning the third brother went to\nlook for the two others, but he likewise did not come back. Thus, day\nafter day passed, until at last the six brothers had gone out and not\none had returned. Only Deoyadastat\u02bbhe was left of the family of seven\nsons.[355] He was always under the bed playing with his dog, which was\na flea. Finally, judging from the unbroken silence reigning in the\nlodge, Deoyadastat\u02bbhe exclaimed: \u201cIt seems to me that there is no one\nin the lodge, for I hear no one moving around. I shall see about it.\u201d\nSo saying, he came forth from under the bed and looked around, but saw\nno one; then he listened for some sound, but he heard none. After\nlistening for a long time, he exclaimed: \u201cIt seems to me that I hear my\nmother crying. It must be that she is weeping in the far west. I shall\ntherefore go to her.\u201d Going outside the lodge, he stood still,\nlistening, while his dog stood behind him. He now heard quite\ndistinctly the sound of weeping in the far west. By low half-uttered\ngrowls his dog showed that it, too, heard some unusual sound.\n\nDeoyadastat\u02bbhe finally declared: \u201cThat is my mother who is weeping, for\nI recognize her voice. I must go to her.\u201d As he started, both he and\nhis dog, rising in the air, flew along over the highest trees,\ndirecting their flight toward the west. At last in the far distant west\nthey alighted at the edge of a village. Making their way into it, they\nfinally entered an old hut in which they found two women, an aged\ngrandmother and her granddaughter. To the grandmother Deoyadastat\u02bbhe\nsaid, \u201cI have come to visit you.\u201d She replied: \u201cWe are too poor for\nthat. We have nothing to eat, and you would get very hungry.\u201d \u201cOh! I do\nnot care for food,\u201d Deoyadastat\u02bbhe answered; \u201cI want only shelter at\nnight.\u201d \u201cIt is well; you may remain,\u201d said the grandmother. One morning\nwhen Deoyadastat\u02bbhe had been there several days some one came on the\nrun to the lodge, and kicking the door-flap aside, said: \u201cYou are\ninvited tonight to the burning of the woman\u2019s feet and to pick up\nwampum beads from the tears that she sheds. All are pressed to be at\nthe lodge of assembly tonight.\u201d When the messenger had gone, the\ngrandmother exclaimed: \u201cOh! how very wicked are the people of this\nvillage. That old man, S\u02bbhagoiyagent\u02bbha, is the evil servant of the\nChief Dihdih.[356] (The rest of the people belong to the Gaqga357\nfamily.)\u201d Now, the grandmother, whose name was Yeqsinye, also belonged\nto the Gaqga family. She was in the habit of making bark thread by\nrolling it on her legs. When night came Deoyadastat\u02bbhe went to the\nlodge of assembly, where he saw a great multitude of people. Entering\nthe lodge, he saw his mother tied to a post\u2014the war post of torture.\nAnd as soon as Deoyadastat\u02bbhe entered the room his mother, scenting\nhim, knew that he was there. Then Chief Dihdih arose and said: \u201cNow all\nbe ready. Look out for the beads.\u201d He had two daughters, who lighted\nthe torches for the people who were intending to burn the woman\u2019s feet.\nWhen they held the torches under the woman\u2019s feet tears flowed from her\neyes which fell on the ground, where they became beautiful wampum. The\npeople rushed forward to pick up the beads. Deoyadastat\u02bbhe was watching\nfor an opportunity to rescue his mother; so when the people were on\ntheir knees gathering the wampum, quickly unbinding his mother, he led\nher out of doors. Then he said, as he ran around the devoted lodge,\n\u201cLet this lodge become flint and let it become at once heated to a\nwhite heat.\u201d358 This at once took place, and the people within the\nlodge, becoming too hot, ceased picking up wampum and tried to escape,\nbut they could not. There were fearful shrieks and wails, but these\ncontinued only for a moment before all were dead. The heads of the dead\npeople burst asunder and from them came owls, which flew out of the\nsmoke-hole of the lodge.\n\nThen Deoyadastat\u02bbhe told his mother that they must leave that place. So\ncalling his dog, they started for the lodge of old Yeqsinye. In passing\nthrough the village a blue lizard attacked Deoyadastat\u02bbhe and his\nlittle party, but the young man tore it to pieces. As the pieces fell\nto the ground the dog carried them away so that they would not fly back\ninto place again before they became cool. Then the young man said, \u201cYou\nthought that you were going to kill me, but I have destroyed you.\u201d When\nDeoyadastat\u02bbhe arrived with his mother at the lodge of old woman\nYeqsinye, he said to her, \u201cI have killed all the people of the wicked\nvillage, so you shall now live in peace.\u201d For this the old woman\nthanked him.\n\nThen Deoyadastat\u02bbhe and his mother and dog continued their journey\nuntil they arrived at their own lodge. There they found the six\nbrothers of Deoyadastat\u02bbhe, who had returned during his absence.\n\n[The relator of the story evidently did not know the entire legend, for\nnothing is said as to where and as to why they had been so long away,\nnor how they came back.\u2014Editor.]\n\n\n\n\n\n74. A GENESIS TRADITION\n\n[A modern version; a fragment]\n\nBefore this earth came into existence there were human beings who dwelt\nin the center of the sky above. In the middle of the village in the sky\nstood a tree which was covered with white blossoms.\n\nIt so chanced that a woman of that country dreamed a dream. In that\ndream an Ongwe [359] said to her that the great tree bearing white\nblossoms must be pulled up by the roots. When this tree was in bloom\nits flowers gave light to the people there, but when its flowers fell,\ndarkness came over the people. When the woman related her dream all the\npeople kept silent, because they felt that the suggestion was that of a\nvisionary and because the tree was sacred to them. In the course of\ntime the woman dreamed again, and in the dream the Ongwe declared to\nher that a circular trench must be dug around the tree, which must be\npulled up by the roots; that then something giving more and better\nlight would come to them. Notwithstanding this second dream, the people\nremained obdurate, paying no attention to the advice of the Ongwe of\nthe dream. Time went on and the woman had a third dream, in which the\ninjunctions of the other two dreams were repeated, that the tree must\nbe pulled up by the roots. Then one of the men said, \u201cI believe that if\nwe give heed to the words of the dream we may receive better light, and\nthat the people will have cause to rejoice for having obeyed the words\nof the dream.\u201d His advice was adopted by the people at large.\n\nSo a number of men began digging and cutting around the roots of the\ntree. Suddenly, when the last root was cut, the tree sank into the\nground, disappearing from sight. Thereupon the chief of the people\nthere said, \u201cI have never given any heed to this dream, because I knew\nthat something strange would happen to the people if I did.\u201d Then he\nordered that the woman who had had these dreams should be cast into the\nhole left by the tree. The order was carried out. The pit seemed to\nhave no bottom. Nothing could be seen in it, for all was darkness\nwithin. The woman continued falling through the hole for a long time;\nat last she saw that below her it began to grow light. When finally she\nhad passed through the hole she emerged into bright light in our sky.\nLooking down, she saw beneath her a great expanse of water, on which\nfloated loons, ducks, and various kinds of water folk, but no land.\n\nOf these the loon was the first to see the dark object falling from\nabove, at which he exclaimed, \u201cI believe that a human being is falling\ndown from above, and I think that it is best for us that all join\ntogether and give aid to her, for if we do not she will sink when she\nstrikes the water.\u201d So all the water folk were notified to help save\nthe woman. They all came together\u2014Loon, Fishhawk, Beaver, Water\nSerpent, Turtle, and all who dwell in the water. Then Loon said to\nFishhawk, \u201cGo with your warriors and meet the woman in the air; receive\nher on your backs, and thus hold her in the air until we shall be ready\nfor you to bring her down here.\u201d Instantly this request was performed.\nWhile the others watched they saw the woman fall on the backs of the\nfishhawks, and they were delighted to see that the fishhawks were able\nto hold her in the air. Then the Loon said, \u201cWhat are we going to do\nwith her?\u201d to which the Turtle replied, \u201cI will take care of the\nwoman.\u201d But Loon answered, \u201cYou can not take care of her, for you are\ntoo fond of eating flesh.\u201d Next the Water Serpent said, \u201cI will\nvolunteer to help this woman and to take care of her; she can come and\nsit between my horns, and so I shall carry her wherever I go.\u201d Loon\nrejoined, \u201cYou can not take care of her, for you are endowed with too\nmuch evil orenda (magic power), which would kill her.\u201d The Turtle spoke\na second time, saying, \u201cI think I can care for her, if you can find\nsome earth to place upon my carapace.\u201d This suggestion satisfying Loon\nand the other leaders, Loon replied, \u201cYou may take care of her if we\ncan obtain the earth.\u201d There were there many kinds of water folk, all\nof which were sent into the water in an attempt to obtain some earth.\nThey dived down, but, one after another, they soon floated up to the\nsurface dead. Hell-diver at last brought up a small quantity of earth.\nThe Loon being the chief, when Hell-diver came up with the earth he\nsent all of that kind of water folk after more earth. Then Beaver\nmounted on Turtle\u2019s back, and as the Duck people brought up the earth\nhe used his tail like a trowel, fastening the earth on the carapace of\nthe Turtle.\n\nThe earth at once began to grow, spreading out large. Chief Loon soon\ndecided that it had acquired a sufficient extent for their purpose, so\nhe called to the Fishhawk and his men to bring down the woman. This\nthey did, placing her on the newly made earth on the carapace of the\nTurtle. In the meantime Beaver and the Duck people kept at work making\nthe earth larger. As it grew in size, a still greater number of Beaver\nand Duck people were set to work around the edges of it. The Turtle\nfloated with ease. Then on the earth bushes began to grow, little red\nbushes like water reeds. The woman walked around the edges of the earth\nto see how the workers were succeeding in their labors and to encourage\nthem. She was pregnant, and in a short time after this descent a girl\nbaby was born to her. The child grew rapidly to womanhood. She was very\nactive, and soon took her mother\u2019s place, walking around the island\ninspecting its growth. It was now very large, and she would be away all\nday on her tour of the island.\n\nOne day it chanced as she was walking along that she met a very\nfine-looking young man. Promptly falling in love, they decided to live\ntogether as husband and wife. It is said that by this union Day and\nNight came into the world. Her mother was not consulted. It was the\ncustom of the young woman to go out in the morning to look for the\nyoung man at their trysting place, and in the evening to start for\nhome. One evening when they had parted she resolved to look back to\nhave a view of him. On turning around, she saw a large turtle walking\nalong where she knew her husband had just been, hence she reached the\nconclusion that a turtle was deceiving her; then she went home. The\nnext day she remained at home and, indeed, did not go out any more\nafter that time. Her mother saw from her appearance that she was\npregnant. Being questioned about her condition, she told her mother the\nwhole story of her marriage, concluding with the statement that the\nlast time they had met she had turned to look at him as they parted,\nwhereupon she saw only a great turtle walking where she expected to see\nher husband.\n\nThe time for her confinement having arrived, the prospective mother\nheard a conversation being carried on within her body. One speaker\nsaid: \u201cLet us go out now,\u201d but the other replied: \u201cYou go first, and I\nwill follow you.\u201d Then she heard one say, \u201cLet us go out by the way of\nthe armpit, for I see a little light there,\u201d but the other answered,\n\u201cNo; we should kill our mother in doing so.\u201d Finally, one came into the\nworld in the natural way, but she heard the one who was left say, \u201cI am\ngoing out through the armpit, for I can go quicker in that way.\u201d This\nstatement he repeated a number of times, and at last he tried to issue\nthrough the armpit with his head. Twice he failed, but the third time\nhe succeeded, although his mother died immediately. He possessed a\npeculiar head, in the form of a rough flint. The grandmother had to\ndraw this child out of his mother\u2019s body, for he could not get out\nunaided. Both children lived.\n\nBefore the twins were born, while they were conversing in her body, the\nwoman told her mother that she was going to die and that she should be\nburied and covered well with earth. She said further that a stalk would\nsprout out of the ground over her which would produce white corn; that\na second stalk would grow which would produce red corn; that one of\nthese stalks would grow from each of her breasts; and that each stalk\nwould bear an ear of corn, which the grandmother must pluck, giving one\nto each of the children. A short time after her burial the two stalks\nappeared above the ground, just as she had foretold.\n\nThe boys grew up strong and healthy, but the younger was an awkward,\nugly, disagreeable fellow; he was ill-tempered, often striking his\nbrother in anger.\n\nOne day while the elder brother was away, the younger one became\nlonely, so he decided to make something. Seating himself on the ground,\nfrom a portion of earth he formed an object which was in shape like a\ngrasshopper. After he had finished it, he set it down, saying, \u201cCan you\nnot jump?\u201d Then he blew on it until at last the grasshopper did jump.\nAs the grasshopper flew away, the youth decided to try to make a\ncreature that would fly higher. So he made a bird of red clay, which is\nthe cherry bird. After he had finished it he set it up, telling it to\nfly. Obeying him, the bird flew up in the air, alighting on a bough.\nThis was the first land bird. Thus the youth made one after another all\nthe birds of the air. Then he resolved to make a creature that would\nrun on the ground. So forming a deer out of earth, he brought it to\nlife. Thereupon, saying to it, \u201cNow you shall run swiftly and go\neverywhere around the world,\u201d he caused the deer to live by blowing\nupon it. In this manner he made all the various kinds of wild animals,\nand also formed a human being out of the earth.\n\nThe elder brother had a chosen place where he sat while making these\nthings. When he formed the human being, his brother chanced to find\nhim. Then the younger brother, deciding that he, too, would form a\nhuman being, went off by himself. Having formed a human being as best\nhe could, he brought his creation to life, but it did not look like the\nhuman being his brother had formed; it was a strange looking creature.\nWhen he saw that it was not a human being, but an ugly-looking object,\nhe said: \u201cMy brother has made a human being over there; you may eat the\nhuman being made by my brother.\u201d\n\nThe elder brother, suspecting the younger, went near him and found him\nmaking animals of various kinds, and he also heard him instructing them\nto eat human beings. So, going back to his own place, the elder brother\ncaught the cherry bird, and pulling out the hind leg of a grasshopper,\nhe gave it to the bird, saying, \u201cGo and scare my brother.\u201d As the bird\nheld the leg it became in form like that of a human being and bloody.\nFlying near the younger brother, the bird perched on a near-by bough\nand began to cry out, \u201cGowe! Gowe!\u201d When the younger brother saw what\nthe bird carried and heard what it cried, he left his work and fled\nhome to his grandmother, to whom he said: \u201cA bird came and perched just\nwhere I was at work. I believe my brother made it to frighten me, for I\nwas afraid that it would pull my leg out, so I fled from there.\u201d When\nthe elder brother returned the grandmother said, \u201cYou should not\nfrighten your brother.\u201d\n\nFinding that the first human being made was wandering around alone, the\nelder brother decided to make a companion for him in the form of his\ngrandmother. So he did this, and when the new being was finished he\nbreathed into her, telling her to walk, and then he took her to the\nman, saying to him: \u201cI give you her. You must always go together.\u201d\nDuring the night the human beings found that one of the man\u2019s arms and\none of the woman\u2019s were in the way, so the man said, \u201cWe will cut them\noff,\u201d and this they did. When their maker came along in the morning and\nsaw what they had done he said: \u201cThis will not do. I shall give them\nblood and pain\u201d;[360] so from himself he gave them a portion of blood\nand a measure of pain. He also put back the arms which they had severed\nfrom their bodies. Before this they had no blood nor pain. To the man\nhe said: \u201cI have made you two, and now you shall have children like\nyourselves. You may also hunt the animals which I have made for food.\nKill them and eat their flesh; this will be your food. I have decided\nto go above in the sky. You will not live here forever. You shall die,\nand your spirit shall come up to me where I will live hereafter.\u201d After\nthe younger brother found that the elder brother had gone up into the\nsky he went forth and, seeing the man and the woman, he talked with\nthem. Then he said to himself, \u201cI am going to make a human being at any\ncost.\u201d So, taking earth, he shaped it as best he could; and when it was\ncompleted he blew into its mouth and ordered it to arise and whoop.\nThereupon it shouted, \u201cHo, ho!\u201d He shoved it from behind and it took a\ngreat leap. It was a green frog which was as large as a man. The\nyounger brother was now angry and said: \u201cI can not make a man. My\nbrother has made a human being and she-human being and many animals.\nMay what I have made become man-eaters and eaters of animals\u2014eaters of\nwhatever my brother has made.\u201d\n\nThe elder brother, looking down from the sky, saw that all the animals\nwhich his brother had made were trying to eat up the human beings and\nthe animals which he had made. So he placed all these monsters of his\nbrother\u2019s creation down in the ground and ordered them to stay there so\nlong as the earth remained. Having done this, he returned to his home\nin the sky.\n\nWhen the younger brother learned that his animals had been placed\nunderground by his brother, he was very angry, and exclaimed, \u201cI shall\ntry again to make a human being.\u201d So he worked a portion of clay to\nmake it pliable and responsive, going at times to take a look at the\nhuman being which his brother had made. But when his own human being\nwas finished and he had brought him to life, he was indeed a\nhorrid-looking creature. The younger brother told him to whoop, but he\ncould only say, \u201cHo, ho!\u201d This creature was S\u02bbhagodiyoweqgowa, who was\ntold by the younger brother to go and eat up all the things that his\nelder brother had made. S\u02bbhagodiyoweqgowa started off to do this.\n\nThe elder brother in the sky, seeing what was going on, came down to\nearth to place S\u02bbhagodiyoweqgowa under the ground. But the latter spoke\nfirst, saying: \u201cI desire to live on the earth. I will be your servant\nand will help you. I will go around in the woods and rocky places. The\nashes of the fires shall be my medicine for human beings. Should anyone\nbe taken ill, I will scatter ashes over the patient, who shall be made\nwell at once.\u201d The elder brother could not put S\u02bbhagodiyoweqgowa\nunderground, for he had spoken first, so he had to allow him to remain\non the surface of the earth.\n\nNow, the younger brother, going to his grandmother, said: \u201cI have tried\nmy best to make a human being, but have failed. I shall now cause\npeople to be evil-minded. I shall go away and shall have a home, too.\nAnd all the evil people who die shall come to me and I shall torment\nthem because I could not make a human being.\u201d\n\nIf one who is good shall die, he shall go to the elder brother, in his\nhome in the sky.\n\n\n\n\n\n75. THE TWO BROTHERS AND THE MICE FETISHES\n\nIn times past there lived two brothers in a lodge which was built in a\nsecluded place in the forest.\n\nMost of the time the elder brother was lying down in order to mature\nsome design which he was developing in his mind. From time to time he\nwould say to his brother: \u201cNow, my younger brother, be very careful of\neverything, and be on your guard against the evil that others may try\nto do us. Whenever some person comes here to see us, remember what I am\nnow telling you. And do not forget that under my bed, in a secret\nplace, are a human skull and some other sacred things, which it is not\nproper for you to show any other person.\u201d\n\nSome time afterward two young women came to the lodge of the two\nbrothers to look around in order to learn what the two young men had.\nAfter showing them many things, the younger brother said, \u201cI must tell\nyou that there are some things which are sacred, and which, therefore,\nI cannot show you.\u201d But after a while, as the two women appeared to be\nso kind and agreeable, and so much pleased with what they had seen, and\nas they shyly pleaded to be shown the things which the younger brother\nsaid he was not at liberty to show, at last yielding, he brought out\nthe human skull. Snatching it out of the young man\u2019s hands, one of the\nyoung women flew away quickly, while the other followed her at once.\nThereupon the elder brother said, \u201cNow, you must chase these women with\nthe corn-pounder and see whether or not you can overtake them.\u201d So he\nran after them with the corn-pounder, and soon overtaking them, pounded\nthem to death; then he carried the skull back to his elder brother. The\nlatter asked him, \u201cHave you recovered the skull?\u201d The younger brother\nreplied, \u201cYes, and I have also killed the women.\u201d\n\nNot long afterward, two other young women came to the lodge to see what\nthe brothers had that was curious. The younger brother showed them\nvarious common articles, but the women said that these were not the\narticles they wanted to see. Finally he showed them the human skull, at\nwhich one of the women, snatching the skull away from the young man,\nflew out of the smoke-hole, the other woman following her at once. When\nthe younger brother cried out at what they had done, the elder brother\ntold him to bring his bow and quiver of arrows. The younger instantly\nobeyed, whereupon the elder brother shot an arrow up through the\nsmoke-hole.\n\nSome time after the woman had taken the skull away, the elder brother\ntold the younger that he was going to the place to which the women had\ncarried it. While on the way there the elder brother asked himself the\nquestion, \u201cHow shall I disguise myself?\u201d He finally concluded to\ntransform himself into an aged man; so, making the necessary change, he\nbecame a wretched-looking old man. On his journey he reached at last a\nplace where there was a large assembly of people, some of whom came to\nhim, saying, \u201cWe will aid you\u201d; but he replied, \u201cI do not want to\nmingle with the crowd, for I am too old to do so; but I shall lie down\na little way from the assembly.\u201d While lying there he discovered what\nhe wanted\u2014information concerning the woman who had carried off the\nskull. He learned that she was there, and that she was ill and\nsuffering great agony. On inquiring casually what was the trouble with\nthe woman, he ascertained from another woman that she had been shot\nwith an arrow, which was still in her body, and that no one had been\nfound who could draw it out. She was in terrible distress from it.\nEvery one in the assemblage was asked to attempt to draw out the arrow,\nbut no one was able to do it. Finally, the pretended old man was asked\nto make a trial of his power and reluctantly consented to make the\nattempt; but he only feigned to be averse to performing this act. So,\nbearing him to the place where the woman lay in a lodge, they brought\nher on a piece of skin and laid her near him. Thereupon the old man,\nseizing the arrow with his teeth, drew it out little by little. At\nthis, some who stood by, exclaiming that it was almost out, seized the\narrow to extract it the more quickly, but it shot back into the woman\u2019s\nbody as soon as they had touched it. With one accord they exclaimed,\n\u201cWe are sorry for what we have done.\u201d Seizing it with his teeth, the\nold man again drew the arrow slowly forth. Each time that he stopped to\nrest he cautioned the people with the words: \u201cDo not touch it. Keep\nyour hands off of it.\u201d Then he would say, \u201cI will try again.\u201d After a\nwhile he got the arrow out. Then he said, \u201cThis is my arrow.\u201d The woman\narose from the skin and was well.\n\nThe old man was taken back to the spot where he had lain in the first\nplace, although the people asked him to enter some lodge. He told them,\nhowever, that he preferred to remain outside in the place which he had\nfirst chosen. They brought him food and drink. Now, the woman who was\ncured went to her own lodge.\n\nThen the old man asked the people to make him a present of corn, bean,\nand squash seed, which he desired to plant the next spring. So they\nbrought to him the seed carefully wrapped in a skin. But he did not\nleave the place where he first lay down. After a while he opened the\nbundle and, calling the mice, said: \u201cLittle creatures, here is enough\nfor you to eat. I desire to have you dig a tunnel underground to that\nwoman\u2019s lodge, so that you may go under her bed and get a skull which\nis there. Seize it and bring it through the tunnel to me.\u201d Shortly an\narmy of mice came to eat the corn, beans, and squash seed. When they\nhad finished eating they began to tunnel, and they did not cease their\nwork until they had made a hole through the ground to the lodge. There\nthey found the skull, which they drew out slowly. Then the old man\nstealthily crept to the place where they had left the skull, and,\ntaking it, after dismissing the mice with thanks, he started homeward.\nHe had told the mice to eat all they desired, and so they did eat what\nthey could in the lodge. As soon as the pretended old man was out of\nsight of the lodge, he again became a young man. Turning toward the\nvillage, he spoke a curse upon it, saying, \u201cLet fire break out and\ndestroy all that belongs to that wicked woman, the lodges, and the\npeople.\u201d Instantly the whole was in flames and was soon entirely\nconsumed.\n\nThen the young man resumed his journey toward home. When he arrived\nthere he said: \u201cNow, my brother, after much trouble I have recovered\nthis skull; so do not permit any person to see it again. I have\ndestroyed with fire the entire village and substance of that wicked\nwoman. Hereafter we may live in peace and contentment. So heed my\nwords.\u201d\n\n\n\n\n\n76. THE ORPHAN\n\nIn times past, in a certain village of the Seneca there was an orphan\nboy, about sixteen years of age, who went around among the people,\ngoing from lodge to lodge to live on the charity of owners, and living\nwherever people were willing to keep him. Sometimes he slept by a brush\nfire on the ground and ate whatever was given to him.\n\nWhen the youth was about twenty years old he was still as much a boy as\never. A chief who was very rich lived in the same village. He had a\ndaughter and two or three sons. One day the boy stopped near the\nchief\u2019s lodge, where they were burning brush. One of the chief\u2019s sons\ncame out and said to him, \u201cOh, my friend! how long have you been here?\u201d\n\u201cNot long,\u201d said the orphan boy. \u201cWell, do you not feel poor and lonely\nsitting as you do?\u201d was the next question. \u201cNo; I feel just as rich as\nyou do,\u201d replied the orphan. \u201cDo you sometimes think that you would\nlike to have a wife?\u201d asked the young man. \u201cYes; I sometimes think that\nI should like to have one if I could get one,\u201d answered the orphan.\n\u201cWell, what would you think of my sister for a wife? Many men have\ntried to marry her, but she has refused all.\u201d \u201cOh!\u201d said the orphan\nboy, looking up, \u201cI should as soon have her as anyone else; she is\nhandsome and rich.\u201d \u201cI will go and ask her,\u201d said the young man,\nthinking that he would have fun with his sister. Entering the lodge, he\nsaid to her: \u201cThere is a young man out here who says he would like to\nmarry you. Will you have him?\u201d \u201cWhy, yes! I would rather marry him than\nanyone else,\u201d she replied. \u201cShall I tell him so?\u201d her brother\npersisted. \u201cYes,\u201d she answered. Thereupon he told the orphan boy, who\nsaid, \u201cI shall be glad to marry your sister and live with her.\u201d The\nbrother in fun repeated this to his sister, who said, \u201cI will go myself\nand ask him.\u201d She asked the orphan, \u201cWhat did my brother tell you about\nme?\u201d He told her everything. She then said: \u201cI will live with you as\nyour wife. Come tomorrow night at this time and I will take you for my\nhusband.\u201d The next morning she hunted up leggings and moccasins for the\norphan boy. As was the custom with youths, he had never worn moccasins\nin summer. The young woman made ready everything for him. In the\nevening she went to the meeting place, where she found him. She brought\nwater with which he washed himself; he then put on the garments and she\ntied up his hair. This time she told him to come to her home and to go\nstraight to her bed, without talking with any of the men, because one\nof her brothers was always playing tricks. He did as he was told. The\nwaggish brother looked at him and laughed, and calling him by name,\nsaid, \u201cCome and sleep with me.\u201d\n\nIn the fall the sons of the chief were ready to go on a deer hunt, and\nthe young married woman thought that she, too, would like to go,\ninasmuch as she had a youthful husband, who, perhaps, would become a\ngood hunter. The husband said, \u201cYes; I will go and try,\u201d for he had\nnever hunted. When they had traveled some distance, they camped and\nbegan hunting. The husband, having found a place where there were wild\ngrape vines, made a swing. There he swung all day, never hunting, as\nthe others did. At night he would go home without game, but he did not\ntell what he had seen in the woods. The brothers killed many deer. One\nday one said to the other: \u201cOur brother-in-law gets no game.\u201d The other\nreplied: \u201cPerhaps he does not hunt.\u201d So they agreed to watch. On\nfollowing him, they found him swinging, and they noticed that the\nground was worn smooth around the swing. Thereupon they said: \u201cWe will\nnot live with this man and feed him. We will leave him and camp a day\u2019s\njourney away.\u201d So they started, leaving the man and woman only one\npiece of venison.\n\nThe boy never ate much, so his wife had most of the meat. When all was\neaten she began to fear starvation. One day while the boy was swinging\nhe saw a great horned owl alight in a tree near by. Having shot it, he\nput the body under the swing, where he could look at it as he swung.\nHis wife was getting very hungry, and when he went home that night she\nsaid, \u201cIf I have nothing to eat tomorrow, perhaps I shall be unable to\nget up; you ought to kill something.\u201d \u201cWell, maybe tomorrow I shall\nkill something,\u201d replied the orphan.\n\nThe next day he went as usual to the swing. While swinging he heard a\nsound like the crying of a woman. He was frightened and stopped\nswinging. Soon he saw a female panther coming toward him with three\ncubs. As they approached he heard a great noise in the north, the\ndirection from which the panthers had come, and a Dagwanoenyent\nappeared, tearing down all the trees in his path. He stopped on a tree\nnear the swing. \u201cThere! you know what harm you have done,\u201d said the\nDagwanoenyent. (The old panther and cubs had been in Dagwanoenyent\u2019s\nlodge on the rocks and had run away.) \u201cWhy are you so angry at the\npanthers?\u201d asked the young man; \u201cwhat have they done to you?\u201d \u201cThey\nhave torn up my best feather cap,\u201d replied Dagwanoenyent. \u201cWhat makes\nyou think so much of your cap? It must be very fine,\u201d said the orphan.\n\u201cYes; it was fine,\u201d replied Dagwanoenyent. \u201cOf what kind of skin was it\nmade?\u201d was the next question. \u201cIt was made of the skin of a horned\nowl,\u201d said the Dagwanoenyent. \u201cWhat would you think if I gave you\nanother one?\u201d queried the orphan. \u201cHow can you get one?\u201d asked\nDagwanoenyent. Going to the foot of the tree, the young man tossed up\nthe owl which he had killed. The wind had stopped blowing as soon as\nDagwanoenyent lighted on the tree. The old mother panther stood at\nhand, listening to what Dagwanoenyent and the young man said to each\nother. As he tossed up the owl, Dagwanoenyent caught it and said, \u201cI\nthank you; this is better than the old one;\u201d so saying he flew away.\nThe panther thanked the young man, saying: \u201cI am very glad you had this\nowl. You have saved my life and the lives of my children; now I will\ntry to help you. Go to that knoll yonder, and just behind it you will\nsee a couple of buck deer fighting. You must try to kill both. The one\nyou shoot first will not run; they will fight until they die.\u201d Running\nover to the knoll, the orphan found the two bucks and killed both.\nTaking a large piece of the venison, he went home to his wife, for she\nwas almost starved to death. \u201cI have brought you meat,\u201d said the\nhusband. \u201cI have killed two buck deer today.\u201d Jumping up, she threw the\nvenison on the fire to broil, and hardly waited for it to cook before\nshe began to eat it. The young man and his wife dragged the two deer\nhome, and having skinned and dressed them, had plenty of venison. The\nyoung woman also dried the meat and tanned the skins. The panther told\nthe orphan that now he must hunt, and that he must never swing, because\nhe would kill much game.\n\nWhen they had a great deal of meat the young man said: \u201cI should go to\nsee your brothers now. Probably they have a large quantity of meat, for\nthey are good hunters.\u201d He started on his journey, which took an entire\nday. Having killed a deer on the way, he carried along the venison. He\nfound the lodge of his brothers-in-law, which looked very desolate.\nPeeping in, he saw all the brothers, who appeared weak and miserable;\nso he walked in, saying, \u201cHow are you, my brothers-in-law?\u201d One said,\n\u201cThere is our brother-in-law.\u201d They answered, \u201cWe are nearly starved;\nwe have found nothing to kill.\u201d \u201cWell,\u201d was the response, \u201cwe have\nplenty at our place. Come and live with us. I have meat here on my\nback. Eat and then go with me.\u201d Thereupon he gave them the venison,\nwhich they ate almost raw. The food made them strong, so they started\nwith him for his home.\n\nThe young man got home very quickly and told his wife, \u201cYour brothers\nare badly off; they are worse off than you were.\u201d During the night the\nbrothers arrived. They were satisfied, and afterward lived with their\nsister and brother-in-law. Soon all went back to the village, loaded\nwith skins and venison. Now the man and his wife were rich. They lived\nin the Genesee Valley.\n\n\n\n\n\n77. THE GREAT WORM [361] AND HINON\n\nOne day a boy was wandering about hunting in the woods. While he was\nlooking around for birds he noticed on the limb of a tree a large,\nmany-colored worm. He thought it very beautiful and he watched it for\nsome time. The next day he went to the woods again, thinking all the\ntime of the worm and wondering whether it still would be there.\n\nWhen he came to the tree he saw the worm on the branch, but in another\nplace. The boy had a string of birds which he had killed that morning.\nTearing off a small bit of the flesh of one and fastening it to a\nstick, he tried to feed the worm. It ate a little and the boy was\ngreatly amused. The following day the boy again found the worm and fed\nit. The worm always remained near the place where he had first\ndiscovered it. Each day the worm ate a little more and larger portions.\nAfter a while the boy gave it a whole bird at a time; then soon two\nbirds, feathers and all. The worm had now become very large, too heavy\nfor the limb of the tree on which it had been staying, so it fell to\nthe ground. It never looked for food, but seemed to wait for the boy to\nbring it.\n\nOne day the youth was out with a number of boys hunting. When they\nstarted for home he said, \u201cI shall give all my birds to the worm.\u201d\nThereupon the other boys questioned him about the creature and wanted\nto see it, so he led them to the worm, and they had great sport seeing\nit eat. At every turn it seemed to change color and grow more\nbeautiful. The boys were delighted to throw birds at the worm that they\nmight see it snatch and eat them. Finally they said, \u201cLet us go hunting\ntomorrow and bring it all the birds we can find.\u201d This they did.\n\nFor a long time the boys brought the worm birds, then rabbits, all of\nwhich it ate. The worm grew very rapidly, became very long and thick\u2014a\nhuge monster. The boys never told their parents or relations about the\nworm, for they were afraid of losing their sport. They would go early\nevery morning to see the worm. The creature swallowed everything that\ncame within its reach.\n\nOne day while the boys were throwing the worm food they began to\nwrestle, and in the excitement the youngest boy was thrown near the\ncreature. In an instant the boy was swallowed. At this the rest of the\nboys were terribly frightened. When the child was missed the parents\nlooked for him everywhere; they went among the boys to see whether he\nhad not spent the night with one of them. But they could not get the\nslightest clue to the whereabouts of the boy. The other boys said that\nthey had seen him the day before; that was all they pretended to know.\n\nAfter this the boys pushed two or three others of their number near the\nworm, which devoured them, too. It had become very large and ferocious,\nand ruled the boys by a spell. One day they found that the worm had\nkilled and eaten a deer. Thereupon they were seized with great fear,\nfor the creature had grown so immense, and they ran away without having\ntheir usual sport.\n\nNow the village was built on a large mound-like hill, sloping on all\nsides. The morning after the boys had failed to feed the worm the\npeople were alarmed to find the village surrounded by a terrible\nmonster. They were afraid to go near it, although they knew that they\nmust die if they remained shut up in the village. At last the greater\nnumber, having found on one side what seemed to them to be an opening,\nall rushed in. It was the mouth of the worm and all were swallowed.\nThen the boys told those who remained that it was this worm that had\neaten the missing children.\n\nWhen they saw that all who had tried thus to escape were devoured they\nwere terrified, and counseled together to save themselves. Only a few\nwere left. These decided to appeal to their grandfather, Hinon. So,\nburning tobacco, they called on their grandfather, Hinon, the Thunder\ngod, imploring him to save them from this awful worm. As soon as the\ntobacco was burning, they heard him approaching in a great black storm\ncloud with terrific noise. With his lightning he struck the worm,\ntearing it to pieces. These pieces rolled down the hillside into the\nvalley below, which became a lake.\n\n\n\n\n\n78. THE CHIPMUNK AND THE BEAR\n\nThe Bear thought herself a very powerful creature in the exercise of\norenda (magic power), and hence was always trying to exhibit this power\nbefore other animals.\n\nOne day she got into a hot dispute with a Chipmunk. Finally the\nChipmunk said: \u201cWhy do you boast so much? You have no remarkable\norenda.\u201d At this sally the Bear, becoming very angry, asserted that she\nhad so great magic power that she could, if she wished, prevent the sun\nfrom rising in the morning. The Chipmunk retorted, \u201cNo, you have not;\nyou can not do that.\u201d \u201cWait and see,\u201d replied the Bear. The Chipmunk,\nnot to be fooled, declared he would wait, saying, \u201cWe shall have the\nsun at the usual time.\u201d When the sun rose, as usual, the Chipmunk,\nlaughing, made sport of the Bear and her boasting. Finally, the Bear\ngot so terribly angry that she turned on the Chipmunk, who made his\nescape by flight, for fortunately his burrow was near; but as he\nreached it, the Bear was so close upon him that she stretched out her\npaw to clutch him, and the Chipmunk just slipped from under it into the\nhole. The next day the Chipmunk appeared with three marks on his\nback\u2014marks of the Bear\u2019s claws, which the Chipmunk carries to this day.\n\n\n\n\n\n79. THE GREAT WHITE BEAVER AND THE LAKE OF THE ENCHANTED WATER\n\nOnce in old times there lived a grandfather and his grandson in a lodge\nin a forest far from any village. All the other people of their tribe\nhad been carried away through sorcery practiced by their enemies. The\ngrandfather therefore carefully guarded from witches and wizards his\ngrandson, who was the only hope and comfort of his declining years.\n\nOne day the little grandson, almost breathless, ran into the lodge\nexclaiming: \u201cOh, grandfather! I have heard something which is very\nwonderful, crying out, Kidji\u02b9de.\u201d \u201cOh!\u201d answered the grandfather, \u201cthat\nis the bird which is called Chickadee; it is the first kind of game\nthat a young hunter kills.\u201d Taking his cue from this reply, the lad,\nseizing his bow and arrows, went out and after many fruitless attempts\nkilled the chickadee and brought its body into the lodge to his\ngrandfather. Thereupon the grandfather set up in the ground in front of\nthe fire two small forked sticks and laid across another stick in the\ntwo forks. Having dressed the chickadee, he hung it on the cross stick\nto broil, singing and dancing with great joy, saying, \u201cNow my grandson\nwill become a great hunter.\u201d\n\nAt another time the grandson ran into the lodge, crying out: \u201cOh,\ngrandfather! I have seen something with four legs, a black face, and\nwith four stripes around its tail; it was large and fat.\u201d \u201cOh!\u201d\nanswered the grandfather, \u201cthat is what is called Dju\u2019\u00e4\u02b9k\u0103\u02bc;[362] it is\nthe second kind of game that a young hunter kills. It has good meat and\nfine fur.\u201d Renewing his hunting, the lad soon killed the Dju\u2019\u00e4\u02b9k\u0103\u02bc and\nbrought its body into the lodge. The grandfather sang and danced again,\nsaying, \u201cOh! my grandson will be a great hunter.\u201d After dressing the\nbody of Dju\u2019\u00e4\u02b9k\u0103\u02bc he hung it on the cross-stick before the fire to\nbroil. When it was cooked both ate the flesh of Dju\u2019\u00e4\u02b9k\u0103\u02bc.\n\nA few days later the lad ran into the lodge, exclaiming, \u201cOh!\ngrandfather, I have seen a very strange thing, which was walking on two\nlegs; it had red skin on its head, a black coat, and made a great deal\nof noise.\u201d The grandfather told the lad what this new thing was,\nsaying: \u201cOh! that is Ohsoon. It makes the best kind of soup, and it is\nthe third kind of game that a young hunter kills.\u201d\n\nRunning off into the forest, the lad soon saw a flock of the Ohsoon and\nran after them until he had caught one. He thought that the soup of\nwhich his grandfather spoke must be in its legs. But after examining\nthem thoroughly and finding no soup, he exclaimed, \u201cMy grandfather must\nhave tried to deceive me\u201d; with that remark he let the bird go free.\nThen he ran back to his grandfather, complaining that he had caught one\nof the Ohsoon and, after carefully examining its legs, had found no\nsoup in them, and that therefore he had let the bird go free. His\ngrandfather pityingly said, \u201cOh! you foolish boy. The soup is not in\nits legs but in the body. You must kill, dress, and cook Ohsoon, and\nthen you will have very fine soup.\u201d With this information the lad again\nwent out into the forest, and, having caught another of the Ohsoon,\nbrought it home. The old man was highly delighted with the success of\nhis grandson, so he himself killed, dressed, and cooked Ohsoon. Again\nhe sang and danced, frequently saying, \u201cNow, my grandson will be a\ngreat hunter.\u201d When the bird was cooked, they ate their fill and were\nboth satisfied.\n\nOn another day the lad went out to hunt. In the forest he saw a very\nstrange creature, with long thin legs and something on its head\nresembling the branches of a tree. Being very much afraid of this\ncreature, the lad ran home to his grandfather to tell him what he had\nseen. His grandfather said: \u201cThat is Neogen,[363] which is the fourth\nand greatest kind of game that a hunter kills. When a man can kill\nNeogen he is a good hunter.\u201d Taking his bow and quiver of arrows the\nlad went into the forest to look for Neogen. After long hunting he\nkilled Neogen and dragged its body home to his grandfather. But on this\noccasion the old man did not dance, for this was an event for solemnity\nin conduct. With due respect to the amenities of the occasion he\ncarefully instructed the growing lad in the art of dressing the deer\nand of preparing its skin for use. Then he told his grandson that he\nhad evinced the qualities of a good hunter, and that, \u201cHereafter you\nneed not run back home to tell me what you have seen. You now have the\nright to kill anything that may come in your way. A man that can kill a\ndeer is a great hunter, and he then can kill all kinds of game.\u201d\n\nThe next time the youth went to hunt he brought back a fine bear. His\ngrandfather was now very happy, for they had an abundance of meat.\nAssuring the youth that he had arrived at the age of manhood, as\nindicated by the change in his voice, he said to him: \u201cMy grandson, I\nam much pleased with you. You may go when hunting in every direction\nexcept toward the east. You must not go toward the east, for there\ndwell very wicked women, who have killed through sorcery all our\npeople. So give heed to what I tell you.\u201d\n\nThe next time that the young man started off to hunt he directed his\ncourse southward. But as he traveled on he kept thinking of those\nwicked women in the east, who had destroyed all his kindred. Finally,\nhe decided to change his course from the southward to eastward, and he\nkept on for some time in the latter direction. At last he came to a\ntree which was covered all over with what appeared to be the scratches\nand nail marks of raccoons, whereupon he said to himself, \u201cThere must\nbe a large number of raccoons in this tree.\u201d So he removed his outer\ngarments and laid aside his bow and arrows; then taking a stout club,\nhe climbed the tree until he came to a hole very near the top. Peering\ninto this opening, he saw many raccoons down in the hollow trunk. By\nthrusting his club down among them, he killed a number. Drawing them\nup, he threw them on the ground at the foot of the tree. Finally he\nchanced to look down\u2014there at the very foot of the tree he saw a\nbeautiful young woman sitting on a log. As soon as she caught his eye\nshe exclaimed, \u201cCome down here. I wish to talk with you, so do not\ndelay.\u201d The young man paid no attention to her at first, but kept on\nkilling the raccoons and casting them down to the ground. She hailed\nhim again, urging him to come down to talk with her. To avoid her, he\ncrept around the tree, and there he changed himself into a red-headed\nwoodpecker. Next he climbed up higher into the tree, pecking at the\nbark as he went for a short time. Then he shot his arrow off toward\nhome; it whizzed through the air making a sound like a woodpecker. The\nyoung woman, who thought that he was the arrow, flew after him with all\nher might. But the young man, assuming again his own form, slipped down\nthe tree, and after putting on his garments and gathering up the\nraccoons and his bow and arrows, he started for home.\n\nHis grandfather was greatly delighted to see so great a number of\nraccoons, but when he learned where the young man had got them he\nbecame very angry and chided him severely, saying, \u201cYou must not go\nthere again, for if you do great harm and evil will befall us.\u201d\n\nThe next day the young man started off from home, going directly\nsouthward. But when he was out of sight of the lodge he suddenly\nturned, going directly eastward. On the course he passed the tree where\nhe had killed so many raccoons, and finally came to a second tree,\nwhich was also full of raccoons. Stopping there, he killed a large\nnumber, and while throwing them to the ground from the tree, he again\nsaw the woman who had accosted him at the other tree. She urged him to\ncome down, and did not fail to use very enticing terms. As he recalled\nhis grandfather\u2019s words, the young man well knew that he should not go\ndown to her, but a feeling came into his heart which urgently prompted\nhim to comply with her request. So reluctantly descending halfway,\nthere he stopped. But the woman kept urging him to come down. Finally,\nhaving reached the ground, he sat on the end of the log, near the\nmiddle of which the woman was sitting. She asked him, \u201cWhy do you sit\nso far away? Young people customarily sit near each other when they\ntalk together.\u201d At this the young man drew a little nearer to her. But\nshe still urged him to come close to her, so finally he took his seat\nright at her side. Now she began to tell him stories of wonders and\nmagic power, talking to him until at last, becoming wearied, the young\nman fell asleep. Then the young woman, placing him in a bag which she\nthrew over her shoulder, hurried away through the air. At the end of a\nlong journey she alighted on the ground, and taking the young man from\nthe bag, she aroused him and asked, \u201cDo you know this place?\u201d Looking\naround, he replied, \u201cYes; my grandfather and I have fished here.\u201d The\nyoung woman replied, \u201cI do not believe what you say. Point out\nsomething you remember.\u201d The young man (willing that she should see\nthese things) said, \u201cOh! there are the poles we set up, and there is an\nold kettle in which we cooked.\u201d He had bewitched her eyes, so after\nseeing these objects she believed what he had said.\n\nAgain the woman told him stories until she had put him to sleep; then\nputting him into her bag she carried him far away, finally alighting on\nthe ground. Taking him out of the bag and causing him to open his eyes,\nshe set him on a narrow cliff under a mountain, where he had room only\nsufficient for him to lie down\u2014a place not wider than a small deerskin.\n\nLooking upward, he saw the mountain extending far above him, and\nlooking downward, he saw that the earth was many hundreds of feet\nbelow. Nearer to him were other mountain peaks, narrow and pointed, on\nwhich were lying the bodies of men\u2014some alive, some half dead, others\nhalf eaten, and still others reduced to mere skeletons. The sight of\nthese things caused the young man many bitter reflections. He\nrepeatedly said: \u201cOh! now I see that my grandfather was entirely right\nin the advice he gave me. There are indeed very wicked women who dwell\nin the east.\u201d His feelings of chagrin were only heightened by what he\nlearned from what one of the living men told. Calling to the man lying\non the nearest cliff, he asked him how he happened to be there. The man\nin broken accents replied: \u201cA woman deceived me and brought me here.\nOther women brought those other men to the spots where you see them\nlying. Their flesh is being eaten from their bones, yet they do not\ndie. You and I shall be eaten when they get ready to come to us.\u201d He\nceased speaking, and the young man then thought long on some means of\nescape from such a lingering, horrid death at the hands of such wicked\nwomen and their agents. At last he remembered that in years past he had\nhad a dream in which he had seen a Great Spider, which approached him,\nsaying: \u201cMy friend, I will keep and protect you when you shall be in\ntrouble. So call on me when you shall be in fear of death.\u201d He\ntherefore cried to this Great Spider for aid, saying: \u201cOh, Great\nSpider! help me now. I am in great trouble.\u201d Hardly had his words died\naway before an enormous spider, which was as large as a man, came to\nhim and at once began weaving webs and to form a rope. When it had\nfinished the rope the Great Spider suspended it from the mountain above\nthe man. The rope was quite strong enough to support the man, and\nthereby he climbed up to the top of the mountain above him. There he\nsaw a large level country. Then by the aid of the Great Spider,\nlowering the rope to the men below on the cliffs who were still alive,\nhe drew them up one after another. Having thanked the Great Spider for\nits aid, he dismissed it. The men thus rescued went to their homes.\n\nThen the young man set out for the home of the woman who had so\ncleverly deceived him. After a long journey he found her living with\nher mother in an old lodge standing quite alone. Addressing the young\nwoman, the daughter of the old sorceress, the young man declared his\npurpose in coming by saying: \u201cI have come here to marry you. When I\nfirst saw you I was greatly pleased with you; and I now love you. Will\nyou be my wife?\u201d Replying, the young woman said, \u201cOh! I hardly know\nwhat to tell you, for I have a very disagreeable mother, and I am much\nafraid you will not be able to live in the same lodge with her. It was\nin obedience to her command that I carried you to the narrow cliff on\nthe mountain peak. I am willing to make the trial if you wish it.\u201d The\nyoung man accepted her even under these adverse circumstances, and so\nthey became husband and wife.\n\nOne night some time after this the old woman, the mother-in-law of the\nyoung man, who slept at the back end of the lodge, pretending to be in\nan agony of pain, rolled around on the ground. Her daughter, knowing\nwhat the trouble was, said to her husband, \u201cStrike my mother on the\nhead with the pestle for pounding corn.\u201d In doing this he said to her,\n\u201cOh! mother-in-law, what is the matter?\u201d Seeming to have been awakened\nby the blow of the pestle the old woman said: \u201cI have dreamed, and my\nDream Being declared that it is necessary in order to avoid some\nunknown calamity that my son-in-law kill the Great White Beaver that\nlives in the Lake of the Enchanted Waters, and that with its flesh he\nmust prepare a feast for the Dagwanoenyent.\u201d The son-in-law replied:\n\u201cIt is all right, Oh! mother-in-law. I will attend to this to-morrow\nmorning. So go to bed, and let it not worry you.\u201d\n\nThe next morning the young husband set out for the Lake of the\nEnchanted Waters. Having arrived there he soon found the Great White\nBeaver. With but a single arrow he shot and killed it. But as soon as\nhe lifted its body out of the lake the enchanted waters pursued him\nwith great fury. These waters were reputed to be so full of evil\nenchantment that the flesh of any living thing coming in contact with\nthem immediately fell from the bones. Knowing this, the young husband\nran for his life, bearing the body of the Great White Beaver. At last,\nreaching the lodge in safety he triumphantly threw the carcass of the\nGreat White Beaver down on the ground, and at that instant the waters\nof the lake quickly receded. The old woman was now in a great rage at\nthe turn of affairs. At times she cried out, \u201cOh! he is a terrible man.\nI thought that surely his bones would now be in that lake. Oh, my poor\nson! Oh, my poor son!\u201d It seems that the Great White Beaver was no\nother than her son, who was a great sorcerer, and who assumed this\nformidable shape to deceive other shamans and sorcerers and to lure\nthem to certain destruction. But evidently his orenda had been overcome\nby that of the young brother-in-law, his sister\u2019s husband.\n\nHaving dressed the dead Beaver in accordance with established custom on\nlike occasions and having had its flesh cooked, the young man invited\nthe Dagwanoenyent and the Gaasyendiet\u02bbha to come to the feast given in\ntheir honor. Coming, one and all, they filled the lodge to overflowing,\nthe Dagwanoenyent being little else than great, horrid, round heads\nwith long hair and with great flaming eyes. Their host commanded them\nto eat everything\u2014flesh and bones\u2014and to drink the broth, for it was an\n\u201ceat-all\u201d feast. When the feast had been devoured to the last morsel,\nthe ugly old heads began to smack their lips, and they praised\nironically the feast, saying: \u201cWhat a splendid feast, a fine dinner,\nthe old woman has given us. Oh! how sweet and toothsome was her son\u2019s\nflesh.\u201d Then the Great Heads [364] grinned at one another derisively.\nNow, beside herself with rage, the old woman, seizing a club, drove all\nher unwelcome guests out of the lodge.\n\nThe next night the old woman again rolled and tossed on her bed,\nfinally falling into the fire, crying out, Agi! Agi! The wife of the\nyoung man had told him that this time her mother would dream that he\nand his mother-in-law must go into the sweat-lodge\u2014the man first, and\nthe old woman after him. So when the old woman rolled into the fire,\nthe young wife said, \u201cNow, strike her with the pestle for pounding\ncorn.\u201d At this he struck her a blow with the pestle while she was\nrolling about among the ashes and fire, and groaning as if in great\nagony. The old woman, pretending to awake, said, \u201cOh! I have dreamed\nthat my son-in-law entered the sweat-lodge\u2014he first, and then I.\u201d\nMaking light of her dream, the young man said, \u201cOh! go to bed,\nmother-in-law. I will attend to this matter in the morning.\u201d Early the\nfollowing morning the sweat-lodge was heated hotter than it had ever\nbeen before. When the son-in-law entered, the old woman sang and danced\naround it, saying, \u201cLet there be heat enough in there to smother him.\u201d\nIn a couple of hours she cautiously pushed aside the door flap of the\nsweat-lodge, remarking, \u201cHe must be dead by this time.\u201d But she was\ndeeply chagrined to find that he sat inside very comfortably, and that\nhe had not even perspired. It was now the old woman\u2019s turn to enter the\nsweat-lodge. As she did so, the son-in-law began to sing and to dance\naround it. He sang, \u201cLet this lodge become flint; let it be red hot at\nfirst; and then let it be at white heat.\u201d As it grew hotter and hotter\nthe old woman begged for mercy, but none was shown her, and thus she\nwas burned to death.\n\nNow the young husband, addressing his wife, said, \u201cAs you brought me\nthe most of the way hither on your back, and as you know the way, take\nme home.\u201d So she bore him on her back over the fields, over the\nforests, past the fishing-grounds where he said he and his grandfather\nhad fished, past the raccoon trees, and at last brought him to the\nlodge of his grandfather. The aged grandfather welcomed his grandson\nand his wife, being very glad that his grandson had lived through all\nthe difficulties which he knew he had met while he had been absent.\nThere they lived in peace and contentment.\n\nThis is the story of the Great White Beaver and the Lake of the\nEnchanted Waters.\n\n\n\n\n\n\n\nTRADITIONS\n\n\n80. GANON, THE SENECA WAR CHIEF\n\nGanon was a Seneca war chief. Having called a council, he said, \u201cWe\nmust go to see the Cherokee, and find out whether we can not agree to\nbe friendly and to live in peace hereafter.\u201d The people consenting, the\nchief continued, \u201cWe must purify ourselves thoroughly before we start;\nthis will take ten days.\u201d Thereupon a great many went off into a deep\nforest. All were men. There was no woman in the company. When they got\ninto the deep forest they took medicine to make them vomit. This they\ndid every morning for ten days, in addition to bathing and swimming and\nwashing their bodies each day.\n\nAt the end of ten days the chief said, \u201cWe shall go now on a high hill\nand there make a trench the length of a man\u2019s body. Then we will put a\nman into it, placing boughs across so he can not be seen, and on top of\nall the whole carcass of a deer.\u201d\n\nNow, they had invited S\u02bbhadahgeah to come down, and the people staid\nnear the trench. The man under the bush heard a noise, and saw a common\neagle come, eat a little, and then go off; then the eagle came back\nagain, ate, and went away in another direction. It seemed as if it\nnotified other birds, for they also came. The man who was lying\nunderneath the brush scared them away, for they did not want common\nbirds to eat the meat. After a while the concealed man heard a\ntremendous noise, which he knew was made by S\u02bbhadahgeah, the bird they\nwanted. S\u02bbhadahgeah is a very cautious bird; it looked everywhere\nbefore beginning to eat the meat. The man got his hand carefully around\nthe bird\u2019s tail, which he held firmly, and when the bird flew away he\npulled out one feather. It took two years to get a full tail of\nfeathers; hence they had to entice down a good many birds in this way\nbefore they got enough for the purpose. When secured, the party was\nready to start for the Cherokee country.\n\nMany days were required to reach the land of the Cherokee, who had\nbuilt a fort around them so that an enemy could not enter. The Seneca\ngot there early in the morning, when the gate was open. Two of the\nSeneca dancers, adorned with feathers, made a noise like a whoop. When\nthe Cherokee heard this they came out, whereupon they saw the two men\nsinging and dancing. \u201cThese men must have come on some errand,\u201d said\nthe Cherokee chief. When the two men came nearer they said: \u201cWe wish to\nmeet in council, as we come to talk about something important.\u201d All\nturned and went toward the lodge of assembly. All the Seneca had come\ndirectly there, but only the two were singing and dancing. The lodge of\nassembly was crowded. The Seneca sang and danced until tired, when they\nstopped. The Cherokee did not dance. The Seneca chief said: \u201cNow I will\ntell you for what purpose we have come to you through the forest. We\nhave thought among ourselves that it is time to stop fighting. You and\nwe are always on the lookout to kill one another. We think it is time\nto stop this. Here is the proof, if we agree to be friendly. Here is\nthe wampum. If you and your people are willing to be friendly, you will\ntake this.\u201d With these words he held out the string of wampum as their\ncredentials. The Cherokee chief, coming up, met the Seneca chief,\nsaying: \u201cI will take it and hold it in my hand, and tomorrow we will\ntell you what we have decided to do.\u201d Then turning, he said to his\npeople: \u201cGo home and bring food to this lodge of assembly.\u201d Thereupon\nall brought from their homes so much food that there was a great pile\nlying across the lodge of assembly. All ate together, but could not\nconsume the whole amount.\n\nThe next day they ate together again. \u201cWe have decided among\nourselves,\u201d said the Cherokee chief to the Seneca, \u201cto accept this\nwampum, to be friendly with you, and to bury all the weapons of war so\nno man may reach them again.\u201d In response the Seneca chief said: \u201cI\nthank you. We are very glad that you have accepted our offer, and now\nall of us have put our weapons together, and the white wampum shall\nhang between us, and the belt shall be as long as a man, reaching down\nto the ground.\u201d The Cherokee said to their people: \u201cNow is the time for\nany of you who wishes to do so to pick out relatives from among the\nSeneca to be adopted.\u201d\n\nWhen the notice was given the Cherokee women picked out one man,\nsaying, \u201cYou are to be our uncle, our mother\u2019s brother.\u201d Some other\nwoman took another for a brother; and finally all were taken except\nGanon,[365] the chief. Then Ganon, being above a Cherokee, said, \u201cNo\none has a right to take Ganon away, for a young man is here who will\nclaim him as his father.\u201d At this, the young man, walking up to Ganon,\nsaid, \u201cFather, I am glad to see you. Now, father, we will go home.\u201d\nSpeaking thus, he went to his mother\u2019s lodge, taking his father with\nhim, and it was found to be he. He took him to the lodge where Ganon\nspent the first night, and the young man was really his son. When Ganon\ncame to the lodge he recognized the woman. Everyone was pleased with\nthe place and relationship.\n\nA good many days later a man came to the village from the East\u2014the\nGreat Salt Water. He came from the Seoqgwageonon [366] tribe to\nchallenge them to a ball play, and he told how many days it would be\nbefore his people would come. They came at the time appointed. The head\nman was dressed in skins which were so long that they touched the\nground. Next day the Seoqgwageonon began to bet with the Cherokee. The\nSeneca were there. The bet was two very heavy, costly skins, and other\nvaluables. The Seneca and the Cherokee said, \u201cWe can not say that we\nshall win this game, but we are willing to play.\u201d The play began. The\nCherokee lost the game. Then the Seneca said, \u201cWe shall try this time,\u201d\nand they bet again heavily. All were ready. They put their netted clubs\nto the ground. After a little swift running, the Seneca brought the\nball to their goal, making a point. After the game had continued a\nwhile, having made all the points agreed on, they won the game. They\nnow doubled the bet, and again the Seneca won. They won the third game\nalso. Now the Seoqgwageonon said, \u201cWe will try the race with you.\u201d\n\nThe ground was quite level, and the opening was very broad. The\nCherokee chose a Seneca runner. They were to run the first time without\nbetting, and to bet on the second running. The men ran to the post, and\nhis people, seeing that the Seneca runner was just the thickness of his\nbody behind as they reached the post, asked him whether he had done his\nbest. He replied, \u201cNo; I have not.\u201d Now they bet and the second, the\nreal race, began. At the middle of the course the Seneca runner said to\nthe other, \u201cDo your best, for I am going to do mine.\u201d The Seneca left\nthe other far behind, winning the race. Now the Seoqgwageonon said,\n\u201cThere is yet one race, the long race, which we shall try.\u201d The\nCherokee said, \u201cWe have won everything from these people. I believe it\nwill be best to let them win one game. If they lose all, they may make\ntrouble.\u201d So they selected a Cherokee to run, who was beaten, whereupon\nthe Seoqgwageonon went home.\n\nIn two days another man came to say in behalf of the Seoqgwageonon that\nhe had come to challenge them a second time, and that they were to meet\nhalfway and have a fight. The Cherokee said to the Seneca who were with\nthem: \u201cYou are so few in number here with us that we do not want to\nhave you killed, so we think you would better go home.\u201d When the time\ncame, the Cherokee met and fought with the Seoqgwageonon and were\nbeaten. Three years later the Seneca went to visit the Cherokee. On\nthis occasion they heard all about the fight, and the Cherokee told\nthem that the Seoqgwageonon had said, \u201cWe should like to fight with the\nSeneca, for I am a double man; I have two virile members.\u201d So the\nSeneca held a council and decided to fight them, saying, \u201cWe shall try\nand see whether he has two virile members.\u201d The Cherokee volunteered to\nguide the Seneca. They traveled many days until they came to a place\nwhere the Cherokee said, \u201cThis is as far as the Seoqgwageonon usually\ncome to hunt.\u201d They came to a path, and finding a footprint, they\nwaited there for the man who had made it. Soon they saw a man carrying\nmeat on his back. \u201cWe must take that man,\u201d said the Seneca, \u201cbut let us\nbe careful lest he hurt us.\u201d When he came near they ran at him. As soon\nas he saw them, he whooped and dropped the meat. Then he drew his bow\nand arrow to shoot, but before he could select his arrow, he was taken\ncaptive. They caused him to stand in the middle of the assembly,\nsaying, \u201cLet us see whether he has two virile members. \u201cWhen they saw\nhe had only one, they said, \u201cNow we want your people to stop saying\nthey have two virile members.\u201d Thereupon the Seneca went back to the\nCherokee village.\n\nSoon a runner came from the Seoqgwageonon, who told the Cherokee that\nthey wanted to have war with the Seneca and that he had come to\nchallenge them. The Seneca answered, \u201cWe will try to gratify them;\u201d so\nthey started for the Seoqgwageonon village, guided by the Cherokee.\nThey came to an opening, from which it was one day\u2019s journey to the\nfirst village. Stopping at a hill in this opening, they were about to\nsend two messengers to the Seoqgwageonon when the Cherokee said, \u201cYou\nmust send them so as to arrive at the village about sundown.\u201d They did\nthis. When the messengers arrived near the village they saw that the\nSeoqgwageonon were playing ball. The messengers then went around to the\nsouth side and threw sumach darts, so as to deceive the other Indians\ninto thinking them of their own people. The Seoqgwageonon so regarded\nthe messengers, hence they did not take notice of them. The messengers\nhaving killed a man, scalped him, and rushed off whooping. On the way\nhome the Seneca kept saying to one another, \u201cDj\u00e1gon\u2014brace up, take\ncourage.\u201d About dusk they saw dust rising from the ground a good\ndistance behind. The Seoqgwageonon on horses were pursuing them. The\nSeneca saw that they would be overtaken in the open, so they hurried to\na dry creek with overhanging banks, where they hid. Soon the horses and\ndogs drew near, but the dogs failed to find the Seneca and the pursuers\nwent on. Shortly they returned, but again failed in their search.\n\nThe next morning the Seneca went on to Odaiadon, where there was an\nopening into a forest. The messengers soon saw the dust a second time\nand knew from this that they were being pursued. In a little while they\ncould see the horses which were coming on them; soon the horses were\nnear. The arrows of the Seoqgwageonon whizzed past them, and now their\nenemies were almost on them, but the runners were at the opening, where\ntheir people were arrayed in the form of a horseshoe. As soon as the\npursuers got into this formation the Seneca closed in on them,\ncapturing and killing all but one, who, being in the rear, turned and\nfled in time. The two Seneca now followed the horseman until they saw\nthat he met a crowd. He talked to his people, and he and they went back\ntogether to the country of the Seoqgwageonon.\n\nThe Seneca and the Cherokee now went to the Cherokee country, and in a\nmonth the Seneca returned to their own place.\n\nAfter a while the Seneca said, \u201cLet us go again to our friends, the\nCherokee.\u201d When they arrived there all were glad and invited them to\ntheir lodges. They said to the Seneca: \u201cWe hear that the Seoqgwageonon\nthink the Seneca are dangerous and bad people. They themselves are\nfortune-tellers and can see what other people are going to do, but they\ncan not tell what the Seneca are going to do. They are magically more\npowerful than the others.\u201d During this visit they merely amused\nthemselves with games and other sports.\n\n\n\n\n\n81. HATCINONDON:[367] A HISTORICAL TRADITION\n\nHatcinondon was a great warrior, the greatest among the warlike Seneca\nof the Iroquois Confederation.\n\nOnce Hatcinondon led a large company of warriors to the Cherokee\ncountry on a raid. In time they arrived at a place called Oyada [368]\nThadinongeh, which was within the Cherokee country. They knew well that\nthe Cherokee were on the lookout for them. Having reached this place,\nHatcinondon told his men to remain where they were, and that he would\ngo ahead to spy out the land and to learn what could be done. Then he\ndeparted from the camp of his men. Soon it was discovered by the enemy\nthat he was in the Cherokee country, and he was closely pursued by\nthem. He fled into a region covered with a heavy growth of reeds, which\nwas in two great sections, with a narrow strip of comparatively clear\nland between them. Hatcinondon managed to escape into one of these\nstretches, unobserved by the enemy, who believed that he had concealed\nhimself in the other part. So they set guards at the narrow strip of\nland dividing the two sections of reedy land. After they had set fire\nto the reeds and burned them up they made a careful search for his\ncharred body; but Hatcinondon had fallen asleep from exhaustion in the\nother stretch of reeds. During the night, however, two men came to him,\nwho seized him by the arms, saying: \u201cWe have come for you.\u201d When they\nhad brought him to the place whence they had been sent, they said to\nhim: \u201cWe have now brought you to this man who sent for you.\u201d Whereupon\nthe two men pointed out a lodge, with the words: \u201cThere is where the\nHeron lives who sent for you.\u201d Hatcinondon went up to the lodge, but\ncould find no doorway; but after he had searched for some time without\nsuccess he heard a voice on the inside say, \u201cCome in!\u201d and a door\nopened of itself, and Hatcinondon entered the lodge. Within he found a\nman, who said: \u201cI sent for you, and you have now come. Are you not\nhungry?\u201d At this Hatcinondon thought: \u201cThis is a strange way; this is\nnot the way I do. I would give the food at once.\u201d But Ne Hononhsot,\nknowing the thought of Hatcinondon, laughing, remarked: \u201cI said that\nonly in fun.\u201d Arising, he got half a loaf of bread made of corn meal,\nhalf a wild apple, and half a pigeon, which he offered to his guest.\nHatcinondon said, laughing: \u201cHow little it is that will satisfy me.\u201d To\nwhich Ne Hononhsot answered: \u201cIf you eat this I shall give you more.\u201d\nAs soon as Hatcinondon began to eat he saw that as he ate everything\nbecame whole again, so that he was not able entirely to consume\nanything. He was finally satisfied with what he had eaten. Then Ne\nHononhsot said: \u201cNow that you have finished eating I will speak with\nyou further.\u201d\n\nWhile Hatcinondon was speaking he heard footsteps of someone\napproaching on a run, and suddenly the door was thrust open, whereupon\nthe Sun came in so quickly and with such brightness that he had to hold\nhis head down to shield his eyes. The newcomer conversed with Ne\nHononhsot but Hatcinondon could not understand a word that was said. In\na short time the visitor started off toward the east. Then Ne Hononhsot\nsaid to Hatcinondon: \u201cThis man is the one whom you Seneca call Endekha\nGaahgwa.[369] It is night now down on the earth, so he is hurrying\ntoward the east. He told me of a great battle that is now ended.\u201d\n\nNe Hononhsot was indeed Hawenniyo, and he said: \u201cThis is what I\nexpected when I created human beings. I thought they would fight. The\nman who has just been here is the one who watches on the earth below. I\nwant you to know that when you meet an enemy who shoots at you, you\nmust not run away but must walk straight up to him. He shall not hurt\nyou. An arrow shall not kill you. It is something else that shall kill\nyou. Now you shall eat again.\u201d Ne Hononhsot next gave him the same kind\nof food, one half of each object. Then he continued: \u201cI am the cause\nthat the Seneca do not now fight with the Cherokee, for I love both\ntribes. When you return home you will find all your people there, and\nthey will know that you are alive. When you get back to your party of\nwarriors you must tell them that they must leave the warpath at once\nand cease fighting, returning to their homes and remaining there until\nthey shall find something to satisfy their wants. Now my messengers are\nready to lead you back to your camp.\u201d\n\nGoing out of the lodge, and directed by the messengers, Hatcinondon\npassed through an opening and soon found himself in the reeds where he\nwas before he had been called away, and then the messengers departed.\n\nReturning to his party of warriors, Hatcinondon told them what he had\nseen and heard. All went home, where they held a great council, and it\nwas there agreed that the party should go to the Cherokee country in a\ncouple of days. At the appointed time they started, while Hatcinondon\nwent directly to the Cherokee lands again. He was not afraid, for he\nknew that an arrow would not kill him. In time the Seneca met the\nCherokee, and a fierce fight took place. Remembering what he had been\ntold, Hatcinondon, going straight to the enemy, killed and scalped a\nCherokee warrior, whereupon he immediately proclaimed, \u201cI have killed\nand scalped a warrior. My name is Hatcinondon.\u201d He did this before any\nof the Cherokee knew that he was there. They had a great battle and\nmany were killed. After the fight the party of Hatcinondon retreated to\ntheir homes. The news soon spread that this party had returned home\nwith scalps.\n\nShortly after this affair another Seneca party started away to fight\nthe Cherokee, and Hatcinondon accompanied it. They soon encountered the\nCherokee, and in the ensuing fight Hatcinondon was captured. He was led\naway, bound, to the Cherokee village, where a great council of war was\nheld. It was a standing rule with the Cherokee that when any person\nfrom the Six Nations of the Iroquois was captured his or her fate was\nleft to the decision of two women, whose privilege it was to determine\nhow such a person should be tortured. These two women at this council\ndecided that Hatcinondon should be hung up and tortured to death by\nfire. So he was securely bound to a tree, the war post, and wood was\ncarefully piled up under and around him. He had given himself up as\nlost. They were about to set fire to the pyre of wood when a violent\nrainstorm came up, causing the women to defer the execution until the\nstorm should have passed over. All the people sought shelter from the\nstorm, leaving Hatcinondon tied to the war post. While there alone he\nsaw an old woman coming toward him, who said: \u201cMy grandson, you think\nthat you are going to die, but you are not. Try to stir yourself.\u201d\nThereupon, moving himself about, he found that his bonds were loosened\nand that he was free. \u201cYou see now that you are free,\u201d she said; \u201cI\nthought that I would come to return your kindness. You remember your\npeople once made a circle of fire and I was in the middle of it. You\nrecall, perhaps, that you saw a toad in the middle, and that you saved\nthe toad, placing it in your bosom. I was that toad. You carried me\nuntil you came to water, in which you placed me. This is the reason I\nam returning your kindness, for I see that you are in trouble now. I\nbrought that rainstorm and now I want you to run in the direction of\nthe next stream, and you must continue down the stream.\u201d\n\nWhen the rainstorm was over the two women returned to the war post,\nonly to find that Hatcinondon had escaped. They gave the alarm at once,\nand the warriors assembled, calling the dogs, which forthwith took up\nthe trail. Soon they reached the stream and followed the current. As\nHatcinondon fled he came to a tree that leaned over the water. He found\nthat the trunk was hollow and that he could get into it from the water\nand then crawl farther up. Here the dogs lost the trail and finally the\npursuit was abandoned. When the pursuers had departed he heard two\npeople approaching the spot, talking. Presently they sat on the tree at\nthe very place where he was concealed. He overheard them say, \u201cIt is\nwonderful how that man escaped from us.\u201d Hatcinondon was very careful\nnot to cough lest he should be discovered. But at last he heard them\ndepart and there was no further sound of talking. At last, having come\nout of the hollow in the tree, he went southward, down the stream. When\nnight was approaching, while walking along he heard a blow which\nsounded like that of an ax on a tree. Being greatly frightened, he\nbecame very wary in his movements. While standing listening, he saw\nthree men, who had made a fire where they were going to camp for the\nnight. When darkness had fully set in he crept up stealthily, shielded\nby a very large tree. Standing behind this tree, he saw that the men\nwere sound asleep and were snoring. Without disturbing them he secured\ntheir weapons, with which he armed himself, carefully hiding those he\ndid not need. Then with an ax he killed the three men, whom he scalped.\nThereupon he said: \u201cThe blood is too strong, so I shall go aside from\nthis place.\u201d\n\nTaking their provisions, he went to a neighboring stream, where he made\na fire. Having done this, he went back and dressed himself in the best\nof the garments of the slain men, for he was entirely naked; then he\nreturned to his fire, and, having cooked his meal, he ate it. When he\nhad finished his meal he prepared and painted the three scalps.\n\nThe next morning Hatcinondon, taking with him what provisions they had,\ntraveled in a great circle until he had found the path by which he and\nhis party had come to that country. Discovering fresh tracks leading\nboth ways, he learned that his friends were still in the country. As he\nwent along the path he saw smoke ahead, at the sight of which he\nstopped and listened to see whether he could hear Seneca speech. He was\ndelighted to hear Seneca terms, and displaying the three scalps on a\nstick he called out, Go\u02b9weh, go\u02b9weh! three times. When his friends\nheard this, shouting for joy, they ran to meet him. They saw indeed\nthat he had three scalps and brought him to their camp fire. They were\nglad that he had been found for they had watched day and night for his\nreturn, but had about concluded that he had been killed. Setting out\nfor home, they found all their people well. This is the story.\n\n\n\n\n\n82. GODIONT [370] AND THE S\u02bbHAGODIYOWEQGOWA\n\nIn Genesee Valley is Dedioitgeon\u2014the mouth of a gully. In that place\nlived the Seneca people. Godiont, the principal woman in the village,\nhad a meeting with a S\u02bbhagodiyoweqgowa, who said to her, \u201cWe think it\nwould benefit your people for us to settle permanently at Dedioitgeon.\u201d\nGodiont thought it was good and kind in them to do this, and so she was\nglad. Afterward when anyone was sick she went to that place and called\non the S\u02bbhagodiyoweqgowa for assistance. She invited them to come to\nher lodge, and got a pot of corn soup ready for them. They came in\nperson, and having asperged the patient with ashes and having blown on\nhim, they ate the corn pudding. The S\u02bbhagodiyoweqgowa said to Godiont,\n\u201cWhenever you invite us to come, you must have the pot ready, for we do\nnot wish to wait. After we have arrived we want to do our work\nquickly.\u201d\n\nOnce there was a man who had not much substance, who thought he would\nfool the S\u02bbhagodiyoweqgowa. Going to their place, he invited them,\nsaying, \u201cYour help is required at a certain place\u201d (naming it). They\nwent there, but found no one, and nothing was ready. After waiting a\nwhile, the chief one said: \u201cWe have been trifled with. This will not\ndo. Godiont did not do this. Some other person has trifled with us. The\none who has done so must die. We are not to be trifled with. The people\nmust understand this. It is best for us to move away from this place.\u201d\n\u201cI will tell you,\u201d said he to Godiont, \u201cwhat I want you to do. Make\nmasks as near like our faces as you can, and let men wear them, and we\nshall work through these masks and thus help the people.\u201d \u201cSoon the man\nwho has trifled with us must come here,\u201d said the oldest\nS\u02bbhagodiyoweqgowa, \u201cand you shall see what will happen to him.\u201d Soon\nthe man came on a run. He was in a kind of crazy fit. Coming right to\nthe spot where the S\u02bbhagodiyoweqgowa were, he fell down and began to\nvomit blood, and finally died. After that day the people knew it was\nwrong to make fun of the S\u02bbhagodiyoweqgowa.\n\n\n\n\n\n83. S\u02bbHAGODIYOWEQGOWA\n\nThe inhabitants of a village saw an enormous S\u02bbhagodiyoweqgowa\napproaching, whereupon they were very angry and provoked to see that it\ncould think of coming; so they got their bows and arrows ready to\nshoot. But the S\u02bbhagodiyoweqgowa called out: \u201cYour arrows can not kill\nme. I have not come to harm you. I have come for tobacco, and you must\ncollect voluntary contributions of it and give me all that you can\nspare.\u201d They did not shoot, for they well knew that their arrows would\nhave no effect except to make the S\u02bbhagodiyoweqgowa angry and\nrevengeful. So they collected a quantity of tobacco, which they gave to\nhim. Then he left them with the promise that he would never trouble\nthem again if during their tobacco harvest they would always set aside\na portion of this soothing plant for him. He kept his promise, as he\nnever molested them after this.\n\n\n\n\n\n84. S\u02bbHAGODIYOWEQGOWA\n\nThe Onondaga say that S\u02bbhagodiyoweqgowa live in a cave among rocks near\ntheir reservation. They assert as a fact that they have seen\nS\u02bbhagodiyoweqgowa going along in front of these rocks and entering the\ncave, and they believe that many S\u02bbhagodiyoweqgowa live in that place.\nS\u02bbhagodiyoweqgowa are represented by the so-called False Faces, or\nmaskers, of the Iroquois.\n\n\n\n\n\n85. GENONSGWA\n\nThree men were hunting in the woods. One of them, who was married, had\nhis wife and child with him. While the men were off in the forest the\nwoman and child remained in the lodge. The child was small and swathed\nto a cradleboard.\n\nOne day when the woman returned to the lodge with water from a near-by\nstream, she heard talking, and, looking into the lodge, she saw a woman\ndressed in stone. The woman had taken up the baby and was rocking it on\nher knee, singing, A\u02bcuwah, a\u02bcuwah (such good eating). Every little\nwhile she would take a bite out of the child\u2019s cheek. The child\nscreamed. Then spitting on her hand and rubbing the cheek, it became\nwhole again, and the child stopped crying. The mother stood near the\ndoor, and seeing all this, was terrified. \u201cNow we are going to die,\u201d\nsaid she to herself. The Genonsgwa (Stone Coat Woman) looked up, and on\nseeing the mother bade her come in and be not afraid, as all would be\nwell. Toward night the hunters returned. When they saw the woman\ndressed in stone, they were afraid, but the Stone Coat Woman said, \u201cI\nhave come to help you in hunting.\u201d\n\nSo they all lived together. The men went hunting day after day and had\ngood luck in finding game and bringing home meat.\n\nOne evening during this hunting season the men said, \u201cWe have found a\npond not far away that has a great many beavers in it.\u201d The Stone Coat\nWoman said, \u201cI will go with you tomorrow.\u201d The next day she went to the\npond, and having cut a small circular hole in the ice, called to the\nbeavers to come out. A number came out; these she caught and killed.\nThen she called again and more came out; she killed them, too, and so\nshe continued to do till the hunters had as many as they wanted. The\nmen skinned the beavers and kept the furs. The Stone Coat Woman fell to\neating the bodies raw.\n\nOne morning the Stone Coat Woman said to the hunters: \u201cA visitor is\ncoming, and you must do all you can to defend yourselves. My husband is\nmad, and perhaps he will kill us all. When I left him, I ran away and\ncame to you; he is angry, and when he comes I will fight with him as\nwell as I can. You must be ready with a basswood stick. Sharpen it and\nharden it in the fire a little to make it effective. When he throws me\nto the ground, as he will do, you must spear him from behind and kill\nhim. He will come some time this afternoon. Then you must be on the\nlookout for him continually.\u201d At last they saw him approaching; he came\nup and talked with his wife. She begged him not to make any trouble,\nsaying she would go home with him, but he would not listen to her\nwords. He saw there were two men there; so he became jealous and began\nfighting. He knocked down his wife, and as he leaned over to beat her,\nthe men ran the basswood spear into his body, thus killing him. Then\nthe woman, having gotten up, said: \u201cI do not know what will happen to\nus now, for my husband has two brothers, who know he is dead, and who\nwill come here and kill us. The river is open; you have canoes and must\nescape that way.\u201d\n\nThe Stone Coat Woman then went off alone; the others took to their\ncanoes. As they were pushing out into the river, a man came to the\nshore, calling to the oarsman to come back a moment; refusing to do so,\nhe pushed farther out. Thereupon the other man called out, \u201cIt is lucky\nfor you that you did not come back, for I came to eat you.\u201d So these\npeople had a narrow escape.\n\n\n\n\n\n86. GENONSGWA\n\nA long while ago, while some Seneca were out hunting, a Stone Coat came\nup to them, saying: \u201cI should like to remain here with you, and I think\nthat you will derive good luck from me. You can have all the skins you\nneed and meat enough to live on. I will take the rest.\u201d The Seneca\nagreed to this.\n\nThe next morning the hunters had great luck in hunting. When it was\ntime for them to go home for the season, the Stone Coat said, \u201cI will\npack each man\u2019s load of meat and skins.\u201d They had dried meat,\nbuckskins, and furs. The Stone Coat packed in a single bundle what he\nthought each man could carry; then he shook each bundle till it became\nsmall. He told the men to cast their bundles on the ground when they\ngot home, and that they would become as large as when he began to pack\nthem. Bidding them good-by, the Stone Coat said, \u201cI hope you will all\ncome to this place next winter; then we can all be together again.\u201d\n\nThe next winter these hunters went back to the same hunting-ground,\nwhereupon another Stone Coat came to them, who said, \u201cMy father has\nsent me here to bring one of you hunters to his home; he wants him as a\nson-in-law.\u201d One of the men volunteered to go, saying, \u201cProbably we\nshall be better off; perhaps we shall live longer by doing as he\nwishes\u201d; so he accompanied the Stone Coat. When they came to the Stone\nCoat\u2019s house, the old man said, \u201cI sent my son to bring you here. I\nwant you to marry my daughter. You must not be afraid. I will make my\npeople understand that they must not touch nor harm you.\u201d So the man\nmarried the Stone Coat\u2019s daughter, although the old man said that his\npeople would be surprised at his giving his daughter to a Seneca.\n\nThe Stone Coat rubbed his son-in-law\u2019s hands, feet, and body with an\nobject like a bone, and then told him to go out hunting. The young man\nfelt himself growing so strong that he felt he could carry off\neverything he laid his eyes on. There was a certain young man of the\nStone Coats who loved the old Stone Coat\u2019s daughter and wanted to marry\nher. Being angry with the Seneca, he came up to him, saying, \u201cYou and I\nmust have a foot race. If I should outrun you, thereby winning, I shall\ncut your head off and take your wife. If you win you may cut my head\noff.\u201d The appointed day came, and all the Stone Coat people assembled\nto see the race. The young man\u2019s father-in-law said, \u201cYou need not be\nafraid. I will help you.\u201d Taking some substance out of a stone box, he\nrubbed it over the man\u2019s body. Thereupon he and his opponent, locking\narms, ran until they reached a tree, when they were to have let go and\nrun on, but the Stone Coat held on to the man\u2019s hand, so that their\nlocked arms bent over the hemlock tree. When they got nearly to the end\nof the tree the Stone Coat let go, causing the tree to spring back,\nthrowing the man backward a good distance. The young man, hurrying\nforward, outran the Stone Coat, and cut his head off in the presence of\nall.\n\n\n\n\n\n87. GENONSGWA\n\nOnce while a man was out hunting in the woods he saw that a Genonsgwa\nwas following him, and thereupon he began to run for his life. Finally,\nwhen closely pressed, he ran up on a tree trunk which in falling had\nbecome lodged on another. The Stone Coat stopped and stood looking\naround, but he could not find the man, for his body was rigid on\naccount of his Stone Coat, so he could not look upward. Then the man\nsaw him draw from his pouch a magical finger, which he placed in the\npalm of his hand. The finger at once raised itself, pointing to the man\nin the tree. When the man, who was a fast runner, saw the magical\nfinger pointing at him he knew that he could slip down from the tree,\nsnatch the magical finger, and escape with it. He did so. Stone Coat\nshouted after him, begging, praying, and promising to be his friend\nforever if he would give back the magical finger. The man was afraid to\ngo near Stone Coat lest the latter might deceive and seize him; so\nfinally he threw the magic finger back to the Stone Coat. Ever after\nthis particular man and the Stone Coat were on friendly terms.\n\n\n\n\n\n88. GENONSGWA\n\nAt times men got lost while hunting in the forest, and it was supposed\nby their friends that Stone Coats ate them.\n\nOnce three Seneca went out on the warpath against some other tribes.\nThey journeyed directly westward from the place where the Seneca lived.\nAfter a day\u2019s journey they encamped in a deep ravine at the head of a\nstream. When they had made their fire they saw a fine-looking man\ncoming toward them. When he came up, he said: \u201cI think it well to do\nwhat I am going to do. I have come to tell you that there are hundreds\nof people on the warpath who intend to eat people. Tonight you must\ncamp here. They will make their camp in sight of yours. One of you\nthree must go to their fire and say: \u2018Hallo, I have discovered your\nfire. Where are you going?\u2019 They will answer: \u2018We are on the warpath.\u2019\nYour man must reply: \u2018I, too, am on the warpath,\u2019 to which they will\nrespond: \u2018Well, we must fight.\u2019 Then your man must leave them and come\nback to your camp.\u201d\n\nThe Seneca soon afterward saw men come and make a camp a short distance\naway. Thereupon one of the three hunters, drawing near them, said:\n\u201cHallo, I have discovered your fire. Where are you going?\u201d \u201cWe are on\nthe warpath,\u201d they replied. \u201cSo am I,\u201d he answered. Looking around, he\nsaw stone clothing lying against one of the trees, while the owner of\nthe clothes was resting on the ground. The people were all Stone Coats.\nThe next morning the Stone Coat army went up the ravine toward the\nSeneca camp. They made a terrible noise, for all the army sang, \u201cWe are\ngoing to eat the Seneca tribe.\u201d When the Stone Coat force had gone\nabout halfway up the ravine, filling the entire space between them and\nthe Seneca, with a great whoop they rushed forward. But at that moment\ngreat rocks rolled down on them and great trees fell on them, killing\nthem, and the Seneca saw a strange, wonderful man running along on the\ntop of the rocks and trees. Whenever he saw a Stone Coat head in sight,\nhe would hit it, killing its owner. Only one Stone Coat was left alive,\nand he, having escaped, was never seen again. The man who was throwing\ndown the rocks sang all the time that the Seneca tribe could stand\nagainst anything\u2014against the world. When the contest was over, the\nstrange man came to the three men, saying: \u201cI am the one whom you call\nHawenniyo. It is I who saved you. I did not make these Stone Coats.\nSomething else made them.\u201d And Hawenniyo said further: \u201cI want you, the\nSeneca people, to be the most active of all tribes in every kind of\ngame or contest and in hunting.\u201d\n\n\n\n\n\n89. GENONSGWA\n\nWhen the Seneca lived at Canandaigua one of their medicine-men notified\nthem that something terrible was about to happen, something which would\ncause many to lose their lives. At this they were greatly frightened;\nthey quarreled with one another and became suspicious even of their own\nchildren.\n\nOne night a great uproar was heard in the village, and jumping up from\ntheir couches, men, women, and children, running out of their lodges,\nfled as fast as they could in every direction. The weather was very\ncold. Among the people of the village was a woman who two days before\nhad given birth to a child. She ran for her life, holding the infant in\nher arms; it was wrapped up and she carried it as a bundle. On the way\nshe determined to throw the bundle down so as to be able to run faster,\nand on coming to a tree having a hole in one side, not far from the\nground, she dropped the bundle into it. This was a bear\u2019s den, and as\nthe bundle fell into the hole the old bear found it. The woman, running\nfor her life, overtook some of her people, who asked her what she had\ndone with the child, but she made them no answer. After many had been\nkilled, the enemy (who were Indians) disappeared, and the Seneca made\nnew homes for themselves.\n\nIn the spring, while on a hunting expedition, a man came to a chestnut\ngrove, where he camped. The next day while hunting he saw a she-bear\nwith cubs. He killed the old bear. As she fell over, she struck one of\nthe cubs, which cried like a child, while the other cubs ran up a tree.\nThe hunter, hearing the cry, thought it very strange. When he came near\nthe spot, he saw a small boy, who ran away crying. The boy was so wild\nthat the man could hardly catch him. He cried all the time. The hunter\nsaid: \u201cStop crying, nephew; nothing will harm you. Stop, nephew!\u201d The\nlittle fellow answered: \u201cYou made me cry. You killed my mother; you\nhave made me very miserable. Over there are my brothers\u201d (pointing to\nthe tree). \u201cI should not have killed your mother had I seen you first,\u201d\nsaid the man; \u201cbut how came that bear to be your mother?\u201d The boy, who\nwas covered with hair, replied: \u201cI will tell you. When your people fled\nfrom Canandaigua in the evening of the attack on them, I was thrown\naway. I was then only two days old, but I remember everything. I knew\nmy mother\u2019s mind. I was a burden to her when she was trying to escape,\nso she dropped me into the hollow trunk of that tree over there, where\na bear happened to live. The bear caught me as I fell, and said that I\nshould live with her children, and that she could keep us all. My\nmother threw me away to die. The bear is the mother who nursed and\ncared for me.\u201d\n\n\u201cVery well,\u201d said the man; \u201cI know this is true. You will be my son\nnow.\u201d The boy did not like this, but he agreed to it at last. The man\npromised that all he had or would get should be his. He stopped crying,\nand the man, strapping him on his back, carried him to camp. After\nthis, whenever the man went out to hunt, he tied the boy so that he\ncould not get away, until one day the boy said, \u201cDo not tie me. I will\nnever leave you\u201d (his nature had now become human). The hunter had\nburied the mother bear without taking off her skin. As the boy had\npromised not to run away, the man let him go with himself to hunt. The\nboy seemed to have some way of knowing where bears lived, but he never\ntold his father where a female bear was, only where male bears were to\nbe found, and his father shot them. This man had always been a poor\nhunter until he found the boy; afterward he had wonderful luck. Some\ntime having passed, the man said, \u201cWe must go back to our own village.\u201d\nWhen they reached home the boy said, \u201cThat woman (meaning his mother)\nwill see and know me.\u201d \u201cPay no attention to her,\u201d said the man; \u201cshe\nthrew you away.\u201d\n\nThey had been home two days, when the woman heard that the hunter had\nbrought back a little boy (the hair had fallen off the boy and the man\nhad made him clothes). Visiting the hunter\u2019s lodge, she watched every\nmovement of the boy. He was afraid of her; he knew her thoughts when\nshe threw him into the tree and knew them now. He said, \u201cThis man is my\nfather; he brought me home.\u201d But she made up her mind the boy was hers\nand urged him to go home with her. One day, when she knew the hunter\nwas away, going to his lodge, she tried to catch the boy, but he ran\ninto the woods, crying from fright. She followed him. The hunter came\nback, and not finding the child, looked for tracks, soon discovering\nthat the boy had fled from his mother into the woods. The man was\nsorry, for he was afraid he would never see the boy again. He searched\nfor him for several days. Then he happened to think that perhaps he had\ngone to their old hunting lodge. On finding him there, he asked, \u201cWhy\ndid you leave me?\u201d The boy answered: \u201cA woman followed me. I thought\nshe was going to kill me. She called me her son. I did not like it. I\ntold her I had no mother, but she tried to catch me. I would rather\nlive here all the time.\u201d The man was willing, so, having built a better\nlodge, they remained there. The boy was an industrious worker and the\nman became very fond of him. One day the boy said, \u201cI want a playmate.\u201d\n\u201cAll right,\u201d replied the hunter; \u201cyour mother is going to have a child.\nI will bring it.\u201d This did not satisfy the boy, who wanted a companion\nnear his own age. So, going to the settlement, they brought back the\nman\u2019s sister\u2019s child, who was only a little younger than the\nbear-nursed boy.\n\nNow there were three in the lodge. When he went off hunting the man\noften left the boys at home, telling them not to go far from the lodge.\nAfter the lapse of time, however, they began to venture farther and\nfarther away from the lodge, until one day, when they were quite far\noff they saw that the leaves and grass and hills and valleys and\neverything else were moving together westward. Looking more closely,\nthey saw a large body of land moving, even with game on it and moving\nas if it were a river. Presently they noticed a coon sitting on the\nmoving ground and going along with this stream, or river, of land.[371]\nWatching it made them forget everything. As the coon looked at the boys\nthey were about to shoot it with their bows and arrows; one indeed drew\nhis bow, but the coon held up his paw against his face to ward off the\narrow. At last the elder boy said: \u201cLet us go home now; we will come\nhere tomorrow and play all day.\u201d\n\nWhen the hunter came back he had killed several bears and had driven\none to the lodge. Calling the boys, he said, \u201cI drove this one home\nonly to let you have a hand in killing it.\u201d Instead of killing the bear\nat once they plagued and tormented it. When they had killed it the man\nwas well pleased and told them that was the way they must do\nthereafter.\n\nThe next day, as usual, the man when starting off cautioned the boys\nnot to go far from the lodge, for if they did they would meet with\ntrouble. But they were so anxious to see the place where they had been\nthe day before that he was scarcely out of sight when they started off.\nThey found that the river of land flowed on the same as it had the day\nbefore, the only difference being that it was running more rapidly.\nThey resolved as they saw the animals riding on it that they would do\nlikewise. The younger boy rode some distance on the land stream (it was\ndry land, but moving just like a river; it was not wide, for a person\ncould jump across it). When the boy came back he said to the other, \u201cGo\nand try it; it is great fun.\u201d \u201cWell, go with me,\u201d replied the other.\nThey tried it together. It was like sliding down hill; instead of\nstepping off the \u201criver of land\u201d they would fall over on the land that\nwas not in motion, and then they would get up again. The smaller boy\nsaid, \u201cLet us continue on this stream as far as it goes.\u201d The other\nagreed to this. It was necessary that they should be always of one\nmind. The smaller one said, \u201cYou go ahead.\u201d \u201cAll right,\u201d replied the\nother. He ran on the stream and the other followed. They were having a\ngood time, as they could hear each other shout and laugh. After going\nsome distance the younger one decided to get off and run back, so he\ncalled out to the other, \u201cI will go back but will come down again.\u201d It\nseemed to them exactly like sliding down hill; it was fun to run\nupstream as well as ride down. As the younger one got on again to go\ndown, his companion passed him, running up. It seemed that they were\ngoing faster this time, and when both were on again, one called out to\nthe other, \u201cLet us go as far as we can.\u201d Soon they came to a place\nwhere everything seemed to be passing in at a doorway. The boy behind\nsaw his companion go in at the doorway on the stream of land, and he\nthought it was great sport. At that moment he heard a noise from within\nwhich sounded as though some one had killed his friend; then he too\nwent in at the doorway, only to find that it was a place to snare game,\nand that no one could get off after he had gone so far. All the game\nwent of their own volition, even as they themselves had gone. The\ninstant the elder entered the doorway the man of the lodge hit him on\nthe head with a hammer, killing him. Both boys were now dead.\n\nTwo Genonsgwa lived in this lodge, and it was through their great\norenda (magic power) that everything was drawn to them. One of the two\nsaid to the other, \u201cHai! now we will have something to eat,\u201d and\nrunning splints through the bodies of the boys, each took one to roast.\nThe two Genonsgwa did not seem to be of the same family, for each sat\non his own side of the fire and cooked for himself. As the bodies began\nto cook the fat came out, falling on the fire and simmering. A body was\nstanding on each side of the fire, and one called out to the other,\n\u201cYou are burning.\u201d \u201cGuah!\u201d said the Genonsgwa, \u201cthat one has a voice,\nbut this one is roasting finely; it can not burn. When one begins to\nburn the other tells him of it.\u201d One of the Genonsgwa then began\neating. \u201cOh! how delicious this is,\u201d he said, smacking his lips. After\nhe had eaten off all the flesh that was well cooked, he put the rest\nback to finish roasting; thereupon the partially eaten boy said to the\nbody on the other side, \u201cYou are burning.\u201d \u201cHow good they are; they\nwon\u2019t let each other burn. It is queer game that talks like this,\u201d said\none of the Genonsgwa. The Genonsgwa kept on roasting and eating until\none and then the other finished, neither leaving a particle uneaten.\n\nAs the first finished he began to be in terrible pain; the other told\nhim that he must help himself, for he was eating his last morsel. Soon\nhe, too, began to groan, and he said to the other, \u201cThere is some\nmystery about this game; it must be that which makes us so sick.\u201d All\nnight long they groaned, each lying on his own side of the fire. Toward\nmorning one quieted down, and at break of day the other also ceased\ngroaning. The two boys were born again, and both Genonsgwa had died\nfrom the terrible pain of giving birth to them. One boy said to the\nother, \u201cIf these men had not bothered us, we should have been far from\nhere. Let them be as full of witchcraft as they can be, they do not\namount to anything in comparison with us. We have gotten through with\nthem. I have always heard that these men, our uncles, were very potent\nmagically, but they are not. This is why our father warned us not to go\nfar from the lodge. We will go back and tell him all.\u201d While they were\nthere everything was moving. The game which was not killed passed\nthrough the lodge. The elder boy said, \u201cLet us go!\u201d As they were\nstarting he saw his mother passing through the lodge; they stood there\nlaughingly, but did not speak to her. The younger said, \u201cNow we will\ndestroy the lodge. Our uncles have done great harm to people. A man\nshould not eat another man. There shall be no more of this. Henceforth\nmen shall eat only game.\u201d [372] The younger boy said this. Of the two\nboys he had the greater power of witchcraft and was the first to be\nborn after being eaten by the Genonsgwa. He walked around the lodge,\nthrowing red paint such as they used to paint their faces; this action\nstopped the movement of the stream of land and everything became quiet.\nHe then said, \u201cNow, let us run!\u201d They ran a short distance; on halting\nand looking back they saw the lodge in flames. The Genonsgwa one after\nthe other burst with a loud report.\n\nWhen the boys arrived near home they heard singing, whereupon the\nyounger said, \u201cOur father is feeling bad because he thinks we are\ndead.\u201d The other replied, \u201cWhen we get to the lodge, you will tell him\nof our adventure.\u201d \u201cNo; you must tell him. He will believe you sooner\nthan he will me, for you are older,\u201d was the answer. When they entered\nthe lodge, the hunter was sitting by the fire; his song was about the\nloss of his children. \u201cFather,\u201d called out the boys, \u201cwe have been\nhunting and we have come back. We have not been killed and we shall not\ndie. There is no trouble in the world for us, for nothing can harm us.\u201d\nThe elder man, looking around, greeted his boys, whom he was very glad\nto see. At night they began telling their adventures: How far they had\nbeen; how they had seen a stream of dry land and had ridden on it to\nthe Genonsgwa lodge; how they had killed the two Genonsgwa and burned\ntheir lodge. \u201cAnd now,\u201d said the younger, \u201cwe are going farther.\u201d The\nhunter said: \u201cYour uncles are ferocious men; they have killed all my\npeople except you. You will find beyond the lodge you burned other\nlodges; they are all inhabited by your uncles.\u201d The younger boy said:\n\u201cI do not care about them. I meet all people with pleasure; their\naction or treatment matters not. I am determined to try everything.\u201d\nThe man made up his mind to say no more; he was astonished at their\nresolution and became aware that his children were possessed of potent\norenda (magic power), and that, though there were many witches and\nwizards, they were far above them all. The younger boy seemed to have\ncontrol of his father\u2019s mind, and it was through his influence that the\nfather let them do as they liked. The advice of the younger was: \u201cYou\nstay at home and never worry about us. We will go to see our uncle who\nlives beyond Genonsgwa lodge; perhaps he will tell us some stories. We\nare lonesome.\u201d Their father said, \u201cI am afraid that if you go you will\nnever come back. Your uncle is full of orenda, and it is his custom to\nkill his visitors.\u201d The little fellow answered: \u201cLet us go. I want to\nknow all persons who possess orenda.\u201d The hunter replied: \u201cBeyond the\nlodge you destroyed is another. Your uncle lives there, and beyond that\nother uncles dwell. The first lodge is \u2018three looks\u2019 from here; the\nlodges are all \u2018three looks\u2019 apart.\u201d Having heard this, the boys\ndeparted.\n\nWhen they came to the Genonsgwa place they halted; looking around, they\ncould see some object at a distance. There was the end of the first\n\u201clook.\u201d Getting near to that object, they looked again, and seeing a\nsimilar object, they went to it; then looking off at a distance and\nseeing an opening in the woods, they said, \u201cOur uncle must live there.\u201d\nThey advanced cautiously, in the hope of surprising their uncle. As\nthey got out of the woods they saw a lodge, and as they came near it\nthere seemed to be no one in it, all was so quiet. The younger boy\ncrept up carefully, and making a sudden leap, sprang into the house,\ncalling out, \u201cI have caught you, uncle!\u201d \u201cHow are you, nephew?\u201d said\nthe uncle; \u201cI am glad you have come. I am sick; you shall give me\nmedicine.\u201d \u201cAll right,\u201d replied the younger boy, \u201cwhatever you wish\nshall be done. What is it you take most pleasure in?\u201d \u201cIt is this,\nnephew,\u201d said the uncle. \u201cWhen a person comes to see me I play hide and\nseek. If you find me, I lose my head; if I find you, I take yours.\u201d The\nboy looked around everywhere. The lodge was entirely empty, but he saw\nhanging from the rafters where they met in a point, a very small bag,\nand concluded it was there that his uncle would hide. The uncle told\nthe boys to hide first. The younger said, \u201cAll right,\u201d for he had\ndecided where to hide. As was usual in those days, there was a very\nlarge log on the fire, and the fire was all there was within the walls\nof this lodge. The old man said, \u201cThe finder must go over the top of\nthe hill, and when the hider is ready he must call.\u201d Thereupon the old\nman went out, fastening the door behind him. The boys heard the clatter\nof his bones as he ran beyond the hill. The younger boy said: \u201cI will\ngo into the log and you go behind the sun. When you are ready I will\ngive the word.\u201d The elder boy, flying off through the air, hid behind\nthe sun. Then the other called out, \u201cNow, ready!\u201d \u201cThis is what I do to\nmy nephews,\u201d said the old man, as he came running into the lodge. He\nexpected to find them sitting around somewhere, but seeing no one, he\ncaught up his club and singing out, \u201cHere you are; come out of this,\u201d\nhe struck at the wall. He went to every part of the lodge, saying, as\nhe hit the wall with the club, \u201cHere you are; come out.\u201d The boy in the\nlog was looking at his uncle, laughing; the boy behind the sun was also\nwatching him, and could see the club as it hit the walls of the lodge.\nWhen the old man\u2019s time was up, he said, \u201cCome out. I can not find you.\nI give up.\u201d As he said this, the nephew behind the sun showed himself,\nand laughing at the old man, came down to the lodge. The other boy\ncrawled out on his hands and knees from the heart of the log. The old\nman, laughing loudly, said, \u201cNow I will hide; you go beyond the hill,\nand when I am ready I will call.\u201d They started off and had been waiting\nsome time when they heard the old man call, \u201cNow, ready!\u201d At this they\nran to the lodge. The younger, picking up the old man\u2019s club, did as he\nhad done. At every crack and crevice he gave a thump, saying, \u201cYou are\nhere; come out.\u201d He was sure the old man was in the bag, but he kept on\nas though he did not suspect it. The man was so large that, even after\nmaking himself small, he was so crowded that the boy could see the bag\nmove occasionally. At last, going up to the bag, he gave it a heavy\nthump with the club, saying, \u201cCome out, uncle!\u201d The old man came out,\nlaughing, and said, \u201cMy little nephew, you are full of sorcery; no one\never found me before.\u201d The boy said, \u201cIt is customary when a person\nmakes a bet to live up to it. You have lost your head.\u201d The man begged\nhis nephews to give him time to smoke. \u201cNo,\u201d said the younger; \u201cif you\nhad won, I should not have asked it.\u201d Upon this he ran up, and catching\nhis uncle by the hair, cut off his head. Thereupon the elder boy picked\nit up, and striking it against a tree, commanded that trees should\nhereafter have heads (knots) on them, which could be used to make\nladles and bowls (to this day all trees with knots have the uncle\u2019s\nhead fastened on them). Then they burned the home. The elder boy said,\n\u201cOur uncle has delayed us; otherwise we might have been a long way on\nour journey by this time.\u201d\n\nThe youths traveled on until they found tracks, and not long afterward\nthey came to the edge of the woods, where they saw a lodge near by. The\nyounger said, \u201cYou stop, and I will go to this lodge alone.\u201d The elder\nboy saw his brother go into the lodge; then he waited a long time.\nThere were four witches in this lodge, and as soon as the boy went in\nthe old woman said, \u201cHurry up! get the pot over the fire.\u201d The boy\nlooked on, thinking that very likely they were going to make a feast\nfor him. The girls were sisters of the boys\u2019 uncles. The elder boy\ngetting out of patience waiting, at last called his fetish, the mole.\nWhen it came, he said: \u201cI have called you to take me to that lodge. My\nfriend went there, and I wish to see what has become of him.\u201d They went\ntogether into the ground. He told the mole to stop in front of the\nyounger boy, but underground. The women were such witches that they\nknew when anyone was approaching. When the old woman was ready, she\nsaid to the boy, \u201cCome and sit on this side,\u201d and to her eldest\ndaughter she said, \u201cLay a skin on the ground and put on the skin the\ngame that has come to see us.\u201d The boy knew that she intended to kill\nhim. Another of the women took a mallet from the wall, but as she\nraised it to strike him, the youth said, \u201cLet the mallet strike the old\nwoman.\u201d As the mallet came down, it struck the mother; and as the girl\nraised it again, he commanded it to strike one of the sisters,\nwhereupon they began immediately to fight among themselves. The boy sat\ncommanding the mallet to strike first one and then another. There was a\nterrible struggle, a great sound of blows, and at last there was\nsilence. All the women were dead. Then a voice from under the ground\nasked, \u201cWhat are you doing, brother?\u201d Knowing that it was his comrade\nwho spoke, he said, \u201cOh! the women have had a little sport of their\nown.\u201d \u201cAll right,\u201d said a voice behind him, for there stood the other\nboy. \u201cI got out of patience,\u201d said he; \u201cwe might have gone a long way\non our journey if it had not been for these women. We will burn up\ntheir lodge, after which I think we will go home. We have done harm\nenough.\u201d \u201cWhat have we done?\u201d said the other; \u201cwe have only put an end\nto man-eaters, who have killed many of our people.\u201d \u201cVery well,\u201d\nanswered the other, \u201cI do not want my mind to be different from yours.\u201d\n\n\u201cThere is one thing still to be done,\u201d said the younger brother, \u201cand\nwhen we have finished that, everything will be right; but before we\nundertake it we must purify ourselves. We will go to the river; you\nmust be very careful. I will go first, and you stay on the bank. Unless\nwe bathe and purify our bodies, we shall meet with misfortune, for many\nof the people where we are going are filled with evil magic power.\u201d\nComing to the river, they found very thick red water. The elder youth,\nseeing the younger go into this water, thought it must be a great\npleasure; so without heeding his companion\u2019s word of warning, he went\nin also, whereupon the filth of the water gathered on his body and he\nsank out of sight. His brother had great trouble in saving him.\n\u201cPerhaps we are sufficiently purified,\u201d said the younger; \u201cthough if\nyou had waited until I called you, it would have been better. You have\ncaused me to fail in my purpose.\u201d All the filth that had gathered on\nhis body dried, so he could hardly close his eyes. It was as much as\nthe other could do to get him washed clean. At last he was as before he\njumped into the red water. Then his companion said: \u201cNow, let us go. We\nshall come to a large village where there is ball playing.\u201d\n\nThey soon came to an opening, in the center of which stood a pole, and\nmany people were scattered around. As the two went forward the younger\nsaid to the chief, \u201cWe have come to challenge you. What are your\nrules?\u201d \u201cWe wager our heads in betting,\u201d replied the chief. \u201cI thought\nyou had something else to wager. Everyone seems to bet heads,\u201d said the\nchallenger. He saw there were many animals around, which these people\nfed with heads. \u201cThere must be two on a side,\u201d said the boy. The chief\ntold his people that the strangers challenged them to a game of\nlacrosse ball and that there were to be two players on a side. \u201cBut you\nmust take part yourself,\u201d said the boy; thereupon commanding a spider\nto weave a web across the ball ground, so that the ball could not pass\nit. When the game began the ball flew off in the direction of the\nspider\u2019s web and, hitting it, was thrown back. The elder boy, catching\nthe ball, ran for the first point, which he made, thus scoring one\npoint, at which he called out, \u201cThe game is mine; we have won, and the\ngame is finished.\u201d \u201cNo; it is not,\u201d replied the chief. \u201cThat is the way\nwe play,\u201d retorted the younger boy; \u201cwhoever gets one inning has the\ngame.\u201d The chief assented, saying, \u201cYou have won the heads of the men\nyou played with.\u201d \u201cNot true,\u201d said the boy; \u201cwe bet with you; no matter\nwho did the playing for you.\u201d Thereupon the elder boy, running up,\ncaught the chief by the hair and cut his head off, saying, \u201cDo not let\nus talk with the fellow; if it had not been for him we might have been\nfar along on the way.\u201d The chief had wolves, panthers, and all kinds of\ncarnivorous animals. Going up to their dens, the younger boy ordered a\npanther to come out, which it did, and then he said to it: \u201cYour\nmasters wanted to feed you with human flesh; that is not the desire of\nHawenniyo. He put you on earth to be free; henceforth you must never\nallow yourselves to be captured and fed with human flesh.\u201d All the\nanimals rose and separated. To the bear the youth said: \u201cI wish you to\neat that dead man\u2019s body that lies yonder. Then go and never be seen in\nthis part of the country again; your place is among the cliffs and\nmountains.\u201d The people there asked the boys to be their chiefs, saying\nthat they had never liked the old man. The boys, having agreed to this,\ncommanded the people to remain where they were, as it was not the will\nof Hawenniyo that his people should leave their old homes.\n\nThe two brothers now started back, saying to the people: \u201cOur father\nwill wonder why we do not return. You stay here. We will come sometime\nto see you.\u201d When they got home the younger one said, \u201cWe have finished\nour work in the west; we have killed all the man-eaters. There will be\nno more trouble of this kind hereafter.\u201d\n\n\n\n\n\n90. BALD EAGLE SENDS MUD TURTLE AROUND THE WORLD\n\nA bald-headed old man lived on the top of a mountain, while his wife,\nwho had three children, lived near a lake about half the way to the\nsummit. It was the old man\u2019s daily custom to go down to fish in the\nlake. On his way home he gave some fish to his wife, and thus they\nlived well and prosperously.\n\nAfter he had lived in this way many years, the old man became curious\nto know how large the world is. Being the chief of his people, having\ncalled a council, he said to the people: \u201cI should like to know the\nsize of the world, and I wish some one would volunteer to go and get\nthis information.\u201d One young man said, \u201cI will go.\u201d \u201cAll right,\u201d\nanswered the old man; \u201chow long will you be gone?\u201d \u201cI can not tell, for\nI do not know how far I shall have to go,\u201d was the answer of the young\nman. \u201cGo on,\u201d said the old man; \u201cand when you return, tell us all about\nyour journey.\u201d\n\nThe young man started on his journey, and after traveling two months he\ncame to a country where everything was white\u2014the forests, the ground,\nthe water, and the grasses. He could not go farther. It hurt his feet\nto walk on the white substance, so he turned back. On returning home he\nsent word to the chief, who said, \u201cI do not believe he has been around\nthe world, but we shall hold a council and hear what he has to say.\u201d\nThe council was held, at which the young man said that he had not gone\nvery far, but that he had proceeded as far as he was able, and he told\nall he knew about the White Country.\n\nThe people, not satisfied with his relation, said, \u201cWe must send\nanother man\u201d; so they despatched a second man, who was gone four months\nbefore he returned. The old man again called a council, at which he\nasked him, \u201cDid you go around the world?\u201d \u201cNo, but I went as far as I\nwas able,\u201d answered the man. \u201cEverything was as it is here until I came\nto the White Country. I traveled two months in the White Country and\ncould go no farther. I could not have lived if I had gone on.\u201d\n\nSo the people sent a third man, who went on until he reached the White\nCountry, where he traveled longer than the second man. On coming back\nhe reported that the people there lived in white houses and dressed in\nfurs (looking like the animals).\n\nEncouraged by this, the old man sent a fourth man, who went on,\nnoticing everything, until he came to the White Country, whereupon he\ncrossed white rivers and white lakes, keeping on the run. He was gone\neight months. He said, \u201cI returned more quickly than I went, for in\ncoming home I cut across in a straight line, reaching the green land\nsooner than if I had come on the road by which I went.\u201d\n\nThe old chief now sent a fifth messenger, who ran nearly all the time.\nHe crossed the White Country and beyond found a place where there was\nnothing but rocks, rocks, rocks. He had to climb very high and then go\ndown; so he went up and down until he wore off all his moccasins. After\nbeing gone ten months he came back. At a council called by the old man\nthis fifth man said: \u201cI have passed over the whole country and have\ncrossed rocky places. In returning I came straight home. The route was\nnot quite so long as the road by which I went. It can not be very far\nacross the world.\u201d \u201cHow did you know the way?\u201d asked the old man. \u201cOh!\nI took notice of the trees. The tops of the hemlocks lean toward the\neast, and our home is in that direction, so I followed the bend of the\nhemlocks,\u201d was the man\u2019s reply.\n\nThe old man, the bald-headed chief, was learning something all the\ntime. Various people went, one after another; each came back with a\nstory slightly different from those told by the others, but still no\none satisfied the chief until one man said: \u201cI will start and will go\naround the world before I return.\u201d The old man looked at him; he was\nvery uncouth but strong. The chief said: \u201cI think you will do, and you\nmay go.\u201d Thereupon the man went home to his people, who held a council\nof their entire tribe. Each one of their best travelers agreed to make\na journey by himself in a different direction, and afterward to come\nhome and tell all he had seen to the one who had promised the\nbald-headed man to go around the world. So the man and his whole tribe\njourneyed for forty months. At the end of this period they returned,\nand, at a council, each told what he had seen. Then the old man whom\nthe chief had sent out announced his return. The chief called a great\ncouncil, before which the man appeared, telling all that he had seen\nhimself and all that each one of his nation had seen and related to\nhim. He finished with the words: \u201cI have been all around the world; I\nhave seen all kinds of people, all kinds of game, all kinds of woods\nand rivers. I have seen things which no one else has ever seen.\u201d\n\nThe old bald-headed man was satisfied. \u201cNow I am chief of all people,\nand you will be next to me. You will be second chief.\u201d This was the\nreward the man got for his journey. So he immediately took his position\nas second chief.\n\nThe old chief was the Bald Eagle. The man who became the second chief\nwas the Mud Turtle. The first man who went out was the Deer; his feet\ncould not stand the ice of the White Land. All the others were\ndifferent kinds of people (animals and birds).\n\n\n\n\n\n91. THE POOR HUNTER AND DJOGEON [373]\n\nOnce there was a man who went hunting every autumn. In order to have\nbetter luck he was in the habit of taking medicine and emetics for 10\ndays before he started. The medicine he employed was made from the bark\nof various trees. Notwithstanding this long preparation by fasting and\nmedication, he was not a successful hunter. For this reason he was\naccustomed to carry a heavy load of parched cornmeal, so that if he\nkilled no game he would at least not starve to death.\n\nWhen starting out one day he passed on the outskirts of the village a\nlodge in which an old woman and her granddaughter lived. As he passed,\nthe granddaughter was standing outside the lodge, and when she saw him\ncoming she shrugged her shoulders, saying, \u201cHu, hu! there goes a poor\nhunter.\u201d Running into the lodge she told her grandmother that\n\u201cAll-kinds-of-trees\u201d had just gone past, giving him a nickname which\nderided his medicines, which were made from the bark of \u201call kinds of\ntrees.\u201d But the grandmother chided her, saying, \u201cWhy do you make fun of\nhim? He is a good man\u2014the best in this village. He keeps on hunting, no\nmatter whether he kills anything or not. I wish he were your husband.\u201d\nThe young woman answered, \u201cIf you say so, I can go with him.\u201d Her\ngrandmother told her that she would better go. So they made bread in\ngreat haste, and when it was ready they put it in a basket, which the\ngirl placed on her back; then she followed the trail of the man. When\nnight overtook her she lay down beside a log to sleep. She had not been\nthere long before she heard some one at a distance calling in a\npleasant voice. As the sound of the voice approached the girl became\nfrightened. Shortly Djogeon came up to her, saying, laughingly, \u201cHa,\nha! There is Gadata [374] sleeping, and she is following the trail of a\nvery poor hunter. Get up. Do not sleep. Your man is near here, and you\nshould go to meet him.\u201d But the girl, covering her face, kept quite\nstill. He shook her, called her names, and teased her in all manner of\nways to seduce her, but without result. When daylight came he ran away.\nThereupon Gadata arose, and after making a cold bite do for breakfast,\nshe again took up the trail. Just as she had been told, she found the\ncamp of the hunter not far from the spot where she had slept the night\nbefore. When the hunter saw her, he said to her, \u201cAre you following\nme?\u201d She replied, \u201cYes. My grandmother told me that I should try to\nbecome your wife, as she said you are a good man.\u201d He then welcomed\nher, and they went on together. At midday he ate some of the bread\nwhich the young woman had brought, and in the afternoon he killed a\ndeer. After this he had very good luck at all times, for he had a wife.\n\nOne day while he was hunting he saw a small lodge, whereupon he said to\nhimself, \u201cHow strange it is that I never before saw this lodge.\u201d On\nentering a small woman welcomed him and gave him a bowlful of fine\ngreen-corn hominy. While he was eating it he saw a wee, tiny baby.\nSeizing the infant and placing it in his bosom, he ran away with it,\nthe little woman pursuing him. Immediately there was a tempest. The\nwind twisted trees and tore them up by the roots, sending them flying\nthrough the air in every direction. Gripped with great fear, the hunter\nnow thought that he was surely about to die. As he was running past a\nfallen tree a small man, springing upon it (it was he who had tormented\nGadata), called out to the hunter, \u201cYou have stolen my baby. Give it\nback to me at once.\u201d The hunter stopped, saying, \u201cYes, I stole it\nbecause I never saw before anything so pretty. Here it is\u2014take it.\u201d So\nsaying, he handed it back to the little man, who was Djogeon. Then\nDjogeon carefully unwrapped the baby, and taking a tiny arrow from\namong its wrappings, gave it to the hunter, saying to him: \u201cTake this\nand keep it. It will bring you good fortune and success in all your\nundertakings\u2014in hunting, in warfare, or in any other pursuit.\u201d As soon\nas the hunter had returned the baby, the tempest ceased and the winds\ncalmed down. Then the hunter returned to his home with his wife and\nalways after this episode had the best of fortune.\n\n\n\n\n\n92. THE MAN KILLED BY THE THREE HUNTERS [375]\n\nA man with his wife and child lived happily together in a village. One\nday the man said to his little family, \u201cWe will start off to the woods\ntomorrow to hunt.\u201d They set out the next day and were two days and\nnights on the road. Having reached their destination, they built a\nfire, and the man started off hunting, telling his wife to boil samp\nand that he would be back in time to put meat with it. He went up a\nstream and came back in time with game. Having cut up some of the meat,\nhis wife put it with the samp. About dusk supper was ready and they ate\nheartily. The man continued to hunt every day, killing one to three\ndeer, and also bear, so they soon had a great deal of dried venison and\nbear meat, whereupon the man said, \u201cWe shall soon have plenty of meat.\u201d\n\nOne night he said that he dreamed there were other hunters near by who\ncould kill nothing. Now this man had four dogs. One day he met a man\nwho said that he could kill nothing; that he had three companions who\ncould find no game in the wood; and that the three had nothing to eat.\nAnother day the man met the same three hunters in the woods. They asked\nhim whether he would not give them some meat, something to eat. \u201cNo; I\nwill not,\u201d said he; \u201cI have told my wife that we would stay long enough\nto get a sufficient quantity of meat. I have nothing to give away.\u201d So\nsaying, he went home.\n\nThe next morning his wife went for a load of wood, leaving her child in\na swing in the lodge. When she returned she heard somebody talking to\nher baby. She was frightened at this, for she thought it must be\nGenonsgwa. The words were, \u201cYou look very sweet to me.\u201d On going in,\nthe mother saw a large naked woman sitting by the swinging cradle, who\nsaid: \u201cI know just what you thought when you heard me singing. You gave\nyourself up for lost. I am not going to harm you. I came in to get\nsomething to eat. Perhaps you would give me some meat.\u201d She replied, \u201cI\nwill give you some, for you seem very kind and good.\u201d With these words\nshe took two or three pieces of meat from the side of the lodge,\nsaying, \u201cI will cook them for you.\u201d \u201cNo,\u201d said the naked woman; \u201cI will\neat the meat as it is.\u201d After eating three hams of venison she asked\nfor more, \u201cFor,\u201d said she, \u201cI eat a great deal when I get started.\u201d\nWhen she had eaten enough, she said, \u201cI have finished now. I shall go\nand come again.\u201d The woman watched her as she went out, saying to\nherself, \u201cThat woman looks very savage.\u201d The naked woman, turning to\nher, said, \u201cI am Genonsgwa.\u201d When he came the woman told her husband\nwhat had happened.\n\nEarly the next morning her husband went hunting. At night the dogs\nbegan to bark and became terribly frightened. The husband said, \u201cI\nthink that Genonsgwa is going to come and kill us. You would better go\nhome with the child.\u201d \u201cI will stay with you and will be killed, if\nnecessary,\u201d replied the woman. She begged her husband to go with her,\nbut he said, \u201cNo; I will stay and save our meat.\u201d Then he heard the\nbushes around the lodge breaking and a wind blowing down the\nsmoke-hole.\n\nThe next night they heard something again coming nearer and nearer, and\nthe dogs were greatly frightened. Then a face looked down through the\nsmoke-hole from the top of the lodge\u2014the face of one of the three\nhunters. Making a hole through the bark wall of the lodge, the man said\nto his wife, \u201cCreep through and escape,\u201d but she did not want to go.\nThe dogs began to bark at a distance on the side opposite the hole in\nthe wall, coming closer to the lodge, and again he told his wife to\ncreep through the hole and hurry away on a side trail. Having done so,\nshe started off with the baby on her back. She went on, and by and by\nshe heard a dog howl. The dog, coming up to her, said, \u201cYour husband is\nkilled.\u201d Keeping on a little way farther, she heard a second dog making\na noise as though dying. The first dog said, \u201cGo on as fast as you can;\nsave yourself.\u201d Only two dogs were left now. The woman remembered a\nplace through which they had come on the way to the woods\u2014a hollow\nlog\u2014but she feared that when the men came up they might run a stick\ninto it, causing the baby to cry. Next day she climbed a hemlock tree,\nhiding herself and the child in its branches. She said to the little\none, \u201cNow you must be good and keep quiet.\u201d After the woman had become\nsomewhat rested, she saw the three men coming with loads of meat on\ntheir backs, engaged in talking about how they got the good venison.\nThey stopped under the hemlock tree in which the woman and her baby\nwere resting. While the men were lying below the child made water,\nwhereupon the woman, thinking how she could save herself and the little\none, caught the water in her hands and drank it. One drop, however,\nfell on a man directly beneath her, at which he said, \u201cThere must be a\nhedgehog in this tree; we will cut it down in the morning.\u201d At daylight\none of the hunters said, \u201cLet us go on.\u201d When they were out of sight,\nthe woman, coming down from the tree, went homeward.\n\nOn the way the mother said to her child, \u201cYou have now no father, poor\nbaby.\u201d When she was near home she saw that there was a light there. The\nthree men, having parted, went to their homes. The woman hurried on,\ncrying, Go\u02b9weh! go\u02b9weh! meaning that a man had been killed. The people\nwho heard the cry hurried to meet her. She told everything. Taking her\nhome, they put her in her lodge. An old man came to the lodge and\nasked, \u201cAre you telling the truth?\u201d \u201cYes,\u201d she replied. \u201cWell, we will\nhave a dance,\u201d said he, \u201cand call the neighbors together. You must hide\nso that nobody will see you.\u201d He hung up a blanket in a corner of the\nLong Lodge, and when the people were coming in she hid behind it. When\nthe people were dancing one of the three hunters came with blood on his\nclothes, while the other two had blood on their backs. The old man said\nto them, \u201cYour backs are all bloody.\u201d \u201cYes; we are good hunters,\u201d they\nreplied; then they danced a while\u2014the women first, then the men. After\nfastening the door the old man asked the three men about their hunting.\nHe said they should dance once more, and then they would talk a little.\nAll felt free and happy, and one of the three men was talking pretty\nloud. The people danced again, and having finished, sat around a while.\nThen the old man said, \u201cI will ask these three men whether they are\nfree of crimes during their absence.\u201d They replied, \u201cWe are; we hunted\nall the time.\u201d Thereupon the old man brought out the woman, who told\nall. The old man next called on the warriors present to kill these\nthree men, and they did so, afterward scalping them one after another.\nThen the people, going to the lodge in the woods, brought home the body\nof the dead man in a robe.\n\n\n\n\n\n93. HINON [376] AND THE IROQUOIS\n\nIn olden times there was in a certain village an orphan lad, who had\nalways been regarded as a very peculiar child by all his friends. He\nwas, moreover, without relatives and very destitute, so he was cared\nfor largely by the kindness of the people in general.\n\nThe boy seemed to know intuitively many things that other and older\npeople did not know, and it was a custom for him to bring up and talk\nabout many mysterious topics. Quite often when it rained he would say\nthat he could see Hinon walking about in the clouds above their heads,\nand he would ask those who might be near him whether they, too, did not\nsee Hinon, at the same time pointing him out to them.\n\nAt last the orphan requested the people to be so good as to make him an\narrow of red willow and also a bow, assuring them that he would shoot\nHinon. So they made him a bow and an arrow out of red willow. One day,\nwhile standing in the doorway of the bark lodge which he called his\nhome, during a passing storm he suddenly shot at Hinon, the arrow\nswiftly winging its way into the clouds. Soon the people saw it come\ndown near a large tree some distance from the lodge. Rushing to see it,\nthey found it sticking in the ground, but there was no man nor other\nobject near it; but they could not pull the arrow from the ground, no\nmatter how much they tried. Thereupon, returning to the boy, they told\nhim what they had discovered, and that they could not draw his arrow\nfrom the ground. As an answer to them he accompanied them back to the\ntree and, taking hold of the arrow, drew it forth without trouble; but\nas he did so there appeared the body of a dead human being, which had\nbeen shot through the heart by his arrow. It was the body of a small\nperson, not more than four or five feet in height, beautifully\nornamented with the finest feathers they had ever seen. The people\nconstructed a neat little lodge of bark, which they lined with fine\nskins and furs. In this they carefully and reverently laid the body of\nthe strange personage. From time to time they would go to this lodge to\nview the body. When they were going to war they would take two or three\nfeathers from his arms, in the belief that these would secure them\nsuccess. If they wished for rain, they had only to carry these feathers\nalong after dipping them in water. All their trails were obscured in\nthis manner. The people kept this body many years, and the feathers\nserved them during this time; but after the advent of the whites these\nIndians, being driven from their home in the south (North Carolina),\nlost both the body and the feathers.\n\n\n\n\n\n\n\nTALES\n\n\n94. A SHAMAN\u2019S DEED\n\nA medicine-man managed to get one hair from the head of a man he wished\nto kill. Then, having caught a snake, he tied the hair around its neck,\nand digging a hole in the ground, he put the snake therein, not leaving\nan opening large enough even for an ant to get through. After putting a\nstone over the hole, he left the place.\n\nIt was impossible for the snake to escape, so after a while it grew\nweak, and the man whose hair was around its neck grew weak at the same\ntime. At last the snake died, and in consequence of its death the man\nalso came to his end.\n\n\n\n\n\n95. S\u02bbHAGODIYOWEQGOWA\n\n(MODERN)\n\nThere is a man now (1883) in Canada who sees real\nS\u02bbhagodiyoweqgowa\u2014False Faces. He goes around a great deal among the\nvarious tribes of Indians.\n\nOne day while on his travels he met a S\u02bbhagodiyoweqgowa, who spoke to\nhim. The man handed him a plug of tobacco, telling him that he might\nhave the tobacco to smoke. After the man had gone to the end of his\njourney and was coming home he met a S\u02bbhagodiyoweqgowa near the same\nspot, with his back toward him. Seeing that this was a different one,\nhe passed by without speaking. Soon afterward he met the one he had\nencountered before. Saluting him, the man gave him another plug of\ntobacco, whereupon the False Face said, \u201cI think you would better come\nand see where we live.\u201d \u201cI shall be glad to go,\u201d said he in reply.\nArriving at a cave in a rocky place, they went in. The man saw a great\nmany S\u02bbhagodiyoweqgowa there who were very old, and a good many very\nyoung ones. The S\u02bbhagodiyoweqgowa gave the tobacco to the oldest one,\nwho said, \u201cYou would better give a piece of this to each one present.\u201d\nSo he cut it into small pieces for the purpose. Then the oldest one\nsaid, \u201cGive thanks,\u201d whereupon they gave thanks to the Tobacco, and all\ndanced, the little ones, too, and asked this man to dance, and he did\nso. When the man was going away the oldest S\u02bbhagodiyoweqgowa said, \u201cI\nwant you to remember us, so you must come and see us when you are on\nyour travels.\u201d\n\n[The foregoing incident took place on the Canadian side of the Niagara\nRiver, near the mouth.\u2014The Relator.]\n\n\n\n\n\n96. S\u02bbHAGODIYOWEQGOWA\n\nA few years ago (previous to 1884) two young men started for a\nS\u02bbhagodiyoweqgowa dance. They had their wooden masks or \u201cfalse faces\u201d\nwith them in a bundle. On the way they stopped at a white woman\u2019s\nhouse. The woman asked, \u201cWhat have you in your bundle?\u201d \u201cOur masks, or\nfalse faces,\u201d they answered; \u201cwe are going to a S\u02bbhagodiyoweqgowa\ndance.\u201d \u201cIf you will put on the masks and let me see them, I will give\nyou two quarts of cider,\u201d said the woman. Going outdoors, they put on\nthe masks, and came into the house again. The woman\u2019s child, a boy of\nsix or seven, became so frightened that he acted as if he had lost his\nmind; he could not talk. The mother sent to Perrysburg (N. Y.) for a\ndoctor. He came, but he could not help the boy. The mother then went to\nan Indian shaman for advice, who said to her that she must get the\nmaskers, or false faces, to cure him. They came at her request and\ndanced, and they rubbed the boy with ashes, also blowing some in his\nface; soon he was well. According to custom, the woman had ready a pot\nof pounded parched corn, boiled with pork and seasoned with maple\nsugar, for the false faces, or maskers.\n\n\n\n\n\n97. THE VAMPIRE SKELETON\n\nA man with his wife, starting from a Seneca village, went from it two\ndays\u2019 journey to hunt. Having built a lodge, the man began hunting.\nWhen he had obtained a sufficient store of meat, they started for home.\nThey packed all the meat they could carry and left the rest at the\nlodge. Setting out in the morning, after traveling all day they came to\na cabin in which they found all the people dead. The last person to die\nwas the owner of the lodge. The people of the village had put the body\non a shelf in a bark box which they had made. When the man and his wife\ncame it was already dark. The husband thought it better to spend the\nnight there than to continue the journey. He gathered a quantity of\nwood with which he made a fire. The woman began to cook, broiling meat\nand making a cake of pounded corn, which she placed under the hot ashes\nto bake. The man lay down to rest a while and fell asleep. While\ncooking the woman heard a noise behind her, near the place where her\nhusband lay; it sounded like the noise made in the chewing of flesh.\nShe began to think about the corpse on the shelf and remembered that\nthe dead man was a wizard. Putting on more wood and making the fire\nblaze up, she looked toward the bunk, where she saw a stream of blood\ntrickling out. From this she knew at once that her husband had been\nkilled by the dead man.\n\nThe bread under the ashes was baked. She then spoke, saying, \u201cI must\nmake a torch and bring some water.\u201d Thereupon she prepared a torch of\nhickory bark taken from the lodge, making it long enough to last until\nshe could run home. Taking the pail, she stole out, but once outside of\nthe door she quickly dropped the pail, and ran through the woods with\nall her might. She had gotten more than halfway home when the dead man,\nthe vampire, found that she was gone. At once he rushed out, whooping,\nand ran after her. She heard him, and knew that he was following her.\nThe sound of the whooping came nearer and nearer, and for a while,\nunnerved completely by fear, she could scarcely move, but at last,\nhaving regained her strength, she ran on. Again the vampire whooped,\nand the woman fell down from fear and exhaustion; but she arose again\nand ran on, until finally she came within sight of a place near her own\nvillage where there was a dance. The pursuing man-eating skeleton was\ngaining on her, and her torch was almost gone; but, running ahead, she\nfell into the lodge in which the dancing was in progress, and then\nfainted. When she came to her senses, she told what had occurred to her\nand her husband.\n\nIn the morning a body of men went over to the cabin, in which they\nfound the bones of her husband, from which all the flesh had been\neaten. Taking down the bark box, they looked at the skeleton of the\ndead man and found his face and hands bloody. The chief said it was not\nright to leave dead people in that way; therefore they dug a hole, in\nwhich they buried the man-eating skeleton, and took the bones of the\nother man home. The chief had him buried and ordered that thereafter\nall dead people should be buried in the ground. At first the dead were\nput on scaffolds, but the people used to see sights which frightened\nthem, for the dead would rise and run after the living. Then it was\nresolved to build bark lodges for the dead and to put them on shelves\ntherein. This plan did not work well, as the foregoing story shows.\nAbout one hundred years ago, says the relator, the present system of\nearth burial was begun. Before the burial system was adopted they used\nto put the corpse on the ground, into a chamber like a room dug into a\nhillside. If the deceased was married, the husband or wife had to watch\nwith the corpse in this place, and every ten days for a year friends\nbrought food to the watcher. If the watcher lived through the year, he\nor she was then brought out and became free to marry again. The watcher\noften died in the excavation, however, for it was dark and foul.\n\nOnce a man left with the body of his wife heard, after a time, an\noccasional noise of craunching and eating. The next time his friends\ncame with food he told them of this. Thereupon they held a council, and\nthe chief sent several men into the excavation to ascertain the cause\nof the noise. They found that the bodies had been eaten, and that a\ndeep hole led down into the ground, which must have been made by a\ngreat serpent. After that the Seneca ceased to bury in this way and put\ntheir dead into the ground as they do at present.\n\nWhen it was the custom to place bodies in the bark lodges the husband\nor wife had to remain in the lodge and look after the dead for a year.\nAt the end of this period the bones were taken out and fastened to a\npost in an erect position, and a great dance was held around them.\n\n\n\n\n\n\n\nMYTHS\n\n\n98. A TALE OF THE SKY WORLD\n\nA long time ago human beings lived high up in what is now called\nheaven. They had a great and illustrious chief.\n\nIt so happened that this chief\u2019s daughter was taken very ill with a\nstrange affection. All the people were very anxious as to the outcome\nof her illness. Every known remedy was tried in an attempt to cure her,\nbut none had any effect.\n\nNear the lodge of this chief stood a great tree, which every year bore\ncorn used for food. One of the friends of the chief had a dream, in\nwhich he was advised to tell the chief that in order to cure his\ndaughter he must lay her beside this tree, and that he must have the\ntree dug up. This advice was carried out to the letter. While the\npeople were at work and the young woman lay there, a young man came\nalong. He was very angry and said: \u201cIt is not at all right to destroy\nthis tree. Its fruit is all that we have to live on.\u201d With this remark\nhe gave the young woman who lay there ill a shove with his foot,\ncausing her to fall into the hole that had been dug.\n\nNow, that hole opened into this world, which was then all water, on\nwhich floated waterfowl of many kinds. There was no land at that time.\nIt came to pass that as these waterfowl saw this young woman falling\nthey shouted, \u201cLet us receive her,\u201d whereupon they, at least some of\nthem, joined their bodies together, and the young woman fell on this\nplatform of bodies. When these were wearied they asked, \u201cWho will\nvolunteer to care for this woman?\u201d The great Turtle then took her, and\nwhen he got tired of holding her, he in turn asked who would take his\nplace. At last the question arose as to what they should do to provide\nher with a permanent resting place in this world. Finally it was\ndecided to prepare the earth, on which she would live in the future. To\ndo this it was determined that soil from the bottom of the primal sea\nshould be brought up and placed on the broad, firm carapace of the\nTurtle, where it would increase in size to such an extent that it would\naccommodate all the creatures that should be produced thereafter. After\nmuch discussion the toad was finally persuaded to dive to the bottom of\nthe waters in search of soil. Bravely making the attempt, he succeeded\nin bringing up soil from the depths of the sea. This was carefully\nspread over the carapace of the Turtle, and at once both began to grow\nin size and depth.\n\nAfter the young woman recovered from the illness from which she\nsuffered when she was cast down from the upper world, she built herself\na shelter, in which she lived quite contentedly. In the course of time\nshe brought forth a girl baby, who grew rapidly in size and\nintelligence.\n\nWhen the daughter had grown to young womanhood, the mother and she were\naccustomed to go out to dig wild potatoes. Her mother had said to her\nthat in doing this she must face the west at all times. Before long the\nyoung daughter gave signs that she was about to become a mother. Her\nmother reproved her, saying that she had violated the injunction not to\nface the east, as her condition showed that she had faced the wrong way\nwhile digging potatoes. It is said that the breath of the West Wind had\nentered her person, causing conception.[377] When the days of her\ndelivery were at hand, she overheard twins within her body in a hot\ndebate as to which should be born first and as to the proper place of\nexit, one declaring that he was going to emerge through the armpit of\nhis mother, the other saying that he would emerge in the natural way.\nThe first one born, who was of a reddish color, was called Othagwenda;\nthat is, Flint. The other, who was light in color, was called Djuskaha;\nthat is, the Little Sprout.\n\nThe grandmother of the twins liked Djuskaha and hated the other; so\nthey cast Othagwenda into a hollow tree some distance from the lodge.\n\nThe boy that remained in the lodge grew very rapidly, and soon was able\nto make himself bows and arrows and to go out to hunt in the vicinity.\nFinally, for several days he returned home without his bow and arrows.\nAt last he was asked why he had to have a new bow and arrows every\nmorning. He replied that there was a young boy in a hollow tree in the\nneighborhood who used them. The grandmother inquired where the tree\nstood, and he told her; whereupon then they went there and brought the\nother boy home again.\n\nWhen the boys had grown to man\u2019s estate, they decided that it was\nnecessary for them to increase the size of their island, so they agreed\nto start out together, afterward separating to create forests and lakes\nand other things. They parted as agreed, Othagwenda going westward and\nDjuskaha eastward. In the course of time, on returning, they met in\ntheir shelter or lodge at night, then agreeing to go the next day to\nsee what each had made. First they went west to see what Othagwenda had\nmade. It was found that he had made the country all rocks and full of\nledges, and also a mosquito which was very large. Djuskaha asked the\nmosquito to run, in order that he might see whether the insect could\nfight. The mosquito ran, and sticking his bill through a sapling,\nthereby made it fall, at which Djuskaha said, \u201cThat will not be right,\nfor you would kill the people who are about to come.\u201d So, seizing him,\nhe rubbed him down in his hands, causing him to become very small; then\nhe blew on the mosquito, whereupon he flew away. He also modified some\nof the other animals which his brother had made. After returning to\ntheir lodge, they agreed to go the next day to see what Djuskaha had\nfashioned. On visiting the east the next day, they found that Djuskaha\nhad made a large number of animals which were so fat that they could\nhardly move; that he had made the sugar-maple trees to drop syrup; that\nhe had made the sycamore tree to bear fine fruit; that the rivers were\nso formed that half the water flowed upstream and the other half\ndownstream. Then the reddish-colored brother, Othagwenda, was greatly\ndispleased with what his brother had made, saying that the people who\nwere about to come would live too easily and be too happy. So he shook\nviolently the various animals\u2014the bears, deer, and turkeys\u2014causing them\nto become small at once, a characteristic which attached itself to\ntheir descendants. He also caused the sugar maple to drop sweetened\nwater only, and the fruit of the sycamore to become small and useless;\nand lastly he caused the water of the rivers to flow in only one\ndirection, because the original plan would make it too easy for the\nhuman beings who were about to come to navigate the streams.\n\nThe inspection of each other\u2019s work resulted in a deadly disagreement\nbetween the brothers, who finally came to grips and blows, and\nOthagwenda was killed in the fierce struggle.\n\n\n\n\n\n99. S\u02bbHAGODIYOWEQGOWA AND HOT\u02bbHOH [378]\n\nThere were a mother and two daughters living in a clearing. When the\ndaughters became women the mother said: \u201cYou must now get married. Make\ntwenty loaves of green-corn bread, tied up in husks in the usual\nmanner.\u201d The girls made the bread, and the next morning the mother said\nto the elder daughter: \u201cFill a basket with the bread and go to the\nlodge of a man who lives not far from here. It is a double lodge. Go in\nat the first door and say to the man who is there: \u2018I have brought you\nbread. I am going to marry you.\u2019\u201d To the younger daughter she said: \u201cGo\nin at the back door and say to the man who is there, \u2018Here is marriage\nbread. I have come to marry you.\u2019 The two brothers will take your bread\nand will tell you to stay. The path branches to one side before you\nreach the place, but keep on the straight path, which leads from here.\u201d\n\nThe girls started, and when they came to the fork they kept on the\nstraight path, and after a long time they came to a lodge. Looking\nthrough the cracks, they saw a number of False Faces dancing,\nwhereupon, becoming frightened, they ran away. The S\u02bbhagodiyoweqgowa\nfollowed them, and when they were getting near one of the girls, she\nthrew down her basket of bread. The S\u02bbhagodiyoweqgowa ate the bread and\nthen he ran on. The second sister threw down her basket, and then piece\nby piece they cast off their clothes. The S\u02bbhagodiyoweqgowa in pursuit\nwould stop and examine every piece. By this delay the girls kept a\nlittle ahead and finally reached their mothers lodge, but they were\nnaked. The mother said: \u201cYou did not do as I told you. You must try\nagain.\u201d Having made bread again, the next morning they started the\nsecond time. This time they reached the right lodge. The elder sister,\nsetting the basket of bread before the man, said: \u201cI have come to marry\nyou.\u201d After eating the bread, he thanked her. The younger sister went\nin at the other door, and placing the basket of bread before the man,\nsaid: \u201cEat; I have come to marry you.\u201d He thanked her and ate the\nbread, and so they were married.\n\nThere was a partition in the lodge, and in the morning when the\nbrothers got up the elder brother always cried out, \u201cI am up.\u201d The\nyounger brother would answer, \u201cSo am I.\u201d \u201cWe are eating breakfast,\u201d\nwould be the elder brother\u2019s response. \u201cSo are we,\u201d was the younger\nbrother\u2019s answer. \u201cI am going hunting,\u201d would be the next sally. \u201cSo am\nI,\u201d would be the reply.\n\nBefore starting off to hunt each brother said to his wife, \u201cYou must\nstay in the lodge for ten days. If you do not, our brother\nS\u02bbhagodiyoweqgowa may carry you away.\u201d For nine days the sisters\nremained indoors; then the younger said: \u201cIt is bright and pleasant.\nLet us sit outside a few minutes.\u201d The elder consenting, they sat down\noutdoors near the lodge. They had not been there long when\nS\u02bbhagodiyoweqgowa came. The sisters did not see him in his real\ncharacter, and when he asked them to go and eat with him, they readily\nwent. When the two brothers returned they missed their wives, and they\nknew that their brother had captured them. The elder of the two, going\nto S\u02bbhagodiyoweqgowa, said, \u201cI have come to ask you to give back our\nwives. You can keep watch over them, but let them live with us.\u201d At\nlast S\u02bbhagodiyoweqgowa gave them up.\n\nNow Hot\u02bbhoh (Cold Weather) was a brother of these men who lived not far\naway. He always went naked. His only weapon was a tomahawk, which he\ncarried in a hole or slit in the skin of his hip. It is he who makes\nthe trees crack with such loud noises in winter, for he is striking\nthem with his mallet or tomahawk. The two men now went to Hot\u02bbhoh, whom\nthey asked to protect their wives from S\u02bbhagodiyoweqgowa. Some time\nafter this they went hunting again. On this occasion S\u02bbhagodiyoweqgowa,\ncoming to the lodge, said to the sisters, \u201cCome and eat with me. I live\nnear here. You can eat and return in a little while.\u201d Not recognizing\nhim, they went. He took them to his lodge in the woods, where he shut\nthem up. The youngest sister escaped and had gone some distance before\nS\u02bbhagodiyoweqgowa found it out. Then he followed, screaming as he ran.\nShe was terribly frightened and ran directly to Hot\u02bbhoh. He told her to\ngo home, and that he would meet S\u02bbhagodiyoweqgowa. They met, and then\nbegan a terrific battle. S\u02bbhagodiyoweqgowa fought with his rattle and\nHot\u02bbhoh with his mallet. They uprooted the trees for miles as they went\ntoward the east. At last S\u02bbhagodiyoweqgowa was conquered and promised\nnever to trouble his brothers\u2019 wives again.\n\n\n\n\n\n100. THE MORNING STAR AND THE CANNIBAL WIFE\n\nOnce far off in the woods there lived by themselves a husband and wife.\nIt was the custom of the husband to hunt, while the woman devoted her\ntime to raising corn and beans.\n\nOne day, while the wife was baking a cake in the ashes, a large spark\nfrom the fire fell on her hand as she sat in front of the hearth. The\npain caused her to rub the spot with her finger. Soon it began to\nblister, whereupon she wet her finger in her mouth and rubbed the\nburned spot; in this way she got a taste of her own blood, and strange\nas it may seem, she took a liking for it and craved more of it. So with\na knife she cut out pieces of the burned flesh, which she ate\nravenously. The taste for the flesh grew on her so that she put a coal\nof fire on another spot on her hand, where it burned more flesh; thus\nshe continued to cut out pieces of her own flesh and eat them. She\npersisted in this unnatural practice until she had eaten all the flesh\nfrom her legs and arms.\n\nThe husband had a dog, which was very wise and faithful to him. Now\nthis dog eagerly watched what the woman was doing. When about half\nthrough eating the flesh off of her limbs, the unnatural wife, turning\nto the dog, said: \u201cYou would better go and tell your friend and master\nto escape from this place at once. You must go with him, for if you do\nnot hurry away I shall eat you both.\u201d Obeying this warning, the dog\nstarted and, running as fast as he could into the forest until he came\nto the place where the husband was hunting, he told him at once that\nhis wife had become an Ongwe Ias (cannibal), and that she would eat\nthem both if they did not flee immediately. The man and the dog started\nwithout delay on a keen run. After a while the man, knowing that the\ndog\u2019s legs were short and not strong, decided to put him into a hollow\ntree. The dog consented to this in order to save the man, as he knew\nwhat was in store for both. So the hunter placed the dog in a hollow\ntree, at the same time bidding him to become punk. The hunter went on\nas fast as he could run, continuing until he came to a river with high\nbanks, where an old man lived. He said to the old man: \u201cGrandfather, I\nam in great trouble. Take me across the river to save me from peril of\nmy life. My wife, who has become a cannibal, is pursuing me in order to\ndevour me.\u201d The old man said in reply: \u201cOh! I know what you are telling\nme, but she is still a long way behind you. She will not be here for\nsome time to come. But you must bring me a basketful of fish from my\nfishpond.\u201d The hunter at once went to the pond, which was enclosed,\nwhere he found a wickerwork dip net, with which he soon filled the\nbasket with fish. As soon as the basket was full he hastened back with\nit to the old man, who soon said, \u201cSit down and eat with me.\u201d So they\nate together the fish, which had been prepared and cooked by the old\nman in such manner as to give the fugitive hunter more orenda (magic\npower) to resist the hostile influence of that of his wife. When they\nhad finished eating the fish, the old man said, \u201cI now want you to\nbring me a basketful of groundnuts.\u201d The hunter went at once to the\ngarden of the old man, and digging up the groundnuts as quickly as\npossible, brought them to him. After these were prepared and cooked\nthey sat down and ate them. Then the old man said, \u201cI will now take you\nacross the river.\u201d Going to the river bank, the old man lay face\ndownward, resting on his elbows at the edge of the water, and\nstretching out his neck to the farther bank. He said to the hunter,\n\u201cNow you may walk over on my neck, but you must be very careful, for I\nam not as strong as I have been in the past.\u201d The hunter walked over on\nthe old man\u2019s neck with great care. When he had reached the other bank,\nthe old man bade him good-by with the remark, \u201cFar away in the west you\nwill see a large lodge, which belongs to three aunts of yours, who will\nhelp you further; so call on them for aid.\u201d On hearing this, the hunter\nhurried away.\n\nAfter the woman had sent the dog away she ate all the flesh from her\nbones; then with small sticks she pushed all the marrow out of her\nbones and devoured that, too. Finally she filled the hollows in her\nbones with small pebbles, which rattled as she moved around. From time\nto time she sang and danced, causing the pebbles in her bones to\nrattle; whereupon she would exclaim: \u201cOh, that sounds fine!\u201d Having\nbecome ravenous, she fell to devouring everything in the lodge\u2014meat,\nbread, corn, beans, skins; in fact, everything that could be eaten.\nWhen she had eaten everything in the lodge, she started in pursuit of\nher husband. She soon discovered his tracks and followed them. Once in\na while on the way she would stop and dance, listening with delight to\nthe rattle of the small pebbles in her bones. Afterward she would take\nup the trail again.\n\nShortly after the hunter had fled from the lodge of the old man his\nwife came running along. Coming up to the bank of the river, she\nscreamed: \u201cOld man, take me across this river. I am pursuing my husband\nto seize him and eat him. Come! Be quick!\u201d The old ferryman, not being\naccustomed to hear words like these, slowly turned toward the woman,\nsaying: \u201cI can not take you across. There is no walk for you, who are\nchasing your husband to eat him.\u201d But the woman begged and begged him\nto comply with her request. At last the old man replied: \u201cIt is well.\nGo bring me a basketful of fish and also dig me a basketful of\ngroundnuts.\u201d Going out, the woman caught a basketful of fish in the old\nman\u2019s pond; then from his garden she dug a basketful of groundnuts and\nbrought them to the old man. When he had prepared and cooked them, she\nwould not eat them, for she now craved nothing but human flesh. After\neating by himself, the old man went to the bank of the river and,\ngetting into position, stretched his neck across the water like a\nturtle, making a very narrow, high, arching span. Then he told her to\nwalk across. But the woman became angry and said: \u201cHow do you suppose I\nam going to cross on that kind of walk?\u201d The old man replied: \u201cOh! you\ncan do just as you like about it. I am old now and can not make my neck\nflat. If I did, it would break down. As it is, you must walk very\ncarefully.\u201d No matter how the woman raged she had to go on that narrow\npath; so she picked her steps carefully, scolding as she went along.\nThe river, which was very angry and deep, was full of terrible\ncreatures. When the woman reached the middle of the river, she made the\nold man so angry by her scolding that he suddenly jerked his neck,\nmaking her fall into the water; whereupon she was devoured instantly,\nwith the exception of her stomach, in which was her life, which floated\ndownstream, passing the lodge of the three aunts of the hunter, her\nhusband. Seeing it on the surface, the three aunts, having caught it,\nchopped it up fine, thus killing the woman.\n\nIn the meanwhile the husband came to the lodge of his three aunts, who\ntold him to keep on his way and that they would watch and do what they\ncould to aid him. So he kept on until he came to a wood, in which he\nsaw a young woman gathering sticks for fuel. She asked him: \u201cWhere are\nyou going?\u201d He replied: \u201cI am going on until I find pleasant people to\nlive with.\u201d The young woman answered: \u201cYou would better remain here\nwith me as my husband. We can live very happily if you can manage my\ngrandmother, who is a little old woman, but very troublesome.\u201d As the\nyoung woman was pleasant and good-looking, the hunter decided to remain\nwith her. When they arrived at the lodge of the young woman the little\nold woman, her grandmother, was outside. She was about one-half the\nheight of an ordinary person, but very stout. She exclaimed: \u201cOh! you\nhave brought a husband, have you?\u201d Continuing, she added: \u201cYou would\nbetter bring him into the lodge to let him rest. You should also give\nhim something to eat.\u201d The young woman replied: \u201cIt is well; you ask\nhim to come into the lodge.\u201d So the grandmother told them to enter the\nlodge; following her inside, they sat down. Thereupon the grandmother,\ngetting a club from the farther end of the room, began beating her\ngranddaughter, saying: \u201cOh! you like too well to have a husband.\u201d She\nstruck her many blows, which the granddaughter endured without making\nany defense. When bedtime came the old woman said to her granddaughter:\n\u201cYour husband must sleep with me tonight.\u201d There was nothing to be done\nbut to comply with her demand. So the husband went to the old woman\u2019s\nbed. The latter covered herself and the man with a skin, fastening it\ndown on all sides in such manner that it was air-tight, so the man\ncould scarcely breathe. Then the old woman made an attempt to smother\nthe husband; she would have done so had he not had a small false face\n[fetish] hidden away in his bosom. At once he told this aid to absorb\nall the odor into itself, and thereupon it did so. When morning came,\ncontrary to the expectation of the grandmother, the husband was alive\nand well. The old woman now for a time left him in peace, and he\nenjoyed the company of his wife.\n\nSeveral days later the old woman said to the man: \u201cWe must go to an\nisland today to hunt.\u201d They found that the island was low and that in\nthe middle of it there was a very deep lake. Having made a landing,\nthey drew their canoe up on the island. The old woman said to the man:\n\u201cTake your position here on the right,\u201d indicating with her finger a\nspot away from the canoe, \u201cand I will drive the game toward you.\u201d The\nman had gone about halfway toward the place when, hearing a sound in\nthe direction of the canoe, he turned back, only to see the old woman\nin the canoe paddling away as fast as she could. He called to her to\nreturn, but it was of no use.\n\nThe man remained on the island all day long; there was no escape for\nhim. He noticed the marks of water high up on the trees, which were\nvery tall. He knew well what these marks meant. When night came the\nwater began to rise, and thereupon the hunter climbed the highest tree\nhe could find on the island. The water kept rising, and he continued to\nclimb as it rose. With the first streak of dawn in the east the hunter\nsaw that all the shorter trees were covered with water, while around\nhim on all sides were great numbers of monsters waiting to devour him.\nHe sat at the top of the tallest tree on the island. While looking\naround for some avenue of escape he saw the Morning Star shining\nbrightly in the east. Remembering that the Morning Star had promised\nhim in a dream in the days of his youth to help him in the time of\ntrouble or peril, he prayed that the Morning Star would hasten the\ncoming of the day, for he believed that with the advent of daylight the\nwaters would subside and he would be saved. He cried in the anguish of\nhis mind: \u201cOh, Morning Star! hasten the Orb of Day. Oh, Morning Star!\nhurry on the daylight. You promised when I was young that you would\nhelp me if I ever should be in great peril.\u201d Now, the Morning Star\nlived in a beautiful lodge, with a small boy as a servant. Hearing the\nvoice of the hunter appealing to him for aid, he called out to the\nservant, \u201cWho is that shouting on the island?\u201d The small boy replied,\n\u201cOh! that is the husband of the little old woman\u2019s granddaughter. He\nsays that you promised him in a dream when he was young that you would\nhelp in the time of trouble.\u201d The Morning Star answered, \u201cOh, yes! I\ndid promise him to do so. Let the Orb of Day come at once.\u201d Immediately\ndaylight came, and the water on the island subsided.\n\nWhen the waters were dried from the land the hunter slipped down from\nthe tree, and going to the landing place he buried himself in the sand,\nleaving only his nostrils and one eye exposed. Early in the forenoon\nthe old woman came again to the island. Drawing up the canoe on the\nbeach, she said to herself: \u201cThe flesh of my granddaughter\u2019s husband\nhas been eaten up by this time, but I suppose his bones are left. Being\nvery young, they must have good marrow in them, so I think I will have\nsome of this marrow.\u201d So saying, she started to search the island for\nthe bones. The man was watching her, and when she had gone far enough\naway he sprang up out of the sand, and boarding the canoe pushed off\nand paddled away. When he had gone some distance from the island the\nold woman saw him, whereupon she cried out in agony of despair, \u201cOh,\ngrandson, come back! I will never play another trick on you. I will\nlove you.\u201d The hunter replied in derision, \u201cOh, no! I will not return.\nYou shall play no more tricks on me,\u201d and continued to paddle away.\n\nWhen night came the water on the island began to rise. Then the old\nwoman climbed the tall pine tree to escape the monsters waiting to\ndevour her. Between midnight and sunrise the water, still rising, was\nnearing the treetop where the old woman was, when she called out to the\nMorning Star, \u201cYou promised me when I was young that you would help me\nwhen I should be in distress.\u201d The Morning Star asked the boy, \u201cIs that\nman down there on the island yet?\u201d The lad replied, \u201cOh, no! He got off\nyesterday. This is the little old woman herself. She says you promised\nher in a dream to help her.\u201d The Morning Star replied, \u201cOh, no! I never\nhad any conversation with her. I never made any promise to her.\u201d With\nthese words the Morning Star fell asleep again and slept on, letting\nthe Orb of Day come at its own time. The water on the island kept\nrising and rising until it had reached the top of the pine tree, when\nthe inhabitants of the lake ate up the little old woman.\n\nThe man was at home with his young wife and they lived ever after in\npeace and happiness.\n\n\n\n\n\n101. THE WOMAN AND THE CANNIBAL [379] THUNDER\n\nOne day a stranger came to a lodge in which a man, his wife, and four\nchildren lived, and asked leave to marry the young daughter of the\nfamily. Both father and mother consenting, he married her.\n\nThe man remained there for a time, and then he wished his wife to go to\nhis own lodge. The old people were willing, so the two started. They\nsoon reached a large cabin, whereupon the young man said, \u201cThis is my\ncabin.\u201d When they arrived there was no one in it, but toward night the\nwoman heard some person approaching on the run. Soon afterward a man\nentered and sat down by the door; again she heard the sound of someone\nrunning, and another man entered and sat down; then a third person\ncame. They began talking one with another, relating how far they had\nbeen. One of them said, \u201cI had good luck; I killed a bear.\u201d Finding\nthat he was the only one of the three who had killed anything, they\nsaid, \u201cGo, bring it in; we will cook it.\u201d The young woman sat watching\nat the end of the room. The man brought in what he called a bear, which\nshe saw was the trunk and head of a man. Having cut it up, they put it\ninto a kettle to boil; when cooked, they ate it. The three walked to\nand fro in the room without once looking toward the woman. Her husband\nwas there, but he did not talk, nor eat with the men. Although they\nwere his brothers, he never ate their kind of food. The next morning,\nand on succeeding days, after making the usual preparations, the three\nwent hunting; in the evening they returned, and sitting down by the\ndoor, talked over their journey. If they had killed any game they\nbrought it into the lodge, and cooked and ate it; if they had killed\nnothing, they ate what was left from the meal of the previous evening.\n\nOne day when the young woman went to draw water she found a man\nstanding by the spring. He addressed these words to her, \u201cI came to\ntell you that your husband is going into the ground tomorrow. He is\nmagically a very powerful and evil man. As soon as he is gone, you must\nput your moccasin exactly in the center of your lodge, telling it to\nanswer for you every time your husband speaks. When you have done that,\nhurry to this place.\u201d The next morning the husband said, \u201cI am going\ninto the ground. I want you to stay in the lodge all the time I am\naway,\u201d and turning around where he stood, he disappeared in the ground.\nAfter doing as she had been told to do by the stranger, the wife went\nto the spring, where she found the man. Putting her into the top of an\narrow, and saying, \u201cWhen the arrow falls, get out and hurry along the\nlake as fast as you can,\u201d he shot it into the air.\n\nSoon the husband called to his wife, \u201cAre you there?\u201d at which the\nmoccasin answered in her voice, \u201cYes.\u201d After a time he called again,\n\u201cAre you there?\u201d \u201cYes,\u201d was again her reply. He was away several days,\nduring which many times did he ask, \u201cAre you there?\u201d always receiving\nthe same answer. When he appeared above the ground and asked, \u201cWhere\nare you, wife, are you here?\u201d a voice answered, \u201cYes.\u201d Looking around,\nhe could not see her; then suddenly he discovered what had been talking\nto him. He was very angry and began to search for the woman\u2019s tracks.\nHe followed them to the spring, where they disappeared. After looking\nfor a long time he became discouraged, and calling his dog\nOnhagwio,[380] he said, \u201cYou failed to watch my wife while I was gone.\nNow you must find her.\u201d Then he watched the dog as it ran round and\nround, coming back to the spring; finally it stopped scenting the\nground, and looking into the air, it sniffed. All at once the dog ran\noff northward, looking up all the time as if it saw tracks (but\ntrailing a faint scent in the air). The man followed. After a while\nthey came to the spot where the arrow fell. There were tracks on the\nground. The dog barked and began to run faster, the man urging it on.\nAs they neared the woman, the man who had been at the spring stood\nbefore her. He put her again into an arrow, saying, \u201cYou will come down\non an island in a lake, and you must run across this island in all\ndirections.\u201d When the husband and the dog came to the place where she\nmet the man they lost her track. Again the dog scented, and finding the\ntrail in the air, followed it. When they reached the lake, the man\nchanged himself into a flea, and going into the hair behind the dog\u2019s\near, held on. Then the dog swam to the island, on reaching which the\nflea turned to a man again. Coming to the spot where the arrow fell,\nthey found her tracks, which they followed across and around the\nisland. As they neared the woman, the man again stood by her, and\nputting her once more into his arrow, said, \u201cYou will come down on the\nshore of the lake; then run as fast as you can. I can help you no\nlonger, but you will soon reach a village, where you will find some one\nto help you. You may see now who I am.\u201d As he turned to go away, she\nsaw that the man was a Djondjongwen.381\n\nThe dog arrived at the place where the tracks disappeared on the\nground; here he found the woman had crossed the lake. Again the man\nturned to a flea and the dog swam with him to the shore. Having found\nthe woman\u2019s footprints, they followed them. As they were getting very\nnear, so near that she could hear the dog bark, she came to a lodge in\nwhich a man was sitting, making flint arrowheads. His name was\nHathegwendonnis.[382] The woman asked him to help her. He said. \u201cGo on\nas fast as you can; the man in the next lodge will help you. I, too,\nwill do all I can to aid you.\u201d When the dog and man came to the lodge,\nHathegwendonnis threw toward him a handful of flint. The flint flew in\nevery direction; wherever it struck it tore up trees and earth. But the\ndog ran at Hathegwendonnis and, seizing him by the back of the neck,\nshook him until he was dead. The woman reached the second lodge, where\nshe found a man making nets. His name was Hadaeonnis.383 To him she\nsaid, \u201cI am running away; can you help me?\u201d He answered, \u201cGo on as\nquickly as you can; you will soon come to a cabin, and the people who\nlive there can help you. I will do all I can.\u201d When the man and dog\ncame to the lodge Hadaeonnis threw his net, which caught them, winding\nround and round them. For a long time they struggled; at last, breaking\nthrough the net, the dog ran at Hadaeonnis, seizing him by the neck,\nand shaking him until he was dead. In the third cabin the woman found\nfour men. When she had asked them for help, they began chopping down\ngreat dry trees, which they piled on her tracks. Soon they had a high\npile, and setting fire to the wood, they stood waiting, two at each\nend. When the dog and the man came to the fire, the dog wanted to go\naround, but the man, seeing that the tracks led into the fire, said,\n\u201cNo; you must go through.\u201d When they came out on the other side, both\ndog and man were nearly dead. The eldest of the four men said, \u201cWe will\nshoot and kill them,\u201d but they found shooting had no effect. Then the\nolder man said, \u201cWe will catch them and pull out their hearts.\u201d Having\ncaught and killed them, they pulled out their hearts; these they put\ninto a red-hot kettle, which the old man had heated over the fire. The\nhearts flew around and around in the kettle trying to get out, but the\nmen shot them until they were dead and burned up.\n\nNow the old man, whose name was Deoneyont,[384] went to the cabin and\ntold the woman she was safe. He said, \u201cYou must rest four days; then\nyou can go home.\u201d When the fourth day came the old man said, \u201cIt is\ntime to go. Your home is in the south. As you travel, you will know\nwhere you are.\u201d In the afternoon she met a man who said, \u201cToward night\nyou will see something to eat.\u201d She traveled all day, and in the\nevening she came to a stump, where she found a part of Ononda\nonoqgwa.385 She thought this must be what he meant, so she ate it; then\nshe went on until dark. The next morning she started again. In the\nafternoon she met the same man, who told her she would soon find\nsomething to eat. Toward night she came to a stump, where she found a\npot of hulled corn. On the following day, when she awoke, the man was\nstanding by her; he said, \u201cYou are near home, so I shall leave you\nhere. I am one of those whom you call Hadiwenodadyes.\u201d386 Starting on,\nshe soon came in sight of an old cabin. Then she came to a spring which\nshe knew, for it was the spring where, when a girl, she used to get\nwater. Going to the cabin, she found all her people, who looked very\nold. She said, \u201cMother, I have come.\u201d All were very glad and said,\nNy\u00e2wen.\n\n[The narrator thinks the net-maker was a spider.]\n\n\n\n\n\n102. GAQGA AND SGAGEDI [387]\n\nA brother and his sister lived together in a lodge. The brother never\nallowed his sister to go outside. When he went hunting, he did not fail\nto tell his dog to stay at home and to bring whatever his sister\nwanted.\n\nOne day when her brother was hunting the sister wanted water; not\nseeing the dog she thought what harm could it do for her to go out and\nbring back water as quickly as possible. She ran to the spring, and\nstooping down, filled the bucket, but as she straightened up and\nrested, putting the bucket on the edge of the spring, someone, grasping\nher from behind, carried her away through the air. The dog came on the\nrun, and barking loudly, made a spring into the air to catch her, but\nhe could not reach her. On hearing the dog bark, the brother hurried\nhome. Finding his sister gone, he said to the dog, \u201cYou have caused me\ngreat trouble.\u201d The animal felt the rebuke so keenly that, putting his\nhead beneath his body, he became a stone.\n\nGaqga, the man who had stolen the young woman, took her to an island in\nthe middle of a lake, where she passed some time. Every day Gaqga would\ngo away, returning with dry fish which he found on the shore. Sometimes\nhe would bring pieces of human flesh, which he ate himself; afterward\nhe would send the young woman to get water for him to drink.\n\nOne day when the woman went to the edge of the island for water, a man\nstood before her, who said: \u201cI have come to tell you that the man who\nis keeping you is very hungry, and has made up his mind to kill you\ntomorrow. He will tell you to bring water to fill the kettle; as soon\nas you do this, he will seize his club to kill you. You must run behind\nthe post on which the kettle hangs. He will strike the post and break\nhis arm. Then come to this spot as quickly as you can.\u201d The next day\nGaqga acted as the man said he would. When the kettle was full, seizing\nhis heavy club, he struck at the girl, who ran behind the post; as his\narm came down with the club it struck the post and it broke. The woman\nran to the lake. The man was there with a canoe. Both got into it, and\nthe man pushed out into the lake. This man was Sgagedi. After a while\nGaqga\u2019s arm felt better, so he followed the girl to the water. Seeing\nthe canoe far off on the lake, he was very angry, saying, \u201cThis is the\nwork of Sgagedi.\u201d As the canoe was approaching shore, the girl saw a\nlodge near by. When Sgagedi stepped into the canoe, he divided himself,\none half sitting at each end of the canoe. As the canoe struck land,\nthe half of the body which was at the stern was raised and thrown\nforward, whereupon, striking the front half, it was joined thereto, so\nthat the two parts became a whole man. The girl was sitting in the\nbottom of the boat, when the mother of the man came to her, saying, \u201cMy\ndaughter, come with me,\u201d and led her to the lodge. She was now\nSgagedi\u2019s wife. Every time he went out on the water he divided himself,\none half sitting at each end of the canoe. As soon as the canoe touched\nland he became whole again. All his life he had been traveling around\non the lake in this way, liberating people captured by witches.\n\nAfter a while the young woman gave birth to twin boys. As soon as they\nwere born the old grandmother threw them into the lake; as they touched\nthe water they began to paddle and quickly swam to shore. Again she\nthrew them in the water, but in a moment they were back again; then she\nthrew them far out into the lake. When they swam to shore she said,\n\u201cThat will do.\u201d They now began to run around and play. They grew very\nquickly and after a while said to their father, \u201cWe think you ought to\nrest, so you would better stay at home and let us go out in the canoe\nand do your work.\u201d \u201cIt is well,\u201d replied the father.\n\nThereupon the twins started off in the canoe, and after rowing some\ndistance one said to the other, \u201cSee! there is something on the land\nthat looks as if it were falling to pieces.\u201d \u201cThat is true,\u201d said the\nother brother; \u201clet us go ashore and find out what it is.\u201d So they\nlanded, and going to the spot they found an old lodge lying flat on the\nground; within was something breathing, which they discovered was a\nvery old man. They got him out of the lodge, and one of the boys said,\n\u201cThis is our uncle, and we must carry him home.\u201d The man consented to\ngo with them. As they were leaving the place he pointed to a large\nstone, saying, \u201cThat is my dog.\u201d Striking it with a switch he said,\n\u201cGet up,\u201d whereupon the dog got up, shaking himself and stretching, as\nis the custom of dogs. They traveled on until they came to the water,\nwith the dog following them. Then all got into the canoe and the boys\npaddled across the lake. When they reached home the boys said,\n\u201cGrandmother, we have found our uncle.\u201d On looking at the old man, she\nwas convinced that he was her brother. Now the boys said to their\ngrandmother, \u201cYou must marry our uncle.\u201d \u201cIt is well,\u201d replied she.\nAfter that they all lived together very happily.\n\n\n\n\n\n103. DAGWANOENYENT AND GAASYENDIET\u02bbHA [388]\n\nThere was a large village of people provided with plenty of meat, who\nlived happily. Among these people was a man who lived at one end of the\nvillage, whom few noticed.\n\nOne night this man had a dream, in which his Dream Spirit said to him,\n\u201cSomething is going to happen to the people of the village, so you must\nnotify them to move away within ten days.\u201d In the morning he went to\nthe center of the village, and having gathered the people together,\ntold them his dream. Some of them believed and some did not. Five days\nlater, all those who had believed his dream joined those who had not\nbelieved and paid no further heed to the warning.\n\nOn the fifth night the man dreamed again. This time his Dream Spirit\nsaid to him: \u201cWe know that all the people do not believe you. Now save\nyourself. Start within three days, taking your bow and all your arrows\nwith you. About halfway up the high hill east of the village you will\nfind a large hollow rock; enter this cavern, and you will find a\nsubterranean passage running toward the village. Look through this\npassage, and you will see all that is going on in the village. The\npeople will be destroyed. At midday of the tenth day a great cry will\nbe raised by the people, such a cry as you have never heard. When it\nbegins to die away you must commence to shoot through the passage, for\nthe monster that destroys the village will track you to this place. You\nwill save your life if you shoot all your arrows before the monster\nreaches the underground passage. When your arrows are gone, come out of\nyour hiding place and go to the place where the monster has fallen.\nThen take a small piece of its skin together with the hair (which is\nvery long) from the back of its head; this will be of use to you, for\nit has great orenda (magical power). This monster is called\nDagwanoenyent. You must wind the hair around your body next to your\nskin and declare at the same time that there is nothing that you can\nnot do. At night when it is too dark for you to be seen, go northward a\nshort distance, and you will find a tree upturned by the roots. Go\naround the roots\u2014you must not be frightened, for I will give you\nsomething which will be of great service to you.\u201d\n\nThe morning after this dream the man seemed very gloomy and unhappy.\nWhen the time came, taking his bow and bundle of arrows, he started;\ngoing eastward, he soon began to climb the mountain (he did not take\nhis family, for all believed not in his dream). Just as the sun set he\ncame to a large rock, in the opposite side of which he found an\nopening. Entering here, he kept on until, as he thought, he arrived\ndirectly under the center of the rock; there he found a room high\nenough for him to stand in. (There was stone all around, but the bottom\nwas earth.) He now remembered the subterranean passage, and looking\naround, he found it; then he lay down to sleep. The next morning when\nhe went out there was a deer standing close by, which he killed and\nskinned. Having roasted some of the venison, he ate it for breakfast.\n\nThen the man went on top of the rock, which he found large and level.\nThe tenth day, as he sat on the rock he heard a great noise coming from\nthe south, but he could see nothing. After a while the sound seemed to\napproach the village, whereupon he saw something that looked like\nsmoke. He saw, too, that the trees in a very wide area were uprooted\nand were falling toward the village. As the terrible noise neared the\nvillage, he went under the rock, where he took position opposite the\nunderground passage. As he looked through it the village seemed to him\nto be right at hand. In a short time he heard a terrible outcry, which\nwas the screaming of the people in distress. He could see that the huts\nwere hurled up into the air and torn to pieces. He could also see the\nMonster eating the people. When all the rest were eaten, it missed one,\nand laughing, said, \u201cThe world is not large enough for him to hide in.\u201d\nThen the man saw that the trees bent toward the east, and from this he\nknew the Monster was on his track. Stringing his bow, he began to shoot\nthrough the underground passage as rapidly as possible. When but few of\nhis arrows remained the noise seemed to be rapidly approaching.\nFinally, when only two arrows were left, he saw a great Black Monster\n[389] approaching. Thereupon he shot the last arrow. At that instant\nthe roar and noise ceased, and the Monster fell; he heard it say, \u201cIt\nis dismal (awendonyat); you have killed me.\u201d The man said, \u201cI will go\nand see this creature.\u201d On going to the place where the head lay, and\nexamining it, he discovered that every arrow he had shot was in the\nhead. As he stood there, thinking, he said, \u201cI must do as I was\ncommanded,\u201d so he took part of the scalp from the crown of the head,\nwith the long hair hanging to it. This he tied around his body, saying,\n\u201cYou must always help me and not let me be overpowered by anything.\u201d He\nthen climbed the remainder of the hill, reaching the top quickly, for\nhe could now go very fast. On looking around, he found a place to build\na brush hut and began work. In a short time he had completed the hut.\nThen he said, \u201cI must have plenty of meat,\u201d and going out, he saw deer,\nbear, and all other kinds of game in great numbers. Having killed what\nhe wanted, he skinned the deer and the bears. In doing this, he merely\ntook hold of the skin of the head and pulled it off. After he had\nskinned the animals, he put up hurdles in brush arbors, on which he\nplaced the meat to dry.\n\nIt was still the day on which he killed Dagwanoenyent. When it began to\nget so dark that he could not distinguish objects, he started, as his\ndream had said, toward the north. He had not gone far when he came to a\nfallen tree with the roots turned up. On starting to go around this,\nwhen halfway around, he saw Gaasyendiet\u02bbha, which had its great mouth\nopen and seemed very angry. When the Gaasyendiet\u02bbha saw that the man\nwas not frightened, it began to laugh; then, changing itself to a man\n(human being), it said: \u201cYou must take one of my teeth out. This will\nbe of great use to you, for it will enable you to change yourself into\nany form you wish.\u201d The man took out one of the double teeth, the one\nfarthest back in the jaw. At this Gaasyendiet\u02bbha said: \u201cYou shall live.\nYou shall have full magical power in your possession, but you and I\nmust always counsel with each other, especially if you are in trouble;\nnow we must part.\u201d Immediately Gaasyendiet\u02bbha, resuming his natural\nform, flew off through the air.\n\nGoing back to his hut, the man made up his mind that this should be his\nhome hereafter. He remained in the hut one year; at the end of that\ntime, getting lonely, he thought of the people, and said to himself: \u201cI\nwill go and see whether I can find anybody.\u201d As he started he turned\nhimself into a Gadjidas [390] and flew toward the southwest. He did not\nknow how far he might go before finding people, but, as he soared high,\nhe kept looking down on the earth. After a time he saw something\ndirectly to the west which made him think people were living there, so\nhe came lower and lower. When near the ground he saw a village and\nsaid: \u201cWell, I shall eat up all the people that live here, but if I\nfind a good-looking woman, I shall take her home.\u201d Then he turned\nhimself into a Ganiagwaihegowa, and, beginning at the first house, he\nate all the people. When he thought he had eaten everybody and had seen\nno woman that suited him, he saw away off on one side of the town a\nlittle hut from which smoke came out. Going there, he found an old man\nand a woman with several children, all of whom he ate. Then saying, \u201cI\nhave finished,\u201d he changed himself into a man. He stood around a while\nand then, seeing a little trail, followed it. He had not gone far when\nhe met a woman who was very handsome and whom he liked at once. As they\ntalked together he asked: \u201cWhere do you live?\u201d \u201cOh! right over here at\nthat lodge,\u201d she replied. He said, \u201cYou would better go home with me,\nfor there is no one living there; all the people are dead.\u201d \u201cI must see\nfirst,\u201d she answered. They then went back to the village. She led him\nto the last hut, in which he had found the old man and woman with the\nchildren. She was their daughter. Finding only the blood on the ground,\nshe began to cry. He laid his hand on the top of her head, and as he\ntouched her she instantly became senseless; whereupon he shook her,\ncausing her to become a small gnat. Changing himself into a hen hawk\nand putting the gnat (ogenhwan) under his wing, he flew off in the\ndirection of his home. In a short time he was there, and, changing\nhimself into a man again, he took the woman from under his wing and\nshook her back into her natural form and size. Then he said: \u201cThis is\nour home; you must stay here and take care of the meat and the lodge.\u201d\nShe obeyed, while every day he went off to hunt.\n\nOne night some time afterward, as they sat in the hut the man heard a\nnoise outside, as though some one were coming on a run. Suddenly the\ndoor opened and a man came in. They greeted one another. \u201cI have come\nagain,\u201d said the man. \u201cI find that you have made yourself into two\npersons now. I am here to warn you. A great monster has become very\nenvious of you and has said, \u2018There is a man over yonder who has become\nmagically very powerful, and I have determined to try to overpower him\nand to eat him.\u2019 Tomorrow at noon this monster will come. You must go\neastward until you reach a large hill of stones, half as high as the\nhighest mountain, not far from here. The place will be your only refuge\nwhen this monster attacks you. Get up on these rocks, and when it\napproaches you, you must jump from one rock to another. It will jump\nafter you, but when it fails to reach you and falls, you may feel safe.\nWe will then take care of it. This is what I had to tell you, so now I\nshall go.\u201d The man and his wife went to sleep. The next morning the\nwoman, noticing that her husband was gloomy, said, \u201cWhat is the\nmatter?\u201d \u201cNothing, except I am thinking of what will become of me today\nat noon.\u201d (She had neither seen nor heard the strange man who had\nspoken to her husband, although she was present. They two were so\npowerful in orenda that only they heard what was said.) The husband,\nwalking up and down, seemed to be very uneasy.\n\nAs it neared noon, leaving his wife, the man started for the rocks.\nSeating himself on the top of the highest rock, he waited. Just at\nmidday he heard a great noise, a distant howl; then he heard another\nnearer; then a third howl, just at the rocks. Now by way of defiance he\ngave a whoop, calling out, \u201cI am the strongest of the strong. Nothing\ncan overpower me.\u201d The source of the sound was a bear, the oldest and\nstrongest of the great bears. As it came up, it leaped on the rocks\nwhere the man stood, whereupon he jumped on the next rock, with the\nmonster close behind him. In this way they kept leaping from one rock\nto another, being ever about the same distance apart, until the man\nbegan to feel tired and faint, and as he looked ahead the next rock\nseemed farther off than any of the others had been. Making a greater\nexertion, he just reached it. The bear was close behind him, but as it\nsprang, it fell short, just striking its jaws on the edge of the rock.\nThe man looked over the edge of the rock and then jumped to the ground.\nAs he struck the ground, looking behind him, he saw the rock from which\nhe had leaped turn over and fall on the monster, killing it. \u201cThat is\nwhat I said; there is nothing that can overpower me,\u201d the young man\nthought. He then went back to his hut very happy. His wife asked what\nhad happened to him. \u201cI have killed a monster bear that came to destroy\nme,\u201d he replied.\n\nNow all went on as usual. One day after the man returned from hunting,\nas he and his wife sat by the fire they heard a man approaching the\nhut, and they kept listening until he came to the door. When the man\nopened the door, there stood his friend. For the first time now the\nwoman saw him. They greeted each other. The guest said: \u201cThe time has\ncome when your life is again in danger, but I will try to save you and\nyour wife. I will tell you what to do. Rub your hands on your wife\u2019s\nhead and she will turn to Os\u02bbhada;[391] then you must tell it to follow\nyou wherever you go. It will not be well for you to stay here; you must\ngo away, but remain here as long as you can after your wife has gone.\nShe must start immediately after you change her into Os\u02bbhada, and when\nyou have given up all hope of being able to stay, then flee directly\ntoward the south. Tomorrow morning as soon as you get up, you must do\nas I have told you. I shall go now and we shall meet again.\u201d\n\nThereupon the visitor started off. The man and wife began to talk. They\ndid not know what to do. In the morning the man rubbed her head,\nsaying, \u201cLet my wife become Os\u02bbhada.\u201d At once she became Os\u02bbhada and\nrested on his hand, while with the other hand he rubbed it off in the\ndirection it was to go. Then piling up all his meat, he said in a loud\nvoice, \u201cI give this meat to you, all flesh-eating animals that live in\nthe woods.\u201d He now went toward the southeast from his lodge to a very\nlarge elm tree, which was smooth up to a great height, where branches\nformed a crotch. Climbing the tree, he sat in this crotch. Soon he\nnoticed that he felt faint and very weak at intervals, and he thought\nthat there must be near him something mysterious. He looked around\neverywhere, but saw nothing. Taking out the tooth Gaasyendiet\u02bbha had\ngiven him, he dampened it with spittle; then having rubbed his finger\nover the tooth, he passed it over his eyes, saying, \u201cNow I can see\neverything that is going on, even down in the ground.\u201d On looking into\nthe ground, he saw, deep down, a tree and on the tree a great monster.\nHe sat still, watching it as it slowly climbed the tree. As it came\nnear the top, the faint feeling grew stronger on the man. He saw that\nthe animal was a Djainosgowa,[392] the greatest of the Djainos family\nof monsters. This Djainosgowa had determined to overpower the orenda of\nthe man. It came up out of the ground and up into the heart of the tree\non which the man was sitting. As it came nearer and nearer, the man\nleaped to another tree. At that instant the Djainosgowa, coming out at\nthe place where the man had been sitting, said, \u201cGuhge sedjino\u207f (You\nare indeed somewhat of a man, but I am determined to overpower you in\norenda).\u201d Thereupon the Djainosgowa leaped toward the man, but the man\njumped to another tree, and then from tree to tree, the Djainosgowa\nfollowing. There was a great rock at the brink of the hill to which the\nman ran; from this he leaped through the air across the great valley to\na mountain far away. Thence he ran directly southward, right along the\ntop of the mountain, descending on the other side to another very wide\nvalley. He ran across this valley and had begun to ascend the mountain\non the other side when he heard the monster in close pursuit. It\ncontinued to run all night. In the morning he came to an opening, on\nthe other side of the valley. It was nearly dark, but the man continued\nto run all night. In the morning he came to an opening, on the farther\nside of which he could discern a hill and smoke arising. As he came to\nthe foot of the mountain, he stopped, and turning around, he saw that\nthe monster Djainosgowa had gotten to the opening. Raising its paw, it\nstruck the man\u2019s footprint on the trail. Instantly the man fell to the\nground. As he fell, his friend appeared and said: \u201cGet up; you cannot\nlive if you fall this way.\u201d So saying, he pushed him into a run,\ntelling him to hurry. The man then felt stronger and again ran fast\nfrom valley to valley, with the Djainosgowa always about the same\ndistance behind. All at once the man fell again. Immediately his friend\nwas there, and put him on his feet, saying, \u201cKeep up your courage,\u201d at\nthe same time pushing him into a run. Again he felt stronger and ran\nfast. He ran all night. It was a very dark night and he struck a great\nmaple tree, going straight through it; this happened many times during\nthe night, whenever he hit a tree.\n\nFor eight days and nights the monster chased him. When it discovered\nthat the man went through trees it threw its power ahead of him, making\nthe trees so hard that the man could no longer go through them. On the\nninth night the monster commanded a terrible rainstorm to come and the\nnight to be so dark that the man could not see where he was going, but\nthe man ran on until midnight without hitting a tree. Just at midnight\nhe struck a tree and was thrown far back. At that moment his friend was\nthere, who said, \u201cDo all you can; exert yourself\u201d; and taking hold of\nhis hand he led him. The two went and traveled a great deal faster than\nthe man had gone alone, unaided by his friend, Gaasyendiet\u02bbha, the\nMeteor. The two ran together until daylight, when the friend left and\nthe man went on alone. This was the tenth day and he began to be very\ntired and faint, but still the monster was approaching and its strokes\non his tracks were frequent, so that the man fell often. The chances\nseemed against his escape. Night came and the Djainosgowa made it\nterribly dark. Running against a tree, the man bounded far back, but\nfortunately the Djainosgowa was so near that he fell behind it. The\nDjainosgowa, having likewise struck the tree, was also thrown back. At\nonce the man was up and running forward again. The Djainosgowa was just\nupon him and was reaching out to grasp him when the man fell, as it\nseemed to him, into a hole in the ground. He thought, \u201cWell, I am near\nmy end. When I strike I shall be dashed to pieces.\u201d He kept falling,\nand as he fell he grew sleepy. Looking up he saw the monster coming\ndown the side of the hole, winding round and round. Thereupon the man\nwent to sleep. After a long time he woke and was still falling, and the\nmonster was still pursuing him. At last the man landed on his feet. He\nseemed to have come out of the hole, and on looking around he saw a\nbeautiful country. Saying to himself, \u201cMy friend told me to go toward\nthe south,\u201d he ran in that direction. As he went on rapidly he saw the\nDjainosgowa coming toward him very fast, and thought, \u201cNow I shall\ndie.\u201d As it came near the monster turned itself into a man. The runner,\nclosing his eyes, kept on thinking, \u201cI will not be looking at him when\nhe reaches me.\u201d He ran until he thought it was a long time to wait to\nbe seized; then he opened his eyes and looked around, but he could not\nsee the Djainosgowa, but still he kept on running.\n\nSoon the man came to a lodge, which he entered, finding within an old\nman, who, looking up, exclaimed: \u201cOh, my grandson! I am glad you have\ncome. I have been waiting for you a long time. You are bringing with\nyou what I have wanted to eat for a long time. So go back there and\nstay. The Djainosgowa and I will fight alone. We will see whether it is\nas powerful as it thinks it is.\u201d Soon the noise of the monster\u2019s\napproach could be heard. Coming to the lodge, it asked, \u201cWhere is the\nman I have been chasing?\u201d The old man said, \u201cHere I am.\u201d \u201cNo; you are\nnot the man,\u201d Djainosgowa replied. \u201cI am; but if you think it is some\none else, you shall not find out until you overpower me,\u201d retorted the\nold man. The Djainosgowa said, \u201cCome outside; there is not room in\nhere.\u201d \u201cVery well,\u201d replied the old man, and, arising, he went out.\nThen they began to fight. Whenever the animal bit the old man, tearing\nopen the flesh, it immediately came together and healed. The old man\ntore off the forelegs of the Djainosgowa. They fought until the\nDjainosgowa was torn to pieces and the old man convinced himself that\nthe pieces were not alive. Then he hung up the meat in the lodge and\nsaid to his grandson: \u201cCome out! I have killed the monster you were\nafraid of. I am very thankful, for I have been wishing for this kind of\nmeat for a long time.\u201d The old man boiled the meat in a large kettle,\nnot leaving a particle. In a small kettle he cooked bear\u2019s meat for his\ngrandson. As the meat was boiling, he put corn into the pounder and\nwith only a few strokes it became corn meal; then having made bread, he\nbegan to eat. He was constantly giving thanks for the meat he was\neating. At last, when he had eaten every bit of the great Djainosgowa\nhe said: \u201cI thank you, my grandson, for this will last me for a great\nmany tens of years. You must stay with me until you are rested and\ncured, for you have been infected by the orenda (magic power) of this\ngreat monster.\u201d\n\nOne day the old man said, \u201cI want you to see what I have planted.\u201d A\nshort distance from the lodge they came to a field where something was\ngrowing. The old man said, \u201cThis is called on\u0115\u00f1o\u00f1.\u201d There were great\ntall cornstalks with ears of corn on them as long as the man was tall\nand kernels as large as a man\u2019s head. The field extended farther than\nthe eye could see. The old man said, \u201cLet us go on the other side.\u201d\nThere the young man saw another field, where all varieties of corn were\ngrowing. Going on, they came to a third field, whereupon the old man\nsaid, \u201cThese are squashes.\u201d They were very large and in great variety.\nPassing the squash field, they went to the old man\u2019s lodge.\n\nThe next day, after he had rested, the grandson, having bade the old\nman good-by, went on. He traveled many days and finally came to a large\nopening, where there was a village. After thinking a while, he went to\nthe lodge of the chief, who received him well. The chief\u2019s daughter,\nlooking at him, asked, \u201cHave you ever heard of a man sending his wife\noff in the form of Os\u02bbhada, a vapor?\u201d He thought and thought this over;\nhe had entirely forgotten about it. After a good while, remembering the\npast, he said, \u201cYes; I myself did that.\u201d \u201cI thought I recognized you. I\nam your wife,\u201d declared the woman. They were glad to be together again.\n\n\n\n\n\n104. DAGWANOENYENTGOWA S\u02bbHAGODIGENDJI [393] AND YENONSGWA\n\nDagwanoenyentgowa S\u02bbhagodigendji, the eldest woman of her people, lived\nin the woods with two grandchildren, a boy and a girl.\n\nOne day, when the old woman had gone on a journey, a Yenonsgwa came to\nthe lodge. Picking up the younger child, after speaking kindly to her\nand saying that she was a pretty little thing, the Yenonsgwa swallowed\nher. Then she began to talk to the boy, telling him how well he looked,\nbut did not kill him. Sitting on the bed, she told the boy that if he\nwould get on her back she would take him out to look for his\ngrandmother. Accordingly he climbed on her back; but soon becoming\nfrightened, he grasped her so tightly that he became fastened to it, so\nhe could not get off, although he tried hard to do so. The Yenonsgwa\nstarted off, but went in a direction different from that where his\ngrandmother was. The boy told her so, but she said: \u201cOh! we shall soon\ncome to the place where she is.\u201d The Yenonsgwa woman went very far into\nthe woods, and the boy began to cry for his grandmother; he cried so\nhard that Yenonsgwa told him to get off her back. She did not like to\nhear him cry, and, moreover, she wanted to eat him. But he did not get\noff, for he could not do so. Yenonsgwa could neither get her hands\naround to pull him off, nor could she turn her head to bite him; she\ncould not get at him in any way. Knowing this, the boy clung to the\nmiddle of her back, for he knew also that she would eat him if he\nslipped down. They traveled thus for many days.\n\nWhen the grandmother returned home she found that the boy and girl were\nnot in the lodge, and she became very uneasy. She searched everywhere,\nbut found no traces of either. After a while, finding the tracks of the\nYenonsgwa around the lodge, she guessed what the trouble was. The old\nwoman followed the trail of the Yenonsgwa, saying that she was bound to\nget her grandchildren back.\n\nYenonsgwa tried to get the boy off, even rubbing him against a hickory\ntree, but the boy said: \u201cOh! I like that. Rub harder.\u201d At this she\nstopped rubbing and went on. The grandmother, in the form of a\nwhirlwind, followed her, and Yenonsgwa told the boy that his\ngrandmother was following as a whirlwind, and would strike and kill\nboth. The boy was silent. Then looking around for a refuge, Yenonsgwa\nfound a hiding place in a deep ravine. There she dug a hole, into which\nshe went and covered herself with the earth which slipped down from\nabove. Now Yenonsgwa heard Dagwanoenyentgowa coming, and said to the\nboy: \u201cYou can hear your grandmother coming if you listen.\u201d Then the\nDagwanoenyentgowa rushed over the place where they lay. The boy shouted\nto his grandmother, who heard him. Changing her course, she came back\nstraight to the spot where they were, blowing the earth off the hiding\nplace, so that Yenonsgwa was visible on the surface of the ground. When\nthe grandmother asked the boy whether he was there, he answered: \u201cYes.\u201d\nThe Yenonsgwa, however, lay still, whispering to the boy: \u201cBe quiet!\nYour grandmother will see us.\u201d The grandmother then called to the boy\nby name: \u201cDagwanoenyentgowa, get off Yenonsgwa\u2019s back.\u201d Having done so,\nhe went a short distance from her inside the cavern. Then the old\nwoman, his grandmother, hurled great stones at Yenonsgwa, rending all\nher clothes of rock and killing her. Thereupon the old woman took her\ngrandson with her toward home. On the road she said: \u201cNever allow\nyourself to be treated in this way again. Never let anyone maltreat\nyou. You can master all those people if you only use your orenda (magic\npower), for you are a Dagwanoenyentgowa like myself.\u201d The old woman\nremained at home a few days with her grandson.\n\nMeanwhile some of the Yenonsgwa\u2019s people found her trail, which they\nfollowed until they came to the place where her clothes were rent and\nscattered, and she lay dead. When they asked, the spirit of the\nYenonsgwa told them that the old woman had killed her and had rent her\ncoating of stone. The men of the Yenonsgwa\u2019s people now resolved to\ncollect a large company of their people to kill the old woman,\nDagwanoenyentgowa.\n\nWhile they were preparing for this, the old woman, while she was out on\none of her journeys, found out their plans. When she heard the news of\nthe intended attack she said to her grandson, \u201cWe must get your sister\nout of the belly of the Yenonsgwa, for she is sitting within, crying\nfor me all the time.\u201d So they set out from home, and when they reached\nthe place where Yenonsgwa lay dead the old woman, having built a little\nfire, began to burn tobacco on it for her granddaughter, saying, \u201cThis\nis what we like; this is what we like.\u201d She burned perhaps half a pouch\nfull and kept pushing the smoke toward the Yenonsgwa\u2019s body, saying,\n\u201cThis is what we like. Do you come out of Yenonsgwa\u2019s body.\u201d Still no\nsign of the granddaughter; she did not come out of Yenonsgwa\u2019s body. At\nlast the old woman said: \u201cWe must have more help. You have a great many\nrelatives\u2014uncles, aunts, and cousins. We must call them here.\u201d So\nsaying, the old woman, the Dagwanoenyentgowa, called them loudly. They\ncame one by one. There was a great number of them. They broke up and\nremoved all the clothing of the Yenonsgwa, which they threw away,\nleaving the body naked. Then the old woman built a fire at Yenonsgwa\u2019s\nhead, on which she burned tobacco. All the Dagwanoenyentgowa walked\naround the fire, each throwing tobacco into it, saying, \u201cThis is what\nwe like; this is what we like.\u201d After each one of them had gone around\nonce and had thrown tobacco into the fire once, the young girl started\nup in Yenonsgwa\u2019s body, panting for breath. Soon she arose, and walking\nout, said, \u201cHow long have I been here?\u201d The people gave her tobacco to\nsmoke. She inhaled it until she gained her full strength. Then all went\nhome\u2014the old woman with her two grandchildren to her lodge, and the\nother Dagwanoenyents each to his own place.\n\nAfter they had been home a while a Yenonsgwa came to the old woman\u2019s\nlodge, who talked pleasantly and inquired how they were. Finding out\nthat they were only three in number, the Yenonsgwa went back, thinking\nit would be a small task to kill them. After the Yenonsgwa had gone\naway the old woman said, \u201cWe are in trouble now. There is a great\nnumber of these Yenonsgwa people leagued together against us. They are\nassembled somewhere around here. When this struggle commences we do not\nknow whether or not we shall be able to come home here again.\u201d As soon\nas she had finished talking with her grandchildren the old woman went\nout and called loud and long, \u201cDagwanoenyentgowa! Dagwanoenyentgowa!\nDagwanoenyentgowa!\u201d The girl did not know what that meant, so she asked\nher grandmother, who told her, \u201cI am calling your relatives to help us.\nYou are a Dagwanoenyentgowa, too.\u201d They came one by one. When all had\ncome they numbered 60, besides the old woman and her grandchildren.\nDagwanoenyentgowa S\u02bbhagodigendji said that each one must have a round\nstone to strike with, just heavy enough to handle well. They had barely\ngotten the stones when the Yenonsgwa began to appear, thousands and\nthousands in number. The Dagwanoenyentgowa were frightened when they\nsaw them, but the old woman who led them said, \u201cWe must separate and\nattack them singly. You must keep the stones in your hands. Be firm and\nhave the faith that you will kill with one blow each one you hit and\nyou will do so.\u201d [394] Then the Dagwanoenyentgowas ran off in different\ndirections, with the Yenonsgwa chasing them. Whenever they had the\nchance the Dagwanoenyentgowa struck and killed a Yenonsgwa, and so they\nkept retreating and killing the Yenonsgwa for a long distance. The old\nwoman told all her people to go up a high mountain on the south ahead\nof them and to continue fighting as they went, saying, \u201cWhen we all\nreach the top we will go down a little on the other side, and the\nYenonsgwa will come to the top, and we shall then strike them. One part\nof us will strike them from the east and the other from the west side,\nand we will get behind them and drive them into the great ravine on the\nsouth side of the mountain, where a river runs, and they will all\nperish there.\u201d On coming to the mountain top, where there was a large\nspace, and looking around the Yenonsgwa saw nothing of the\nDagwanoenyentgowa. They looked on every side, but could see no one,\nwhereupon they thought that the Dagwanoenyentgowas had gone for good.\nThey had not stood there long, however, when they heard the sound of\nwind below them on the mountain on both sides of them. The sound grew\nlouder and louder, and presently the Dagwanoenyentgowa struck them on\nboth sides, and uniting in their rear struck them there also. So\nterrible were the attack and the power of the Dagwanoenyentgowa that\nthey tore all the trees out by their roots and swept the earth from the\ntop of the mountain, hurling the trees and earth into the ravine and\nriver below. The dead Yenonsgwas were piled up on one another like\nrocks in the river bed and along its banks. The Dagwanoenyentgowa were\nnow dancing on the mountain top, when the old woman said, \u201cWe have\nhurled the Yenonsgwa down there now and we would better finish them.\nLet half of you go along the ridge running south from this mountain\neast of the river and the other half on the western ridge and blow all\nthe trees and stones and earth into the great ravine.\u201d They did so, and\nwhen they came together they had stripped the mountain spurs naked. The\nriver forced everything to the end of the ravine, piling up the d\u00e9bris\nin a great dam, so that the river became a lake on the south side of\nthe mountain, which is called Hadiqsadon Genonsgwa ganyudae.395\n\n\n\n\n\n105. THE TWELVE BROTHERS AND THEIR UNCLE, DAGWANOENYENT\n\nOnce there lived 12 brothers who were great hunters, and who dwelt very\nhappily together. Everyone knew that they excelled in whatever they\nundertook, for they had great magical powers and were honest.\n\nEvery morning the brothers would start off in different directions to\nhunt, and would return in the evening. The eldest brother seemed to\nunderstand best the women, who went around the world to destroy men, so\nhe always avoided them. One day, however, while he was hunting he saw a\nred-headed woodpecker drumming on the trees, making a great noise. As\nhe watched the bird, it went around the tree and then flew to another\ntree and around that. Finally it flew to the ground, and, behold! a\nbeautiful young woman took the place of the bird. She said to the\nhunter, \u201cAre you not ashamed to point an arrow at a woman? Come and\ntalk to me.\u201d Thereupon he went up to her\u2014this was the last thing he\nremembered. She took him to a high rock where stood another woman, who\nsaid \u201cLet his bones come to the ground,\u201d and his body fell, becoming a\nheap of bones. Great piles of human bones lay around this rock, for\nmany men had been decoyed to the place by the first woman and destroyed\nby the other.\n\nNight came, and as the eldest brother did not return, the remaining 11\nsaid that some evil had befallen him, and that he would never return.\nAs predicted, he never came home; his mat remained vacant, and they\nleft everything as it was and mourned him as dead.\n\nAfter a long time another brother was missing one evening and he, too,\nnever returned. Later it was learned that while walking along in the\nwoods he came upon two women, who with their wiles put him to sleep.\nOne of them said: \u201cLet us put him into the ground until mold appears\nall over him\u2014he shall be alive\u2014and let him remain there until his uncle\nfinds out where he is and rescues him.\u201d\n\nNow, the 10 remaining brothers were greatly alarmed, and they told\ntheir youngest brother, whom they loved very dearly, that \u201che must stay\nat home and not go roaming about the forest, for he was young and did\nnot know the world as well as they did.\u201d\n\nAgain many moons passed, and then one night the third brother was\nmissing. The others knew he must be dead, or he would not have failed\nto return when night came. Now, three mats were vacant, and the\nremaining brothers were almost heartbroken.\n\nTime went on, and one brother after another had disappeared, until only\ntwo were left\u2014the second and the youngest, and there were 10 empty\nplaces. Then the elder said to his younger brother: \u201cYou must not go\nout of doors. You must stay close at home, where no harm can come to\nyou, for you are all I have to depend on when I grow old.\u201d \u201cBut,\u201d said\nthe younger, \u201cit may be that our brothers are still alive and are being\nkept captive and tormented by the spell of some magic power. I wish to\ngo in search of them.\u201d \u201cNo; you can not,\u201d replied the elder; \u201cyou are\nstill young. But we have a great uncle, who knows everything. He is a\nterrible man; no one can go near him. He could bring our brothers back,\nif we could get to him, but the trouble is he would not know that we\nare his nephews, so we would be destroyed. He is Dagwanoenyent. He\nlives on a rock. His long hair sweeps the ground, so that all around\nthe rock it is as smooth as ice; and he has enormous eyes.\u201d [396] \u201cI\nmust go to see this uncle,\u201d said the younger, \u201cand find out where our\nbrothers are.\u201d \u201cYou will travel the wide world over and never find them\nunless he tells you,\u201d came the reply.\n\n\u201cWhat does he live on?\u201d asked the younger. \u201cHe gnaws the bark of\nhickory trees,\u201d answered the elder. \u201cThat is an easy living. I will get\nplenty of it,\u201d said the younger, and having cut down the largest\nhickory trees he could find, he took off great blocks of bark for his\nuncle to eat. Then he made himself six arrows, each arrow being a great\ntree. He would lift the tree out of the ground by the roots. \u201cI want\nyou to be small,\u201d and made an arrow of it; the blunt end of the arrow\nwas the butt near the roots. The elder brother did not know that these\narrows were large trees. He was afraid to have his brother go and put\nbut little faith in his success. While the younger brother was making\nhis arrows he practiced running. One day while so engaged he thought he\nheard a groan under his feet, as it were, and going back and forth he\nfound the exact place whence it seemed to come. It was as though he ran\nover a man and each time hurt him fearfully; so digging down into the\nground, he found a living man, whose features were perfect but whose\nface was covered with thick mold. He took him home to his elder\nbrother, saying, \u201cWe have plenty of bear\u2019s oil, and you can anoint him\nuntil he regains his natural skin.\u201d The newly found man could neither\nsee nor hear.\n\nThe elder brother told the younger to run toward the north. The next\nmorning the latter started, having cautioned the elder to stay in the\nlodge while he was gone, as he would bring his uncle home with him. He\nran for several days until he came near the place which his brother had\ndescribed. Possessing magical power over a mole, he said to it, \u201cYou\nmust carry me under the ground so that the leaves shall not rustle.\nWhen we are very near my uncle, Dagwanoenyent,[397] let me out.\u201d\nThereupon he entered the mole, which ran on until they were near the\nGreat Head, when he looked out. He was almost afraid to come forth, so\nterrible was this enormous object, but he sprang out of the mole with\nhis arrow drawn, crying as he did so, \u201cUncle, I have come after you!\u201d\nAway sped the arrow! As it whizzed through the air it grew to the size\nof a large tree. When it hit the Great Head above the eyes, with a loud\nlaugh the latter, rolling off the rocks, swept along in the air, making\na broad track of fallen trees as it passed through the forest like an\nimmense cloud. The young man kept ahead by running with lightning\nspeed. As the Great Head was nearly on him, he turned and shot another\narrow, which drove it back some distance, and again he got ahead. This\nact he repeated whenever he was in danger of being overtaken, otherwise\nhe would have been killed by the big trees that fell in the track of\nthe Great Head. So on he ran for his life, and as his last arrow was\nspent, he reached home. Each time the rebound of the Great Head\ndecreased, so it gained on him continually.\n\nWhile the pursued and the pursuer were still a long way off, the elder\nbrother began to hear a frightful roar and to feel a great wind rising.\nThereupon, saying, \u201cMy uncle is coming,\u201d he opened the skin doors\n(there was one at each end of the lodge) and put great pounders on\nthem, and made a big fire. When the younger brother reached the lodge\nhe took up the pounder, and as the Great Head came down to the\nthreshold and rolled in, both brothers began pounding it and kept on\ndoing so until it rolled almost to the end of the lodge and became\nsilent. At this the young man said: \u201cI brought you here, uncle; now,\nyou must stay with us and tell us where our brothers are.\u201d \u201cI can not\nstay,\u201d replied the Head, \u201cbut I will help you, and your brothers will\ncome back.\u201d\n\nBy this time the elder brother, having rubbed nearly all the mold from\nthe man\u2019s face, found he was his brother. The Great Head blew on the\nbody, whereupon the man became well and sound again. Now there were\nthree brothers. At night the Great Head would remain outside the lodge,\ngnawing the hickory bark provided for it. After a time it said, \u201cI can\nnot remain and must be going home, but I will take you to the spot\nwhere your brothers are\u201d; so they started off together. The Great Head\nwould make long leaps, springing high from the ground. It conducted the\nyoung man to the woman on the rock. As they passed the first woman the\nGreat Head said, \u201cWe shall have to kill this woman.\u201d She tried to make\nthe Great Head laugh, but it would not, saying, \u201cOh, woman! Come down\nand be bones.\u201d Enraged at these words, she tried to spit at the Great\nHead, which repeated the words. The third time, both women rolled off,\nand as they fell their bones made a noise like the pouring out of many\nshells, and the Great Head said, \u201cScatter the bones.\u201d So the young man,\ngathering them up by handfuls, threw them in every direction,\ncommanding them to become such and such birds; and they became\nbirds\u2014horned owls, hawks, crows, and woodpeckers\u2014which disappeared in\nthe air. \u201cNow,\u201d said the Great Head, \u201cyou must work hard. Fit all these\nother bones together nicely, giving to each body its own bones by\nputting together as many bodies as you can. While you are doing this, I\nwill go off a long distance and then come back straight over this\nforest. When I approach you will hear the roar of the wind, and\nthereupon you must cry out to these bones, \u2018Arise, or the trees will\nfall on you.\u2019 They will obey you. I will pass over them and go to my\nhome; if you want me again, you may come for me.\u201d The young man went to\nwork with great haste and laid together many skeletons. Nearly all the\nbones were arranged when he heard the deep roar of the wind and knew\nthereby the Great Head was coming. Then he called out, \u201cArise, you\nbones, or the trees will fall on you,\u201d [398] and as the Great Head\nswept with an awful noise over the skeletons, all sprang to their feet.\nThe bones of two skeletons were interchanged. One who from the shape of\nhis foot had gone by the name of Sharp-pointed Moccasins had but one of\nhis own feet, while the second man had the other, so both were\ncripples. One of these men had been enticed from a great distance; he\nwas a man-eater and wished to commence a meal at once, but the young\nman killed him with a single blow of his club. Among those now restored\nto life were the nine missing brothers. Each man found whatever he had\nbrought with him and all separated; those who did not know where their\nhomes were went with the brothers. Thus, again, after many years the 12\nbrothers were united.\n\n\n\n\n\n106. ONGWE IAS [399] AND HIS BROTHER, DAGWANOENYENT\n\nThere was a man who had three nephews, and all lived in a lodge which\nwas divided into two parts by a partition. The old man lived in one\npart and the young men in the other. There was no door between the two\nrooms; they could talk only through the partition. The old man,\nhowever, was an Ongwe Ias; he was a brother of the Dagwanoenyent who\nchased the panther and her cubs.\n\nWhen the old man went hunting he always started on a run, and one could\nhear the sound of his going. The young men used to go hunting, too.\nWhenever the old man came home they could hear him throw down a\nperson\u2019s body and cut it up; then they could hear him eating. Afterward\nhe would ask the boys whether they had all returned from hunting,\nwhereupon they would say, \u201cYes.\u201d\n\nOne morning after the old man had gone off the youngest of the three\nstarted by himself. At a short distance from the lodge lay a big tree,\nover which moss had grown everywhere. When he put his knee on this tree\nto get over it he saw a man who had grown to the tree. The man said: \u201cI\nam glad you have come; I am tormented here. I think you would better\ntake me to your lodge. I will be a brother to you and stay with you as\nlong as you live.\u201d \u201cI do not think this would be well,\u201d replied the\nyoung man, \u201cfor our uncle is a man-eater; but I will go home and talk\nwith my two brothers, and tomorrow I will let you know our decision.\u201d\nThat night when the old man got home he asked whether all had gotten\nback. \u201cYes,\u201d they answered. Then the youngest said to his uncle: \u201cWe\nhave found a man who wants to come here to be our brother and live with\nus. You must not touch him.\u201d The old man agreed not to injure him,\nsaying, \u201cI will give him a name; he shall be called The-Found-One.\u201d\n[400] They brought the man in. When he had recovered his health he was\na swifter runner than the old man-eater.\n\nOne morning all started off to hunt, the three brothers and\nThe-Found-One. In the afternoon the old man came back home and stayed\nin his part of the lodge. At night he asked, \u201cAre you all here?\u201d One\nanswered, \u201cNo; our eldest brother has not come.\u201d The old man was\nastonished, and told the second brother that he must start early the\nnext morning and follow his brother\u2019s tracks.\n\nIn the morning the second brother started on the run to look for his\nelder brother. After a while he came to a clearing, in the middle of\nwhich sat an old woman; his brother\u2019s tracks went straight toward her.\nHe made up his mind to inquire of the woman about him. Going straight\nup to her, he asked, but she gave no answer. Then she struck him and\nstraightway he turned into bones. Now, two of the brothers were gone.\nWhen night came and the uncle reached home, he asked the lone brother\nwhether all had returned. The youngest said, \u201cNo,\u201d whereupon the uncle\nsaid, \u201cYou must follow them and see what has happened.\u201d\n\nSo the youngest went out the next morning, and soon reached the opening\nor clearing, where he saw the gray-haired woman. It came into his mind\nthat she was the cause of the trouble; so taking a start he ran and\nthen jumped on her back, asking \u201cHave you seen my brothers?\u201d Having\nsaid this, he jumped off. After trying in every way to hit him, at last\nthe woman just touched him and thereupon the three brothers were gone;\nhe, too, then becoming merely bones, like the other two.\n\nAt night when the old uncle returned he asked the fourth person,\nThe-Found-One, \u201cHave your brothers come back?\u201d \u201cNo,\u201d was the answer. At\nthis the old man, astonished, said, \u201cWhen you rise in the morning get\ncrotched sticks and make a platform on them; put as many stones as\npossible on the platform, and then start in search of your uncle. You\ncan not help finding him. When you see him you must shoot him in the\nforehead; then he will follow in the direction from which the arrow\ncomes.\u201d The next morning, having made a platform, the man put on it as\nmany big stones as possible. After doing this, he started in the\ndirection the old man had pointed out. During the forenoon he heard a\nbig noise, and when he came out into a broad opening, or clearing, he\nsaw his uncle, Dagwanoenyent, on a great rock which he was eating,\nbiting off large pieces. On seeing him, The-Found-One shot an arrow at\nhis forehead, saying at the same time, \u201cI have come for you, uncle.\u201d\nHis uncle, the Great Head, followed him, and he shot another arrow. The\nGreat Head always followed the course of the arrow. After shooting\ntwice The-Found-One was back at the lodge, where he called to the old\nman-eater, \u201cUncle, I have come.\u201d\n\nVery soon they heard the noise of a great wind, and Dagwanoenyent came,\nand standing on the platform, began to eat stones;[401] the sound of\nhis craunching could be heard a long way. The man-eater spoke to his\nbrother Dagwanoenyent, saying: \u201cI sent after you, and you have come.\nThe three brothers have gone and have not come back. Now I am going for\nthem, and if I do not return, you will come after me.\u201d The next morning\nThe-Found-One was alone. Dagwanoenyent came, and standing on the\nplatform, ate a stone, and called out, \u201cHave they returned?\u201d \u201cNo,\u201d was\nthe reply.\n\n\u201cWell, I am going after my brother; he ought not to eat men, if he too\ngets lost.\u201d With these words, Dagwanoenyent flew up high in the air.\nThe old woman knew he was coming, so shading her eyes with her hand,\nshe kept watch; presently she saw him approaching. Flying down where\nshe was, he bit at her, but she had disappeared; then he bit gravel. On\nflying up he could see nothing. At last he hid behind a cloud and\nwatched until he saw her; thereupon, plunging down, he bit deep into\nthe ground, this time killing the old woman and letting out her blood.\nThen he said to himself, \u201cMy brother should not eat people, if he is\nsuch a coward that he can not kill an old woman.\u201d\n\nDagwanoenyent had to bring to life his three nephews and his brother.\nThe-Found-One came to the place where the old woman was killed, and\nDagwanoenyent told him to put the bones together, and then to go to a\nbig hickory tree near by and push against it, calling out, \u201cRise! you\npeople, lest the tree fall on you.\u201d Having put together the bones as\ndirected, he pushed against the tree, at the same time calling, \u201cRise!\nlest the tree fall on you.\u201d At once all came to life, whereupon the\nman-eater said, \u201cI give up; I will never eat man again.\u201d All went home\ntogether, and are said to be living in some parts of the Rocky\nMountains now. Dagwanoenyent is living still.\n\n\n\n\n\n\n\nMEDICAL NOTE\n\n\n107. NOTES ON THE MEDICINE NIKAHNEGAAH [30] [402]\n\nSolomon O\u2019Bail, an aged Seneca, living on the Cattaraugus Reservation,\nin 1884 had about a tablespoonful of the Great Bird-medicine in the\nform of powder.\n\nOnly a minute portion of this medicine, mixed with water, was needed.\nIn putting the small portion of the powder into the cup of water O\u2019Bail\nsprinkled a little on the east side of the cup, another portion on the\nwest side, and still another on the side nearest to the lips of the\npatient. If all the powder remained on the surface of the water instead\nof mixing with it, the indication was that the patient must die; but if\nthe powder dissolved completely in the water, this was taken as a sign\nthat the patient would live. When the powder would not mix with the\nwater the latter became of the consistency of sirup; but if it mixed,\nthe water remained clear. When the medicine would not dissolve in the\nwater the hochinagen [403] knew that there was no help for the patient\nand would not give the medicine to him; but in case the powder\ndissolved in the water, the solution was given to the sick man to\ndrink.\n\nAbout 20 men on the Cattaraugus Reservation still had, in 1884, a small\nportion of this medicine. This medicine is the same as that which the\nbirds made when they brought Bloody Hand to life. It is so powerful in\norenda, or magic potency, that when it was given to the sick by the\nhochinagen the patient was forbidden to eat anything that was colored;\nhe could eat, however, pure white beans and pure white cob corn. If\nanything black or in any manner colored was eaten, the taboo was\nbroken, and the man or woman would die, as the medicine\u2019s virtue was\nthus destroyed.\n\nIf another man came into the patient\u2019s presence after having stopped to\nsee a corpse on the way, and looked at the patient, the sick person\nwould immediately grow worse and would die shortly thereafter. For this\nreason it was customary to hang up a skin or a blanket so that the\npatient should not by any chance see such a person.\n\nIt is said that medicine similar to this ancient bird medicine could be\nmade, but no one knows how to make corn grow without seed corn.\n\nWhen this Nikahnegaah was taken, the smell of burning or broiling meat\nhad a bad effect on its virtues. During her catamenial periods a woman\nwas not permitted to look at a person who had taken this medicine; if\nshe did so he would surely die. Hence it was a standing rule that a\npatient who had taken this medicine should not be seen by any one for\nfour days except the person who was caring for him.\n\nWhen a person who was ill desired to try this medicine, he or some\nfriend was required to give a handful of native tobacco and some other\nsmall present to the person who had the medicine. The hochinagen could\ndo what he pleased with the presents. The hochinagen would cast into\nthe fire a piece of the tobacco, at the same time saying to the\nmedicine, which he then held in his hand, \u201cTake a smell of this\ntobacco, for I am about to make use of you.\u201d Then he would visit the\nsick man, and taking a small vessel he would go to a running stream,\nand after making an offering of tobacco to it in the name of the\npatient, he would dip up the water with the current, not against it. He\ntook what water he could dip up in this manner.\n\nIf the sick man was not very ill, this one dose would cure him; but if\nhe was very ill other hochinagen who have this same kind of medicine\nmust come to assist in the cure. They must cook a kettle of white beans\nfor themselves and the singers who come to sing that night; they would\nalso give strength to the medicine by the burning of tobacco as\ndirected by the birds.\n\nThe first sentence of the song is \u201cNow, this is the medicine to be\ntaken.\u201d When the medicine is swallowed the words are, \u201cNow, let it\nbegin to work over all his body.\u201d\n\nIf the patient recovered his health he must celebrate the event by\npreparing a feast, the chief dish of which must be a great kettle of\nhulled corn seasoned with meat or venison cut into small pieces.\n\nThe hochinagen who gave him the medicine must come to sing and dance in\nhonor of the medicine through whose aid they were enabled to cure the\npatient. Some of the sentences employed in the songs are: \u201cThe spirits\nhave come and they have cured the ill person\u201d; \u201cWe now dismiss them\nwith thanksgiving\u201d; and then they sing the songs employed when\npreparing the medicine, of which some of the sentences are: \u201cI have\nbeen to the place of the plant\u201d; \u201cI have been to the mountain\u201d; \u201cI have\nbeen at the falls\u201d; \u201cI have been beyond the clouds\u201d; etc. After recess\nthey use: \u201cNow we have assembled where the tobacco is\u201d; \u201cNow they meet\ntogether, say the ducks\u201d; \u201cNow the deer with two prongs say, \u2018We have\nassembled,\u2019\u201d and similar lines. Only hochinagen may sing at this feast.\n\n\n\n\n\n\n\nSENECA FICTION, LEGENDS, AND MYTHS\n\nPART 2\n\nSeneca material collected by J. N. B. HEWITT in native text, in 1896,\non Cattaraugus Reservation, New York, and translated by him, with two\ntexts with interlinear translations.\n\n\n\n\n\n\n\nSENECA FICTION, LEGENDS, AND MYTHS\n\n\n108. THE LEGEND OF HAYANOWE (\u201cHE-THE-FLEET-FOOTED\u201d)\n\nOnce there dwelt together in a lodge in a village two brothers. The\ntime of the story is autumn.\n\nIt so happened that the elder brother said to the younger, \u201cNow, let us\ngo to the forest to hunt deer.\u201d The younger answered, \u201cSo be it. We\nwill take our blowguns.\u201d But the elder said: \u201cAs for me, I will not\ntake a blowgun. I will make use of a tomahawk and a knife, for the\nreason that I am very fleet-footed.\u201d The younger brother rejoined, \u201cLet\nit be so. I am satisfied with what you suggest,\u201d adding, \u201cCome, now!\nlet us start for the forest.\u201d\n\nSo they started for their destination in a distant forest. They\nencamped on the way three nights before they reached the rendezvous\nwhere they knew game animals abounded. Then they erected at once a\ntemporary shelter for their camp.\n\nIn the morning the elder said, \u201cNow, early in the day we must go out to\ndo our hunting.\u201d But the younger brother replied, \u201cYou must follow me\naround in the forest, and then you will see how fleet I am on the\ncourse.\u201d Then the two started out from their camp to hunt. Carrying\nonly a tomahawk and a hunting knife, the younger brother took the lead,\nwhile the elder brother followed him, as requested. Just before\nstarting from their lodge the younger brother said to the elder: \u201cDo\nnot take a blowgun with you, for just as soon as I kill anything you\nmust bring it back to our camp.\u201d\n\nHaving gone into the forest some distance, they finally saw a large\nherd of deer, which at once fled from them, whereupon, then, the\nyounger brother said: \u201cWhenever I kill one I will call out in a loud\nvoice, \u02bbam, \u02bbam.\u201d So saying, with loud shouts he pursued the deer into\nthe forest, and by the time the sun marked midday he had overtaken and\nkilled six deer, on account of his great fleetness of foot. Then the\ntwo brothers rested from hunting for the day.\n\nWhen they had retired to their camp, the elder, addressing his younger\nbrother, said, \u201cDo not ever say that you are fleet of foot, because\nthat quality is an essential of your character.\u201d But the hot-headed\nyounger brother answered, \u201cI am fleet-footed, anyway.\u201d At this the\nelder brother scolded him, saying, \u201cDo not ever say that again, because\nsomething sinister will happen to us owing to that.\u201d But the younger,\nheedless of the advice, rejoined: \u201cLet it be so then. I shall match\nmyself, however, with anything, be it an animal or a human being; it\nmatters not what it may be.\u201d\n\nWhen night came they lay down to sleep. In the morning, after their\nmorning meal, the two again went forth to hunt. After a long tramp they\nreached a place in which they saw many deer. At once the younger\nbrother began to shout loudly in order to frighten the deer, so that\nthey would run away from him, and he would have the opportunity of\novertaking them. Hearing his outcries, the deer fled from him, and the\nyouth pursued them. By midday he had overtaken and killed six deer.\n\nAs he was returning to his camp, he was surprised to hear the voice of\na man speaking to him, saying, \u201cVerily, is it not you who are fleet of\nfoot and swift on the course?\u201d Looking around, the now frightened youth\nsaw at one side an opening\u2014a roadway, as it were, through the\nforest\u2014and standing in this roadway at some distance he saw a man, or\nwhat he took to be a man, gazing at him. Boastingly the youth replied,\n\u201cIt is certainly true that I am fleet-footed.\u201d Then the strange man, or\nwhat the youth took to be a man, said: \u201cI will run a race with you. You\nkeep saying at all times and places that there is no one able to\noutfoot you, so let us make an agreement to run a race with certain\nconditions tomorrow. At midday we shall meet here in this place; right\nhere. And we will agree to wager our lives on the issue of the race.\nOne of the conditions of the race must be that I shall follow you for\ntwo days. When we start let us be as far apart as we are now\u2014the\ndistance from the spot where you are standing to this place where I\nstand. You shall choose the direction that we shall take in the race,\nwhether we shall camp for the night, or not. When you decide that we\nshall camp for the night, you must say, \u2018We will camp for the night\u2019;\nand where you stop you shall make a mark from which you shall start in\nthe morning, and then you can go aside to camp for the night. And there\nyou may kindle a fire and prepare any food that you may have with you\n(said sneeringly).\u201d\n\nThen the youth who was swift of foot answered: \u201cI agree to your\nproposition, and if at the end of two days you do not overtake me, then\nI shall pursue you.\u201d\n\nThen the strange man rejoined, \u201cWe have now come to an agreement on\nthis matter, and you must tell your elder brother of it.\u201d The\nfleet-footed youth replied, \u201cLet it be so; I will tell it to my elder\nbrother.\u201d Thereupon the strange man admonished the youth, saying, \u201cYou\nmust not fail in the least to be here just at midday tomorrow, and we\nshall stand here again.\u201d Then the youth, answering, said, \u201cSo let it\nbe,\u201d and he started for the place where stood the temporary camp of his\nelder brother and himself.\n\nWhen he arrived there he found his brother at home. As soon as his\nelder brother looked at him he said, \u201cYou look very dejected; possibly\nyou are ill.\u201d The younger brother said: \u201cI am not at all ill. Perhaps\nthe reason why I am looking as I do is that I saw a strange man, who\nsaid to me, \u2018Are you the person who keeps on saying \u201cI am swift of\nfoot?\u201d\u2019 I replied that I am the person. Thereupon the stranger said, \u2018I\nwill run you a race just to test your words. So tomorrow when the sun\nwill be at midday here in this very place you and I must again stand,\nand from this place you and I must start.\u2019 Moreover, he told me that I\nmust inform you, my elder brother. So I have now informed you.\u201d And he\ncontinued to sit with his head bowed as if in deep trouble.\n\nThen the elder brother said: \u201cOh! my younger brother, you and I are\nbrothers, and we are about to die because of your doing that which I\nhave frequently forbidden you doing, namely, your continually saying,\n\u2018I am fleet-footed.\u2019 I kept saying to you that your talking thus would\nbring us misfortune. Now that form of talking has this day severed our\nminds one from the other.\u201d Thereupon the elder brother began to shed\ntears of bitter grief, saying between paroxysms of weeping: \u201cPerhaps\nthat thing with which you have made an agreement to run a foot race\nwith your life as a wager is not at all a human being. Verily, no one\nknows of what abominable species of monsters it comes.\u201d\n\nSeemingly undismayed, the younger brother replied, \u201cOh! my elder\nbrother, now you must make me two pairs of moccasins, and I shall take\nwith me also two ears of parched corn, which I shall place in my\nbosom.\u201d So the elder brother sat up the entire night to make the two\npairs of moccasins which his younger brother required in his race on\nthe morrow.\n\nIn the morning the two brothers conversed together. The elder said:\n\u201cWhen you start away I shall go to notify our friends in their\nencampment; for perhaps the person with whom you are to run a foot race\nis not a human being. Perhaps, too, you are about to die, so you and I\nmay be now talking together for the last time.\u201d Then they parted there.\n\nThe younger brother went to the place where he had agreed to be at\nmidday for the beginning of the two days\u2019 foot race. In due time he\narrived at the spot, and he was surprised to see standing there the\nstrange man who had challenged him to the race, and who now addressing\nhim said, \u201cNow, truly, you have arrived on time.\u201d In reply Hayanowe\n(\u201cHe-the-Fleet-footed\u201d) said, \u201cI have arrived all right, and I am ready\nfor the race.\u201d To this the stranger answered, \u201cCome, now, which way\nshall we go?\u201d The youth then said, \u201cSo let it be. We will go toward the\neast\u2014toward the sunrise.\u201d The strange man replied, \u201cCome on then. Get\nready; and when you are ready you must say, \u2018Come now; I am ready.\u2019\u201d\n\nIn a short time the youth said, \u201cCome on now; I am ready.\u201d Then the two\nstarted on a run. The youth Hayanowe struck a steady gait. When the sun\nwas at the meridian, and again when it was midway between noon and\nsunset, the strange man urged his youthful competitor, saying, \u201cExert\nyourself, my friend.\u201d These admonitions caused the youth some\nperturbations of spirit; he even feared for his life; so he put forth\nhis topmost speed and ran swiftly until nearly sunset, when the\nstanding trees gave out loud sounds, which seemed to come as the result\nof a force which struck them hard. Thereupon the youth heard the\nstrange man shout to him, \u201cExert yourself, my friend; I will overtake\nyou indeed.\u201d\n\nThen it became night, and the youth, remembering one of the provisions\nof his agreement with the stranger, although he somewhat doubted the\nstranger\u2019s sincerity in making it, said in a loud voice, \u201cLet us two\ncamp for the night, as we have agreed to do.\u201d The stranger replied, \u201cSo\nbe it. Have you marked the end of your run for the day, too?\u201d The youth\nanswered, \u201cI have marked it, indeed.\u201d To this the stranger rejoined,\n\u201cSo be it. You may eat your food now, and so will I. You also must\nkindle a fire if you need it.\u201d So the youth kindled a fire, and so the\nstrange man did likewise. The youth could plainly see the fire of the\nstranger, for it was not far away at all, indicating that his opponent\nwas close at his heels in the race. He then took out his parched corn\nand ate it, after warming it at the fire. Hayanowe was ill at ease, for\nhe fully realized that he had unexpectedly met his match, perhaps more\nthan his match. While he was eating his parched corn the strange man\nsaid to him, \u201cIn the morning, just as soon as you are ready to take up\nthe race again, you must say aloud, \u2018I have now taken my stand on the\nscratch.\u2019\u201d The youth, answering him, said, \u201cLet it be as you say.\u201d But\nhe could not sleep during the entire night. He spent the time in\ndevising some plan by which he might win the race from the unknown\nstranger, whether man or beast. He thought of many things, finally\ndeciding that he would choose deep thickets as the course of the race,\nto see whether they would not retard the fleetness of his antagonist.\n\nThe next morning very early he made his usual preparations and then\nwent to the scratch. Standing there, he shouted to his antagonist, \u201cI\nam now ready.\u201d The stranger answered, \u201cSo be it. And you must also say\nas you start, \u2018Come now.\u2019\u201d The young man, giving the required verbal\nnotice of his start, leaped forward with a bound, as did his antagonist\nand challenger.\n\nThe youth exerted himself to the utmost, indeed, running at his topmost\nspeed. Finally he came to a dense thicket, which was large in extent,\nwhich he entered at once. Stopping for a moment, he listened intently\nfor sounds made by his pursuer. It was not long before he heard the\nsounds in the distance made by the stranger as he, too, entered the\nthicket. The crackling of sticks and boughs sounded to him as if the\nobject pursuing him possessed great weight and strength.\n\nIn resuming his race for life, the youth said in his mind: \u201cSo now it\nis again my turn to flee. I shall go back to the place where abide my\nkinsfolk and my elder brother.\u201d He then changed his course from the\neast to the southwest. Running at top speed, he came to a mountain,\nwhich he ascended and passed over. Then, not knowing whether his\nchallenger was still on his track, he listened for any sounds which\nmight indicate that he was being pursued. He had not been standing\nthere long when he heard the voice of his pursuer in the distance say,\n\u201cExert yourself, my friend.\u201d Again the youth put forth all his power,\nrunning as swiftly as it was possible for him to do. He was directing\nhis course for the place where abode his kinsfolk and his elder\nbrother, for he had repassed their temporary camp in the forest, but\nhis brother had already fled. So he kept on thinking, \u201cHe has gone back\nto the place where dwell my kinsfolk.\u201d Having arrived there, he found\nthat they, too, had left their settlement, because his dear elder\nbrother had informed them of the conditions of the foot race, whereupon\nthey decided at once that their kinsman\u2019s antagonist was not a human\nbeing. They had fled because the elder brother had said: \u201cWe shall all\ndie if we remain here. I really do not know what kind of a being it is\nthat has challenged my younger brother to this foot race. Come, then,\nlet us flee from here.\u201d\n\nThe youth, surmising where they had gone in their distress, followed a\ncourse which would take him to their asylum. While he was running he\nwas greatly surprised to find a woman lying in his path. Stopping a\nmoment, he asked, \u201cWhat is the matter with you?\u201d She replied, \u201cI was\nill when they decided to flee, so they built a cradle in which to bear\nme along with them. They bore me along in it. Finally I said, \u2018Put me\ndown here in this place, because I am ill in the manner of all women.\u2019\n[404] I will die here. Not having any women to bear me, I was left by\nthem here. And you must beware for I am still ill in the manner of all\nwomen, and I am very, very ill thereby.\u201d\n\nThe youth, answering, said, \u201cSo be it. Right here you and I are about\nto die. There is coming behind me an animal, and I do not know what it\nis or what it looks like. And I do not know whether we shall be aided\nby what I am about to suggest.\u201d Then he came forward from the direction\nhe had come and corpus ejus (mulieris) ille ita convertit ut pedes ad\nanimal appropinquans spectarent; eoque tempore cruribus mulieris\nexpansis omnibusque vestimentis ab ea sublatis corpus ejus sanguine\nmentruo opertum vidit. Then He-the-Fleet-footed said to her, \u201cNow, you\nmust remain perfectly quiet; do not move under any circumstances.\u201d So\nsaying, he concealed himself behind a large tree near by, behind which\nhe awaited developments.\n\nLooking back to the spot where the woman lay, he heard the sounds,\nWoq\u02b9, woq\u02b9, woq\u02b9, approaching nearer and nearer and resounding very\nloud. While looking back to see what was in pursuit of him, he saw at\nlast an animal following his tracks on the run. It was very large,\nwithout a tail, and it had no hair on its body; there were only a few\nbristles, which stood along the center of its back.\n\nIt came up to the place where the woman lay and it stopped there [tum\nse gessit tamquam si aliquid insoliti odoraretur, cruoremque circa\ncorpus mulieris concretum intuitum est. Jam brevi tempore corpus\nanimalis tamquam frigore tremuit, iterumque sanguinem odorans]; its\nbody again quivered violently, and the great creature became nauseated.\nIt vomited a great quantity of blood, and in a short time fell over\ndead, and its feet resounded on the ground.\n\nThe youth, who watched these things from his position behind the great\ntree, now went to the place where the animal lay; when he placed his\nfoot on the body the entire carcass moved to and fro, showing that the\nbeast was dead. Then the boy removed the woman to a spot some distance\nfrom the place where she first lay, saying to her for her comfort, \u201cLie\nhere a while. I will pursue our kinsfolk to learn whither they have\ngone.\u201d Thereupon he started on the trail with great fleetness of foot.\nHe had not followed the trail very far when he overtook them; they were\nin large number, and among them was his elder brother. Coming up to\nthem, he said, \u201cYou must all turn back to see what kind of an animal it\nwas against which I ran the foot race.\u201d\n\nSo all the people turned back, going directly to the place where they\nhad left the woman who was ill. When they reached the spot the ancients\nheld a council and, after carefully examining the animal, said, \u201cThis\nis what is called Y\u0103\u02bcgwai\u02bbh\u0113.[405] It is this thing which you overcame\nin the foot race, the conditions of which have now been fulfilled. You\ntwo wagered your heads on the issue of the trial of speed. So, then, we\nwill now kindle a huge fire. Let each one bring a piece of dry fuel.\u201d\nSo, going out into the neighboring forest, each brought back a piece of\ndry wood; with this wood they kindled a great fire. As soon as the fire\nhad become very large they cast into it the body of this animal, and\nthen they threw dry wood on the top of the body, causing the fire to\nburn fiercely. When the fire died down only a few charred bones were\nleft of the huge animal. Then the eldest man of the assembly said: \u201cLet\neach one take a portion of these bones and make of it a fetish\n(otcin\u0103\u02bbk\u0115\u207f\u02bc\u02b9d\u0103\u02bc) for hunting some kind of game animal, which he must\nname; this fetish will give him the power to kill easily the animal\nthus named.\u201d So each of the assembly did as the hochinagen had\ndirected. One would take up a fragment saying, \u201cI will employ this for\nhunting the bear.\u201d Another would say, \u201cI will make use of this in\nhunting deer.\u201d A third person, \u201cI will employ this for hunting\nraccoons.\u201d A fourth, \u201cI will use this for hunting the otter.\u201d A fifth,\n\u201cI will use this for fishing for sturgeon.\u201d A sixth person, \u201cI will\nmake use of this for trapping minks.\u201d A seventh, \u201cI will employ this\nfor hunting the raven.\u201d An eighth, \u201cI will use this for hunting women\n(i.e., for winning the favors of the women).\u201d Lastly, some vulgar,\nworthless persons would say that they would employ the bones for\nvarious filthy functions of the body.\n\nThen placing on a pack-cradle for carrying wounded persons the woman\nwho was ill, they started for their homes, where they arrived safe.\nThis is the end of the story of Hayanowe.\n\n\n\n\n\n109. O\u00d1GWE\u02bb HA\u00d1GES\u02b9\u02bbH\u00c4\u02bc AND GAJIHSONDIS (SKIN-OF-MAN AND SPIKE-HITTER\n[406])\n\nIn former times an uncle and his nephew dwelt together in a lodge. The\nname of the old man was O\u00f1gwe Ha\u00f1gesha and that of his nephew\nGajihsondis.\n\nIt was the custom of the uncle when he left to be absent some time to\nfasten his nephew securely in the lodge. He was also in the habit of\ngiving to his nephew the foot of a bear, with these instructions: \u201cYou\nmust remain in here quietly, and you must continue to shoot at the\nbear\u2019s foot. Whenever you hit the foot you shall say aloud,\n\u2018Gajihsondis,\u2019 but if it so happen that you do not hit the foot, you\nshall not say that name. So you must keep at this business during the\nentire day, but whenever you become hungry you must eat food which you\nknow is here ready for you to eat. Just as soon as you have finished\nyour meal, then you must again begin to shoot at the bear\u2019s foot; you\nmust not stop in this task, but must continue to shoot at the bear\u2019s\nfoot without ceasing.\u201d\n\nSo the little nephew did as his uncle had instructed him to do, and\nwhenever he was fortunate enough to hit the bear\u2019s foot he would\nexclaim loudly, \u201cWagajihsondis!\u201d\n\nAt last the nephew began to wonder what his uncle ate, for he had never\nseen him eating anything. So Gajihsondis finally decided to watch the\nold man and to continue doing so during the approaching night, as the\nyoung boy had concluded that his uncle ate his meals at night. The boy\nmused to himself, saying, \u201cTonight I will watch my uncle during the\nwhole time.\u201d\n\nSo in the evening, when Gajihsondis lay down for the night, he wrapped\nhimself up in an old piece of skin; he lay on one side of the fire and\nhis uncle on the other. There was a rent in the skin covering of\nGajihsondis, probably a hole which he had made in it for the occasion,\nand through this he peered as he watched his uncle. This hole in the\nskin was very, very small. The boy did not sleep, but kept a watch on\nhis uncle to learn on what the latter fed to sustain life, for they two\nhad never taken a meal together.\n\nAt midnight, possibly a little past that time, the small boy, who was\non the watch, was surprised to see his uncle blow with great force on\nthe fire in the fireplace.[407] At once sparks shot up from the fire,\nsome of which fell on the boy as he lay there. But the little hero kept\nquite still, although his uncle, in order to see whether the boy was\nawake, said, \u201cGw\u0113\u02b9\u02bb, my nephew, you will burn; look out!\u201d But still the\nboy kept still. Then, after the lapse of a long time, the uncle arose\nand while watching the seemingly sleeping boy, drew from beneath his\ncouch a bark case, such as was in use in the early times. He took\ntherefrom a small kettle and from the kettle something which the\nwatching boy did not recognize. The old man hung the kettle over the\nfire, and then he again blew on the fire and the flames began to burn\nbriskly; and he kept on blowing the fire until it had become hot enough\nto cook a meal. He had placed water in the kettle when he set it over\nthe fire\u2014just the right amount for his purpose. Then the old man began\nto scrape some object and permitted the scrapings to fall into the\nkettle. The old man was acting just as one would have acted while\nmaking chestnut mush. All the time he was being watched by his nephew,\nwho was called \u201cGajihsondis.\u201d\n\nWhen the mush was cooked the old man removed the kettle from the fire\nand set it aside, and then he took out what he had cooked in a bark\ndish and began to eat. When he had finished his meal, he blew on the\nkettle and it began at once to grow small in size; then, blowing on it\na second time, the kettle became as small as it was at first, which was\nvery, very small. When it had returned to its normal size the old man\nwrapped it up in something which the watching nephew did not recognize,\nbut before doing so he placed in the kettle the something out of which\nhe had made the mush which he had just eaten. Then he again drew out\nthe bark case from beneath his couch and replaced therein the kettle\nand its contents. Having done this, he pushed the case back into its\nhiding place. Thereupon the old man lay down again. His nephew had\nobserved him carefully in all that he had done\u2014this for the first time\nsince they two had lived together, and while the boy was growing up.\n\nThe morning after this episode the old man made his usual preparations\nfor going out to hunt, and said to his nephew, \u201cYou must eat whenever\nyou get hungry.\u201d He repeated this saying often.\n\nThen the boy began to sport, as he had been instructed to do by his\nuncle. Wherever he threw the bear\u2019s foot he would attempt to hit it by\nshooting at it. Throwing it here, he would shoot at it, and throwing it\nthere, he would shoot at it. When he hit it he would exclaim loudly\n\u201cGajihsondis,\u201d as he had been told to do.\n\nWhen it was the usual time for the uncle to return from his hunting\ntrip, the boy would say to himself, \u201cMy uncle will soon be back now.\u201d\nSo one day the youth said, \u201cI believe I will prepare food for my uncle\nagainst the time of his return.\u201d Going at once to his uncle\u2019s couch, he\ndrew from under it the bark case and took therefrom the kettle, which\nwas very small in size, and also an insignificant looking object\ncontained in the latter, which his uncle had scraped down to about\none-half its original size.\n\nNext the lad blew on the kettle to increase its size, as he had seen\nhis uncle do, and after it had become sufficiently large he put water\ninto it and set it over the fire, musing to himself, \u201cSo be it. I will\nnow prepare food for my uncle, for he soon will return very hungry.\u201d\nThe lad now blew on the kettle the second time, whereupon it increased\nslightly only in size; so he continued to blow on it until finally it\nwas large enough to suit him, when he said, \u201cIt is now large enough.\u201d\n\nThen he began to scrape into the kettle from the small object, but soon\nhe exclaimed, \u201cOh, pshaw! it is not enough. I will scrape it all into\nthe kettle.\u201d Having done this he said, \u201cPerhaps this food is abundant\nin the place whence he obtains it, so I have used it all.\u201d As he began\nto stir it briskly, using a paddle for the purpose, the mush commenced\nto boil with great violence. At last, realizing that the mush was\nrapidly increasing in quantity in the kettle, the boy merely kept on\nstirring it. As soon as he began to blow on it to cool it, the mush\nincreased still more rapidly in bulk. While he continued to stir and\nblow on the mush, it began to overflow and to fill the room around the\nfire. Still he kept on as before (not realizing the effect of his\nblowing), until at last he had to run over the couches at the side of\nthe room in his anxiety to stir the mush, for he was now thoroughly\nfrightened at what he had done. As he again blew on the mush flowing\nfrom the kettle it still continued to increase in quantity until\nfinally he was driven from the room by the great mass, and had to climb\nupon the roof of the lodge. Here he ran around while he vigorously\nstirred the mush, which, with the kettle, entirely filled the lodge.\n\nSuddenly he noticed his uncle approaching in great haste, anxiously\nlooking up at the lodge, for he saw his nephew Gajihsondis running\naround on the roof. When the uncle reached the doorway, which, as was\nthe custom in those times, was closed by two pieces of bark, he found\nthese ajar, for the inside of the lodge was, as already said, filled\nwith the mush and kettle. The uncle began to blow on the mush,\nwhereupon it at once diminished in quantity, and after he had blown on\nit many times it was reduced to small bulk.\n\nThe nephew still stood on the roof of the lodge, greatly frightened.\nThe uncle said to him, \u201cCome, now, Gajihsondis, get down from there.\u201d\nAt this the nephew descended from the roof and reentered the lodge.\nThereupon his uncle said, \u201cNow you have killed me. I did not think that\nyou would do this, although fear that you might is the reason why I\nnever permitted you to see me prepare my food, because you have no\nsense.\u201d Then covering himself with a skin robe, he lay down, adding:\n\u201cSo I shall die here. I do not know that there is anything left for me\nto eat. Hunger will kill me, and you have brought this about by your\nacts.\u201d Having said this he covered himself up completely.\n\nThereupon the boy arose and standing beside the couch of his uncle,\nsaid beseechingly, \u201cOh, my uncle! my mother\u2019s brother, only have pity\non me. But tell me where the place is in which abounds that on which\nyou live?\u201d The old uncle replied commiseratingly: \u201cIt is no use for me\nto tell you. You are not able to go to obtain it, on account of the\ngreat difficulties along the path; there are all manner of discouraging\nperils along the way, for all manner of demoniac creatures lay in\nambush along the path.[408] And so for these reasons I think you are\nunable to undertake the task of trying to get me more of my food.\u201d The\nboy simply asked, \u201cWhat is the name of the substance you eat?\u201d \u201cIt is\ncalled Chestnut. Far from here it is planted by personages, beastlike\nin appearance, which are full of evil magic power or otkon in their\nactions.\u201d \u201cOh, mother\u2019s brother! it is needful for you to tell me the\ndirection that the path takes going to that place,\u201d said the lad. The\nuncle answered, \u201cIt is impossible for you to do anything in that\ndirection; you are powerless. You can not make the attempt and live.\u201d\nThen after some reflection he added, \u201cThe path leads directly west from\nhere.\u201d To this the boy Gajihsondis answered: \u201cI will make the attempt.\nI will start, and I will get this thing called Chestnut that you are in\nthe habit of eating. So now I go. I have fastened together two limbs.\nYou must look at these from time to time. Whenever they break apart,\nyou will know that I have had ill luck away from here; that probably I\nshall be killed by them. So only keep a watch on this thing, and if it\nchance that they do not break apart, you may expect me to return after\nthe lapse of some time, bringing chestnuts.\u201d So saying, the boy started\non his journey.\n\nAfter going some distance he found a very narrow path which led\ndirectly westward, and remarked, \u201cThis is perhaps the path indicated by\nmy uncle.\u201d Finally he started to run, when all at once he heard sounds\nseemingly made by a rattle. Keeping on, at last he came to the place\nwhence the sounds proceeded. There he found two huge rattlesnakes, one\non each side of the path, blocking it in such manner that he could not\npass. Going aside, he killed a large number of chipmunks, which he\nbound into two equal bundles. Returning to the place where the two\nrattlesnakes were on guard, he said to them, \u201cYou two seem to be in\nneed of food, and so I think that you two would like to eat these\nthings.\u201d With these words he threw a bundle of chipmunks to each of the\nrattlesnakes, which they ate.\n\nAfter the two rattlesnakes had devoured the chipmunks the boy said to\nthem in a commanding tone: \u201cYou two must withdraw from this place, for,\nyou know, you are slaves, indeed; you must go from place to place to\nhunt for your food, for this is always pleasant; and He who gave\nfaculties to our bodies did not intend that anyone should be held in\nbondage.\u201d Thereupon the two rattlesnakes withdrew and went aside from\nthat place; thus were they freed from their bondage to sorcerers.\n\nThen the boy left on a very swift run, carrying only his bow and\narrows. Again, after having gone a long distance, he heard sounds in\nthe distance. Having reached the place whence came the sounds, he was\nsurprised to find there a great bear just beside the path, and, looking\non the other side of the path, he saw another of equal size and\nferocity; they were in ambush and barred the passage of the path. The\nnoises that he had heard were made by the tusks of these animals, which\nprojected far from their jaws and could be heard at a long distance,\nthus\u2014d\u016b\u02bc, d\u016b\u02bc, d\u016b\u02bc, d\u016b\u02bc.\n\nThen the boy, taking his bow and arrows, went aside to hunt. He killed\ntwo fawns, one of which he threw to the one bear, and the other to the\nother bear, in order to occupy their minds and mouths. He said to these\nguarding beasts: \u201cIt is too bad that you two are barring the way. One\nmight think you would be glad to eat this food which I now offer you.\u201d\nThe bears ate what had been given to them and were quiet for the time\nbeing. The youth then gave them this command: \u201cYou must withdraw from\nthis place; what you are now eating is abundant, as is well known; and\nyou must eat this kind of food regularly hereafter. You shall be free\nto go and come as you choose, for He who made our lives did not intend\nthat you should be enslaved by sorcerers and confined to one place.\u201d\nThe two bears at once fled from the spot, one going in one direction\nand the other in another.\n\nThen the boy went on his way. He had not gone very far when he heard\nother sounds\u2014d\u016bm\u02bb, d\u016bm\u02bb, d\u016bm\u02bb. He soon came to the place where the\nsounds were made, and he was indeed frightened, for then the sounds\nwere fearful in volume and rapidity. He was astonished to see two great\nfiredragons in ambush, guarding the pathway. Thereupon the boy said,\n\u201cSo let it be; I will make the attempt.\u201d Running aside, he killed a\nlarge deer, and having dragged the body back to the place where the two\nfiredragons were, he divided it into two portions. Then saying, \u201cYou\ntwo are guarding this pathway, and one would think that you might eat\nwhat I am offering you.\u201d He threw a piece to each of them. They were\npleased to get this food, which they ate ravenously; after doing this\nthey were quiet for the time being. Then the boy again spoke, saying,\n\u201cYou two beings must withdraw from this place. This is food good to\neat; it is called deer meat. You now go to some other place. You are\nindeed slaves, are you not? But He who completed our lives did not\nintend that anyone should be a slave to a sorcerer.\u201d He ceased\nspeaking, and the two firedragons fled from the spot, as they had\nobtained their liberty.\n\nNow the boy passed on. After having run a long way from his home, he\nsuddenly saw in the distance openings in the forest, which seemed to\nindicate that there might be people dwelling in those places. So he\nwent along slowly and craftily, concealing himself as much as possible;\nhe arrived at the edge of the clearing, where he stood for a while. He\nlooked around to learn, if possible, what other antagonists he had to\nmeet. Suddenly he saw hanging up not far away the skin of a dead woman\nwatching the pathway. This woman\u2019s skin [409] was guarding the trees of\nchestnuts which grew in the clearing into which the boy had come. In\nperforming this duty the skin kept saying, \u201cI espy (out-eye) you. You\nwho are a human being, I suppose.\u201d But the boy kept very still,\nstanding at the edge of the clearing. He saw in the distance a lodge\nthat stood on the farther side of the clearing, and he saw women going\nin and coming out of it. Most of these were maidens. On looking around\nthe boy saw the chestnut trees that grew there, and he noticed that\nthey bore many burs. He realized at once that within these burs were\nthe chestnuts. And as he watched he saw some of the chestnuts fall from\nthe trees.\n\nBut while he was thus engrossed he was surprised to hear the woman\u2019s\nskin begin to sing, Gi\u02b9-nu, gi\u02b9-nu, gi\u02b9-nu, gi\u02b9-nu; \u201cI espy a human\nbeing,\u201d and then out of the lodge in the distance the boy saw three\nwomen and their mother emerge. The mother, addressing her daughters,\nexclaimed, \u201cExert yourselves, my children! I suppose, now, that some\none has come to rob us of our chestnuts.\u201d The skirts of these women\nreached to a point just above their knees, and they carried war clubs.\nThey ran toward the place where hung the woman\u2019s skin, which was\nguarding their chestnut trees. When they arrived there they found no\nhuman being. Thereupon the old woman angrily said, \u201cIndeed, you have\ntold a falsehood,\u201d and struck the hanging skin with her war club, and\neach of her daughters, running up, did likewise. Then all the women\nwent back to their lodge, and the boy said to himself, \u201cHow may I\ndeceive this woman on the watch?\u201d At last he hit upon a scheme which he\nthought would accomplish his purpose. Stripping off a piece of basswood\nbark as wide as his person, he removed the outside rough portion of\nsuitable length. Spreading this out on the ground, he drew thereon with\na piece of charcoal the outlines of many kinds of animals, all true to\nnature. He then filled the outlines with the animals he had drawn\u2014the\nbear, the deer, the wolf, the fox, and the raccoon; in fact, with the\nforms of all the animals.\n\nThen the youth returned to the edge of the clearing, where he again\ntook his stand. He found the skin of the dead woman still hanging\nthere, watching, looking this way and that, to detect, if possible, the\napproach of any stranger. In full readiness to execute his design, he\nfinally started toward the skin, and, running swiftly, reached the spot\nbefore she was aware of his approach. Seizing it at once, the skin\nceased swinging. Thereupon the boy said to it: \u201cDo not report my taking\nthis pile of chestnuts away with me. I will pay you for this favor;\nindeed, I will pay you a very high price; it is of the value of a man\u2019s\nlife. I will pay you with what is called a wampum belt, which is made\nof wampum beads.\u201d Saying this, he gave her what he had made, and she\naccepted it. She opened her eyes wide in looking at it, exclaiming,\n\u201cOh! it is beautiful,\u201d for it looked fine to her, and she laughed with\ndelight. Then she said, \u201cSo be it; I will not give the alarm.\u201d\nAnswering, \u201cDo not give the alarm,\u201d he proceeded to take a bark case of\nchestnuts which had been left there temporarily. Placing this on his\nback by means of a forehead strap, he departed at once. He had not gone\nvery far when suddenly he heard the voice of the hanging skin of the\nwoman singing, \u201cGi\u02b9-nu\u02bb, gi\u02b9-nu\u02bb, gi\u02b9-nu\u02bb; one has closed my mouth with\na belt of wampum. Gi\u02b9-nu\u02bb; at the edge of the clearing goes the pack of\nchestnuts.\u201d\n\nOn hearing this, the old woman, the mother of the three women in the\ndistant lodge, said urgently, \u201cTake courage! Bestir yourselves, my\nchildren! I suppose some one has now robbed us of our chestnuts.\u201d In a\nmoment they rushed out of the lodge and ran toward the place where the\nwoman\u2019s skin hung swinging to and fro, singing the notes of alarm. They\nsoon arrived there, and, lo! the skin swung to and fro, gazing intently\nat a wampum belt, and saying, \u201cIt is of the value of a human life, and\nby it one closed my mouth.\u201d The women rushed up, and their mother\nsnatched the so-called belt from her hands, exclaiming: \u201cThis is not a\nwampum belt; it is a piece of bark, and still you say it is a belt of\nwampum. You, indeed, have no sense.\u201d And throwing the piece of bark\naway she struck the skin of the woman a cruel blow with her war club.\nContinuing her rebuke, she said, \u201cIt is too true that you have no\nsense. It is entirely your fault that one has robbed us of our\nchestnuts.\u201d Then the woman, looking far away in the distance, saw the\npack, consisting of the case of chestnuts, disappearing in the forest\nbeyond the edge of the clearing. Then the old woman said: \u201cCome! Let us\npursue him. It is distressing to think that he has robbed us. On the\nother hand, it seems that he is a person who has more orenda (magic\npower) than his uncle O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc (\u201cHuman Skin\u201d), this\nGajihsondis. So, therefore, let us pursue him and kill him with blows\nof our war clubs. If, perchance, we may be able to overtake him, we\nwill surely kill him.\u201d\n\nIt so happened that Gajihsondis heard the footsteps of the women as\nthey drew near in pursuit of him, and without further ado, he took his\npack from his back and laid it down, and seated himself beside it.\n\nWhen the women came close to him on the run, he struck the case of\nchestnuts with his arrow, saying: \u201cIt seems that I should sing you a\nsong so that you may dance, because you come in so great anger. It is\nfine, indeed. The song that I will sing is pleasant to hear. So, now,\nyou must dance.\u201d\n\nThen he sang: \u201cOne shall not return from the upper side of the sky. One\nshall not return from the upper side of the sky. One shall not return\nfrom the upper side of the sky. One shall not rob me of my song (the\norenda of my song).\u201d He kept on singing this song; and the women, the\nmother and her daughters, danced without ceasing as they circled around\nthe spot where he was seated; and the mother kept on saying, \u201cExert\nyourselves my children; this is a very fine song.\u201d But Gajihsondis kept\non singing, \u201cOn the upper side of the sky, on the upper side of the\nsky, on the upper side of the sky, one shall not return thence\u201d; and\nthe women kept on rising in the air. Before long they had ascended half\nthe height of the tallest trees, and they still danced on. Then\nGajihsondis suddenly ceased his singing, and taking up his pack and\nslinging it on his back by the forehead strap, started on homeward\nleisurely. He had not gone very far when suddenly he saw the body of a\nwoman falling, followed in quick succession by the bodies of three\nother women, all falling, head foremost, to the earth.\n\nThen the young man started for home, but he stopped along the way to\nrest at times. Without further adventure he reached his uncle\u2019s lodge,\nbearing the bark case full of chestnuts. On reaching the lodge he\ncalled out, \u201cOh, my uncle! Are you still living?\u201d The old man, who was\nindeed feeble, replied: \u201cAlas, my nephew, it can still be said I am yet\nalive, my nephew\u2014you who are called Gajihsondis.\u201d His nephew answered:\n\u201cI have now returned, and I bring with me what I sought to obtain; I\nhave a large quantity. So now you can eat again, and now I will prepare\nmush of chestnuts for you, and you will again become satisfied with a\nsufficiency of food, and will recover your health.\u201d So saying, the\nyoung man set to work making a very large quantity of the mush for his\npoor old uncle. When it was cooked, he removed the kettle containing it\nfrom the fire and poured the mush on a piece of bark. Then he went to\nthe side of his uncle, and raising him up and urging him to be of good\ncheer, fed him the mush, although his uncle could hardly move. The old\nman ate the mush, for he was nearly famished; his privations had\nreduced his body to a mere skeleton\u2014just skin and bones. He ate a large\nquantity before he had enough. He did indeed recover his strength and\nhealth.\n\nLater the old man said to his nephew: \u201cMy nephew, I am very thankful\nindeed that you were able to accomplish this great task. The only thing\nI did was to watch the branch, which was the index of your state and\nsituation. I could only think that you were still alive. I now again\nthank you for being able to accomplish this great task. On my part, I\nam much delighted with our fortune.\n\n\u201cNow I am going to ask you by what unheard-of means did you accomplish\nthis great task.\u201d The young man answered: \u201cI, of course, know, but I\nwill tell you only this: That I have destroyed all those women,\npossessed of great orenda and moved by evil purposes.\u201d The uncle said,\n\u201cSo be it. What a wonderful thing this is. You and I will return to\nthat place.\u201d To this the youth replied: \u201cSo let it be,\u201d and then, after\nmaking their usual preparations, they departed. They stopped along the\nroute and finally reached the spot where the women dwelt who had\nplanted chestnut trees. The only one who was alive was the skin of the\nwoman which was hung up to swing to and fro and to watch and to give\nthe alarm should any person make his appearance.\n\nWhen they arrived at the empty lodge of the women they unfastened and\nuncovered the bark cases containing chestnuts, which the women had\nstored and guarded from all mankind. Taking up a handful of the\nchestnuts, the old man exclaimed in a loud voice: \u201cAll people shall eat\nthis food. Never shall it again be the possession of a single family,\nbut it shall be for all human beings\u201d; and they scattered the chestnuts\nin all directions by handfuls. When they had completed their task they\nwent to the place where the skin of the woman was swinging to and fro.\nArriving there, they took down the skin, and the old man said to her:\n\u201cYou shall go together with us to our home. You will recover, indeed,\nfrom that awful thing which the women had done to you, and you shall be\nrestored to the likeness of a living human being.\u201d So saying, he\nproceeded to rub her entire body with his hands reenforced by his great\norenda (magic power). She soon was restored to her normal figure and\ncondition, and she again had the appearance of a human being.\n\nThen the old man, O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc, said to her and his nephew, \u201cCome\nnow, let us start for home\u201d; and after making suitable preparations,\nthey departed. They stopped to camp many places on the way, but in due\ntime they arrived at their home, whereupon the old man said to his\nnephew: \u201cWe have now returned to our home. You have now also grown to\nmanhood, and it is a custom that when one attains to manhood, he\nmarries. Marriage must take place in your case now. You must start on a\n10-days\u2019 journey. There are on the way 10 camping places with\nfireplaces, which are visible. That is the distance which you must go.\nTo reach this place you must go eastward, and there you will find a\nvalley. You must go along the path leading thither. You must summon all\nyour courage and resolution in undertaking this journey, for along this\npath there are found all manner of difficulties and dangers. Along this\npath you will find one who is called S\u02bbhodie\u02b9o\u207fsko\u207f\u02bc (the Abuseful\nTrickster), who continually haunts this pathway. Come, now! I will\ndress you for the occasion.\u201d So he anointed him abundantly with\nsunflower oil over his entire body. He said to him: \u201cYou must take\nalong with you this pouch of human skin, in which there is a smoking\npipe which was the skull of a human being; and for a lighter there are\na flint and a piece of tinder, or punk; and also an awl and a knife.\nThese are the things this pouch contains, and with these you will\nprovide for your needs on the way. You must now start. The trees along\nthe way have been blazed, and you will find the camping places,\nalthough it is not certain that they are still easily discovered. But\nyou must find them, and there you must spend the night. This you must\ndo for 10 nights, and then your pathway will lead you to the valley.\nThere you shall find assembled a large concourse of people, and you\nshall see there also the home of a woman who has a tall tree, on the\ntop of which are perched mysterious Hawks (?), three in number, which\nare her servants and which obey her thaumaturgic commands; but these\nare three of her daughters. He who will hit one of these mysterious\nbirds shall be privileged to marry her youngest daughter, who is a\n\u201cdown-fended\u201d [410] virgin; that is to say, a noble virgin. So the\nfortunate one shall marry her. And so you shall go thither. It is known\nthat in the days that have gone by no one has hit one of these\nmysterious birds, although those who shoot at them daily are very\nnumerous. You it is who will be able to hit the bird. Come, then, now\ndepart. But perhaps it might be better that another day should break on\nus together; that you and I should again eat together, for we know that\nit is very doubtful whether you shall return in health and peace. All\nmanner of difficulties and dangers fill the way which you must follow.\n\n\u201cIf it be so that you become a son-in-law, then you must say to your\nmother-in-law, \u2018I shall now smoke my pipe.\u2019 And when you have lighted\nyour pipe you shall inhale the smoke twice, and your mother-in-law must\nspread a buckskin on the ground. Then you shall inhale the smoke only\ntwice and shall expectorate wampum beads thereon. Together in one place\nyou and I shall eat again and also sleep again.\u201d\n\nSo they spent the night in the lodge together, and in the morning they\nate together. When they had finished their meal the young man said: \u201cI\nam all ready now. Oh, uncle! I start now. Put forth, therefore, your\norenda (magic power = hope, in modern usage) that in peace and health\nyou and I may see each other again.\u201d The old uncle answered, \u201cSo let it\nbe as you have said.\u201d The young man replied, \u201cIndeed, you did say that\nthere are 10 camping sites indicated by signs of fireplaces on the way,\nand that it is 10 days\u2019 journey.\u201d So saying, he started on his journey.\n\nAfter leaving the lodge the young man ran very swiftly. He had not gone\nvery far, as he judged, when he was surprised to see the ashes and the\ndead coals of a former fire\u2014the signs of a camping place. At this he\nexclaimed, \u201cAh! he did not say that some of the camping places were\nquite near.\u201d He stopped and thought seriously for some moments, finally\ndeciding to return to the lodge for further information from his old\nuncle. So he ran homeward, going to the place where lived his uncle,\nhis mother\u2019s brother. On arriving there the uncle said to him, \u201cWell,\nwhat has happened to you?\u201d The young man answered, \u201cI have come to ask\nyou again about my journey. You did not say that one of the camping\nplaces was near by.\u201d The old uncle exclaimed, \u201cWu\u02bb\u02b9! Did you go as far\nas that?\u201d \u201cI went as far as that,\u201d replied the young man. The uncle\nanswered, \u201cHo, you are indeed quite immune to the spells of sorcery.\nThese camping places are all like this one along the way.\u201d The young\nman replied, \u201cSo be it. I will stop there again. It does not matter,\ndoes it, that you and I see daylight together?\u201d The old man was much\ndiscouraged. Daylight came upon them, and they ate their morning meal\ntogether. When they had finished eating, the old man, addressing his\nnephew, said, \u201cYou shall hereafter be called O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc. It\nshall be your custom when anyone asks you your name to say, O\u00f1gwe\u02bb\nHa\u00f1ges\u02b9\u02bbh\u00e4\u02bc.\u201d The young man answered, \u201cSo be it. I now start,\u201d and he\nleft the lodge of his uncle.\n\nThe youth came to the place marked for the first camping place, but he\npassed it and kept on, and thus he did with all the others, until he\narrived at the tenth camping place, although the sun was low in the\nwest when he had reached the first one. At the tenth camping place he\nsaw that the forest edges were wreathed in long films of dew clouds,\nand he stopped there for the night. Quickly arising in the morning, he\nwas startled to hear the voices of a number of men, who were laughing\nas they went eastward, and who passed by on the path.\n\nThe young man got ready and went on. When he reached the pathway he saw\nthat all the tracks indicated that these persons were going eastward.\nHe continued his journey along the path in the same direction. Suddenly\nhe saw ahead of him a man, who was very old in appearance and very,\nvery small in size. Just before overtaking him the young man decided\nthat this must be S\u02bbhodie\u02b9o\u207fsko\u207f\u02bc, who was in tatters. When the young\nman came up with him, the small man exclaimed; \u201cOh, my nephew! you have\novertaken me, so now you and I will go on together. For all are going\nin pairs. All those who are going to the place where the Hawks (?),\nperched on the woman\u2019s tree, forthtell for her. I shall follow you, as\nyou can go so much faster than I.\u201d Then O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc answered:\n\u201cIt is impossible for me to agree to that proposition. You yourself\ntake the lead, because I am fleeter than are you.\u201d The only reply the\nold man made was, Wu\u02bb\u02b9, and then they two went on with the old man in\nthe lead. All at once he began to run. Hoho\u02bb\u02b9, he ran on ahead. He kept\non for a long distance, and then suddenly he turned aside into the\nforest. In a short time he began calling, \u201cH\u014d! come hither, my nephew.\nI have treed a fisher here, and you must get its skin for me. Come,\ncome!\u201d he kept on saying; \u201cyou must shoot it, too, and this is a good\nplace to stand when you are about to shoot at it. Come on, come on!\u201d he\nkept on saying. Finally, the young man said, \u201cI will shoot it.\u201d Then he\nwent thither and shot at it, striking it fairly through the heart, and\nwith the arrow still sticking into it the fisher fell dead to the\nground. The old man exclaimed, \u201cCome on! Come this way. I forbear\ntouching your arrow.\u201d Then O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc said, \u201cMy arrow has lost\nits orenda (magic power).\u201d Overhearing this remark, the old man said,\n\u201cWu\u02bb\u02b9. One would think perhaps that he is a sorcerer,\u201d and he then drew\nout the arrow from the dead fisher, and carried it to his companion,\nsaying, \u201cI am free from (magical) taint, you know, and so I can not\nde-magic-ize [411] your arrow. Here, take it!\u201d\n\nThe young man took the arrow again and they went on to the spot where\nthey would encamp for the night. When they arrived at the place the sun\nwas low in the west. The old man said to his nephew, in order to remove\nany apprehensions from his mind as to his own good intentions, \u201cI will\nnow skin the fisher and prepare its skin.\u201d At this time they heard in\nthe distance the sounds of persons laughing. And, they say, these\npersons made their several camps there. Then S\u02bbhodie\u02b9o\u207fsko\u207f\u02bc said,\n\u201cHere let us, for our part, pitch our camp, because when among people I\nam much abused because I am quite old.\u201d So S\u02bbhodie\u02b9o\u207fsko\u207f\u02bc and his\ncompanion kindled a fire with fagots and soon had it burning briskly.\nEach took opposite sides of the fire and lay down to sleep for the\nnight.\n\nSome time during the night the crafty S\u02bbhodie\u02b9o\u207fsko\u207f\u02bc sat up and blew\nthe fire up in such manner that sparks and coals fell all over O\u00f1gwe\u02bb\nHa\u00f1ges\u02b9\u02bbh\u00e4\u02bc as he lay asleep. But the latter arose suddenly and asked,\n\u201cWhy have you done this unreasonable thing?\u201d The old man\ndissimulatingly replied, \u201cOh! that was probably caused by a gust of\nwind driving the sparks over your body.\u201d Then they lay down again.\nAgain, just before the break of day, the old man once more blew the\nfire on his seemingly sleeping companion. Thereupon the latter arose,\nand taking his bow and flint-pointed arrow, crossed over the fireplace\nto the place where his companion was lying. He was surprised to see him\nawake, looking at him. The old man deprecatingly said, \u201cOh, my nephew!\nyou do not seem to know that you were nearly burned up, as the fire was\nfalling on you; and you must not think that it was I who did this to\nyou.\u201d O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc was greatly astonished at what had happened\nand said to his companion, \u201cIf you do not refrain from what you are\ndoing it is possible for me to destroy you.\u201d\n\nWhen it was nearly daylight sounds were heard in the camp ahead and the\noccupants started on their journey; then the two in turn started on\ntheir way. They had not gone very far when they heard sounds in the\ndistance which told them that they had arrived at the place in which\nwere congregated all the people who were shooting at the mark.\n\nS\u02bbhodie\u02b9o\u207fsko\u207f\u02bc and O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc kept right on their way until\nthey reached the spot. The nephew did not fear anything. Once on the\nground they were quickly made aware that a tree stood there and that on\nits top sat a hawk (?) or hawks (?). There was a large number of people\nwho were engaged in shooting at the prize, seemingly fastened to the\ntop of the trees, which stood in the dooryard of the old woman who\ndwelt in this place; but all failed to hit the mark. A short distance\nfrom the place where the people were engaged in shooting at the mark\nthere stood a lodge, in which the old woman, the mother of the family,\nwalked to and fro, murmuring, \u201cHe who will hit that thing which is\nperched on the top of my tree shall marry my youngest daughter.\u201d She\nkept on saying this as she went from place to place. Without cessation,\nday after day for many days the marksmen kept on shooting at the hawk\n(?) perched on the top of the old woman\u2019s tree. Sometimes an arrow\nwould fly very close to the bird, which would merely flap its wings; at\nthis the assembly would give a loud shout of encouragement. At once the\nold woman would come forth on the run and would ask anxiously, \u201cWho is\nit that hit the mark? Who is it that is my son-in-law?\u201d But the people\nwould reply, \u201cIt is not true that one has hit it. No one has done so.\u201d\nThen she would return to her lodge somewhat disappointed.\n\nNow the people began to say among themselves, \u201cO\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc has\narrived, and he is immune (from the influence of hostile orenda).\u201d Then\nhe said to the assembly, \u201cNow it is my turn to shoot. It is not certain\nwhat will take place when I shoot. You will see what happens.\u201d He\nstrung his bow, and all the people became quiet and attentive as they\nwatched him. Assuming a suitable position and taking aim, the young man\ndrew his arrow to the very point and then let it fly. Without a hitch,\nthe arrow struck fairly in the center of the bird\u2019s body, causing the\nbird to fall over on the opposite of the tree, whence, with wings\nfeebly flapping, it fell to the ground. At this the assembly broke out\nin a loud shout of applause\u2014so loud that one would think the sound\nstruck the heavens. The old woman came up on the run, anxiously asking,\n\u201cWho is he that has become my son-in-law?\u201d All the people rushed\nforward to the place where lay the bird with the arrow still sticking\nin its body.\n\nIt so happened that one of the marksmen would run up and attempt to\nwithdraw the arrow, but would fail,[412] and then another, and then\nanother; but they all failed. Again Godw\u0115\u00f1ni\u0103\u02b9\u02bbd\u0103n\u012d\u02bb, coming up, said,\n\u201cWho has become my son-in-law?\u201d As the marksmen failed to withdraw the\narrow, she continued, \u201cHe who shall be able to withdraw the arrow shall\nbe my son-in-law.\u201d Just then O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc came up, saying, \u201cAll\nstand back. This is my arrow.\u201d The people drew back, and he walked up\nto the bird and, as he walked along, he drew out the arrow. Then the\nold woman said, \u201cO\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc has become my son-in-law,\u201d and,\ntaking him by the arm, she led him back to her lodge. Then the people\ndispersed in all directions. Then the old woman and her companion\nreached her lodge, in one side of which was a sort of apartment\noccupied by her daughter, who was born with a caul, and hence was\nregarded as of noble birth. The epithet applied to such maidens and\nyoung men is \u201cdown fended.\u201d The old woman, leading the young man into\nthis apartment, said to her daughter, \u201cThis man has become my\nson-in-law. He is called O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc, and he is immune from\nenchantment.\u201d\n\nThe young man then took up his abode in his wife\u2019s family. H\u014d! He\nremained there for a long time. Then he said, \u201cI shall go on a hunt,\u201d\nand O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc said to his three brothers-in-law, \u201cCome with me\nto hunt.\u201d Having accepted his invitation, they started on their hunting\ntrip, but they had not gone very far when they were surprised by a\nsmall herd of deer, which fled from them. Then the young bridegroom\nsaid to his brothers-in-law, \u201cRemain here, and I alone will pursue them\nfrom place to place.\u201d In a short time he shot at one and hit it, and it\nfell. Then, following the remaining deer, he killed them one by one.\nThereupon he stopped, and hailing his brothers-in-law, said to them,\n\u201cCome hither, my brothers-in-law, and let us dress these deer.\u201d So they\nwent to him and took part in the skinning of the deer. When they had\nfinished dressing the carcasses they began at once to pack the pelts\nand the venison into suitable bundles in such manner as was customary\nin the early time. When they were all ready they bore these bundles on\ntheir backs by means of the forehead strap\u2014the usual and the most\nconvenient method of carrying heavy burdens; and they started for their\nhome with O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc in the lead.\n\nHaving arrived at their lodge, they laid their packs of venison and\npelts at the feet of their mother, who wept for the great joy she had\nin receiving so much venison, saying: \u201cI am very thankful to my\nson-in-law for this bounty, and on my part I will fulfill my duty in\nproviding the feast of the \u2018eat-all-up,\u2019 [413] which shall take place\ntomorrow.\u201d So the next morning they put the kettles over the fire in\nthe early dawn, and the daughters set to work industriously to prepare\nfood for the approaching feast. Suddenly the old woman,\nGodw\u0115\u00f1ni\u0103\u02b9\u02bbd\u0103n\u012d\u02bb, went out of the lodge and ran through the village,\nsaying to the people: \u201cThe feast of eat-all-up is to be held at my\nlodge. Let all go directly to the place whence I have come, and start\nat once.\u201d This she said as she went through the village, and then she\nreturned to her own home. Then her daughters and sons removed the\nkettles from the fire; and they placed the corn-meal mush and the\nvenison, cooked in pieces, in bark trays and bowls which they had ready\nto receive the prepared food.\n\nNow people began to arrive, and they sat down and became very quiet. At\nthis time the old woman, the mother of the daughters of the lodge,\nGodw\u0115\u00f1ni\u0103\u02b9\u02bbd\u0103n\u012d\u02bb said, addressing the assembly: \u201cNow, you who have come\nhere this day know that the usual custom for a feast of this kind shall\nbe followed. You who have come in by invitation shall first eat your\nshares of the food; and it was for this reason that I desired a feast\nof eat-all-up as my thanks offering; and when you have finished eating,\nthen my children and I will eat. For such is the custom when one\nmarries. Now, then, you must eat. You must eat up all that is\napportioned to you, for this is the reason that this feast is called\nthe feast of eat-all-up.\u201d\n\nThereupon the neighbors began to eat. They ate during the entire day;\nthey ate the venison; they enjoyed also the corn-meal mush; and they\nkept saying as they ate, \u201cI am thankful for this food,\u201d each as he felt\nsatisfied. Thus in time they fulfilled the rites of the feast of\neat-up-all, which is usually given when one is married; they ate up all\nthat had been prepared for them\u2014a good omen for the newly married\ncouple. Then each went his way home. But there was one matter which was\npostponed until the next day.\n\nThe day after the feast of eat-all-up there took place what O\u00f1gwe\u02bb\nHa\u00f1ges\u02b9\u02bbh\u00e4\u02bc had said would come to pass. He had said, \u201cI crave a smoke,\nand so very early tomorrow morning you, my mother-in-law, must again go\naround and invite your neighbors, telling them as you go from place to\nplace that your son-in-law is about to take a smoke, and that he will\nthen disgorge wampum beads.\u201d Godw\u0115\u00f1ni\u0103\u02b9\u02bbd\u0103n\u012d\u02bb, the mother-in-law,\nreplied with joy, \u201cSo let it come to pass,\u201d and she went forth again to\nissue invitations to her neighbors, represented by small sticks,\nsaying: \u201cI extend to you hereby an invitation to come to my lodge. My\nson-in-law, O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc, is going to smoke, and he will then\ndisgorge wampum beads.\u201d So saying, she visited all her neighbors, and\nthen she returned to her own home.\n\nHaving reached home, she said to her son-in-law, \u201cIn a short time the\npeople will have assembled here.\u201d Shortly after, the people began to\ncome. They seated themselves in the lodge and became very quiet. Then\nthe old woman, Godw\u0115\u00f1ni\u0103\u02b9\u02bbd\u0103n\u012d\u02bb, placing a bench or block of wood in\nthe center of the room, called to her son-in-law, \u201cOh, my son-in-law,\nO\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc, come hither.\u201d At this he came forth from the place\nwherein the \u201cnoble\u201d or \u201cdown-fended\u201d maiden lived. Seating himself on\nthe block provided by his mother-in-law, he threw over his knee the\nentire skin of a woman,[414] which still had the head affixed to it;\nthe eyes winked and moved from side to side. O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc took\nfrom his pouch his pipe and filled it with tobacco. The tobacco which\nhe used was a mixture of native tobacco, hemlock gum, spicebush bark,\nand red willow bark.414a When he placed it in his pipe this mixture\nemitted a very pleasant odor.\n\nThen O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc said to his mother-in-law, \u201cYou must spread out\nhere a tanned buckskin.\u201d So she hastened to obey his instructions and\nspread a buckskin on the ground in front of him and between his feet as\nhe sat on the block of wood. In explanation of what he was about to do,\nhe said: \u201cOh, my mother-in-law, all the wampum that shall fall on this\nbuckskin shall belong to you; but the wampum that shall fall away from\nthis skin shall be for prizes to those of the assembly who may be able\nto seize it, for all will struggle to obtain some. This will take place\ntwice, for I will draw into me the smoke several times. The first time\nthat I draw in the smoke I will disgorge black wampum beads; but the\nsecond time I will disgorge white wampum beads. So the people may\nstrive to obtain some of the beads which fall away from the buckskin.\nThis is what will take place.\u201d After a moment\u2019s deliberation he said to\nthe woman\u2019s skin, \u201cDo thou, my human skin, light my pipe; the fire is\nyonder.\u201d Thereupon the woman\u2019s skin brought a coal from the fire and\nplaced it in his pipe while he held it in his mouth. Then he drew in\nthe smoke with the sound hu\u02bbkt, and then he disgorged, saying Hwu\u02b9\u02bcw;\nand the beads in falling made the sound d\u0101\u02b9. His mother-in-law took up\na large quantity of the beads from the buckskin. But for those beads\nwhich fell away from the buckskin the people struggled among\nthemselves. In the strife the people created a great noise and uproar,\nfor everyone attempted to get all that he possibly could. He who was\nquick was able, of course, to lay hold of the greatest quantity, and\nthe slowest could obtain but a few of these wampum beads. O\u00f1gwe\u02bb\nHa\u00f1ges\u02b9\u02bbh\u00e4\u02bc said, \u201cNow this time the wampum beads will be of a black\ncolor.\u201d His mother-in-law, as was the custom on such occasions, spread\nanother buckskin on the ground. Then he drew in the smoke a second time\nand at once disgorged wampum beads which were entirely black in color;\nsome of these fell on the buckskin and some away from it. As before,\nthe people engaged in a lively contest for the beads which fell away\nfrom the buckskin, thus creating a great uproar. He who was active\nsecured the most of the beads in these contests. Now O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc\nsaid, \u201cThis affair is over entirely, and all people must return to\ntheir homes.\u201d At this all the people departed from the lodge of\nGodw\u0115\u00f1ni\u0103\u02b9\u02bbd\u0103n\u012d\u02bc and went to their several homes.\n\nThings remained thus for a long time and the couple lived quietly\ntogether as husband and wife. One day O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc said to his\nmother-in-law: \u201cI am now thinking that she who lives with me and I will\nreturn to the place where my uncle, my mother\u2019s brother, dwells. I do\nnot know whether or not he is still alive, and for this reason we two\nwill go back there. Now, my mother-in-law, I am going to tell you what\nI am thinking. I am not certain in my mind that you would be willing\nfor me to suggest that you and my old uncle should mutually care for\neach other. You two are fine-looking and are about the same in age and\nbodily condition. How is it? Will you be willing to undertake this\ncondition?\u201d To this the mother-in-law answered, \u201cOh, my son! indeed\nyour mind and thought suit me well. What you have suggested shall come\nto pass as you have said, provided your uncle is still in good health\nand alive when we shall arrive at the place where he lives. I will\naccompany you two home, my daughters will remain here with my sons and\nthey will not want for anything.\u201d So the next morning she was fully\nprepared with food for the journey to the former home of her\nson-in-law, and O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc said to his former companions on his\njourney homeward, \u201cLet us now return to my home; and we bid you\ngood-by.\u201d So saying, he bade farewell to his brothers-in-law and\nsisters-in-law.\n\nThen they departed on their long journey, and the bridegroom took his\nwife and his mother-in-law with him. They encamped on their way\nhomeward many times. As soon as they arrived near the lodge of the\nyoung man\u2019s uncle, O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc said to his two companions: \u201cStop\nhere until I visit the lodge of my home to make a reconnoissance, for I\ndo not know whether my uncle is yet alive or not. I will return soon.\u201d\n\nThereupon he started on the run to his home. Arriving there, he found\nhis uncle eating his midday meal. The old man quickly arose and seized\nthe young man, saying, \u201cNow hast thou returned? Is it thou, my nephew?\nArt thou O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc?\u201d The nephew replied, \u201cI it is, Uncle.\u201d\n\u201cWhere is my daughter-in-law?\u201d asked the old man. The nephew answered,\n\u201cOh, my uncle! she and another halted at a place not far from here,\nwhile I came here to make a reconnoissance to learn whether you were\nstill alive or not. I am married in fact, and what is more than this, I\nhave brought with me my mother-in-law. They two are very fine-looking\nwomen. I have thought very seriously of your age and also of the age of\nmy mother-in-law, and you two seem suitable in this respect one for the\nother. I have already told her that I have thought well of having you\ntwo abide together as husband and wife. Oh, my uncle! I have now said\nto you what I intended to say. My mother-in-law is very thankful to me\nfor my kindness in this matter and for my desire to make you and her\nhappy and contented. Thus have I thought about this matter. Now will\nyou agree to what I have proposed for your welfare?\u201d Greatly pleased,\nthe uncle exclaimed, \u201cOh, my nephew! how thankful I am for your kind\neffort in my behalf. Let me dress myself, and you may now bring the\nwoman.\u201d Delighted with the reception his uncle gave the marital\nproposal, O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc ran back to the place where the two women\nwere anxiously awaiting his return. On arriving there, he exclaimed:\n\u201cHe lives! He lives and is in the best of health. He is eating. Let us\ngo to him.\u201d Thereupon they started for the lodge.\n\nWhen they reached there they found the old man dressed and ready to\nreceive them. As they entered the lodge the old man, tapping his couch\nseveral times, said gently to the mother-in-law, \u201cHere you may abide.\u201d\nShe came forward and took her seat beside him, and O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc\nand his wife seated themselves opposite, putting the fireplace between\nthem as was the custom for families to do in the ancient time. Then the\nold man said to his nephew: \u201cI am indeed thankful that you have been\nable to overcome difficulties of all kinds along your path to and fro.\nYou have heroically braved all. Now, you must hunt, and mother and\ndaughter shall live in contentment and peace.\u201d\n\nSo O\u00f1gwe\u02bb Ha\u00f1ges\u02b9\u02bbh\u00e4\u02bc spent his time in hunting. Day after day he\nhunted. He knew well what animals to kill. Thus it came to pass in the\nancient time that they dwelt together in peace and harmony and great\ncontentment.\n\nThis is the end of the tale.\n\n\n\n\n\n110. GAJIHSONDIS, THE AMULET-HITTER [415]\n\n(A LEGEND OF THE CONTROL OF THE GAME ANIMALS)\n\nAn old man and his grandson, who was very small, lived together in a\nlodge for a long time, during which they occupied opposite sides of the\nfire, as was customary among their people. The little grandson played\nby himself on his side of the fire, rolling about in the dust and\nashes. The old man was quite anxious at times about the future of the\nboy.\n\nThere came a time when the old man saw the child sitting about in\ndifferent places on his side of the fire. Finally the child was\nsurprised to hear the old man say in no kindly voice: \u201cYou will become\na pitiable object if you continue in this way, for you are very small.\nIt is necessary that you should do something to help yourself and\nprovide yourself what you may need. A bow and arrows are perhaps the\nfirst of your needs.\u201d So saying, the old man started making these for\nthe boy, and when he had completed this task he went over to the place\nwhere the child was rolling about in the dust. Taking him in his arms,\nhe said, \u201cYou must use these in this way,\u201d and then standing the child\non the ground, he said, \u201cYou must learn to shoot with these.\u201d Then,\ngrasping one of the hands of the child, the grandfather placed it on\nthe bow in the usual position for shooting; then in the other hand he\nplaced an arrow, at the same time instructing the child how to fit the\ntwo together in proper positions for shooting. Then the old man himself\ndrew the bowstring, telling the little grandson, \u201cThis is the way you\nmust ordinarily do.\u201d In this manner he instructed his grandson in the\nart of shooting with a bow and arrow, and the child was not long in\nlearning how to do it. Again he told him: \u201cThat is the way you must\ncontinue to do it.\u201d\n\nAfterward the old man drew forth his bundle of trinkets and treasures,\nand taking therefrom the foot of a raccoon he fastened it to a staff,\nwhich he set upright a long distance away, saying to his grandson: \u201cYou\nmust shoot at this continually, and whenever you hit it you must say\n\u2018Gajihsondis.\u2019 This you must say, and I shall then learn what a good\nshot you are.\u201d Now the child did indeed follow his grandfather\u2019s\ninstructions.\n\nFinally the time came when the old man said to his grandson: \u201cI will\nnow free you from my tutelage and now you must depend on yourself. No\nmatter where you may be you must keep saying \u2018Gajihsondis\u2019 whenever you\nmay hit any object\u2014even this foot of the raccoon.\u201d Therefore the old\nman paid no more attention to the welfare of his grandson. The latter\nran around at pleasure for a long time. At last he asked his\ngrandfather this question: \u201cMy grandfather, where are our kinsmen?\u201d In\nanswering him the old man told his grandson a number of things.\nPointing off a long distance he replied: \u201cThey have gone far away to a\nplace where lives a great beast. It is impossible for anyone to reach\nthis place in seven years.\u201d Without replying the youth kept on playing,\nas was his custom. Some time after while at play he arose and, going to\nhis old grandfather, asked \u201cWhat is the exact direction of that place\nwhither our kinsmen have gone?\u201d Going out of the lodge and standing\nbeside the doorway the old man pointed far away straight toward the\nplace where their relations had gone. He said: \u201cThere in that distant\nplace is a spring of water in which lives the great beast, and in that\nplace all our former kinsfolk perished.\u201d\n\nThe youth answered, \u201cNow, my grandfather, I will go to that place.\u201d\nVery early the next morning, it is said, the youth, taking his bow and\narrows, started on his long journey, saying, \u201cOh, my grandfather! I\nstart now.\u201d After a while the old man went out of the lodge, and,\nstanding beside the doorway, said, \u201cKu\u02b9; he is indeed going a very long\nway off. It may be that he will be able to go there.\u201d With these words\nthe old man reentered the lodge.\n\nHow now with regard to the youth? Starting at a slow running gait,\nfinally he reached a place which his grandfather had indicated to him,\nand after going over a mountain which was on his way he came to a lake,\nin the middle of which he was surprised to see floating about a white\nwaterfowl. Taking aim, the youth at once shot at this strange fowl; the\nshot went so true that the fowl merely fell on its side dead. Pulling\nhairs from his head, the youth spliced them together until he had\nproduced a cord sufficiently long for his purpose. This he cast out on\nthe lake, and by this means was enabled to draw the body of the\nwaterfowl to shore. At once he rushed up to the body and fell upon it.\nSoon he had prepared it so it could be borne on his back by means of\nthe forehead strap. Then the youth started for home, and when he\narrived at his grandfather\u2019s lodge he said, \u201cThere now. I bring a very\nlarge animal.\u201d\n\nAfter looking at the body, his grandfather said, in reply: \u201cOh! this is\nnot the right thing on which to be avenged.\u201d The youth answered, \u201cSo be\nit, then. I will take it back to its home, as it seems proper to do.\u201d\nHaving packed the body by means of the forehead strap, he started for\nthe place whence he had brought the great animal. On arriving at the\nshore of the lake he cast the animal down on the ground, saying, \u201cAs to\nyou, I shall leave you here, and, furthermore, you must come to life\nagain.\u201d Then, starting for home, the youth was not long in reaching the\nlodge of his grandfather, to whom he said: \u201cI have now released the\nanimal.\u201d He did not delay in resuming his sports around the lodge, and\ncontinued them for a time.\n\nOne day when weary with playing he went up to his old grandfather, with\nthe words, \u201cCome now, just tell me the exact direction to take to go to\nthe lair of the great animal of which you have told me such awful\nthings.\u201d The old man replied, \u201cSo be it.\u201d Going out of the lodge he\nstood there. As soon as he had taken a suitable position he said to the\nyouth: \u201cHere it is; it is just here. As soon as you start and have gone\nquite a distance, then verily you will see that this pathway has the\nhabit of shrinking back.[416] This will be taking place continually,\nand this is the reason that it will require seven years to reach the\nplace where is the spring which you are seeking. This path is one, too,\nof great danger and difficulty, for in that place dwell female beings\nwhich feed on human flesh, and it is they who devoured all the kinsfolk\nwe had.\u201d\n\nAfter hearing this and following with his eyes the direction shown by\nhis old grandfather, the youth started. After the lapse of some time\nthe old man again said, \u201cLet me see where he is.\u201d Going out of the\nlodge, he stood looking around for his grandson, whom he finally saw\ndisappearing in the distance. He mused with himself, saying: \u201cIt is\ncertain, I believe, that he will be able to accomplish the feat of\nreaching the place where are the pitfalls set by the eaters of human\nflesh.\u201d\n\nWhen the youth arrived at the spring, he was indeed very thirsty. At\nonce he decided to inspect the place in order to see how true was the\nsaying of his grandfather that there lived in the spring a number of\nfemale beings (women?) possessed of great orenda (magic power).\nThereupon the youth deliberately put his feet into the water. As soon\nas he did so the hideous being covered with scales quickly darted\nforward and snapped off his leg far above the knee. The youth merely\nlaughed, saying, H\u0103\u02bbh\u0103\u02bb, and wondered what would happen if he placed\nhis other leg in the water. On doing so, the being at once snapped off\nthis leg also; but the youth merely laughed and said nothing. Finally\nhe said, \u201cLet it be so. Now perhaps I will fish with a line.\u201d This he\nproceeded to do. For the purpose of carrying out his design he removed\nportions of flesh from his thighs, which he fastened on his hook. Just\nas soon as he cast the hook into the water the great being seized it,\nwhereupon the youth pulled his adversary out of the water and cast its\nbody aside. It is said that now the great being began to whimper, \u201cMy\ngrandson, put me back into the water again.\u201d But the youth, paying no\nattention to what it was asking him to do, again baited his hook and\ncast it into the waters. At once it was seized in the mouth of another\none of the great wizard beings, which appeared in assumed shapes, and\nimmediately the youth began to pull on his line, soon landing another\nof his adversaries. This, too, like the other, began to whimper,\nsaying, \u201cMy grandson, will you please put me back into the water?\u201d The\nyouth replied: \u201cI have no legs. You have broken off my legs.\u201d At this\nthe two beings came forward and began to work on his body. And the\nyouth said to them in turn: \u201cDo you two reset my legs. You see that I\ncan not do it myself.\u201d So the two beings, which were possessed of great\norenda, obeying his instructions, put back his legs. Next the youth\nkindled a great fire, and just as soon as this was burning fiercely,\nseizing the hair of the male being, he cast him into the flames, and he\ndid likewise with the body of the female being. When the bodies were\nconsumed the heads of these beings exploded and out of them flew\nowls.[417]\n\nContinuing a short distance, the youth found the lair of panthers which\nwere fierce in aspect, for they were fighting. Raising his bow and\narrow, he said to them, \u201cStop your anger, you two, for the place where\nyou are belongs to me.\u201d\n\nGoing on a short distance farther, he found a number of elk fighting in\ntheir turn. He said to them also, \u201cStop fighting, you two;\u201d and they\ndid stop fighting and separated. The youth told them, too, \u201cThis region\nbelongs to me.\u201d\n\nThen there arose a great tumult and noise among the animals of all\nkinds. The youth saw there what seemed to be a long lodge, on the top\nof which owls were seated; these, too, were making outcries, saying\n\u201cHi\u02bb, hi\u02bb, hi\u02bb, hi\u02bb, hi\u02bb. Awake! a male human being is coming.\u201d The\nyouth now watched them, and he was surprised to find there lying down\nthe body of some one who much resembled his grandfather, and he saw\nalso everything that was inside the lodge. Among the things he saw was\na kettle of corn mush, which was boiling over the fire. \u201cI have found\nsomething which is perhaps good to the taste.\u201d\n\nEntering the lodge, he went to the farther side of the fire, whereupon\nfrom the opposite side of the fire a white deer came forth and entered\nthe bosom of the old man. At this the youth started out of the lodge,\nand at once everything in the lodge began to leave. The breechclout of\nthe old man went out, and the boiling mush, too, started out. The youth\nhad gone a long distance before the old man awoke, exclaiming, \u201cPshaw!\nI think that he still has a grandson, that old man.\u201d Straightening\nhimself up, he said: \u201cSo let it be. I now believe that I also will\nstart.\u201d\n\nThen the old man took his club from its usual resting place, the one\nwith which he was accustomed to fight, and pursuing the youth, soon\novertook him, as was to be expected. Addressing the youth, he said,\n\u201cFor what reason did you rob me as you have done?\u201d So saying, he struck\nthe youth a heavy blow, causing the young man to fall over in an\nunconscious condition; and he lay where he fell.\n\nThereupon the old man turned back homeward, and all the things that had\nstarted out also returned homeward. As he walked along the old man\nrestored the body of the great beast and all other things which had\nbeen disturbed by the youth during his visit to him.\n\nMeanwhile the youth regained consciousness, and, realizing his\ncondition, exclaimed, \u201cW\u016d\u02bb\u02b9, my head does certainly pain me; I believe\nthat the old man has really killed me. So let it be. I think I will go\nback, perhaps, to the lodge of the old man.\u201d When he reached the lodge,\nho-w\u016d\u02bb, the owls were making a great outcry: \u201cAwake you! Now, indeed,\nthe male human being is again coming.\u201d At this the youth exclaimed, \u201cDo\nyou keep quiet! these things, here.\u201d Entering again the lodge by\nstealth, he saw there the war club resting in its place, the club with\nwhich the old man did his fighting; it was full of nicks from hard\nusage in combat. Thereupon the youth said, \u201cKeep thyself still; and\nindeed, you must give me assistance at this time. We will awaken the\nold man to his death.\u201d Again entering the lodge, the youth went to the\nback part of the lodge, where he took a seat. Again the very small\nwhite deer came forth and entered his bosom. Then he arose and stood\nthere, and all the things on the inside of the lodge started to follow\nhim out of it. Even the breechclout of the old man he took from him.\n\nThe youth had gone a long distance before the old man again awoke.\nRealizing what had taken place, the latter exclaimed, \u201cGw\u0103\u02bb\u02b9. He is\nalive again, I believe. Now, indeed, he shall suffer for this. I will\ndo him harm in many places.\u201d Then the old man started, after which he\nexclaimed, \u201cKw\u016d\u02bb\u02b9! I have forgotten that, I have not painted my face,\nas is the custom, for I believe that I shall have to fight with one who\nis, it seems, a brave man, this youth.\u201d Having poured dead coals into a\nbasket, he carried them to a mortar standing near by, in which he began\nto pound the charred coals. He made a great noise in doing this, the\nblows with the pestle sounding \u201cdum, dum, dum.\u201d This action of the old\nman caused the youth to grow weak and faint as he walked along.\n\nWhen the old man had finished pounding the coals he painted his face.\nThen he started in pursuit of the youth, saying, \u201cI am following you.\u201d\nThe old man finally overtook the youth, whereupon he said to him, \u201cLook\nhere, my grandson! I am going to kill you.\u201d The youth replied, \u201cSo let\nit be,\u201d at the same time striking the old man a blow with the war club.\nThen they fought, and being evenly matched, the struggle was fierce.\nThus the battle went on for some time until at last the youth succeeded\nin killing his grandfather. Then he started for home, followed by all\nthe things that were in the lodge of the old man.\n\nThe youth did not realize the time it took him to arrive at the lodge\nof his living grandfather, who exclaimed: \u201cYou certainly have brought\nback home our great beast. How did you accomplish it? Was the old man\nwilling for you to bring it home? Was he willing, too, for you to take\nall the things which you have brought back with you?\u201d The youth\nreplied, \u201cI killed the old wizard.\u201d At this his grandfather began to\nweep, saying, \u201cNow, indeed, you have killed him who, when living, was\nmy brother.\u201d Without making any reply, the youth prepared to lie down\nfor the night. The two occupied the same side of the fire.\n\nAs soon as the youth fell asleep, the old man, his grandfather, arose\nand, addressing the sleeping youth, said, \u201cI suppose that I must now\nkill you, wicked man, in your turn.\u201d Taking up his bow and three arrows\nand, going over to the opposite side of the fire, he shot three arrows\ninto the back of the youth, his grandson, who was asleep. Then the old\nman returned to his bed and laid himself down again. Some time after\nthis the youth awoke and said, \u201cKw\u016d\u02bb\u02b9! indeed my back does give me much\npain.\u201d On examining it with his hands, he was surprised to find three\narrows sticking in it. At this discovery he exclaimed, \u201cG\u016b\u02bb! now, I\nsuppose, I must depart from this place, for it seems that my\ngrandfather has killed me. So be it then. I will now go far away.\u201d He\nstarted at once on his journey, and all the things which he had taken\nfrom his dead grandfather went with him\u2014his grandfather\u2019s breechclout\nand also the mush\u2014these all went along. As soon as the old man saw that\nthese things started to leave, he began to weep. So the youth left his\ngrandfather.\n\nWhen the youth had gone a long distance from his home, he was surprised\nto find a village of people. Leaving his slaves and domestics near the\nvillage, he went to the first lodge, where he visited. He found in this\nlodge a young man who resembled himself very closely in age, size, and\nmanners. It was soon customary for them to go around together. It is\nsaid that they two kept company with each other wherever they went.\nFinally the youth from the village said, \u201cK\u016b\u02bb, game is indeed very\nscarce. Where may be the game animals? Perhaps they have gone far away\nto seek subsistence. Possibly they have gone to the place where dwells\nthe great beast.\u201d In reply, the visiting youth said to his friend, \u201cI\nam, it is known, called the great beast.\u201d The other youth answered,\n\u201cA\u0101, it is true. So be it. I will now show you where abide my domestic\n(game) animals.\u201d\n\nThen the two youths departed from the place and at last came to the\nspot where dwelt the great beast, the prototype of all others.\n\nThe youth from the village now said to his friend: \u201cI will now give up\nall the animals over which I have control, that they may go over the\nwhole earth and dwell in freedom; that they may increase and multiply\nat their will and go and come as seems good to them. Then the noises\nmade by all the animals became great in the world.\n\nThis is the story.\n\n\n\n\n\n111. THE LEGEND OF HONENHINEH AND HIS YOUNGER BROTHERS\n\nIn times long past Honenhineh and his younger brothers dwelt in a lodge\ntogether; the lodge was constructed of bark and was very long,\naccording to the custom of the country. There were three fires\noccupying the place provided for fire along the midway of the lodge.\n\nThese brothers dwelt thus together for a long time in this long lodge.\nIt was their custom to go out into the forests daily to hunt game\nanimals, and every evening those who had gone out that day to hunt\nreturned, bearing each his burden of venison or other flesh, which\nwould be cast down in the middle of the floor space of the lodge. It\nwas usually dressed when packed for carrying; this was done for\nconvenience. Then one of the brothers who had not been out hunting\nwould unpack the bundle and proceed at once to cut up the meats and to\nhang them up for drying all along the sides of the lodge. This was the\ndaily routine of these hunters of the lodge of Honenhineh. Thus they\ntraveled much in many places in the forests.\n\nAt times, when all but the youngest brother, who was still very small,\nstarted out to hunt, one of the elder brothers would produce the foot\nof a raccoon, and throwing it to the end of the lodge, he would say to\nthe youngest brother, \u201cHere! This is something with which you can amuse\nyourself.\u201d Then, when he would be ready to start he would scatter ashes\naround the doorway in such manner that no person or thing could enter\nthe lodge without leaving tell-tale tracks to betray the intruder.\nAfterward he would say to the small boy, \u201cOh, youngest brother! You\nmust not leave the lodge; you must not go outside of it.\u201d So it was\nthat this youngest brother never went outside of the lodge and did not\nknow what the light of outdoors was like. The name of this boy was\nLittle Burnt Belly.[418] The youngster amused himself daily by tossing\nup the raccoon\u2019s foot and shooting at it while it was in the air. It is\nsaid that he never missed the foot, for he had become an expert bowman\nfrom his daily practice. So the days went by for some time.\n\nThen there came a day when the Honenhineh returned from hunting without\nbringing back anything in the way of game, but the other brothers\nreturned, bringing large packs of venison and other meats and furs and\nskins. As each brother returned he saw the eldest brother Honenhineh\nlying on his couch in silence, but not one of them paid any further\nattention to him, for they had returned with heavy packs while he had\nbrought back nothing. Remaining thus for some time, Honenhineh finally\narose and unpacked the packs of his brothers and hung up the quarters\nof venison and bear\u2019s meat and the flesh of other animals to dry, and\nhe hung up also the skins and furs properly prepared to dry\u2014some to be\nmade into buckskin and others into furs for robes and other useful\narticles.\n\nThis state of affairs in the lodge continued for many days and nights,\nand Honenhineh continued to fast rigorously. At last one evening one of\nhis younger brothers said to him, \u201cOh, elder brother! you should take\nsome food.\u201d But Honenhineh replied: \u201cNo, I will not do so now. Do you\nhelp yourselves and take what food you may need. In a short time I\nmyself shall take some food. There has come a change in the manner of\nmy life. The land over which I hunted has become deserted of all life.\nTomorrow I shall start from here, going in a northerly direction this\ntime.\u201d\n\nSo, without breaking his fast, Honenhineh lay down on his couch and his\nbrothers retired for the night. But late at night Honenhineh arose and,\ngoing to the fire, he gathered together the embers and firebrands to\nstir up the flames, close beside which, it is said, lay Little Burnt\nBelly. Honenhineh having stirred up the fire, the rising flames caused\nmany sparks to fall on the uncovered legs of Little Burnt Belly, who\npassively bore the pain. The elder brother, after watching the effect\nof the sparks, finally said, \u201cOh! my younger brother is very sleepy.\u201d\nBut in this he was deceived, for his younger brother, having made a\nsmall aperture in the skin with which he was covered, was watching all\nthat he was doing. It is said that the skin was that of an old\nshe-bear. Thus deceived, the elder brother prepared some food for\nhimself and ate what he wanted of it. While watching him the youngest\nbrother fell asleep. In the morning the youngest brother arose after\nhis brothers had gone out on their hunting trips, and was very\nanxiously watching for the proposed departure of his brother Honenhineh\nafter his long fast. When he had made all his preparations he said to\nhis youngest brother, \u201cNow I have started,\u201d adding, \u201cDo not, my\nbrother, go outside of this lodge.\u201d Then, taking out of his pouch\nsuddenly a bear\u2019s foot and casting it into the middle of the lodge, he\nsaid, \u201cHere! Thou shalt amuse thyself with this object by using it as a\ntarget continuously.\u201d On going out of the lodge, he scattered ashes all\nabout the entrance so that nothing could enter without disturbing the\nashes and so showing what it was that entered the lodge. On starting\naway, he said to his youngest brother, \u201cFor this journey I am going\ntoward the north to hunt.\u201d So saying, he departed from the lodge.\n\nHonenhineh kept on his northward course for a long time. When the day\nwas past the meridian, on looking ahead he saw what appeared to him a\nnumber of clearings. When he emerged from the forest into these\nclearings he stopped and looked around; then he walked along slowly for\nsome time.\n\nAhead of him a great deep gorge or valley yawned.\n\nScarcely had he taken a good look at this gorge when he heard in the\ndistance an ominous tapping on a tree and the voice of a man singing:\n\u201cIt is a fortunate thing for me. A human being is walking along on the\nfarther side of the valley.\u201d Somewhat surprised, Honenhineh exclaimed:\n\u201cW\u016b\u02bc\u02b9! A man has discovered me. I suppose that he has treed a bear.\nWell, so be it; I will go thither.\u201d So saying, he started down into the\nvalley on a brisk run. As he ran along he came to a ridge, or shelf,\nleading into the valley, and he was startled by seeing pieces of bark\nfall all about him several times. Stopping and raising his head to look\nup into a tree standing in front of him, he saw a flicker, or\nyellowhammer, clinging to the tree trunk far above the ground, looking\nat him. As he looked at the flicker it began to smile at him and\naudibly said, \u201cHe who has the bow is well known to be a fairly bad\nshot,\u201d and continued to smile at him. Honenhineh at once strung his bow\nand shot an arrow at this smiling yellowhammer, but the arrow flew wide\nof the mark, sticking harmlessly into the tree trunk. He shot all his\narrows away in this manner without disconcerting the yellowhammer in\nany way.\n\nWithdrawing a short distance, Honenhineh broke his bow and threw away\nthe pieces. Then he said: \u201cSo be it. Let me pass on in my way yonder.\u201d\nHe continued onward until he reached the bottom of the valley, when he\nstopped to look around; ahead of him he saw a lodge out of which arose\nsmoke. He resolved at once to go up to the lodge and started toward it.\nGoing along slowly, he finally reached the side of the lodge, where he\nstood still. But he had not come to a halt before he heard from within\nthe lodge the voice of a man saying to him: \u201cMy grandson, thou hast\nvisited my lodge; so come in.\u201d Honenhineh, at once obeying the summons,\nentered the lodge.\n\nOn looking around, he saw before him a young maiden seated, who was\nengaged in weaving a pack strap from the strands of slippery-elm bark\nprepared for this purpose. The man of the lodge said to the maiden, \u201cDo\nthou make room on thy mat for the man who has entered our lodge, for\nyou and he do now become husband and wife.\u201d Complying with this\nrequest, the young maiden made room on her mat for Honenhineh to sit\nbeside her.\n\nThen the elderly man said to her, \u201cMy granddaughter, prepare some food\nand set it before him who has entered our lodge, for he is probably\nhungry. With dried green corn as it cooks in the pot you must mix dried\nvenison pounded fine, and into this mixture you must put a sufficient\nquantity of maple sugar and a quantity of bear\u2019s grease or fat, to make\nthe whole savory and appetizing.\u201d The old man\u2019s granddaughter at once\nobeyed, and after kindling the fire to make it burn briskly, she set a\npot of water over it containing a quantity of dried sweet green corn.\nBringing maple sugar from her store in a bark case, she put it into the\npot with the corn. Then, procuring the dried venison and the bear\u2019s\ngrease, having pounded them fine, she put these ingredients also in the\npot to cook with the other things. When she found that the corn soup\nwas cooked she removed the pot from the fire and set it aside to permit\nthe contents to cool. When it was sufficiently cooled the young maiden,\ntaking up a portion of the soup with a ladle, placed it in a bark bowl\nand, setting it before Honenhineh, said to him, \u201cTake this and eat it.\nI have prepared it for you.\u201d Honenhineh, being quite hungry, willingly\nate what was set before him.\n\nIt was not long after Honenhineh had finished eating that night came.\nBefore the evening was far advanced the old man said, \u201cLet us now\nretire for the night. Our guest has come here tired out in all\nprobability, for he has traveled a long distance.\u201d So they lay down for\nthe night. Then the old man said, \u201cMy granddaughter, let me tell my\nstory,\u201d and he began to sing, \u201cIt is said that there were eight\nbrothers who lived in a lodge.\u201d This was the topic of the story which\nhe chanted three times.\n\nAfter waiting a few moments he said in a stage whisper to the sleeping\nvisitor, \u201cMy grandson, are you listening to my story?\u201d The only reply\nhe received was the loud snoring of the guest. Presently the old man\nexclaimed, \u201cThe game animals are just toying with me. Why, one has even\ncome into my lodge (to show its contempt for me).\u201d So saying, the old\nman arose and took down his war club from its resting place, and\napproaching the sleeping visitor, he killed him with blows on the head.\nThen, replacing his club, he got out a huge clay pot, which he set over\nthe fire after placing some water in it. Next he quartered the body of\nhis victim and placed all the pieces in the pot to cook. While engaged\nin this gruesome work he kept saying, \u201cI still can deal with the game\nanimals which visit my lodge in my approved way, and so I am still able\nto eat the flesh of the most rare game animals.\u201d\n\nIn the meantime, when night came on the lodge of Honenhineh and his\nyounger brothers, the brothers returned one by one until all were there\nexcept the eldest, Honenhineh, who of course did not return. His\nabsence was duly noted. The brother next in age said, \u201cI met him just\nthis side of the Great Valley.\u201d The following morning the brother next\nin age to Honenhineh started out on his brother\u2019s trail to seek for\nhim. He had gone along for some time when he was surprised to find the\ntracks of his brother, which he at once followed. Before long he saw\nahead of him light through the trees from clearings in the forest, and\nhe found also indisputable evidence that his brother had stood there.\nSo he started forward slowly and finally came to the top of a hill\noverlooking the Great Valley, where he stood still for a moment. While\nstanding there he heard the sound of a blow struck by a war club on the\nopposite side of the valley, and he heard the voice of a man singing,\n\u201cI am indeed fortunate, for on the opposite side of the valley a human\nbeing walks along.\u201d After thinking a few moments, he exclaimed: \u201cPshaw!\nThis is all right. There is where my elder brother is moving about from\nplace to place. Perhaps he has treed some animal or has found an animal\nin its lair. It must be a bear, I think. So be it; I shall go thither.\u201d\n\nIn pursuance of his resolution, he resumed his brother\u2019s trail and\ndescended into the valley until he came to a bench, or terrace, where\nhe stopped for a moment. Here he was surprised to see pieces of bark\nfall several times around him. Looking up into a tree near by, he saw\nclinging to the trunk far above the ground a small flicker, or\nyellowhammer. The bird smiled at him, exclaiming, \u201cHe has a bow in his\nhand just as if he could use it, for it is well known that he is quite\na poor marksman.\u201d At this the young man at once strung his bow and shot\nan arrow at the bird, whereupon he was surprised to see the arrows of\nhis brother stuck in the tree. His first shot missed the bird, as did\nall the others. When all his arrows had been shot away, stuck fast in\nthe tree top, he broke his bow and cast it away. Now, he was greatly\nsurprised to see the pieces of his bow fall beside those of his\nbrother\u2019s bow. While he was shooting at the bird, it merely smiled and\nsaid, \u201cIt is curious that one who is a poor marksman generally goes\nabout with a bow and arrows,\u201d and it was only when he had lost all his\narrows that he drew aside in disgust and destroyed his bow as a token\nthat he did not care about what had happened to him. After casting away\nhis bow the young man exclaimed: \u201cPshaw! I will go on farther, for I\nnow hear my brother singing in the distance,\u201d for he heard the voice of\na man singing on the opposite side of the Great Valley.\n\nStarting on a run down into the valley, he had not gone far before he\nsaw ahead of him a field. When he reached the border of this he stood\nthere a moment, but seeing in the distance a lodge and smoke issuing\nfrom it, he exclaimed: \u201cSo be it. Let me go to that lodge to see what I\nmay find. My elder brother has gone there.\u201d\n\nWhen he reached the lodge the young man came to a halt, but he had no\nsooner done so than he heard the voice of a man inside say to him: \u201cOh,\nmy grandson! come in; you have visited my lodge at this time.\u201d\nAccepting this challenge, the young man entered, whereupon the old man\nsaid to him: \u201cI am thankful that you have now paid our (two) lodge a\nvisit.\u201d In front of him the young man saw a young maiden seated on a\ncouch, weaving a forehead pack strap from slippery-elm-bark fiber. Then\nthe old man said to her: \u201cMake room on your mat for our visitor, for\nyou and he are to become husband and wife. I am so delighted by this\nvisit, for we two are to be pitied, living alone in this lodge, I and\nmy granddaughter.\u201d Obeying her grandfather, the young maiden made room\non her mat for the young man. Next the old man said to the young man:\n\u201cYou have come here looking for your elder brother, Honenhineh. He\npassed here. Yonder, not far away, stands another lodge. There is where\nyour brother has gone; he will return soon, I think.\u201d Turning to his\ngranddaughter, the old man said: \u201cOh, granddaughter! prepare food for\nour visitor; he is perhaps hungry, having come a long distance. You\nmust pound up dried green sweet corn and dried venison, and place these\nin a pot to cook, to make corn soup; and you must put into the pot also\nmaple sugar and bear\u2019s grease. When the soup is cooked, place a bowlful\nbefore our visitor and let him eat his fill.\u201d\n\nThe maiden set to work preparing the corn soup, as she had been\ninstructed to do. First she pounded up dried sweet green corn and then\ndried venison. Then, having placed a large clay pot over the fire with\nwater in it, she put in the dried corn and venison, which soon began to\ncook. Presently she added maple sugar to her soup. While these were\ncooking, the old man got for her some bear\u2019s grease, which he brought\nto her in a bowl, saying: \u201cOh, granddaughter, put this also in the pot\nof soup.\u201d When the soup was cooked, the maiden removed the pot from the\nfire and the contents were then placed in bark bowls to cool. When\nready, the young woman placed a large bowl of the soup before the young\nman, telling him to eat his fill. When he had eaten what was set before\nhim he thanked the old man, his \u201cgrandfather,\u201d who acknowledged the\ncompliment by saying, \u201cMy grandson, you were to be pitied, for you were\nvery hungry when you visited my lodge.\u201d\n\nIt was not long after this that night came. Before night had fully\nsettled down the old man said: \u201cLet us retire to sleep. Our visitor has\ncome to us very tired, I suppose. You should prepare a separate couch\nof bark. I am very anxious concerning the probable return of his elder\nbrother tonight. At all events, I suppose he will probably return by\ntomorrow.\u201d Having said this, the old man lay down, saying to the young\nman and the young woman: \u201cDo ye two retire to sleep. I my own little\nself am asleep\u201d (i.e., lying down to sleep).\n\nAfter they had all retired for the night the old man said aloud, \u201cLet\nme tell a tale,\u201d and thereupon he began to sing, \u201cThey (masc.) have a\nlodge as a home, it is said; they are eight in number; they are lost\n(devoted to destruction).\u201d He sang this song through three times. Now\nthe young man began to snore loudly, for he had fallen sound asleep. In\na short time the old man arose, and carefully readjusting his robe,\nsaid: \u201cI am greatly perturbed in my mind. A game animal has come into\nmy lodge on a visit.\u201d Then taking down his war club and approaching his\nsleeping guest, he killed him by blows on the head.\n\nGoing to a corner of the lodge, he obtained there a great clay pot and,\nafter putting water in it, he set it over the fire. Having quartered\nthe body of his victim, he put it into the pot to cook. While he was\nengaged in this gruesome work he kept saying, \u201cThere is still no lack\nof power to do things in my manner of living, for I have no trouble to\nlive. Game animals habitually come to my lodge.\u201d So spake the old man,\nwho was then cooking the entire body of a human being, and was happy.\n(It is said that he gave to his granddaughter the flesh of leeches to\neat and putrid things also. She was not aware of what she was eating,\nfor he had hypnotized her to think these things were proper and good.\nThis granddaughter was a prisoner whom he had taken in one of his\nraids. But he himself ate human flesh in his lodge, and in order to\nsatisfy his unnatural appetite he was engaged in killing people from\nall the neighboring settlements; this conduct agitated the entire\ncountry around.[419])\n\nIn the meanwhile the brothers of Honenhineh, it is said, were not very\nmuch surprised when night came and the next younger brother had not\nreturned, for they suspected some harm had befallen both their missing\nbrothers. Then the eldest of the remaining brothers said, \u201cWell, it is\nnow for me to go to find my brothers who have not returned from the\nnorth.\u201d So in the morning when they had eaten their morning meal he\nstarted out alone on the northward trail to seek for his missing\nbrothers. After having gone some distance from the lodge he found the\ntracks of the eldest of the two brothers and followed their lead.\n\nWhile running along he suddenly saw ahead of him the light in the\nforest from clearings near by. Keeping on his course, he finally came\nto a large clearing or field, where he stopped to look around, because\nthe tracks of his two brothers led him to this point. While examining\nthe country he saw in the distance the Great Valley, and as the trail\nled thither he followed it until he came to the brink of the valley,\nwhere he stopped again to view the country around. At this point he\nheard a sound coming from the farther side of the valley, made by the\nblows of a club on a dead tree, and also the voice of a man who sang:\n\u201cI am indeed lucky. On the opposite side of the valley there is a human\nbeing going along.\u201d This song was repeated by the unknown singer.\nThereupon the younger brother of Honenhineh said to himself: \u201cIt is\nstrange that my two brothers have not given notice of this thing. It\nindeed seems certain that they have chased a bear to its lair; let me,\nthen, go thither.\u201d\n\nSo the young man started on a run down the slope leading into the\nvalley along the trail made by his two brothers. Having run some\ndistance, he suddenly noticed pieces of bark falling around him. At\nthis he came to a halt and, looking up into a tree which stood near,\nsaw high up on the trunk a small bird, a flicker or yellowhammer, now\nclinging to the tree trunk, and now flitting from place to place. As he\nraised his eyes to it the flicker, smiling, said, \u201cHe carries a bow and\narrows pretentiously (as if he knew how to use them), although he is\nnotoriously a very bad marksman.\u201d Quickly stringing his bow the young\nman said to his tormentor, \u201cDo not say anything more.\u201d But the flicker\nonly laughed, saying, \u201cThere is nowhere on this whole earth among the\ninhabitants a person living who has the ability to kill me.\u201d The young\nman replied, \u201cBe careful of thyself,\u201d and he at once nocked his arrow.\nThe flicker became visibly agitated and kept glancing at the young man\nfurtively as it slowly crept around the tree trunk. Thereupon the young\nman shot at it, and then he saw not far from the spot occupied by the\nflicker the two shocks of arrows which belonged to his two brothers.\nThe aim of the young man and his orenda were such that the arrow hit\nits mark, becoming fixed in the body of the flicker, which uttered a\nloud wail of despair and fell to the ground.\n\nThe young man did not withdraw his arrow, but took it up with the\nflicker\u2019s body transfixed by it and placed it on his shoulder, thus to\ncarry his victim. In the meantime the flicker kept saying, \u201cYou should\nlet me go free again. I am doing nothing wrong.\u201d But the young man\nreplied, \u201cNo. I will not let you go free. I desire to show you to my\ntwo brothers.\u201d With these words he resumed his journey.\n\nHe had not gone very far when he reached a clearing, at the border of\nwhich he stopped to look around. He saw at some distance a lodge, out\nof which smoke arose, whereupon he said, \u201cI will go thither to the\nlodge. My two elder brothers are certainly idling away their time, for\nI believe that they are both there in that lodge.\u201d He came to this\nconclusion because he noticed that the tracks of his two brothers led\nto the lodge. Having reached the side of the lodge, he came to a halt.\nHe had no sooner stopped walking than a man\u2019s voice inside challenged\nhim, saying, \u201cCome, my grandson. Thou hast come to visit me in my\nlodge.\u201d On entering, the youth was greatly surprised to see before him\na fine-looking young maiden, who was seated on her couch weaving a\nforehead pack strap from the prepared fibers of slippery-elm bark. The\nold man said to his young visitor: \u201cIt has been, indeed, a very, very\nlong time that I have been looking for you to pay me a visit. I have\nbeen saying that a great hunter is on his way here. There sits my\ngranddaughter whom you are to marry. Granddaughter, move along on your\nmat to give him room to sit beside you.\u201d As the young man passed him\nthe old man noticed that he was carrying something that he had killed,\nand he quickly arose, saying: \u201cGive me the body that you are carrying.\nThat is indeed a very fine game animal which you have killed on your\nway here.\u201d The young man replied, \u201cNo. I will not give it up until I\nfirst see my two brothers.\u201d To this the old man rejoined, \u201cThey passed\nhere, and so they will return here, perhaps very soon.\u201d Then, turning\nto the young maiden, he added: \u201cPrepare some food for him. He has come\nhere hungry, perhaps. You must procure a quantity of dried green sweet\ncorn, which you must pound in a mortar, and also dried venison, which\nlikewise must be pounded fine. Set a pot containing water over the\nfire, and into this you must put the pounded corn and venison, adding a\nquantity of maple sugar, dried huckleberries, and lastly bear\u2019s\ngrease.\u201d\n\nThe young woman hastened to prepare the corn soup in the manner in\nwhich she had been instructed by her old \u201cgrandfather,\u201d and it was not\nlong before the soup was cooked and ready to be eaten. At this time the\nold man brought from an adjoining room a bowl of bear\u2019s grease, which\nhe gave to the young woman, who put it into the pot of soup. Having\ndone this, she removed the pot from the fire and set it where the\ncontents would cool. Presently she placed a large bowlful before the\nyoung man, who ate it with a good appetite, and he gave thanks to his\nhost for what he had eaten. Night coming on shortly after this, the\nthree persons began to get ready for retiring. At this time the old man\nsaid to his guest, \u201cYou should give me the body of the bird which you\nhave brought with you. You will leave it with me to keep for you.\u201d But\nthe youth replied, \u201cI will not give it up to you.\u201d To this the old man\nanswered, in a threatening manner, \u201cI am greatly agitated in my mind.\nLet us retire for the night. A game animal has indeed come into my\nlodge. I am now an old man. Still there is nothing that curbs my orenda\n(I am unaffected by any influence). I am bound to get back my own bird\nat any cost.\u201d\n\nSo saying, he arose and, going aside, he took down his war club. Then,\nreturning to the side of the young man, he said, \u201cDo thou give up to me\nthe body of the bird which you have.\u201d The answer came, \u201cI will not give\nit up to you.\u201d The old man, now in a great rage, retorted: \u201cYou are\nrisking your life. You are about to die, and you can not escape from\nit.\u201d With these words he raised his war club, shouting, \u201cWill you hand\nme the bird, or not?\u201d But the young man still replied, \u201cNo. I will not\ngive it up to you.\u201d Then the old man struck the youth on the head with\nthe club and killed him. Thus he recovered the body of the bird and\ngave back its life [420] (which was that of a female relation of the\nold man).\n\nThese events gave great pleasure to the old man, who went around\nsaying: \u201cThere is nothing that yet affects my orenda; I am not\nsuffering in any manner; no one from any place can come here who is\nable to treat me lightly.\u201d So the old man was quite happy. Having\nbrought out his great clay pot, with water in it, he set it over the\nfire, and after quartering the body of the young man, he placed it all\nin the pot to cook. After a suitable time he remarked, \u201cIt is perhaps\ncooked now.\u201d He kept on looking into the pot from time to time to see\nwhether the flesh was done. As it seemed not to cook thoroughly, the\nold man was greatly concerned about it, and continued saying, \u201cThere is\nsomething wrong; otherwise it would be possible to cook this\nthoroughly.\u201d Finally, getting out of patience, the old man removed the\npot from the fire and ate the raw flesh.\n\nNow, in the lodge of the brothers there was anxiety when night came and\nnone of the brothers who had gone northward had returned, and the five\nremaining brothers were wondering what had befallen them. When those\nwho were left were back in their lodge Little Burnt Belly said, \u201cOh,\nelder brother! you must go tomorrow to bring them back.\u201d Then they\nretired for the night and went to sleep. In the morning they arose and\nall except Little Burnt Belly went to hunt, as usual. The latter seated\nhimself beside the fire and there he sat all day long without moving.\nWhen evening came the two missing brothers had not returned, and the\nhunting brothers came back empty handed, having killed nothing during\nthe day. They all saw Little Burnt Belly seated beside the fire, silent\nand motionless.\n\nThe brothers retired for the night and slept soundly. When daylight\ncame and they arose they saw Little Burnt Belly still seated beside the\nfire. He maintained the one position and said nothing to any of his\nbrothers. When they ate their breakfast he did not arise to have his\nshare. The other brothers then left the lodge to go out hunting for\ngame animals for food. After they had gone Little Burnt Belly arose,\nsaying, \u201cLet me amuse my elder brothers.\u201d Thereupon he then took down\nhis bow and arrows, and shot two arrows up out of the smoke-hole of the\nlodge.\n\nAs the brothers were engaged in the chase at no great distance one from\nanother, they were greatly surprised to see a very large deer rush up\nto them and fall dead at their feet, and soon another deer did\nlikewise. They saw that an arrow protruded from the body of each deer\u2014a\ncircumstance which was very mysterious to them. As quickly as possible\none of the brothers rushed up to the stricken deer, and breaking off a\nleaf, wrapped it around the arrow before touching it with his hand to\ndraw it forth, saying, \u201cI do not desire to uncharm my youngest\nbrother\u2019s arrow.\u201d Then drawing out the arrow, he carefully laid it up\nin the fork of a tree. Having done this he started at once for home,\ncarrying the whole body of the deer. Before it was dark Little Burnt\nBelly saw his elder brother bringing back the deer. Not long afterward\nthe other brother came into the lodge bearing on his back the other\ndeer properly packed for carrying. The other two brothers returned with\nthem as guards.\n\nThey found Little Burnt Belly still seated before the fire. But when\nthey were back in the lodge he said to them, \u201cOur missing brothers have\nnot yet returned home. Tomorrow I myself will go on their trail to seek\nfor them.\u201d After eating their evening meal they retired for the night\nand slept soundly. When morning came they prepared their usual\nbreakfast and then started out to hunt. Thereupon Little Burnt Belly\narose, and going to his couch procured such articles of apparel as he\nneeded for his journey. He took also his bow and arrows, which were his\nimmediate trust and dependence for accomplishing his task, for they\nwere full of orenda (magic power), which he could control for his own\nuse. He ate no breakfast; he needed none, for he desired to have all\nhis faculties clear and alert. While seated beside the fire he had been\ntaking suitable medicine to make him sound and clear visioned that he\nmight be able to cope with the wizard whom he suspected of having\ndestroyed his missing brothers.\n\nLeaving the lodge, Little Burnt Belly shaped his course northward to\nfind the trail of his three brothers. It was not long before he struck\nthis, and he followed it on the run, presently entering a vast forest\nwhose great trees made it dark and gloomy. He had been running for a\nlarge portion of the day when he saw daylight through the trees, from\nwhich he inferred that there must be a clearing ahead of him. Keeping\nhis course, finally he came to the edge of a large clearing or field.\nAs he saw the tracks of his brothers there, he stopped to look around.\nImmediately he heard a peculiar sound of tapping, and looking in the\ndirection whence the sound seemed to come he perceived that it\nproceeded from the opposite side of a great valley just ahead of him.\nMaking his way along to the brink of the valley he heard the voice of a\nman saying, \u201cIt seems that I am in luck, for on the opposite side of\nthe valley a human being walks along.\u201d He heard this voice three times.\nAs the trail led him in the direction of the sound he said, \u201cI think it\nmy duty to follow this trail, for the voice may be that of one of my\nbrothers (said ironically).\u201d\n\nSo descending into the valley he came to a terrace or bench, along\nwhich he was following his brother\u2019s tracks, when his attention was\nattracted by pieces of bark falling around him. Halting and looking up\ninto a tree standing just at his side, he saw a small bird high up on\nthe trunk, clinging to it and flitting at times from place to place. He\nsaw that the bird pretended to be a flicker, or yellowhammer. When the\nflicker saw him looking up, it said with a laugh, \u201cSome people who\nbelieve themselves possessed of orenda go about with bow and arrows\njust as if they knew how to use them, although they may be the poorest\nof marksmen.\u201d Pointing an arrow at it, Little Burnt Belly said: \u201cBe\ncareful of thyself. Some people trust their orenda too far, for they\nlay claim to too much power for their own good.\u201d At once the flicker\nbecame visibly agitated, and kept glancing at Little Burnt Belly\nfurtively, as it slowly crept around the tree trunk. At an opportune\nmoment he let fly an arrow, which pierced the body of the flicker,\ncausing it to fall to the ground without uttering a sound. Little Burnt\nBelly did not fail to notice the shocks of arrows sticking in the tree\ntrunk near the spot where the flicker was clinging and to recognize\nthem as belonging to his brothers; he saw also their broken bows, and\nknew that they were in the power of some wizard.\n\nTaking up his arrow with the flicker still pierced by it, and placing\nit over his shoulder, he resumed his journey. He was not long in coming\nto the lodge which he had seen in the distance, and to which the trail\nof his brothers had led him. As he drew near, a man\u2019s voice within\nsaid, \u201cOh, my grandson! come in; I am thankful that you have come to\nvisit me.\u201d On entering the lodge he saw an old man whom he recognized\nas a cannibal, and he saw also before him, seated on her couch, a\nfine-looking young maiden. The old man exclaimed: \u201cI have been looking\nfor you for a very, very long time. I have said all along that a great\nhunter was on his way to visit me. There sits my granddaughter whom you\nare to marry. Granddaughter, move along, and give him some room by\nyou.\u201d As Little Burnt Belly passed the old man the latter saw that he\nwas carrying something which he had killed, and he arose quickly,\nsaying: \u201cDo give me the body of that thing which you have killed, for\nit is indeed a very fine game animal.\u201d But Little Burnt Belly replied:\n\u201cI will not give it up. I will first see my missing brothers.\u201d The old\nman persisted, however, saying: \u201cYou should give me that bird. I am\ngreatly agitated in my mind. Nothing yet has curbed my orenda. I will\nget back that bird at any cost. A game animal has now come to my\nlodge.\u201d Little Burnt Belly retorted: \u201cYou are boasting of the\ninvulnerability of your orenda, but this bird contains your life, and I\nam your master, and you know it. You have long ago forfeited your life\nby all your murders and cannibalism, so now you shall die.\u201d So saying,\nLittle Burnt Belly crushed his head with the blows of his war club.\nThen he liberated the slave, or prisoner, of the cannibal from the\neffects of drugs which had been given her by her master, and after\nbringing back to life his own brothers, who had been devoured by the\ncannibal, they all returned to the lodge of Honenhineh.\n\n\n\n\n\n112. THE LEGEND OF GODASIYO\n\nIn the beginning of time, when the earth was new, when the inhabitants\nof it spoke but a single tongue, when these good people dwelt in\nperfect harmony and peace, and when the several settlements lived in\nsuch manner that there were no quarrels or contentions among them,\nthere dwelt in one of these settlements, or villages, Godasiyo, a\nwoman, who was the chief of her village.\n\nThe village over which Godasiyo held sway was situated beside a very\nlarge river; in fact, it occupied both sides of this important stream.\nIt was the custom of the people of Godasiyo to cross the river for the\npurpose of visiting, of attending the dances which are held every\nnight, and of exchanging their goods\u2014meat, venison, skins, furs, roots,\nbark, and dried fruits and berries\u2014in order to supply their several\nneeds. Moreover, the lodge of public assembly was situated on one side\nof the river\u2014a feature that occasioned considerable traveling across\nand back. This stream was very large and rapid. The people crossed it\nby means of a bridge constructed of saplings and of limbs of trees\ncarefully fastened together. The state of good will and contentment,\nabove described, continued for a long time, but at last trouble arose.\nThe cause of this was a white dog which belonged to the chief,\nGodasiyo. The dissension became so serious that there was great danger\nthat the factions would become involved in a fight over the matter. The\ngreat river divided the two parties.\n\nFinally, Chief Godasiyo, after long deliberation, decided that the only\nway in which a deadly contest could be avoided would be by the removal\nof her own adherents to some other place of residence. Having decided\nto take this step, she at once informed her adherents of her resolution\nto remove westward by ascending the stream on which they were living.\nShe invited all who had taken her part to follow her into exile from\ntheir present settlement. And they all agreed to emigrate with her. She\ntold them further that they would ascend the river in canoes of birch\nbark, which would enable them to transport their small belongings with\nease. So the people set to work to construct the water craft. Two\ncanoes of birch bark of suitable size were made, and these were\nfastened together by means of strong saplings extending from one canoe\nto the other so as to support a kind of platform extending over the\ncanoes and the space between them. This structure was for the sole use\nof the chief, Godasiyo. The followers of Godasiyo proceeded to\nconstruct birch-bark canoes for themselves also. When Godasiyo took her\nseat on the craft constructed for her sole use all her adherents and\ndefenders launched their own canoes containing their effects.\n\nWhen all had embarked, with Chief Godasiyo in the lead, all paddled\nupstream. The flotilla of canoes was very large, covering the surface\nof the water as far as the eye could see up and down the river. After\nthey had paddled a long distance, the people finally came in sight of\nthe forks in the river, and then it was that they began to converse\ntogether\u2014the two divisions of canoes, one on each side of the float of\nthe chief, Godasiyo\u2014as they paddled upstream. One division chose one of\nthe forks in the river as the course to follow to their new settlement,\nand the other division elected to turn into the other channel. Each\ndivision gave its reasons for the choice which it had made, and the\ndivergent views gave rise at last to heated discussion. This strife\ncontinued to the point where, if persisted in, the people would become\ndefinitely separated; still no compromise was effected, so the leaders\nin each division turned the prows of their canoes so as to ascend the\nfork of the stream which they had selected. Thus they began to\nseparate.\n\nWhen this movement began the two men paddling the two canoes on which\nrested the float of Chief Godasiyo disagreed as to the course that they\nshould take under the circumstances. As each chose the fork branching\noff on his side of the stream, the two canoes became separated, and the\nplatform on which Chief Godasiyo was sitting slipped off its support,\nfalling into the water and carrying the chief with it. The people drew\nnear and, looking into the water to see what had become of their chief,\nthey saw that she had sunk to the bottom, where she had become\ntransformed into a great fish.\n\nThereupon the people of the two divisions attempted to converse\ntogether, but they were unable to understand one another, for their\nlanguage had become changed. It was in this manner that this body of\npeople became divided and possessed of different languages. Thus it\ncame about that there are so many languages spoken by the various\ntribes dwelling on this earth.\n\n\n\n\n\n113. A LEGEND OF AN ANTHROPOMORPHIC TRIBE OF RATTLESNAKES\n\nIn the ancient country of the Oneida, which they occupied when the\nLeague of the Iroquois was formed, were a number of subterranean\ncaverns, which, it was said, were inhabited by various tribes of men.\nThe following legend is about one of these caverns:\n\nIt was said that in the olden time a certain young man of a good family\nwhile out hunting in this region saw a large raccoon ahead of him,\nwhich seemingly was attempting to escape from him. At once the young\nhunter started in pursuit of the raccoon, and soon the race became\ninteresting, for the raccoon was gradually gaining on its pursuer. It\nwas not long before the raccoon had gotten out of his sight, so the\nhunter was able to follow it only by following its tracks in the snow\nthat lay on the ground to the depth of a span. After a very long\npursuit the hunter finally tracked the raccoon to a large river, the\nbanks of which were very high and rocky. The tracks led along under one\nbank for a long distance. The young man was becoming quite exhausted\nwhen finally he came to the mouth of a cavern in the river bank, into\nwhich the tracks of the raccoon disappeared. The entrance to this\ncavern was just large enough to admit the body of the hunter, and he\ndecided to go in; but before doing so he set up his bow and arrows and\nwalking stick beside the entrance. He found that the passageway\ninclined downward at a gentle grade. After entering the passage the\nyoung hunter found that the way was long. Having gone so far in that\nthe light from the entrance had entirely faded away, at last he was\ndelighted to see that it was becoming light ahead of him. So he kept on\nuntil finally he emerged from the cavern. Thereupon he was surprised to\nsee that the tracks of the raccoon led out of the passageway into the\nopen. The young hunter stood quiet for some minutes, viewing the\ncountry around. He was greatly surprised to find further that the\nclimate of this region was quite different from that in which he\ncommonly abode, for he found black raspberries ripe or ripening,\nalthough there was much snow on the ground in the country whence he had\njust come. Then he resolved to follow a well-beaten path, which led\nfarther into the new country. As he went along he blazed the trees\nbordering the path, or broke twigs and branches off the trees in such\nmanner that these would serve as signs by which he could retrace his\nsteps in the event of losing his way. He noticed that the path leading\nfrom the entrance to what he thought was a cavern led inland, turning\nto the right a short distance from the entrance. He followed this road\nbecause he saw in the dust of the path the tracks of the raccoon which\nhe had been following.\n\nAs he walked along, keeping a sharp lookout for whatever might happen,\nhe saw in the distance a lodge, which from its appearance seemed to be\noccupied; he noticed smoke arising from it, hence he inferred that\npeople were dwelling there. He resolved to go ahead to see who lived in\nthat lodge. As he continued on he still saw the tracks of the raccoon\nwhich he had been following. On reaching the lodge the young hunter\nentered, finding within two very aged people, seemingly a man and his\nwife, who appeared to be superannuated. The old man was the first to\ngreet the hunter, saying, \u201cMy grandson, it is indeed well that you\nvisit our lodge and home.\u201d Then the old woman joined her husband in\nwelcoming him with the words, \u201cMy grandson, it is indeed good that you\nvisit our home.\u201d The hunter replied to these words of welcome, \u201cI am\nindeed glad that you two are still living in health in this world.\u201d The\nheads of these two old people were white and partially bald, for their\nyears were many; but they set food before their guest, which he ate\nheartily and thankfully, for he had become quite exhausted from his\nlong pursuit of the raccoon. When he finished his meal he conversed\nwith the old man concerning the affairs of that country.\n\nIn a short time the old man said, \u201cThe chiefs of this settlement have\ninvited me to meet them in council this evening, and I should be much\npleased to have you accompany me to our lodge of assembly\n(\u201cLong-lodge\u201d).\u201d Here the wife of the old man added, \u201cMy grandson, you\nshould go with him and so become acquainted with our people and see the\ncountry.\u201d The young hunter consented to accompany his aged host, for he\nlearned that he was a noted chief in his land. Thereupon the aged chief\nsaid, \u201cMy grandson, when we arrive at the lodge of assembly you must\nnot remain outside; you must enter with me; and when they begin to\ndance you must return here at once, for if you should remain there you\nwould meet with a terrible misfortune. I am giving you warning in due\ntime. Moreover, you must not linger along the way homeward, but you\nmust make all possible speed. Yonder is a hut, which rests on a\nplatform supported by four posts, in which hut you must retire for the\nnight. There is a ladder leading up to the entrance of the hut, which,\nwhen you have reached the platform, you must pull up after you and lay\non the scaffolding outside the lodge. I warn you further. You must not\nconsent under any consideration or persuasion to let down this ladder\nto enable a person or persons to go up and be with you, for should you\ngive this consent a most appalling thing will befall you. Do not forget\nthese warnings. Your safety depends on your obeying what I have said to\nyou, for I am telling you these things for your welfare.\u201d The young\nhunter assured the old man that he would obey his warnings. Looking out\nhe saw the elevated hut to which the old man said he should retire for\nthe night, and he noticed that the supporting posts had been peeled and\ncarefully oiled to prevent anything from climbing them to reach the\nhut. This fact aroused the young hunter\u2019s curiosity, but feeling that\nhe should not pry into the affairs of his hosts he held his peace.\n\nHaving completed their small preparations, the aged chief and his young\nguest departed for the council. When they reached the lodge of assembly\n(\u201cLong-lodge\u201d), they found that they were on time. The hunter saw what\nwas usual on such occasions and gatherings\u2014that those whose intentions\nand purposes were good had already taken their places inside the\ncouncil lodge, and that those who had evil designs and propensities\nwere going to and fro outside. He noticed, too, that when the frivolous\nyoung women saw him and recognized him as a stranger, they at once\nguyed one another at his expense, jostling and hawing and clearing\ntheir throats, in order to make the young stranger look at them and to\njoin them; but he paid no attention to their ruses. On entering the\nlodge of assembly the aged chief and his guest found that it was\nalready well filled with the orderly people of the settlement, and that\nthe chiefs were all present, quietly awaiting the arrival of the host\nof the young hunter. When the two had taken their seats the Fire-keeper\nchief arose and in a formal speech uncovered figuratively the council\nfire, expressing with much feeling the public thanks for all the good\nthings they enjoyed and for the preservation of their lives. He made\nthese remarks in a loud voice, giving thanks to the Master of Life.\nAfter forbidding the commission of bad deeds by everyone there present\nhe carefully stated the purpose of their session. He asked every chief\nto employ wisdom and mercy and justice in the conduct of the business.\nAfter a number of the chiefs had discussed the matter pro and con\nbefore them, and had in their parlance \u201ccooked the ashes,\u201d and the\nbusiness of the council had been transacted, the Fire-keeper again\narose to close the session formally, by saying, among other things, \u201cWe\nnow cover the fire with ashes. And after the dancing, which will begin\nnow, we will disperse to our homes.\u201d\n\nThe young hunter, hearing these last words and remembering the strict\ninjunctions of his host, hastened out of the lodge and at once started\nfor home at a rapid pace. But his movements had been watched by four\nyoung women, abandoned characters of the settlement, who at once\npursued him swiftly, laughing, hawing, and calling to him to stop and\nawait their pleasure. This conduct, however, only caused the young\nhunter to travel ahead as fast as it was possible for him to go. Soon\nhe was chagrined to find that he was not leaving the young women, for\ntheir voices did not die away, so finally he started to run at top\nspeed. After a time, becoming exhausted by the exertion, the hunter\nslackened his pace to a brisk walk, whereupon he soon heard the sounds\nof the laughing and guying voices of the pursuing women, who seemed to\nbe rapidly gaining on him. Again he started on a brisk run in a\nseemingly vain effort to outdistance his fleet-footed pursuers, for\njust as soon as he would relax his efforts in the least, the sound of\ntheir voices could be heard not far behind him. The serious injunctions\nof his aged host urged him onward as rapidly as it was possible for him\nto go. Thus closely pursued, he finally reached the hut and lost no\ntime in ascending to it by means of the tree ladder, which he drew up\nafter him, as he had been directed to do by the old man. Having entered\nthe hut and secured its bark flap door as well as he could from the\ninside, he anxiously awaited events. Soon the four wretched women\narrived and clamorously asked him to let down the ladder to enable them\nto climb up to his room, but the young man gave no heed to their\nimportunities. Through small crevices in the walls of the hut he\nwatched them while they attempted to climb the posts, but as these were\ngreased the women were unable to do so. Throughout the night they\nremained at the foot of the posts clamoring for the ladder. At daybreak\nthe women ceased their attempts and noise, and the young man fell\nasleep from exhaustion. When he awoke he arose, and unfastening the\ndoor flap of bark, he went out on the platform around the hut. On\nlooking down, he saw at the foot of each of the posts a huge female\nrattlesnake, coiled and asleep; these he divined were the four wretched\nwomen who had pursued him the previous night. His movements over their\nheads awakened them, and at once they crawled away into the neighboring\nthickets without indicating in any manner that it was they who had just\ntormented him.\n\nHaving gathered up his few belongings and let down the ladder, he\ndescended to the ground and hastened to the lodge of his aged hosts,\nwhich stood not far away. On entering, he was astonished to find the\naged host, in the form of a huge rattlesnake, coiled up on the couch,\nbut he was reassured by seeing the old woman, who was up, and who had\ntaken the precaution of assuming human form again. Though at first\nsomewhat nonplused by what he had just seen, the young hunter asked the\nold woman, \u201cWhere is my grandfather? I suppose he has gone out into the\nforest?\u201d Without showing any perturbation, the old woman replied, \u201cYes;\nhe has gone out, but he will soon return. Back of the ledge you will\nfind water with which you may wash your face and hands. The morning\nmeal is now ready, and we will eat it just as soon as you return.\u201d\nHaving washed, as suggested, in a bark trough in the rear of the lodge,\nhe returned to join the old woman and her husband at the morning meal.\n\nWhile eating the young hunter took occasion to examine the furnishings\nof the lodge more thoroughly than he had had an opportunity of doing\nsooner. In the room he saw numerous bark vessels of many sizes with\nvarious kinds of nuts, dried fruits, and berries; wooden vessels\ncontaining honey; and small bundles of the dried twigs of the spicebush\nshrub for use in making a beverage to be drunk hot with meals. The\nyouth was further surprised to see in a corner of the room, curled up\non a mat, the raccoon which he had pursued so persistently the previous\nday. He was now fully convinced that he was the guest of a family of\nrattlesnakes, for when he returned from washing himself at the back of\nthe lodge he found that the old man had again assumed human form,\nappearing to him as he had the day before, and greeting him with,\n\u201cWell, my grandson, did you rest well last night?\u201d The young man\nreplied, \u201cYes; I rested quite well.\u201d When the old woman had placed the\nfood on the bench, she addressed the young man, saying, \u201cMy grandson,\nnow you must eat your fill, for there is plenty here. So do not be\nafraid of eating all you wish.\u201d\n\nHaving finished his meal, the young hunter thanked his rattlesnake\nhosts, and after bidding them farewell he started for his own home. He\nreturned to the mouth of the cavern, for such was this place, and\ncrawling back through the passage he reached the surface of the earth\nin his own country, where he found his bow and arrows and his walking\nstick just as he had left them. He quickly made his way home to his\nfamily, to whom he related his experiences in the cavern. He was so\nastonished at what had befallen him while in pursuit of a raccoon that\nhe had the chiefs call a council of their chiefs and people to hear the\nstrange recital. He told them that he had indeed visited the\nrattlesnake people, and that they assumed at will human form and\nattributes and lived under human institutions. He was thanked by the\ncouncil and people for his recital. But the young hunter never\nafterward took advantage of the invitation of the old rattlesnake chief\nto revisit him and his wife.\n\n\n\n\n\n114. THE TWINS: GRANDSONS OF GAHO\u207f\u02bbDJI\u2019D\u0100\u02b9\u02bbHO\u207fK [421]\n\nIn ancient times a certain family, consisting of seven brothers and one\nsister, lived together contentedly in a large bark lodge. It was the\nduty of this sister while her brothers were out hunting to cut in the\nneighboring forest the firewood used by the family and to bring it to\nthe lodge.\n\nIt is said that the sister was uncommonly comely, although her size and\nstature were above the average for women, and that she possessed\nunusual strength. In the performance of her duties she was accustomed\nto be absent from the lodge during the entire day, returning with her\nburden of firewood in the evening. Now, the youngest of the seven\nbrothers was a recluse\u2014that is to say, he was deano\u00e4\u02b9do\u207f\u02bc.[422] As the\nduties of the sister did not require her to go far from the lodge, she\nwas usually the first to return to it in the evening, while the\nbrothers, who had to go many miles away to find game and fish, did not\nreturn at times until very late at night.\n\nThere came a day, while the six normal brothers and their sister were\nabsent, and while there was no one in the lodge except the recluse,\nwhen a young woman, daughter of the noted witch, Gaho\u207f\u02bbdji\u02bcd\u0101\u02b9\u02bbho\u207fk,\ncame to the lodge bearing a huge basket of marriage bread. There were,\nof course, eight beds to accommodate the seven brothers and their\nsister, which were properly arranged along the sides of this long\nlodge. The bed occupied by the youngest brother, the recluse, was\nnearest to the doorway on its side of the lodge. The witch\u2019s daughter\nhad been instructed by her mother to take her seat on this bed. But\nupon entering the lodge the young woman, after looking around, set her\nbasket down in front of the third bed and took her seat thereon. This\nbed was the third one from the doorway, counting from the entrance on\nthe left side of the lodge. Feeling, however, that she had not followed\nher instructions, the young woman did not sit there long, but took her\nseat on the next bed, because she imagined that it had a better\nappearance than the one on which she had been sitting. But she kept on\nshifting her position from bed to bed until she finally came to the\nseventh bed. Here the second of the seven brothers and his sister found\nher on their return to the lodge.\n\nSeeing her seated on the bed and noticing the basket of\nmarriage-proposal bread, they inferred that she had come to marry their\nbrother on whose bed she sat, so they said to her kindly, \u201cWe are very\nthankful that you have come to our lodge, oh, our sister-in-law.\u201d She\nmade them no reply but by her actions showed her appreciation of this\nwelcome reception on their part. In the order of their ages the other\nbrothers returned to the lodge, and with the exception of the eldest\none all saluted her with words of welcome in the same manner as the\nfirst two had expressed their delight at having her for their\nsister-in-law.\n\nThe eldest brother was the last to return to the lodge, and by the\nyoung woman\u2019s own choice seemingly by sitting on his bed with a basket\nof marriage-proposal bread before her, he was her chosen husband, so he\naddressed her as his accepted wife. Noticing at once that he was blind\nin one eye, she was chagrined for not having obeyed her mother\u2019s\ninstructions with regard to the bed on which she should await her\nfuture husband. She thought it best, however, to seem to ignore her\ndisturbing discovery and her unhappy feelings in consequence, so she\nbegan to study her surroundings in the lodge. She saw that some one\nwhom she had not noticed before was lying on the bed next to the\ndoorway on the left-hand side of the entrance, the one on which she had\nbeen told to sit on entering this lodge. She made the discovery also\nthat the person lying on this bed was the recluse of the family, that\nin fact he was deano\u00e4\u02b9do\u207f\u02bc, and as such was \u201csecluded\u201d from all\npersons. She noticed, too, that no one paid the slightest attention to\nthe recumbent figure, which was heavily covered with robes of skin from\nhead to foot. Hence her curiosity was thoroughly aroused, especially as\nit was on this bed that her mother had directed her to sit.\n\nThe next day, when all the other persons of the lodge except the\nrecluse and the bride wife had gone out into the forest on their\nvarious errands, she arose from her couch, and crossing over to the\nother side of the fire, went to the bed on which lay the covered figure\nand cautiously drew down the covering from the head of the person who\nwas fast asleep. There she saw with longing eyes and half-suppressed\npassion a handsome youth of finely developed figure. She stood there\npartly bent over the sleeping youth, sorely infatuated. By gently\nshaking the young man she finally succeeded in awakening him, whereupon\nshe said to him, \u201cArise, my friend, and come to my couch and let us\ntalk together.\u201d But the youth neither arose nor would he speak to her,\nnotwithstanding all her fervent entreaties to embrace her. Naturally\nthis conduct only intensified the young wife\u2019s desire, so she continued\nduring the entire day to tease and coax the youth to go over to her own\ncouch. But he made no response to her persistent efforts. When she\nthought it was about time for the other persons living in the lodge to\nreturn, she went back to her couch, where she had remained of her own\nchoice the previous night. She did not love her husband since she found\nout his misfortune and her great mistake in choosing his couch\n(contrary to her instruction) for a resting place when she first came\nto the lodge.\n\nWhen all the family had returned to the lodge for the night and had\nprepared, cooked, and eaten their supper of corn bread, boiled venison,\nand spicebush tea, they retired to their several couches, whereupon the\nbride began to tell her husband a story invented for the occasion. She\ndeclared that when he and his brothers and sister had left the lodge\nthe day before and she was alone with his deano\u00e4\u02b9do\u207f\u02bc, or recluse\nbrother, the latter had come over to the side of her bed and had made\nimproper proposals to her, and that she had great difficulty in\nresisting his attempted assaults. Her husband, however, made no reply\nto this carefully concocted story.\n\nAgain, the next day, when all the brothers excepting the recluse, and\ntheir sister, had left the lodge, the bride went to the bedside of the\nrecluse, and after awakening him, coaxed and begged him to come to her\nown couch. Knowing her motive, the youth made no response to her\nimportunities except to tell her that she should be satisfied with her\nown choice of a husband, reminding her that she had been satisfied to\nreject the speaker when she first came to the lodge, although she had\nbeen instructed to take a seat on his bed as a token of a marriage\nproposal. Completely baffled by the attitude of the youth and enraged\nby his conduct in refusing to gratify her desire, she returned at last\nto her own couch with a heart filled only with bitter thoughts of\nrevenge on him. Then, in order to make her contemplated story appear\ntrue, she lacerated and bruised her neck and face and breasts and arms\nwith her own hands and fingernails, in order to support her intended\naccusation against the youth of an attempted assault upon herself.\n\nWhen the other members had returned to the lodge in the evening, and\nafter they had eaten their suppers and had retired for the night, the\nyoung bride again told her husband with much simulated emotion that his\nrecluse brother had made that day another attempt to assault her when\nthe other occupants of the lodge were absent, showing her lacerated\nneck and arms and face in corroboration of this false story. Still the\nhusband made no response to her accusations against his youngest\nbrother. The next day, however, when he was out in the forest hunting\nwith his other brothers he related to them the story which his bride\nhad told him. They, too, received this information in silence.\n\nOn the third day after the arrival of the young woman in the family she\nstill had hopes of entrapping the recluse by inducing him to share her\nbed with her. In fact, she had been sent by her notorious mother,\nGaho\u207f\u02bbdji\u02bcd\u0101\u02b9\u02bbho\u207fk, to marry this youth, not because the mother thought\nhe would make her daughter a suitable husband, but rather because she\nwished to get him into her power, for, on her own account, she feared\nto allow him to grow to manhood without an attempt to destroy him,\nknowing well that all who were regarded as deano\u00e4\u02b9do\u207f\u02bc [423] were\npossessed of most potent orenda (magic power), which they would put\ninto use as soon as they attained manhood\u2014at the age of puberty. The\nrecluse youth had foreseen for many months the events which would come\nto pass after the arrival of this dutiful daughter of\nGaho\u207f\u02bbdji\u02bcd\u0101\u02b9\u02bbho\u207fk. He knew well that the great witch had sent her for\nthe express purpose of getting him into her power in order to destroy\nhim before he could develop into manhood. Hence, he sturdily resisted\nall the wiles of the daughter to get him to embrace her, as he knew\nthat such action would place him at the mercy of her mother. He feared\nbeing bewitched; he realized that he must exert to the full his orenda\nagainst that of the great witch, for he was aware that the penalty for\nbeing defeated was death. In order to carry out her scheme the young\nbride arose on the third day when all except the recluse and herself\nhad left the lodge, and going over to the bedside of the youth, again\nentreated him tearfully to come to her couch. But he was obdurate,\nrudely repulsing her advances, until finally she returned to her own\nside of the fire. Despairing of accomplishing her purpose by gentle\nmeans, the young woman, whose anger was thoroughly aroused by the\nyouth\u2019s refusal to be seduced by her, went out of the lodge into a\ndense thicket, and, baring her legs, she plunged into the midst of\nbriers and thorns, which lacerated them very badly. In this condition\nshe returned to the lodge to await the coming of her husband. When her\nhusband and his brothers and sister had returned the young woman kept\nher peace for a while, although she pretended to be troubled in mind.\nBut after they had eaten their supper and had retired for the night she\ntold her husband a story of another attempted assault on her by his\nyoungest brother, and to confirm this she showed him in the ill-lighted\nroom her torn and blood-stained legs and thighs. Her husband made no\nreply, although he had decided what to do.\n\nThe next day after their morning meal all except the young wife and the\nrecluse left the lodge on their daily trips into the forest, the\nbrothers to hunt and the sister to procure bark and fuel for the fire.\nWhen the brothers had reached their rendezvous in the forest the eldest\ntold the rest what his wife reported to him, and also that she had\nshown him her bleeding legs and thighs in confirmation of her story.\nAfter a short parley, the brothers solemnly decided that it was their\nduty to kill their youngest brother; so they returned to the lodge that\nnight with the firm determination to carry out their resolution. The\nnext morning, after they had eaten their breakfast, they informed him\nof their decision to kill him in order to put a stop to his scandalous\nconduct toward his brother\u2019s wife. The youth, knowing that he was\ninnocent of the charge and that the young woman had falsely accused him\nto his brothers, calmly lay down on his couch in silence that his\nbrothers might kill him.\n\nFirst, the eldest brother solemnly approached the couch, and drawing\nhis flint knife from his pouch he passed it across the throat of his\nyoungest brother; whereupon he was astonished to see that the knife had\nmade no cut. After sawing away with his knife until he had worn it out,\nhe abandoned the attempt with grave misgivings that all was not well\nwith his brother. Then the rest of the brothers tried in turn to cut\nthe throat of the youngest, but in this they failed completely. When\nthey fully realized that they had been foiled by some unknown power,\nthe recluse said to his astonished brothers: \u201cNone of you possesses the\norenda (magic power) to enable you to kill me. My sister alone\npossesses such potency; hence she can kill me. When she has done so,\nyou shall build a log lodge of massive construction, and you shall put\nover it a roof of the largest logs, so that the lodge shall be entirely\nsecure. But before putting in place the roof you shall lay my body in\nthe lodge and also leave my sister alive therein. Further, you shall\nplace my head in its correct position with relation to the rest of my\nbody. Finally, seal up the lodge with the logs as I have said.\u201d\n\nThen the sister of the youth, with her flint knife, beheaded her\nbrother, afterward withdrawing in deep sorrow. Thereupon the six\nbrothers of the dead youth set to work constructing the log lodge as\nthey had been instructed to do, using the largest logs they could\nhandle. When they had finished this task they placed their sister alive\nin the lodge with the body of the slain brother, just as he had\ndirected, and covered the rude but strong structure with the largest\nlogs it was possible for them to obtain and handle. Then they returned\nto their own camp.\n\nWhen the brothers arrived there they were somewhat surprised to see\nthat the bride of the eldest had mysteriously disappeared. They\nmarveled greatly at this singular occurrence, which they could not\nexplain, for there were no traces of her having been attacked by an\nenemy.\n\nWhile they were thus perplexed there suddenly arose a terrific\nhurricane and windstorm, which was the work of the notorious witch\nGaho\u207f\u02bbdji\u2019d\u0101\u02b9\u02bbho\u207fk, the mother of the missing bride. At the height of\nthe tempest, within the lodge of great logs, the head of the youngest\nbrother became reunited to his body, and the youth came to life. At\nonce he said to his sister, possessed of potent orenda, \u201cOh, my sister!\npress with all your might both your hands over both my eyes and keep\nthem there until I tell you to remove them.\u201d The sister quickly obeyed\nher brother, for she knew that the storm maidens would snatch away the\neyes of her brother if possible. The tempest swept the ground in all\ndirections from the lodge as far as the eye could see, trees being torn\nup by the roots and tossed about as if they were grass stalks. The camp\nof the six brothers was swept away and they were destroyed with it.\n\nNevertheless the lodge in which the youngest brother and his sister\nwere inclosed was left intact, and the two inmates were unharmed,\nexcept in one respect: When the rage of the storm had subsided, the\nbrother said to his sister, \u201cNow you may take your hands from my eyes,\nfor it was of no avail for you to have held them there.\nGaho\u207f\u02bbdji\u02bcd\u0101\u02b9\u02bbho\u207fk has overmatched me in sorcery; her orenda has\novercome mine.\u201d From this speech the sister learned that the youth\nclaimed to be a wizard, possessed of orenda of abnormal potency and\nefficiency. But she was greatly astonished and agitated to find that\nher brother\u2019s eyes had been snatched out from under her hands during\nthe storm and that consequently he was blind, for on removing her hands\nfrom his face she saw the eyeless sockets.\n\nWithout any ado the brother said to his sister, \u201cLet us leave this\nplace. Remove the roof of logs so that we may get out of this lodge.\u201d\nThen the sister, who was abnormally strong for a woman, set to work\nremoving these logs, and, when she had removed enough of them to enable\nher brother and herself to climb out, they regained their freedom.\nThereupon the blind brother said, \u201cLet us go home now; and in order to\ndo this we must travel directly southward from here.\u201d\n\nThe sister, agreeing with this proposition, at once set to work making\npreparations for the journey. In order to be able to bear her brother\non her back she constructed a kind of harness or carrying-chair\n(ga\u02bcnigo\u207f\u02b9\u02bbhw\u0101\u02bc). When she had completed her task she placed her blind\nbrother in the \u201cchair,\u201d and by means of the forehead strap bore it on\nher back. Thus burdened, she started at once southward for their home.\n\nHaving traveled a long distance without stopping to rest, they finally\ncame to a place in which the sister saw a covey of wild turkeys. She\nwished, mentally, it were possible for her to secure one of the birds\nfor food for her brother and herself. The former, being aware of her\nthought, said, \u201cOh, my sister! make me a bow and an arrow, and I will\nkill one of the wild turkeys.\u201d The sister, having done as desired,\nbrought the bow and arrow to her brother, who said, \u201cOh, my sister!\ntell me where the turkeys are and turn me so that I may face them as I\nshoot.\u201d As soon as his sister had placed him in the proper position,\nwith one shot he killed a turkey. The sister, who was delighted with\ntheir good fortune, at once proceeded to dress and cook the turkey for\ntheir supper. But when she told her brother that the turkey was ready\nto eat he refused to partake of it, telling his sister that she would\nhave to eat it by herself. At this, without asking him his reason for\nnot eating his portion, she ate what she desired. Then she constructed\na temporary lodge (kano\u00f1s\u02bbh\u00e4\u02bc) with boughs, strips of bark, and other\nsuitable material, in which she and her brother remained for the night.\n\nIn the morning the sister ate what remained of the turkey and then,\nplacing her brother on her back, resumed the journey toward the south.\nThey traveled the entire day. When the sun was setting they again came\nupon a covey of turkeys, one of which they killed in the same manner as\nthey had killed one the evening before. The devoted sister, having\ndressed the bird carefully, boiled it by putting hot stones into the\nwater, but the young man again refused to eat any portion of it. When\nthe sister had eaten what she desired she reserved what remained for\nbreakfast. Then she made another temporary shelter in which they\nretired for the night.\n\nNext morning after the sister had eaten her breakfast she again took\nher brother on her back in the carrying cradle and they resumed the\njourney southward. Nothing unusual occurred during the day. When the\nsun was setting they again came upon a covey of wild turkeys, one of\nwhich was killed, and after being dressed, was cooked and eaten, as the\ntwo other turkeys had been. Afterward the sister prepared a temporary\nshelter, as she had done twice before.\n\nIn the morning of the fourth day they again set forth on their journey\nsouthward. Toward midday the sister said, \u201cOh, my brother! I see a\nlodge in the distance ahead of us. Beside it stands a very tall\nchestnut tree. Shall I continue our journey?\u201d The blind brother\nreplied, \u201cYes; go on! It is the lodge in which we formerly lived. Yes;\nthat is our lodge and home.\u201d Thereupon the sister hastened her steps\nand they soon reached the lodge. Within they found everything that was\ncommon to the lodges of those ancient times, as clay pots, baskets,\nwooden mortars, tubs of corn and beans, and bundles of spicebush twigs\nfor use in making a warm drink.\n\nNothing unusual happened to the blind brother or to his sister until\nthe third day after their arrival at their old home. On the morning of\nthat day, while the sister was out in the neighboring forest gathering\nfuel, she was surprised to hear some person, seemingly near to her,\nsay, or rather whisper, \u201cChit!\u201d Quickly turning in the direction whence\nthe sound proceeded, she was startled to see a short distance away a\nhandsome young man looking intently at her. After talking with her a\nfew moments he made her a proposal of marriage, in reply to which she\ntold him that she could not give him a definite answer without first\nconsulting her brother. Then she asked him to meet her at the same time\nand place on the following day. The young man agreed readily to her\nproposition, whereupon they separated without further ceremony.\n\nWhen the sister returned to the lodge she told her brother of meeting\nthe young man, and asked his advice with regard to her acceptance or\nrefusal of the offer of marriage. He replied that it was his wish,\nprompted by wise policy, that she should accept the offer, since the\nyoung man was a noted wizard, son of the notorious witch,\nGaho\u207f\u02bbdji\u2019d\u0101\u02b9\u02bbho\u207fk; for, if she did not marry him, her refusal would be\ntantamount to a sentence of death on each; hence, they must accept the\ninevitable.\n\nDuring the following night the blind brother explained in detail the\nreasons for his advice to her to marry the young man, who was the son\nof the great witch, Gaho\u207f\u02bbdji\u2019d\u0101\u02b9\u02bbho\u207fk, the relentless enemy of their\nfamily and kin.\n\nThe next morning the sister went into the forest to keep tryst with the\nstrange young man, whom she found there awaiting her coming. She told\nhim at once that her brother had been happy to consent to have her\nmarry him. He seemed greatly pleased at her reply and merely said: \u201cIt\nis well. I will be at your lodge tonight. So, I go away now.\u201d So they\ntwo parted in this abrupt way. That night, when darkness had come, the\nstrange young man arrived at the lodge of the sister and her blind\nbrother. He remained overnight with his wife, but left the lodge at the\ndawn. Before leaving, however, he assured his wife that he would return\nat night. Accordingly, he came to the lodge that night also and\nremained with his wife until the dawn, when he departed as he had done\non the previous morning.\n\nThus he came and departed for seven nights. Then he said to his wife:\n\u201cIt is my wish that you return with me to my mother\u2019s lodge\u2014my home.\u201d\nHis wife, knowing well who he was and who his mother was, readily\nconsented to accompany him; by so doing she was faithfully carrying out\nthe policy which her blind brother had advised her to pursue toward\nhim. On their way homeward, while the husband was leading the trail,\nthey came to a point where the path divided into two divergent ways\nwhich, however, after forming an oblong loop, reunited, forming once\nmore only a single path. Here the woman was surprised to see her\nhusband\u2019s body divide into two forms, one following the one path and\nthe other the other trail. She was indeed greatly puzzled by this\nphenomenon, for she was at a loss to know which of the figures to\nfollow as her husband. Fortunately, she finally resolved to follow the\none leading to the right. After following this path for some distance,\nthe wife saw that the two trails reunited and also that the two figures\nof her husband coalesced into one. It is said that this circumstance\ngave rise to the name of this strange man, which was Degiyan\u0113\u02b9g\u0115\u00f1\u02bb;\nthat is to say, \u201cThey are two trails running parallel.\u201d Not long after\nthe two reached the husband\u2019s home, the residence of the notorious\nwitch, Gaho\u207f\u02bbdji\u2019d\u0101\u02b9\u02bbho\u207fk, who welcomed her daughter-in-law to her\nlodge.\n\nIn due course the wife of Degiyan\u0113\u02b9g\u0115\u00f1\u02bb gave birth to male twins. The\ngreat witch, who acted as midwife to her daughter-in-law, cast one of\nthe children under a bed and the other under another, and then nursed\nher daughter-in-law and instructed her as to her conduct during\nconvalescence.\n\nSome days elapsed, when the inmates of the lodge were surprised to hear\nsounds issuing from beneath the beds under which the twins had been\ncast. At once the great witch, making two small balls of deer hair and\nbuckskin and also two lacrosse ball clubs, gave a ball and a club to\neach of the twins. At once each of the twins began to play ball beneath\nthe bed under which he lived, and it was not long before each of the\nlittle boys was seen to pass from under his bed beneath that of the\nother. Thus they amused themselves the entire day, but at night each of\nthe twins returned under his own bed. Day after day the twins visited\nback and forth. There came a day, however, when one of the twins tossed\nhis ball up in such wise that it flew out of the doorway of the lodge.\nThereupon the two youngsters followed the ball so nimbly and swiftly\nthat they were able to overtake it before it struck the ground. So they\nkept batting the ball high up into the air and overtaking it before it\ncould reach the ground again. After playing thus for long hours, each\nwould return to his own retreat beneath the bed under which he lived.\n\nThis outdoor sport was indulged in by the twins for a long time. One\nday, on being tossed into the air, the ball at once took a course\ndirectly toward the lodge of their blind uncle, but the twins kept up\nwith it, hitting it with their bats before it could touch the ground.\nThey did not notice that they were approaching a lodge, hence they were\ngreatly surprised to see it finally fall into the smoke hole of the\nlodge. They cautiously approached the lodge and, peering through the\ncrevices in its bark walls, they saw their ball in the hands of a man\nwith eyeless sockets.\n\nOne of the boys said to the other, \u201cLo. Go in, and get the ball,\u201d but\nthe other replied, \u201cI fear him. You go.\u201d Finally they entered the lodge\ntogether to ask the man to give them back their ball. As they drew near\nthe man, he said to them: \u201cDo not be afraid of me. Fear not; I am your\nfriend. It is I who have caused you to come here to my lodge. By\nsorcery I caused your ball to fall into my hand. Indeed, I am your\nuncle, your mother\u2019s brother. I should very much like to see you two,\nbut you observe I have no eyes, so I can not do so.\u201d At this the twins\nexclaimed together: \u201cOh! maternal uncle, how did you lose your eyes?\u201d\nThe uncle replied: \u201cYour grandmother, Gaho\u207f\u02bbdji\u2019d\u0101\u02b9\u02bbho\u207fk, overmatched\nme in sorcery, and as a penalty she took out my eyes, so I am blind.\u201d\nThe twins answered: \u201cOh, uncle! we desire very much that you see us.\u201d\nTo this the uncle replied: \u201cAs it seems to be an impossibility for me\nto see again, it would probably be useless for you to wish me to see\nyou.\u201d But the twins said: \u201cWe will try to make you able to see us.\u201d\n\nWith this remark the twins left their ball and their lacrosse clubs and\nwent into the neighboring forest. They had not gone very far before\nthey met Deg\u0115\u00f1s\u02b9g\u0113 (the Horned Owl). They asked him to lend them his\neyes for a short time, promising to return them to him uninjured.\nComplying with their request on this condition, he removed his eyes and\nhanded them to the twins; then he sat down to await their return.\nDelighted with their success, the twins hastened back to the lodge to\ntheir uncle. Placing the borrowed eyes in his sightless sockets, they\nasked him whether he could see with them, whereupon he told them that\nhe could see nothing. Disappointed with this result, the twins removed\nthe eyes from their uncle\u2019s head and returned them to the Deg\u0115\u00f1s\u02b9g\u0113\n(Horned Owl) in the forest, thanking him for his kindness.\n\nGoing a short distance farther into the forest, the twins met\nKe\u2019k\u02b9\u02bbhow\u0101 (Barred Owl), whom they asked to lend his eyes to them for a\nshort time. He readily consented on condition that they return them\nwithin one day. So the twins soon had his eyes, which they carried back\nto the lodge as swiftly as their feet could take them. But after\ninserting them into their uncle\u2019s eyeless sockets, they were again\ndisappointed to hear him say: \u201cIt is indeed too bad; I can not see\nanything with them.\u201d So removing the eyes, the twins carried them back\nto Ke\u2019k\u02b9\u02bbhow\u0101, whom they thanked for his kindness.\n\nThe twins were not to be easily defeated, however, in their purpose, so\nthey went still farther into the forest. There they met Odo\u00f1nyo\u00f1\u02b9d\u0103\u02bb\n(the Eagle), and they at once asked him to lend them his eyes for a\nshort time. The Eagle readily consented to part with them for a day,\nand in a moment the twins were hurrying homeward with them. After they\nhad placed these in their uncle\u2019s sockets he told them that he could\nnot see things clearly, merely faint outlines of them. So once more\nthey removed the eyes and gratefully returned them to the Eagle.\n\nNot to be thus baffled in the attempt to enable their uncle to see\nthem, one of the lads proposed to the other that each lend their uncle\nan eye from his own head. To this proposal the other readily consented.\nEach of the lads having removed one of his eyes, the two started for\nthe lodge of their uncle. When they reached his side they placed the\neyes in their uncle\u2019s head, who at once exclaimed in delight: \u201cOh! I\ncan see. Oh! I am so glad to be able to see you two, my nephews.\u201d Then,\nafter taking a glance around the lodge, he returned the borrowed eyes\nto his wonderful nephews, who said to him: \u201cWe will now go away to get\nback your own eyes; so be of good cheer for a short time. We start\nnow.\u201d\n\nBut their blind uncle replied: \u201cKnowing what I do, it seems impossible\nfor you two lads to accomplish your purpose. So take courage and be\nbrave.\u201d Then, after a moment of silence, he added by way of advice:\n\u201cRemember this: My eyes are partly bloodshot, and they are attached to\nthe swaddling wrappings of a female child, who is still fastened to a\ncradle board, and whom they serve as breast ornaments. The lodge in\nwhich this child may be found has a fox skin as its clan mark and\nstands far away in cloudland. And, my nephews, no one can enter that\nland unseen by the sleepless eyes of the grim warder, who is called\nHane\u02b9\u02bbhw\u0103\u02bc,[424] and who on the approach of a stranger gives the alarm\nby three terrific shouts. So have courage, my nephews.\u201d\n\nUndaunted, the lads left the lodge, and going to a neighboring swamp\nthey set to work industriously collecting a vast quantity of swamp\ngrass, which they placed on a large pile. When they had collected a\nsufficient quantity they set the pile on fire, and when the flames\nleaped the highest the lads, casting themselves into their midst, were\nborne aloft on the huge billows of smoke, which mounted ever higher and\nhigher, and were soon in cloudland, where they came down in the form of\ncinders.\n\nThen one of the lads called two mice, which he instructed to creep\ncautiously under the leaves, grass, and rubbish to a certain lodge\nhaving a fox skin for a clan mark, and to emerge from the trail as near\nthe lodge as possible without being apprehended by the warder,\nHane\u02b9\u02bbhw\u0103\u02bc. Then each lad entered one of the mice, and the two mice,\nburrowing along under the leaves and other rubbish, soon came out just\nwhere they had been directed to emerge. Notwithstanding their caution\nand ruse, Hane\u02b9\u02bbhw\u0103\u02bc knew the purpose which the two mice had in coming,\nbut before he could give the alarm one of the lads said to him: \u201cKeep\nsilence. We will give you a quantity of wild beans if you consent to\nour request.\u201d Believing the lads to be harmless and to be on a mere\nsporting expedition to show their powers of metamorphosis, he readily\nconsented to permit them unheralded to pass to their destination.\n\nHaving thus easily passed the warder of the lodge of\nGaho\u207f\u02bbdji\u2019d\u0101\u02b9\u02bbho\u207fk, the two lads, assuming the form and size of fleas,\nat once entered the portico or porch of the lodge, in which several of\ntheir aunts, sisters of their father, were pounding corn in wooden\nmortars with wooden pestles. As fleas the lads, unnoticed, quickly\ncrawled up the legs of these women, and by vicious bites soon caused\nthe corn pounders to fall to fighting among themselves, believing that\nthey had been cruelly pinched by their mates. By crawling on and biting\nthe legs of all the women the lads were able to make all of them fight.\nIn fighting, the women, influenced by the orenda of the boys, employed\ntheir wooden pestles in striking their opponents on the head,\nfracturing their skulls. Thus, in a short time the women had destroyed\none another.\n\nAfter all the women were either dead or stretched out unconscious with\nfractured skulls, the lads cautioned the warder, Hane\u02b9\u02bbhw\u0103\u02bc, not to\ninform Degiyan\u0113\u02b9g\u0115\u00f1\u02bb, their father, what he had seen them do, should he\ncome there inquiring about his sisters. They told him to sing for their\nfather the following song:\n\n\n\n Yek\u0115\u207fn\u0115\u207fn\u00e9\u02b9\u02bbho\u02bb skahetchon\u0103\u02bc oti\u02b9\u02bcs\u0115\u00f1.\n Oek\u0115\u207fn\u0115\u207fn\u00e9\u02b9\u02bbho\u02bb skahetchon\u0103\u02bc oti\u02b9\u02bcs\u0115\u00f1.\n\n\n\nThe warder consented to do what his boy friends had asked him to do.\nThereupon the lads quickly entered the lodge to which was attached the\nfox skin clan badge. They soon found the cradle board on which was\nfastened the female child, even as their uncle had told them, but they\nwere greatly astonished when they saw that the eyes of many persons\nadorned the swaddling clothes (wrappings). Quickly but carefully\nexamining these eyes, which served as the breast ornaments of the\nchild, they soon found the eyes of their uncle, which were partially\nbloodshot. When they had secured these they removed also the others, in\npairs, and, tossing them up into the air, said to them: \u201cReturn to the\nplace whence you were taken by stealth.\u201d At once these eyes took flight\nand returned to their owners. After killing the female child and\ncompassing the death of the treacherous Hane\u02b9\u02bbhw\u0103\u02bc, the lads started\nfor home with their uncle\u2019s eyes.\n\nWhen the boys reached the point whence they must descend they assumed\nthe size and form of fleas, and, using the seed heads of the dandelion\nas parachutes, they easily floated down from cloudland to the earth.\nGoing directly to the lodge of their uncle, they returned to him his\neyes. He was delighted beyond measure when he found that his nephews\nhad been successful in their expedition and had so speedily brought\nback his eyes.\n\nThe lads had killed the baby in cloudland by means of potent drugs\ngiven them by their uncle while they were still on the earth. Before\nstarting their uncle had told them not to fail to put this deadly drug\non the baby, for he knew that the child was the life itself of the\ngreat witch, Gaho\u207f\u02bbdji\u02bcd\u0101\u02b9\u02bbho\u207fk. Through its death the witch herself\nnecessarily died, because the child was her life, not her baby, as it\nappeared to be. Thus, Gaho\u207f\u02bbdji\u02bcd\u0101\u02b9\u02bbho\u207fk was destroyed and the young\ndeano\u00e4\u02b9do\u207f\u02bc man at last was revenged on her, partly through the potent\norenda of his nephews and partly by means of the potent \u201cmedicine\u201d with\nwhich he had armed them before they had started on their expedition\ninto cloudland.\n\n\n\n\n\n115. THE LEGEND OF THE MISOGAMIST\n\nIn ancient days, it is said, there lived a good mother and her son in a\nlodge that stood alone. Now, the son was a very successful hunter; in\nthe chase of all kinds of game animals he had no competitor. The\npossession of an overflowing larder and of rare and excellent furs and\nskins gave him an enviable prestige among his people.\n\nIt was natural among a hunter people that the prowess of the young man\nin the chase should make him an attractive figure in the eyes of all\nthe mothers among his people who had marriageable daughters. So these\nthrifty mothers urged their daughters to make the usual marriage bread\nand to go to his lodge with proposals of marriage. Each of these\nobedient daughters would say: \u201cIndeed, I believe that thou and I should\nmarry.\u201d This was the address made to the young man after the young\nwoman had set her basket of marriage bread before him, seated, to\nreceive her. In replying, the young man would say to each: \u201cIn so far\nas I am concerned it is my settled purpose not to marry anyone, as I\nhave no desire to do so.\u201d Thereupon the young woman, having failed in\nher suit, would return to her home.\n\nThis pursuit of the young man by the marriageable daughters of the\ncommunity continued for many seasons. As each maiden came with her\nproposal of marriage the youth invariably made the same answer. During\nall this time his mother continued to remonstrate with him on account\nof his firm resolution not to marry, telling him repeatedly that it was\na well-known fact that one who acted as he was doing would surely be\npunished for his attitude by some great calamity. He refused, however,\nto listen to her remonstrances.\n\nNow, it was his custom to go every autumn to hunt in the forest, and he\nwould return home with great quantities of venison and other meat, and\nfurs and skins. All the people who had none of these things came to the\nlodge where the mother and son lived together because they wished to\ntrade for some of the meat or for some of the furs or skins, each one\nbringing therefor something of value. One would bring a bracelet,\nsaying: \u201cFor this cut me off a small portion of meat of the bear, of\nvenison, or of some other kind.\u201d Another would bring a burden strap,\nsaying: \u201cFor this give me the skin of a beaver, or a small portion of\nbear\u2019s meat, for I have come to buy.\u201d This trading continued for some\nyears, and all kept saying of the young man: \u201cHe is indeed immune to\nadverse orenda.\u201d\n\nAfter a while another autumn came, and again he started alone on a\nhunting trip into the forests where he knew game was always abundant\nand in which it was his custom to camp for the season. Having reached\nthe place where his hunting lodge stood, he proceeded at once to repair\nit and to supply it with suitable fuel and other necessities. Then he\nwent forth to hunt, as was his custom. He was very successful,\nreturning every day to camp with the game he had killed.\n\nAfter a certain number of days thus spent he lay down one night to\nrest, as usual. But in the middle of the night it so happened that he\nmoved about in his bed, and he was greatly surprised by feeling what\nseemed to be a woman lying beside him. No one had ever slept with him\nbefore, man or woman. Thereupon the surprised misogamist said: \u201cLo, who\nare you?\u201d The young woman, for such she was, in a fascinating voice\nwhich thrilled the heart of the young man, replied: \u201cOh! I desired to\nvisit the place where you are only because of the love which I have for\nyou.\u201d Saying this softly, she threw her arms around his neck and\nfervently embraced him. He remained perfectly quiet, making no protest\nagainst the fondling of the beautiful maiden. Without further ceremony\nthe young woman joyously exclaimed: \u201cCome now! let us two go to sleep\nagain.\u201d But the young man lost consciousness at once, and the last\nthing he remembered were the words of the young woman. It was after the\ndawn of day that he awoke. Uncovering his head, he found that he was\nquite alone, and that, in fact, the young woman was not anywhere\naround. He was greatly astonished at what had happened, and said to\nhimself in wonder: \u201cWhat is this that has befallen me? Now, indeed, has\ncome to pass perhaps what my dear mother has been saying to me, for has\nshe not kept telling me that I would be punished sooner or later for my\nunreasoning attitude toward those who have desired to marry me. Now I\nshall start for my home, for I am seized with fear.\u201d\n\nHe set to work at once making up his pack and putting the lodge in\norder for his departure. When he had completed his preparations he\nstarted for home.\n\nAt the end of the day\u2019s journey he camped for the night in the place\nwhere he usually stopped for this purpose. After kindling a hot fire in\nthe temporary shelter he set to work warming some pieces of cold meat\nwhich he had brought with him, and then sat down to eat his supper.\nWhen he had finished his meal he made ready to rest for the night. It\nwas quite dark, for the evening was then far spent. As he sat resting\nhe was suddenly surprised to hear noises that seemed to draw nearer and\nnearer. He could plainly hear the sounds, s\u0101\u02bb\u02b9, s\u0101\u02bb\u02b9, s\u0101\u02bb\u02b9, and also\nsounds caused by the moving aside and breaking of sticks and small\ntwigs, and the branches of trees falling. Seized with a great fear, he\nat once added small dry sticks to the fire, which blazed up, giving a\ngreat light, which enabled him to see whether anything was approaching\nhis shelter. Suddenly he saw standing at the end of the illumined space\na very large woman. After a moment\u2019s hesitation she came up to the\nopposite side of the fire and, addressing the now thoroughly frightened\nyoung man, said: \u201cIt is just this: I have come here with the desire\nthat you should give me a portion of meat.\u201d To look at her one would\nhave thought that she was in all respects a human being, as she stood\ngazing toward the youth. As quickly as possible he took from his pack a\nquarter of meat, which he heaved over the fire toward the woman, who\ncaught it. Then she began to eat it, while the blood dripped down on\nher breast and over her garments. Thus she ate up a quarter of meat.\nWhen she had finished she said: \u201cThe only thing for you to do is to\nreturn to this place in the autumn, when the season changes again.\u201d So\nsaying, she turned at once and started away, leaving the young man more\nastonished than ever. Soon she was lost to view in the darkness.\n\nThereupon the youth was seized with great fear, and he kept saying to\nhimself: \u201cNow indeed has been fulfilled the saying of my dear mother; I\nam suffering the penalty which she told me would befall for my refusal\nto marry some of the marriageable daughters of my people. But with it\nall, I think that when I have returned home I shall not relate what has\nbefallen me on this trip. Moreover, in case some shall say to me, \u2018Let\nus marry,\u2019 I will consent at once.\u201d Of course he did not fall asleep\nduring the entire night. Very early in the morning he ate some cold\nmeat, and then taking up his pack, he started for home. Having arrived\nthere, he hung his pack on the wall of the lodge. His mother said: \u201cI\nam thankful for this.\u201d Noticing a changed expression on his face, she\nsaid to him: \u201cLo, pray what has befallen you, since you have returned\nso soon after your departure?\u201d The son replied: \u201cSomething unusual\nhappened, it would seem. I became homesick; this is the reason that I\nreturned home at once.\u201d\n\nDuring the time that the son was away hunting many women visited the\nmother, who were continually asking her consent to a marriage with him.\nSo now the mother said to him: \u201cI will tell you that three maidens paid\nme visits, who proposed marriage with you; these maidens you know well,\nas they are the three who have been the most insistent on marrying you.\nSo now it is for you to choose which of these three, or if not one of\nthese, then whom are you willing to marry? I do not know what may\nhappen should you again find it impossible to consent to marry one of\nthese maidens.\u201d At once the son replied: \u201cI will consent to taking one\nof these maidens in marriage. I will marry without further ado.\u201d He\nthen informed his mother which of the maidens he would marry, for he\nwell knew the names of all those who had come to his mother\u2019s lodge\nwith their baskets of marriage bread. This answer greatly pleased his\nmother, who said to him: \u201cIt is indeed the right thing for you to do,\nfor many women have come here to ask you to marry them. Now I will\nbring here the chosen one.\u201d So saying, she went at once to the lodge of\nthe maiden of his choice.\n\nOn entering the lodge of the maiden she greeted her and her mother,\nand, after informing them of the purpose of the visit, said to the\nformer: \u201cI have come after you to bring you to our lodge and fire. My\nson has consented to marry you; so you will accompany me home, and you\nit will be who will dwell with her spouse\u2019s people.\u201d The maiden,\nagreeing to the proposition, said: \u201cSo let it be; I am willing to marry\nhim.\u201d Thereupon the two returned to the lodge of the mother of the\nyoung man, the misogamist. They reached the lodge, and, on entering it,\nthe mother said to her son: \u201cI have brought with me her who is my\ndaughter-in-law. Now I will speak a few words: Oh, my child! you must\ncontinue to love her; you must have compassion for her; never vex her\nin mind or body; never let it be said that you are one of those who\nkill their spouses. Some grasp them by the hair of the head to abuse\nthem; never do you thus. I am through.\u201d This speech she addressed to\nher son.\n\nThe maiden remained there one entire year, and she properly fulfilled\nthe duties of a good wife. A little later she gave birth to a daughter.\nThe child was very handsome, and she was also very large and healthy\nand strong. In all respects she was of the size and hardiness of a\nchild who was large enough to be borne on the back in a cradle board.\n\nNow the time had arrived in which the men who were capable of doing so\nseverally went out to their hunting grounds\u2014autumn had come. One day\nthe young man said: \u201cMy dear mother, you will prepare provisions for a\njourney, for I am again going out to hunt, and I am thinking of having\nmy wife accompany me, as the child is sufficiently strong and hardy to\nbe borne on her mother\u2019s back in a cradle board. I will bear by means\nof the forehead strap the provisions that we will take with us.\u201d\n\nThen the mother proceeded to prepare the corn bread in the usual way,\nand the parched corn meal sweetened with honey or maple sugar. When the\nbread was cooked she removed it from the boiling water and set to work\npreparing the pack, in which she placed all the bread, making what was\ncalled a wrapped pack. When she informed her son that she had completed\nthe task of preparing the food for the journey, he said: \u201cTomorrow,\nvery early in the morning, we two will start on our journey.\u201d\n\nAccordingly next morning the husband and wife set out. The wife bore\ntheir child on her back by means of the cradle board and forehead\nstrap, and the husband carried the wrapped pack, containing boiled corn\nbread and parched corn meal mixed with sugar and honey, by means of the\nforehead strap. After traveling all day, in the evening they reached a\nspot where it was the custom of the husband to camp for the night; this\nwas a good day\u2019s journey from their lodge. He set to work at once\nrepairing the temporary shelter and kindling a large fire. Meanwhile\nthe young wife warmed up some cold meat and the boiled corn bread which\nthey had brought in the pack. Their evening meal prepared, the two ate\nheartily. When they had finished their supper they made ready a rude\ncouch of bark and boughs on which they lay down for the night. The\nwife\u2019s mind was contented.\n\nIn the morning the husband rekindled the fire, and the wife warmed up\nmore of the cold boiled corn bread. When they had eaten their fill the\nhusband at once repacked their belongings. He also closed the temporary\nshelter in order to preserve it for their return. Then he said to his\nwife: \u201cNow let us depart. Our journey will require fully the time of\nthe entire day, and we will arrive at my hunting camp in the evening.\u201d\nAs predicted, they reached their journey\u2019s end as the sun was sinking\nlow in the west. Its crimson rays shot upward through the treetops and\nalong the western sky.\n\nThe husband quickly began to make his hunting lodge ready for\noccupation and also kindled a large fire. While the wife was warming up\nthe meats and the corn bread the husband kept on repairing the lodge by\nfilling up the crevices with moss and replacing such pieces of bark as\nhad fallen off. He desired to make the lodge warm and comfortable,\nespecially on account of their baby. When it was too dark to continue\nhis work the wife called him to their supper. They were happy and\ncontented. After finishing their meal they prepared their rude bed and\nretired for the night. Before falling asleep the husband said to his\nwife: \u201cTomorrow I will go out to hunt again.\u201d\n\nNext morning, as soon as they had finished eating breakfast, the\nhusband said to his wife: \u201cI am about to start out to hunt now, and you\ntwo will remain alone. Perhaps I may not return until just before\nsunset. Of course, should I have very great success, I will return home\nat once.\u201d So saying, he left the lodge. Just before sunset he returned,\ncarrying by means of the forehead strap the entire body of a fine deer.\nHe set to work at once skinning the carcass. When this task was\ncompleted he quartered the animal and hung up the parts to cure, but\nnot before he had selected some choice pieces for their supper. These\nthe young wife quickly prepared, and they ate their evening meal in\npeace and quiet. The wife was, of course, very much pleased to have\nfresh venison to eat; she was indeed happy. Then they retired for the\nnight and were soon asleep. In the morning the husband again started\nout to hunt, saying to his wife: \u201cYou two will remain at home alone,\u201d\nassuring her that he would return as soon as he was successful in his\nhunting.\n\nThus many days passed. The hunter was very successful in his hunting,\nalways bringing home large quantities of venison, bear, moose, and elk\nmeat and various other kinds of game. He and his wife had a great\nquantity of meat hanging around the sides of their lodge to cure, and\nalso many fine furs and skins.\n\nToward sunset one day the young wife went out of the lodge to procure\nfuel for the fire while the child lay asleep. As she was walking\naround, she heard sounds made by some one approaching through the\nwoods; thereupon she hastily gathered an armful of wood and, quickly\nreentering the lodge, took a seat near her sleeping baby. In a short\ntime, as she looked out through the openings in the forest, she saw\nsuddenly a very large woman approaching, bearing on her back an\nunusually large child. At once she became fearful, exclaiming: \u201cWhat\nshall I do to save us? Perhaps we two shall now die?\u201d So saying, she\nquietly awaited the coming of the strange woman. In a few minutes the\nlatter entered the lodge and, standing in the doorway, said to the\nfrightened woman: \u201cDo not have any fear of me, for I come with no ill\nfeeling in my mind toward you and yours; there is no evil in my mind,\nso, above all, do not fear me.\u201d With these words, she walked to the\nopposite side of the fire and took a seat there. The young wife noticed\nthat the two children were exactly the same size. Although the stranger\nkept comforting her by telling her not to be afraid, that she had not\ncome to the lodge for any evil purpose, her hostess was so fearful that\nshe made no replies, but she kept thinking: \u201cIt is certainly\nunfortunate that my husband does not return at once. I wish he would\ncome. This is ill-omened.\u201d Meanwhile the strange woman continued to\nremain quiet. Looking at her face, one would think that she was human,\nalthough she was so tall and so stout that she appeared uncanny.\n\nNow there came sounds from a distance, as the sun was low in the west,\nand the expected husband returned home. He entered his lodge, bearing\nby means of the forehead strap the entire carcass of a deer. He cast\nthe burden down, giving merely a passing glance at the woman seated on\nthe opposite side of the fire, without saying a word. The young wife\nthen set to work getting his supper. When she had set the food before\nhim he said to her: \u201cYou would better give some food to the woman\nsitting on the opposite side of the fire.\u201d His wife willingly obeyed\nthis suggestion, carrying to her in a bark bowl a generous supply of\nfood, and saying: \u201cThis is for you to eat.\u201d But the woman (or what\nseemed to be one) refused to accept it, answering: \u201cI do not eat that\nkind of food.\u201d At this the wife, of course, went back to her side of\nthe fire. Her husband sat with his back toward the strange woman and\nstudiously refrained from saying a word, but kept on eating. In a few\nminutes the strange woman spoke, saying: \u201cHe knows what kind of food I\nam accustomed to eat.\u201d At once he rose, and, reaching up, took down a\nquarter of venison, which he threw over the fire back of him toward the\nstrange woman. She caught this as it came to her. The wife was intently\nwatching what was taking place. The stranger proceeded at once to eat\nthe raw venison, and in a short time she had devoured the entire\nquarter. While eating, the strange woman kept saying: \u201cI am very glad\nindeed. My wish has been fulfilled, for I desired to come here on a\nvisit.\u201d When night had come and they were ready to retire to rest, the\nhusband prepared his mat at the feet of his wife and child, while the\nstrange woman and her child lay on the opposite side of the fire, which\nwas the guest\u2019s side according to custom. The young wife of the hunter,\nwho was thoroughly frightened, kept thinking: \u201cI just do not know what\nmay befall us that is untoward.\u201d\n\nIn the morning the husband arose, and having rebuilt the fire, his wife\nproceeded quite early to prepare breakfast for them. When they two were\nabout to begin eating the husband again took down a quarter of venison,\nwhich he threw over his shoulder across the fire to the strange woman,\nwho caught it and began to eat it raw, the blood even dripping from her\nmouth, so ravenously did she eat. When they had eaten breakfast the\nstrange woman said: \u201cNow, my wish has been fulfilled\u2014my wish to visit\nthis place.\u201d All remained there in the lodge. After a while, however,\nthe strange woman arose, carrying her child, and, walking over to where\nthe hunter was seated, said to him: \u201cLo, take this child, for it is but\nyour own child. Here it is.\u201d Shrinking away, the husband drew back his\nhands, but the woman, preferring that he should have the child, gave it\nto him, so he had to accept it. Thereupon, the woman said, \u201cI desired\nthat he should just look on his child, and it was for this reason that\nwe two came hither.\u201d So saying, she returned to the opposite side of\nthe fire, where she again seated herself. The husband sat still,\nholding his child, dubious as to its real character. After a while he\narose, and going over to the place where the woman sat, on the opposite\nside of the fire, he gave the child back to its mother. Then returning\nto his own side of the room, saying, \u201cI am now going out to hunt\nagain,\u201d he started from the lodge.\n\nIn the meantime the two women remained in the lodge with their children\nof the same size. The strange woman said to her companion in a\ncomforting way: \u201cYou must not have any fear of me.\u201d When her child fell\nasleep she laid it down on her couch and carefully covered it with a\nskin robe. Then, turning to her hostess, she said: \u201cI will fetch some\nfuel, because it is so difficult and trying for you at all times to\nhave to bring it.\u201d With these words she left the lodge in quest of\nwood. She was absent a long time, when suddenly there came a sound,\nd\u0101\u2014h, which drew nearer and nearer, as if one were dragging some great\nobject along the ground. On looking out to see the cause of the noise,\nthe hunter\u2019s wife saw the strange woman approaching with a huge tree in\nher arms, which she threw down just outside the doorway; it was a whole\ndead tree, which was dry and hard. She proceeded at once to break up\nthe tree, and when she had finished her task there was a great pile of\nwood\u2014fuel for the lodge fire. The wife of the hunter was greatly\nastonished at the enormous strength of the strange woman, and she again\nwas filled with great fear. Then the other woman, entering the lodge,\nsaid: \u201cI have now supplied you with a quantity of fuel.\u201d Thereupon, she\nseated herself on the opposite side of the fire.\n\nShe had just taken her seat, when suddenly she arose, saying: \u201c\u02bcA\u02bb\u02b9h\u0103\u02bb!\nNow comes my husband trailing me. Have courage now, oh, my friend! and\nhelp me. Hasten! Be quick! Go cut basswood poles, three in number, and\nyou must sharpen them. You must be quick about it, too, for if he shall\noverpower us we two must perish.\u201d The hunter\u2019s wife ran out as swiftly\nas possible, and having cut the basswood poles and sharpened them,\nreturned to the lodge. The other woman then said: \u201cYou must harden\n[425] their points in the fire by turning them over carefully; let them\nbe burning. As soon as we meet at the doorway we shall fight, and we\nshall fight on the outside of the lodge. And, of course, there can be\nno doubt that he will overpower me, for he is very powerful. When he\nthrows me and falls on the top of me, you must quickly take one of the\nburning poles from the fire and thrust it in anum ejus, turning it\naround therein vigorously, and then withdraw it. You must quickly do\nlikewise with the other two burning poles. Thereupon, he will soon\nbecome weak, and then I shall overcome him. Just at present you must\nkeep still and must watch carefully those poles, for they are our only\nhope of success. Now he is coming on the run close at hand. Have\ncourage and aid me, oh, my friend!\u201d\n\nThe stranger had barely uttered these words when she and her husband\nmet in a death struggle at the doorway of the lodge; they fought\noutside so as to have more room in their struggles. In a short time the\nman tripped his wife, and they fell to the ground with the man\nuppermost. At once the hunter\u2019s wife swiftly ran into the lodge, and\nseizing one of the burning poles thrust it in anum ejus, and having\nturned it round and round violently a moment withdrew it. Then she did\nlikewise as quickly as possible with the second and third burning\npoles. This terrible treatment had its effect, and in a moment the\nstrange woman was able to free herself, and struggling from under her\nweakened husband she strangled him to death. All this time she kept\nsaying to her friend, \u201cHave courage, oh, my friend! Stand near by and\nwait.\u201d Then returning to the lodge, she said: \u201cOh, my friend, I am\nthankful indeed that you have helped me in my trouble.\u201d Having\nrecovered her breath, she added: \u201cNow I will cast the body far away\nyonder, as far as one can see.\u201d So saying, she dragged away the body of\nher husband, disappearing with it in the distance; but it was not very\nlong before she returned to the lodge, whereupon she said: \u201cI have left\nthe body far away. Now we two unfortunate ones\u2014myself and my child\u2014will\nreturn to our home, departing from this place. All that I desired was\nthat she should see her father. I thank you for what you have done for\nus. Our kinsfolk dwell far away from here in the forests; thither we\ntwo shall return. Now we depart.\u201d\n\nIn a short time the strange woman and her child had disappeared into\nthe forest. They had been gone a long while when the hunter returned to\nthe lodge. He had nothing to say to his wife. Thereupon she resolved\nnot to tell what had taken place while he was away hunting until she\nreached home. At first the husband and wife did not converse at all.\nBut finally the former said: \u201cTomorrow we will start for home.\u201d So the\nnext day he made the necessary preparations for their journey, putting\ntheir belongings into two packs. When all was ready for their departure\nhe placed the smaller pack on his wife\u2019s back by means of the forehead\nstrap, and the larger on his own back in the same way. Then they left\ntheir hunting camp for home much sooner than they had expected to do.\n\nThey kept traveling the entire day, and when the sun was low in the\nwest they arrived at the place where the hunter was accustomed to camp\nwhen making his hunting trips in past seasons. Here they kindled a\nfire, and warming up cold meat and boiled corn bread, they ate their\nmeal and then retired to rest. Early in the morning, as soon as they\nhad eaten their meal and repacked their belongings, they continued\ntheir journey, arriving just before sunset in the lodge of the\nhusband\u2019s mother. She was very thankful for the meat which they had\nbrought home in their packs.\n\nIt was not long after their return before the bride\u2019s mother entered\nthe lodge. After the usual greetings she said: \u201cLet us two revisit our\nown clan.\u201d The bride answered: \u201cSo let it be; we may go as you\nsuggest.\u201d They finally reached the bride\u2019s former home, where her\nkinsfolk welcomed her. She then began at once to relate in great detail\nall that had befallen her during the time she had been absent on the\nhunting trip with her husband. Among other things she told them that\nher husband already had a child by some unknown mysterious being, whom\nhe was accustomed to feed with raw meat; and that, when the strange\nwoman had come to their hunting lodge, her husband did not share her\ncouch, but that he lay alone at the feet of his wife and child. The\nyoung wife narrated, too, all that occurred in connection with the\nattack on his wife made by the strange woman\u2019s husband at the doorway\nof the hunting lodge.\n\nWhen the bride\u2019s kinsfolk had heard all these things they said: \u201cIt\nseems certain that he has begotten a child by a woman Genonsgwa\n(sometimes erroneously called \u201cStone Coat\u201d). You should separate from\nhim lest you become enchanted by some evil power should you return to\nhim again.\u201d The bride and her child therefore remained with her own\nclan and kinsfolk, as they had advised her to do under the\ncircumstances. This astonishing report soon spread among the tribe. All\nsoon knew what had occurred on the hunting trip in the forest to the\nmisogamist hunter and his bride. It produced a great sensation among\nthe people. So it happened that all the women, as if by mutual consent,\nshunned the misogamist hunter, and would have nothing to do with him,\nprivately or socially. This is what befell the man who was too proud\nand selfish to consent to marry any woman of his own people. Now, in so\nfar as his standing is concerned, he is held as despicable beyond\nmeasure and of no account among men.\n\n\n\n\n\n116. THE ACTS OF THE SEVENTH SON, DJ\u0114\u00d1GO\u02b9\u02bbSE\u02bb\n\nIn the olden time there stood in a certain land a lodge surrounded by a\ndense forest, in which lived a very old man, his seven sons, and a\ndaughter. The youngest son was very small, and he possessed a cur which\nwas not larger than a gray squirrel and a very small bow and arrows to\nmatch it; the bow, it is said, was a half span in length.\n\nThis small boy and his diminutive dog played together daily, hunting\nfleas around the fireplace. The cur would track a flea, and just as the\nflea would leap up from its hiding place the small boy would shoot it\nwith an arrow from his diminutive bow. Thus he amused himself all day\nand far into the night.\n\nNow, the old man, the father of this family, forbade his sons from\ngoing to hunt in a certain direction from the lodge. In time, however,\nthe eldest son, wearying of this seemingly unreasonable restraint,\ndetermined to hunt in the forbidden direction, in order to learn, if\npossible, what it was that caused his father to prohibit his brothers\nand himself from going into that region. So, following his resolve, he\nstarted for the region, but never returned home. Then the second son\nresolved to follow his elder brother, so he also started for the\nforbidden land; and he, too, never returned home. Finally, when six of\nthe brothers had gone away and none had returned, the aged father said\nto his youngest son that he himself was going in search of his six lost\nsons. After carefully instructing his youngest son what to do for\nhimself and his only sister in his absence, he started away. He, too,\nfailed to come back, and the two young persons in the lodge became\nanxious about their own fate, as they were then dependent on\nthemselves.\n\nAt last the youngest, the seventh, son informed his sister that she and\nhe would have to follow the path of their father. The time was winter,\nbut they started, following the trail in a light snow. As they set out,\nthe young boy, seizing his diminutive cur, dashed it against the\nground, whereupon it immediately arose in the form of a very large dog.\nAt this the boy sent the dog away, as it was of no further use to him.\nThe brother and sister traveled the entire day, and when they were\nnearly famished with hunger they came to a lodge just as it was growing\ndark. In this lodge they found, to their great delight and comfort,\nembers still burning and before the fire, which was nearly out, a large\npiece of broiled venison still attached to the sticks and skewers. By\nadding fuel to the fire they succeeded in building it up so that it\nwould last during the night. Having eaten the broiled venison, and\nbeing very tired, they lay down near the fire and were soon fast\nasleep.\n\nIn the morning they ate the remainder of the venison and at once\nresumed their journey. They had no provisions to eat on the way, but\nthey traveled onward until the darkness made it difficult for them to\nproceed farther, when, tired, hungry, and ready to drop from\nexhaustion, they reached another lodge. In this they found dying embers\nand a substantial piece of broiled venison. As on the previous night,\nthey rebuilt the fire, and when they had eaten the venison they lay\ndown to sleep beside the fire.\n\nNext day the remains of the venison furnished their breakfast. Just\nbefore starting the boy found a flint and a stone ax, which he took\nwith him. Toward nightfall a blinding snowstorm set in, but the little\nwanderers kept on their way. When it was quite dark they came to a rude\ncovert formed by the interlocking of fallen trees, the united limbs of\npine and cedar holding the snow in such wise as to form a very rude\nshelter. Under this retreat the two little wanderers found a place full\nof dry leaves. Outside of this shelter the snow had fallen to so great\na depth that it overtopped their heads in many places. In this refuge\nthey decided to remain for the night, although they had nothing to eat\nand no hope of getting anything. Nothing daunted by the cheerless\nprospect before them, the boy and his sister kindled a fire with dried\ntwigs and other fuel. As soon as the fire began to radiate its heat a\ncovey of quail came out from under the branches of the trees forming\nthe shelter. The boy at once killed several of these, which he dressed\nand cooked for himself and his sister. After eating their supper the\nboy added to the fire enough fuel to keep it until morning; then they\nretired for the night, burrowing among the dry leaves, not far from the\nfire, for covering. Next morning the fire was built up again, after\nwhich the boy found and killed more quail for breakfast. After cooking\nand eating these, they awaited the abatement of the storm before\nstarting out on the trail.\n\nDuring the day an old woman, who lived alone in the vicinity and quite\naloof from her people, left her lodge to look for hickory bark to keep\nup her fire in order to prevent the cold from freezing her to death.\nNoticing smoke issuing out of a great bank of snow at some distance,\nshe went to see what kept the fire from going out, and she was\nastonished to find the small boy and his sister. Moved with pity, the\nlittle old woman took the children from their uncomfortable place and\nbrought them to her lodge, where she placed before them what little\nfood she had. They ate their fill. The children were indeed very glad\nto be with a friend. The little old woman told them that she desired to\nhave them remain with her as her own children.\n\nNext morning the little boy, having spat upon one of his arrows three\ntimes, cast it out of the lodge through the smoke-hole, saying to it:\n\u201cGo thou, then, hunt for a deer and kill it for our food.\u201d Obeying him,\nthe arrow flew out of the smoke-hole and disappeared. After being\nabsent for only a short time, it returned through the smoke-hole. The\nboy seized it, and, finding on it traces of fresh blood, he turned to\nthe little old woman, saying: \u201cOh, grandmother! go out and look for the\ndead body of a deer; it lies not far from here.\u201d Not far from the lodge\nshe found, indeed, the body of a deer, which evidently had been\nrecently killed. Having brought it to the lodge, she dressed it. Then\nshe cooked some of the venison for herself and her adopted\ngrandchildren, and while they were eating the little old woman\ncontinually uttered words of thanksgiving to the Master of Life [426]\nbecause she was again able to eat venison.\n\nEvery day thereafter, in the same manner, the boy sent out his arrow to\nhunt game animals for the food required by him and his little sister\nand their adopted grandmother. Sometimes the arrow would kill a bear,\nsometimes a deer; it killed game of all kinds, and the small family had\nplenty to eat and some to spare, in addition to their constant\nfeasting. Thus they lived several years, and the boy grew to young\nmanhood. During this time the youth did not go beyond the immediate\nneighborhood of the lodge in which he lived; and he had no friends\nexcept a certain young man, one of the people of the region, who came\nto see him frequently and who was his close friend.\n\nAt this time the presiding chief of the settlement offered to give his\ncomely daughter to the best bowman and hunter among the young men of\nhis people. So he appointed a day when all the young men should go out\nto hunt deer and bear to provide a suitable feast for the occasion. Now\nthe friend of our future hero came to the lodge to tell him of the\noccasion, but he did not tell him, however, that the prize for the\nwinner would be the chief\u2019s daughter; he merely asked the young man to\naccompany him as his partner. So they started out together to hunt, but\nthey did not exert themselves very much in killing game animals. The\nyoung man with the enchanted arrow occasionally sent it out to hunt for\nthem. When finally they resolved to start for home, the arrow had\nkilled in all twenty-four deer, so the share of each was twelve; but\nfive or six deer apiece was the average of those who went out singly to\nwin the prize for marksmanship. On the return of the hunters to the\nvillage they learned of the great success of the two youths who had\ngone as partners, and they could not repress a feeling of envy toward\nthem. Notwithstanding the result of the hunt the chief said, still\nwithholding his daughter from the winner: \u201cI will fulfill my promise\nafter we have made many feasts with all the deer which have been killed\nfor this occasion.\u201d Our future hero, however, still did not know what\nhe had justly won as a reward of the efficiency of his enchanted arrow.\n\nDuring the festivals the envious young men conspired to put this\nunsuspecting youth out of the way. In carrying out this resolution they\ninvited him to accompany them to an island on which they assured him\nthere was an abundance of game, and that they would return in time for\nthe festivities on the morrow. So he consented to go with them to this\nplace, in which they had agreed among themselves to leave him to die of\nhunger and exposure. On leaving the village they went to a large lake\ncontaining an island, from which the mainland was not visible in any\ndirection. After landing on the island the party dispersed, ostensibly\nthe better to hunt. Having previously agreed on their method of\nprocedure, the conspirators waited until they saw that the youth had\ngotten some distance into the forest. Thereupon they returned at once\nto the landing place and stole silently away, leaving their victim to\ndie from hunger or to be devoured by unknown monsters which, it was\nsaid, infested the island.\n\nTheir intended victim kept on hunting, however, and finding only two\npartridges, killed them and carried them along with him. When it became\nso dark that he could not see, he returned to the landing place to seek\nfor his supposed friends, only to find that they had gone off, leaving\nhim to his fate. Seeking the tallest pine tree that he could find, the\nyoung hunter climbed very high, to a point where the limbs were closely\ninterlocked. Having cut off a number of overhanging branches, he placed\nthem on the top of those on which he desired to rest, thus forming a\nfairly comfortable resting place. Seating himself on this perch of\nboughs, he soon began to doze.\n\nSome time during the night he was roused from his slumbers by the\nbarking of dogs, which were following his trail. These belonged to a\nSon of the Winter God, who was hunting for human flesh to eat. Finally\nthe dogs came up to the tree in which the youth was concealed,\nwhereupon he threw down to them at once one of the partridges which he\nhad been fortunate enough to kill. Seizing this, the dogs went off\nfighting for it. Shortly they returned to the tree and began to bay at\nhim. At this he threw to them the other partridge, with the result that\nthey again went off as before. Seeing the dogs eating what he believed\nthey had treed, the Son of the Winter God called them off to another\npart of the island, and they did not return hither.\n\nIn the morning the youth, descending from his lofty perch, went to the\nshore of the island at the point where the party had made a landing.\nFinding no boat there he struck his breast several smart blows, which\ncaused his stomach to give up a canoe no larger than a plum pit,\nprovided with a pair of oars. Several sharp blows on the diminutive\ncanoe with his enchanted arrows immediately caused it to assume the\nproportions of an ordinary canoe. The same treatment made the pair of\noars assume the size of ordinary oars. Placing his canoe in the waters\nof the lake and boarding it the young hunter soon rowed his way to the\nshore whence he had been kidnaped by the envious young men. On landing\nthe young man drew the canoe ashore, and then striking it several sharp\nblows with his enchanted arrow, it quickly assumed its former\ndiminutive size, and he in like manner restored the pair of oars to\ntheir former dimensions, after which he swallowed them again. Thereupon\nhe wended his way at once to his own home with his adopted grandmother.\n\nIt was not long before it became village gossip that the young man had\nreturned home. Then his friends sent for him, asking that he attend the\nshooting match and feast of venison given by the chief, whence he had\nbeen kidnaped and taken to the island to die. Notwithstanding this\ntreatment, the young man consented to go to the chief\u2019s entertainment.\n\nNow, the tutelar deity of the presiding chief was a hen harrier called\n\u02bcnwi\u02bb\u02b9\u02bcnwi\u02bb in the vernacular. This the chief caused to float in the\nair at double the height of the tallest tree, as the mark at which all\nmust shoot who were invited to the feast.[427] All the young men who\nknew the nature of the prize that the chief had offered as the reward\nfor the best marksmanship kept shooting daily at this bird floating in\nthe air; but they were all shooting to no purpose, for some of the\narrows would not attain the altitude of the hen harrier, while others\nwhich did so flew wide of the target.\n\nFinally, the chief said to the Master of Ceremonies: \u201cNow, after this,\nlet each man try only once more and then let those who have failed to\nhit the target retire ... from the group of candidates, and place them\nin a separate place from those who have not made this last attempt.\u201d\nThis was ordered, and as quickly as a man took his last shot he was\nplaced at a distance from those who had not yet made the trial, lest\nsome mistake be made and someone be unwittingly given two or more\nchances. Finally, when all the candidates had shot, it was suddenly\ndiscovered that Dj\u0115\u00f1go\u02b9\u02bbse\u02bb had failed to take his chance. All had\nfailed before him to hit the hen-harrier hawk, so his friend urged him\nto make the attempt, but he as steadily refused, saying, \u201cI do not want\nto kill it.\u201d Notwithstanding his positive refusal, his friend placed\nhis bow and arrow in his hands, and with Dj\u0115\u00f1go\u02b9\u02bbse\u02bb resting his hand\nupon it, he pulled the arrow to its full length and then let it fly.\nThe arrow shot upward and transfixed the body of the hen-harrier hawk,\nwhich fell to the ground. Then the chief himself informed Dj\u0115\u00f1go\u02b9\u02bbse\u02bb\nthat in winning the contest for marksmanship he had also won his\ndaughter as the prize of the victor in this contest.\n\nDj\u0115\u00f1go\u02b9\u02bbse\u02bb informed the chief that he had not known until then that\nthere would be a prize for the winner in this contest for marksmanship,\nand that as he himself had been adjudged the winner of the contest and\nalso of the chief\u2019s daughter, he felt constrained to thank him for thus\nconsidering him worthy of these great honors. The chief replied by\nbidding him to repair to his lodge to claim his bride. This Dj\u0115\u00f1go\u02b9\u02bbse\u02bb\ndid.\n\nWhen the competitors and suitors saw that Dj\u0115\u00f1go\u02b9\u02bbse\u02bb had won the prize\nfor which they had striven for so many days, they were greatly\nchagrined, and, moved by jealousy and malice, they went forth and\nsecured the aid of sorcerers to compass the death of their more\nfortunate competitor. The sorcerers were asked to permit Dj\u0115\u00f1go\u02b9\u02bbse\u02bb to\nlive with his wife until the dawn of the following day, when a\nmessenger of death should pierce his heart so that he should die.\n\nWith a light heart Dj\u0115\u00f1go\u02b9\u02bbse\u02bb repaired to the nuptial bed of his newly\nwon spouse and they two were very happy. But at the dawn of day on the\nmorrow he expired in his wife\u2019s arms. Stricken with grief, the widowed\nbride, divining the cause of her affliction, went out of the lodge to\nsee how near daybreak it was and lest her lamentations would disturb\nthe repose of the spirit of her dead husband. She was not afraid ...\nfor she was alone in the yard adjoining the lodge. Presently she heard\nthe door, which she had just closed after her, open, and looking back\nagain she saw her husband come out of the lodge and walk briskly past\nher without speaking to her. At once she followed him as rapidly as she\ncould, but she could not overtake him. She did not become weary in her\npursuit, feeling no fatigue nor hunger. She kept up her pursuit all\nthat night, all the next day, and all of the following night. Thus, for\nthree nights and days she kept closely on the trail of her husband. He\nhad, of course, outwalked her, and so she could not see him on the\ntrail ahead of her.\n\nAt dawn on the fourth day she suddenly came to a narrow passageway\n[428] in which stood two men, who accosted her, saying: \u201cWhat do you\nhere? What brings you into this place, seeing that you are not dead?\nThis is not the land of the living.\u201d She quickly answered them: \u201cI am\nfollowing the tracks of my husband, which appear to lead through this\npassageway; I am seeking him.\u201d As they seemed to be not satisfied with\nher reply, she related to them in detail what had happened to her and\nher husband. When the men had learned her story they decided at once to\naid her, for no one who had not seen death could pass without their\npermission freely given. They informed her that some distance farther\non there was another passageway, guarded by two fierce panthers, which\nwould rend her in pieces unless she was provided with the usual toll.\nSo they gave her two roasted pheasants, of enormous size, saying: \u201cWhen\nyou reach the next passageway throw one of these to each of the\npanthers and you may pass safely through. When you arrive at the third\npassageway you will there find a man who will instruct you as to what\nyou must do further to accomplish your purpose.\u201d\n\nTaking the two pheasants and thanking the two men for their kindness,\nthe woman again followed the trail of her husband. When she had gone a\nlong distance she saw the couchant panthers guarding the way of death\nand the dead. Following the instructions of the two men, and throwing a\npheasant to each, she quickly passed them. After following the trail a\nlong time, she finally came to the third passageway. The man who\nguarded it said to her: \u201cWhat do you here? What brings you to this\nplace, seeing that you are not dead?\u201d She answered him: \u201cI am following\nthe trail of my husband, which leads through this passageway.\u201d Then she\nbriefly related to him the events which had caused her to undertake the\njourney hither. The warder replied: \u201cI will assist you in recovering\nyour husband. You must take with you this gourd, which is closed with a\ntendon, for in this receptacle you will have to bring back the soul of\nyour husband, carefully shut up. You must take also this small gourd\nbottle, which contains the fat or oil of man; you must take it with you\nfor you will need it. When you reach a very large strawberry field\nstretching on both sides of the path, you must rub some of this oil on\nthe palms of your hands. In this field you will see an elderly woman\npicking berries; she is the hostess of this country, and she will aid\nyou in all things, telling you just what to do. After anointing your\nhands with the oil you must hold them up with the palms turned toward\nthe berry picker. Now start on your way.\u201d\n\nWith a light heart the woman again took up the trail of her husband,\nwith the firm resolve to follow the instructions of the warder of the\nlast passageway. Finally she reached the large field of strawberries,\nand taking oil out of the small gourd bottle and rubbing it on the\npalms of her hands, she held them up toward the elderly woman, whom she\nhailed in a loud voice. The woman, who was picking berries, heard her\ncall and stood attentive until the other woman came up to her,\nwhereupon she said: \u201cWhat do you here, seeing that you are not dead?\u201d\nAnswering the Mother [429] of Ghosts, the woman said. \u201cI come here\nseeking my husband, whose trail comes into this place,\u201d and so saying,\nshe gave the two gourds to the Mother of Ghosts. The latter replied: \u201cI\nwill put your husband into this empty gourd bottle, so that you may\ntake him back with you. Come then to the lodge.\u201d The widow followed the\nelder woman to her lodge, which stood a short distance from the field\nof strawberries. When they reached it the elder woman concealed her\nguest under some bark in one corner, at the same time saying: \u201cNow,\nkeep very quiet, for all the people come here to dance every night, and\nthey will flee from me should they discover that you are here.\u201d So the\nwoman lay quiet under the bark cover.\n\nWhen night came the approaching whoops of the gathering ghosts could be\nheard. Finally, one by one they began to enter the lodge of the Mother\nof Ghosts. At once the hostess began to sing and to beat on the drum\nused in the Great Feather dance. Then the concealed guest heard the\nghosts begin to dance. The ghost of her husband, however, had not yet\nentered the lodge. When they had danced through a number of songs there\nwas a short recess, to give the dancers an opportunity to rest and to\nreadjust their apparel and ornaments. At last, the hostess asked the\nbystanders: \u201cWhere is the newcomer?\u201d They answered that he was outside\nof the lodge, being still bashful among so many strangers. The hostess\nthen said: \u201cBring him into the lodge; let him, too, dance and be\nmerry.\u201d So they persuaded him to enter the lodge, and when the hostess\nagain began to sing and beat the drum he joined in the dancing.\n\nAfter dancing a short time the dancers, sniffing the air, said: \u201cWhat\nnow? We smell the odor of a human being!\u201d At once they started to flee\nfrom the room, but the hostess chidingly said: \u201cOh, pshaw! It is only I\nthat you smell, for I am now getting very old again.\u201d So they did not\nleave the room, but began to dance again. When the ghost of the newly\narrived husband approached quite close to the hostess, she attempted to\ngrasp him, but he deftly eluded her hand, and the dancers all fled from\nthe room. But the hostess remonstrated with them, saying: \u201cOh, pshaw!\nIt is only I scratching myself. Why do you flee from me?\u201d\n\nThe ghosts were finally persuaded to reenter the lodge and resume the\ndance. Before long another opportunity presented itself, and the\nhostess succeeded in seizing the ghost of the newly arrived husband,\nwhile all the other ghosts escaped from the room. Quickly uncorking the\ngourd bottle, the hostess soon compressed the ghost therein, and\nsecurely closing it with its tendon stopper she called the embodied\nguest from her place of concealment and hurriedly gave her the gourd\ncontaining the husband\u2019s life, and also the small gourd which contained\nthe oil of the body of man. Then she said to the now highly excited\nwoman: \u201cBe you gone now! Be quick, lest they see you; the man at the\nfirst passageway will fully instruct you what to do to have your desire\nfulfilled. So go.\u201d\n\nHurrying from the lodge into the darkness the woman followed the narrow\ntrail. When she reached the first passageway, its warder said: \u201cWhen\nyou arrive at your home stop up with fine clay the nostrils, the ears,\nand every other opening or outlet of your husband\u2019s body, and then rub\nthe oil of man over his body. When you have finished this task,\ncarefully uncork into his mouth the gourd bottle containing his life,\nin such manner that his life can not escape, but will reenter his body\nand so reanimate it again.\u201d The embodied woman agreed to follow these\ninstructions. Then the warder, giving her two roasted pheasants, which\nwere to serve as sops to the two couchant panthers guarding the middle\npassageway, wished her a safe and auspicious journey home, and bade her\nstart.\n\nThe woman thereupon departed from the first passageway, walking as\nrapidly as possible. She hastened along until she came to the middle\npassageway. There she gave one of the roasted pheasants to each of the\npanthers, and, quickly passing through the passageway, continued her\njourney. Finally she came to the first passageway, through which she\nwent, and then, after traveling for three days and nights, she safely\nreached home.\n\nHere she quickly prepared the body of her husband as she had been\ndirected to do, filling every opening and outlet with fine clay mixed\nwith deer fat to soften it, and then she carefully rubbed it with the\noil of man. As soon as she had completed the preliminary work she\ncarefully and anxiously uncorked the gourd bottle containing the life\nof her husband into the mouth of the body thus prepared. In a few\nmoments she was elated to see her husband\u2019s body come to life again.\n\nThis experience rendered the body of the husband invulnerable to the\nspells and incantations of sorcerers and wizards. The faithful wife and\nher resurrected husband dwelt together in peace and health and\nhappiness until, in the fullness of years, they died and went to the\nland of the Mother of Ghosts.\n\n\n\n\n\n117. THE LEGEND OF HODADE\u00d1ON AND HIS ELDER SISTER\n\nIt is said that once there lived together all alone in a very long\nlodge an infant brother and his elder sister. The only remaining fire\nburned at the end of the lodge. In this place for some years abode\nthese two, undisturbed by any unusual event.\n\nOne day the brother said to his sister: \u201cOh, elder sister! what truly\nis the reason that we two live here alone in a lodge which is so very\nlong?\u201d In answer his sister said: \u201cIndeed, we have been quite numerous\nin the not distant past; our relations, who have lived and are now\ndead, filled this lodge on both sides of the fire pits, to the\ndoorways. The sorcerers have caused them all to perish; and this\nexplains why you are called Hodade\u00f1on, for you are the last one not\nunder enchantment.\u201d\n\nIt was evident that the young boy would become powerful in the exercise\nof orenda (magic power). It happened one day that he said: \u201cElder\nsister, you must make me a bow and an arrow.\u201d She had great compassion\nfor him, so she answered: \u201cLet it be so.\u201d Then she made a bow and an\narrow, using on them her best skill. Having completed her task, she\ngave them to him. \u201cThank you, elder sister,\u201d he said; \u201cnow I will hunt.\nHereafter you and I will regularly feed on meat. Now I will go to\nhunt.\u201d She said: \u201cLet it be so.\u201d\n\nThen the boy went out of the lodge. His voice continued to break forth\nas he went murmuring right there round about the lodge. He did not go\nfar away. In the evening he entered the lodge, saying: \u201cHo, my elder\nsister, I come, having killed nothing. Tomorrow, very early in the\nmorning, you must arise and prepare food for me. Then I will go to\nhunt, for very early in the morning game wanders about in the\nclearings.\u201d In the evening they became quiet and slept.\n\nAt the dawn of day the boy spoke, saying: \u201cElder sister! come now,\narise. You must prepare food for me. As soon as I finish eating I will\ngo to hunt.\u201d Arising, she prepared food, which was soon ready for him.\nAs soon as he finished eating, he said: \u201cNow, elder sister, I will go\nto hunt.\u201d \u201cLet it be so,\u201d she said in reply, thinking that he would not\ngo far away, as he was still so very small.\n\nHe went out of the lodge early in the morning. After a long time his\nvoice was no longer heard. Thereupon his sister went out, wondering,\n\u201cWhere has he gone?\u201d She looked around, going from place to place, but\nnowhere was he to be found. Then she thought, \u201cHe will get lost.\u201d Soon\nafter she had reentered the lodge, the sun being nearly set, it\nhappened that all at once a noise again arose, as if something had\nstruck the door\u2014then suddenly Hodade\u00f1on pushed his body against it and\nentered the lodge. He said: \u201cElder sister, it is a fact that I have\nbeen to hunt for game. I have killed a something, I know not what [it\nis]. Blacklegs, perhaps, it is called; banded-tail, perhaps, it is\ncalled, this thing that I have killed. So to the spot you and I must\ngo, and you must take along the \u2018burden cradle,\u2019 for in that will the\nbody be brought, as it is of great size.\u201d \u201cLet it be so; go on,\u201d she\nsaid. \u201cYou would better take the burden cradle,\u201d he said again. \u201cWah, I\nwill carry its body easily,\u201d she said. \u201cWah, you must be very strong,\u201d\nhe replied. \u201cGo; let it be so,\u201d she admonished him.\n\nThen the two started. Having arrived at the place, he told her: \u201cRight\nthere I stood, and there it walked. Thus [I did] with my arrow, saying,\n\u2018s\u00ee, s\u00ee, s\u00ee, s\u00ee, stop thou, first.\u2019 So it did stand, forsooth. From\nhere I shot, so that I hit it right in the center [of its body],\nwhereupon it fell backward, saying, \u2018da\u02bb, da\u02bb, da\u02bb, da\u02bb.\u2019 Toward it I\nran, crying, \u2018Do not break my arrow that I prize so highly,\u2019 while it\nrolled itself about in the dust.\u201d While they slowly made their way\nalong Hodade\u00f1on did not cease telling what had happened. At times his\nsister would say: \u201cCome, go thou on.\u201d Suddenly he said: \u201cRight there it\nlies. Do you think you can indeed carry it back?\u201d \u201cWah,\u201d she said,\nseizing it by the neck and starting homeward, adding: \u201cCome; go thou\non.\u201d \u201cGoh, it is true, thou art strong, elder sister,\u201d he said.\n\n\u201cWhat thing is it named, the thing that I have killed?\u201d \u201cDjoqgweyani\n[430] it is called,\u201d she said. \u201cDjoqgweyani is it named, elder sister?\u201d\nhe asked. \u201cThat is its name,\u201d she replied. \u201cDoes it taste good?\u201d he\nasked. \u201cIt tastes good,\u201d she answered. \u201cDumplings are what it requires,\nfor dumplings are what people put with it.\u201d After reaching home she\nplucked the game, after which she \u201cset up\u201d the kettle and put in\ndumplings [with the meat]. Constantly did Hodade\u00f1on stand around about\nthe fire saying, \u201cSo it will indeed taste good to us?\u201d \u201cHo, it\ncertainly does taste good,\u201d she said. When it was done she removed the\nkettle [from the fire] and placed the mess on pieces of bark, and the\nsoup and dumplings in a bark bowl. Then they ate. Hodade\u00f1on kept saying\nconstantly, \u201cIt is so good, is it not, elder sister?\u201d \u201cOh, yes! it is\ngood,\u201d she would reply. \u201cDjoqgweyani\u2014is it not true that is the name of\nthe thing I killed?\u201d he would say. \u201cThat is its name,\u201d was her answer.\nWhen they finished eating, he said, \u201cTomorrow again will I go to hunt.\nThen indeed a large game animal will I kill.\u201d\n\nIt was a usual thing in the evening that this boy did not go to sleep\nat once. Continually in the dark noises were heard here and there;\nthen, again, under the bed these noises were heard. What he was doing\nwas not known. So the elder sister said: \u201cMy younger brother, what are\nyou usually doing making noises in the dark, yes, even under the bed,\nfor long periods; and, too, you go about laughing?\u201d \u201cWell,\u201d said he, \u201cI\nwill tell you. It is this. I am engaged in hunting fleas. They are very\npalatable, tasting good to me. I have now told you. Whenever one\nescapes I laugh. So never ask me this again.\u201d He added, \u201cNow again I\nwill go to hunt.\u201d \u201cLet it be so,\u201d she said in reply.\n\nThereupon Hodade\u00f1on went out. For a short time his voice was heard\naround about outside the lodge; then again nowhere was his voice heard\nby his elder sister. On going out of doors and looking around without\nfinding traces of him, she reentered the lodge. Not very long after,\nall at once she heard approaching footsteps; then something struck the\ndoor, which opened, and there stood her younger brother, Hodade\u00f1on. He\nsaid: \u201cMy elder sister, get the burden cradle right away; forsooth, I\nhave killed a large animal, and you are not able to bring it without\nthe burden cradle. I wonder what the animal is called. Perhaps\nBaldheaded is its name; perhaps Snot-nose is its name; perhaps\nTasseled-with-Hemlock-bough [431] is its name.\u201d \u201cCome, go on! let us go\nback there,\u201d she replied. \u201cBut you will take the burden cradle,\u201d he\nadded. She answered: \u201cOh! I am fully prepared to bring it. Go thou on.\nLet us then start.\u201d\n\nThereupon the two started. She followed him a long distance, when at\nlast he stopped and she did likewise. He said: \u201cRight here I stood when\nsuddenly yonder there walked a very large animal, and when I said,\n\u2018Tci, tci, tci, tci, tci. Stop thou first.\u2019 Just this way [indicating]\nI did with my arrow. I shook my arrow. The animal stopped. Then I said,\n\u2018What, indeed, is thy name? Bald-head, it may be, you are named;\nSnot-nose, it may be, you are named.\u2019 Then I shot it there so that the\narrow fixed itself just in the center of the body, making it fall\nbackward, saying [with its wings] du, du, du, du; it fluttered loudly\nits wings as it fell backward. Thereupon then I ran thither, saying as\nI went, \u2018Do not break my arrow\u2019; which I prize so much. Then I went\nnear the place where it lay. So right there it lies.\u201d\n\nHodade\u00f1on then asked: \u201cGwe. What is its name?\u201d She replied: \u201cO\u2019soont it\nis called.\u201d Seizing it by the neck and throwing it on her shoulder she\nstarted homeward bearing the body, and said: \u201cCome, go thou on; let us\ngo home.\u201d So they started homeward. They had not gone far when he said:\n\u201cO\u2019soont, is it not the name of what I have killed?\u201d \u201cThat is it,\u201d she\nsaid. Soon afterward he again said: \u201cO\u2019soont, is it not the name of\nwhat I have killed?\u201d \u201cThat is it,\u201d she again replied; \u201cgo thou onward;\nso be it.\u201d\n\nOnce more they started forward. It was troublesome to answer him as\nthey went along, for every little while he would stop again, saying:\n\u201cMy elder sister, what is the name of what I have killed?\u201d Her answer\nwas always: \u201cO\u2019soont is its name. Come, do you go on.\u201d She became\nthoroughly provoked with him because at short intervals during the day\nhe kept asking her the same question over and over.\n\nWhen finally they reached their home, he asked: \u201cDoes it taste good?\u201d\nShe replied: \u201cHoh, it tastes good. It must be accompanied with\nhulled-corn mush.\u201d After plucking the animal and cutting it up, she\nboiled it in a kettle over the fire. While it was cooking she\nexclaimed: \u201cHoh, how fat it is,\u201d for the oil came bubbling up in the\nkettle. Again Hodade\u00f1on stood around and kept saying: \u201cMy elder sister,\ndoes it taste good?\u201d She would reply, \u201cWoh, it does, indeed, taste\ngood.\u201d Then she hulled corn and made meal, from which she prepared mush\nto go with the boiled meat. Having removed the kettle from the fire and\nskimmed off the fat, she mixed it with the corn-meal mush. Next pouring\nthe meat into a bark bowl and the corn-meal mush into another, the\nsister said: \u201cCome now, let us two eat together.\u201d While they ate the\nboy still kept saying: \u201cElder sister, I do think that the thing I\nkilled tastes good. It is called O\u2019soont, and it certainly does taste\ngood.\u201d They finished their meal, whereupon the boy said: \u201cTomorrow\nagain I shall go to hunt. This time perhaps I shall kill something\nwhich will indeed be much larger than what I have killed already.\u201d Soon\nit became night, and they lay down to sleep. But as for Hodade\u00f1on he\nspent the night going about hunting fleas, laughing when one would\nescape him.\n\nWhen morning dawned the boy said: \u201cCome, my elder sister, arise now.\nThe game animals habitually go about the open spaces very early in the\nmorning.\u201d The sister having warmed up things [to eat], they ate their\nbreakfast. When they were through the boy said: \u201cNow I shall go out to\nhunt.\u201d With these words he went out of the lodge. After going around\nthe lodge murmuring for a long time, all of a sudden his murmurs\nceased. He was now nowhere about the lodge, for he had gone to some\nunknown place. It was a long time before the sister heard the footsteps\nof a person who was approaching\u2014the sounds, dih, dih, dih, dih. Again\nHodade\u00f1on struck the door, making it fly open, at which the boy leaped\ninto the lodge, exclaiming: \u201cElder sister, let us go back right away. I\nhave killed a very large game animal, but I do not know what animal it\nis. It may be that its name is Great Eyes; it may be that its name is\nIt Has Two Long Ears; it may be that its name is White Tail. Now it is\nthat you must take the burden cradle; otherwise you can not bear its\nbody, for it is so great in size.\u201d Answering, she said: \u201cSo be it. I\nwill take the burden frame.\u201d\n\nThen the two started, and having arrived at the place, the boy suddenly\nstopped, saying: \u201cJust here is the place where I was when I was\nsurprised to see this animal running along there. Only my arrow I held\nout and said to the animal, \u2018Tci, tci, tci, tci. Stop, first,\u2019 and it\nstopped. Thereupon I asked it: \u2018What is thy name? Perhaps\nThy-Two-Eyes-are-Large is thy name; perhaps Thy-Two-Ears-are-Long is\nthy name; perhaps Thy-Tail-is-White is thy name?\u2019 Then I shot, hitting\nthe animal in the very center of its body. It ran along farther, and I\npursued it. At a long distance from here I suddenly found its body\nlying there, with the arrow protruding very little, so deep had it\npenetrated into the middle of the creature\u2019s body.\u201d The two went on to\nthe place where the game animal lay, and on reaching it, the boy said:\n\u201cHere it lies.\u201d His sister was surprised to see the body of a deer\nlying there, and she exclaimed: \u201cMy younger brother, I am thankful that\nnow you have killed a large game animal. I have been in the habit of\npitying you, hoping that perchance by the risks you have taken you\nmight grow up to be a good hunter. Now I think you are immune to the\norenda (magic power) of the neogen, for you have killed an animal\nbearing this name.\u201d In a short time the boy exclaimed: \u201cOh, elder\nsister! does it taste good?\u201d She answered: \u201cYes; indeed, it tastes\ngood, and I shall now skin it.\u201d When she completed this task she\nquartered the deer, after having cut off the legs, which she placed\naside in a pile by themselves. Then she proceeded to arrange a package\nof the meat on the burden cradle, securely binding it with cords of\nbark. Having finished her own load, she next proceeded to make a load\nfor the boy of the four legs of the deer. Deftly fashioning a pack\nstrap of bark, she fastened the load on his back, saying: \u201cCome now,\nyou take the lead.\u201d At this he started ahead, and kept on while she\ngathered up her utensils and made ready to follow. Her load being very\nheavy, she could hardly manage it. In order to get it on her back she\nhad to place it first on a log, from which she was able to raise it to\nher back. Then, with the sister following the lead of her younger\nbrother, both went along with their burdens. A long distance was\ncovered when she saw him sitting on a log with his burden resting on\nthe log, too. He said: \u201cI am resting because the load is so heavy.\nCome, do you also rest yourself here.\u201d So, setting her load also on a\nlog, she, too, rested. Again the boy asked: \u201cMy elder sister, what is\nthe name of the thing that I killed?\u201d She answered: \u201cNeogen is its\nname.\u201d He asked: \u201cDoes it taste good?\u201d \u201cHoh, it tastes good,\u201d she\nreplied, \u201cif it is cooked in the right way. Come now, let us go on\nhomeward.\u201d Of course she helped him get his burden on his back. When\nshe readjusted her own load, she followed her brother. On reaching\nhome, she found that he forsooth had arrived there too. As she entered\ntheir lodge her forehead strap broke, letting her burden fall, with the\nsound, pumh! It was very heavy.\n\nUnwrapping and untying the packages of meat, the sister hung the\nvarious pieces around the interior of the lodge; the meat nearly filled\nthe small room. Next she stretched the skin. For this purpose she made\na large hooplike frame, telling the boy to watch her carefully while\nshe did so. Then she attached the skin around the edges to this frame\nby means of bark cords. \u201cIn this way do people generally do this thing,\nwhich is called \u2018stretching the hide,\u2019\u201d said the sister, \u201cand you must\nordinarily do it in the same manner, for I believe that you will live a\nvery long time.\u201d \u201cSo be it,\u201d said the boy, \u201cI will follow your\ninstructions. Come now, do you prepare the food. I will try it to learn\nhow good it is.\u201d The sister answered: \u201cSo be it. I will make a dish of\nmeat cut into small pieces boiled down. I will prepare it.\u201d So she set\nup the pot [over the fire]; and around the place the boy hung,\ncontinually saying: \u201cPerhaps this will taste exceedingly good to us. It\ntastes good indeed, I suppose.\u201d \u201cOh! it tastes good,\u201d she replied. So\nthings went on until the food was cooked, when the sister removed the\npot from the fire. Then she put the meat into a bark bowl, and the soup\nalso. The deer\u2019s liver had become by this time of the consistency of\nbread, so the brother and elder sister began to eat. While at their\nmeal the lad exclaimed three times: \u201cHo, my elder sister, what I killed\ntastes exceedingly good.\u201d\n\nWhen the two were through eating the boy said: \u201cMy elder sister, I\nshall now take a rest because I am tired out. Just now we have an\nabundance of meat.\u201d Then he rested. Indoors he walked around, and\nindoors, too, he seated himself at times, and for a long time he went\nabout hunting fleas. The sister went to fetch wood for fuel, taking the\nburden frame with her, so the boy was left by himself.\n\nSuddenly he was startled by the sound of some one singing in the loft\nabove: \u201cMy younger brother, tobacco. Once more I want to enjoy a smoke,\nmy younger brother.\u201d Climbing up into the loft, the boy was surprised\nto find a male person lying there, having a very large head and an\nenormous suit of hair. Hodade\u00f1on said: \u201cGwe, what ails you?\u201d The man\nreplied: \u201cMy younger brother, I desire to smoke. Yonder lies a pouch\nmade of skunk skin; in it there is a very small quantity of tobacco and\nthere is also a pipe.\u201d Having found the pouch as said, Hodade\u00f1on took\nout of it a very small piece of tobacco; also a pipe. Next he proceeded\nto cut up all the tobacco, and kept saying, \u201cI shall use it all, as it\nis my custom to do, for it is abundant seemingly.\u201d Having completed his\npreparations, he took from the pouch the fire flint and the punk, and\nstruck off sparks that set fire to the tobacco. Then, placing the pipe\nin the man\u2019s mouth, he said: \u201cNow you shall smoke.\u201d Replying, \u201cI thank\nyou, my younger brother,\u201d the man drew in the smoke, and smoke settled\nall over his head. Thereupon mice in large numbers came out of his hair\nbecause of the tobacco smoke that settled into it. Hodade\u00f1on then ran\naway because he was choking with the smoke.\n\nJust then his elder sister returned and said in a loud voice: \u201cWhat are\nyou doing? What are you doing?\u201d Hodade\u00f1on replied evasively: \u201cMy elder\nsister, what is the reason that you have not told me that a man lay in\nthe loft who is your elder brother? You have constantly said that we\ntwo were alone, and that that was the reason I am called Hodade\u00f1on.\u201d\nThe elder sister replied: \u201cThe reason why I have not told you before is\nbecause you are inattentive.\u201d The younger brother answered: \u201cI cut up\nthe tobacco because my elder brother kept saying that he desired to\nsmoke, and I used all of it, for there was only a very small piece\nleft, and it would seem there is an abundance of tobacco growing. As\nsoon as I placed the pipe in his mouth he drew in the smoke and blew it\nout, whereupon his hair became filled with the smoke and many mice came\nforth from it. The room was filled with smoke. I was choking from the\neffects of it when I descended from the room. That is what you heard\nand led you to say that I was doing mischief.\u201d\n\nThe sister retorted: \u201cI do say that you are careless and inattentive.\nYou used up all the tobacco. At all times it was my habit to scrape\nonly a very small quantity, which I put into his pipe, and he would\nsmoke. The times that he smokes are a year apart. But now you have used\nall the tobacco. This is the reason that I say you are careless and\ninattentive. Moreover, you have killed him, for I think there is no\nmore left of that on which he must live.\u201d Hodade\u00f1on answered: \u201cHow far\naway is the place where that thing abounds?\u201d She replied: \u201cIt is\ndistant.\u201d He persisted: \u201cCome, tell me in what direction it grows.\u201d She\nanswered, \u201cIt is of no use for me to tell you. You could never have the\npower to accomplish the task of getting some.\u201d \u201cGu\u02bc\u00fa\u02bb!\u201d he exclaimed;\n\u201cyou seem to have a great contempt for my ability. Come, tell me,\nplease.\u201d Thus they spent the entire day disputing about the matter. The\nsister kept on saying: \u201cIt is of no use for me to tell you.\u201d\n\nFinally the lad stopped talking. It was a long time before the elder\nsister spoke again, saying: \u201cNow my mind is troubled. I shall now tell\nyou and make you understand, too. Look at this lodge of ours, which is\na long lodge. It was full of our kin and relations, who are no more.\nYour brothers were many. They have all been lost in the region where\nthe tobacco abounds. That place is full of what are called female\nsorceresses. So it is impossible for you to accomplish the task of\ngetting the tobacco. The lad replied: \u201cSo be it. I shall make the\nattempt. I shall succeed in this matter, as is known [that I can]. Just\nlook at what I can do; no matter how dark it may be I can slaughter the\nfleas, a task which no one else has been able to do.\u201d The sister\nresponded: \u201cDo the best you can.\u201d To this the lad said: \u201cTomorrow you\nmust prepare provisions for me; I shall start then.\u201d At once she began\npreparing food for the journey. The lad added: \u201cYou must make me a\npack\u2014one that is called a wrapped bundle.\u201d So she made such a bundle\nand placed meat and bread in it. In the morning the two arose,\nwhereupon the lad said: \u201cI shall start. You and I are now to eat\ntogether for the last time.\u201d When they had finished their meal the\nsister exclaimed: \u201cMy younger brother, do your best.\u201d\n\nThen he set out on his journey. Around the lodge he walked with his\npack, murmuring as he went from place to place. Thus he spent the day.\nIn the evening he reentered the lodge, with the words: \u201cOh, elder\nsister! I did not start. Tomorrow, I think, I shall surely start.\u201d So\nsaying, he laid his pack down. In the morning he said: \u201cMy elder\nsister, I am about to start. You say that the path leads directly\nsouth?\u201d She replied: \u201cThat is what I have said. In certain places there\nare yet visible spots where fires have been kindled and where forked\nrods or crotched sticks are set in the earth, on which are fixed pieces\nof bread which are of many degrees of staleness. You also shall affix\nbread there to such rods. Such is the custom.\u201d [432] The lad replied:\n\u201cSo be it. You shall be suddenly startled; the ashes where you have\nkindled a fire shall be scattered because a measure of tobacco will\nfall there, causing the ashes to fly up. Then you shall think that I am\nstill alive. I believe this shall come to pass.\u201d\n\nTaking up his pack, the boy said: \u201cMy elder sister, I am starting\u2014you\nsay that the path leads directly south?\u201d She replied: \u201cThat is what I\nsaid.\u201d Thereupon he went out of the lodge. For a long time she heard\nhis voice around the lodge, as he went about murmuring. After that she\nheard it no more. Then she said: \u201cNow, I suppose he has started. Oh! he\nis to be pitied, for he will become wretched. It is doubtful whether we\nshall ever see each other again.\u201d The lad followed the path, and in the\nevening he suddenly came to a spot where it was plain that fires had\nbeen kindled and people had spent the night. The remains were of many\ntimes. Having decided to spend the night there, he kindled a fire, by\nmeans of which he warmed the bread and the meat which he took out of\nhis pack. When he had finished his meal, he was startled to see near by\nforked or crotched rods set in the ground, on some of which were fixed\npieces of bread, and on others pieces of meat. These had been there for\nwidely varying periods. At this sight he exclaimed: \u201cOh, how wretched\ndid they become! Those persons who have left these remains are indeed\nall dead, and they were brothers to me. So I, too, shall do the same\nthing.\u201d Then he set up in the ground a rod with a crotch, on which he\nfastened a piece of bread among the other fragments of all ages\u2014some of\nthem quite old. Then he lay down and went to sleep, with his body\nsupported against his pack. In the morning, finding everything as it\nshould be, the lad said aloud: \u201cI am thankful that I am still alive. My\nelder sister said indeed that it was doubtful that she and I would see\neach other again, because the path I must follow passes through all\nmanner of difficulties.\u201d\n\nHaving said this, he set out along the path. When he had gone a long\nway he was startled to hear at some distance the sound, \u201cdo\u02bb\u02b9, do\u02bb\u02b9,\ndo\u02bb\u02b9, do\u02bb\u02b9,\u201d which one would suppose was made by a woodpecker loudly\npecking on a great hollow tree. Going to the tree whence the noise\ncame, he saw fluttering from place to place and pecking holes in the\ntrunk a cuckoo of enormous size. A sight that caught his eye and\nconveyed a more serious warning was the great number of arrows stuck in\nthe tree near the spot where the cuckoo was fluttering about. He\nconcluded that these arrows had belonged probably to those who had been\nhis brothers, and that therefore this bird was possessed of great\norenda (magic power), which it exerted with evil purpose only.\nThereupon the lad exclaimed: \u201cIt shall see its doom, for now I will\nkill it.\u201d Aiming at the cuckoo, his arrow struck in the very center of\nits body, whereupon it began to beat with its wings against the tree to\nwhich it was pinned.\n\nThus leaving the bird, the boy went on until evening, when he again\ncame to a spot where there were still traces of the former fireplace.\nThere he stopped for the night. After taking his pack from the forehead\nstrap and laying it aside, he kindled a fire, by which he warmed up the\nmeat and the bread he had brought. When he finished his meal he set up\na forked or pronged rod to which he fastened a small portion of bread.\nThe spot was literally covered with rods carrying bread of all ages,\nwhich had been set up by persons at widely varying times. Having\ncompleted his offering, the boy retired for the night, resting on his\npack. Soon he began to be troubled with dreams, so that he rolled and\ntossed from side to side and could not sleep.\n\nSuddenly he was startled by the barking of a small dog, which had a\nvery shrill bark, such as he had never before heard. The sound drew\nnearer. The night was very dark. Quickly arising and taking with him\nall his things he ran to a near-by stream and ran up the trunk of a\ntree that slanted far out over the water. In a short time he became\nsuddenly aware from its barking that the dog was near and that it was\nrapidly coming nearer still. When the animal was very close the boy\nheard the sound of rattles [of deer knuckles] and a woman\u2019s voice\napproaching, too, saying to the dog: \u201cDo your best, my slave. Just\nleave me the head of Hodade\u00f1on.\u201d Now he was startled by the barking of\nthe cur directly under the tree in which he was seated. Carefully\nfitting his arrow, he released it, whereupon the arrow flew with the\nsound \u201cthum!\u201d and he heard the cry of the cur, \u201ckw\u0115\u00f1\u02bb\u02b9, kw\u0115\u00f1\u02bb\u02b9,\nkw\u0115\u00f1\u02bb\u02b9,\u201d so he knew that he had struck it. There the woman turned back,\nsaying: \u201cAha! It is true, I think, as all people are saying, that\nHodade\u00f1on is without a peer in sorcery.\u201d\n\nIn the morning the lad descended from his perch on the slanting tree\nand went to the place where lay the cur, stark dead. The arrow had\nstruck the body fairly in the middle, where it still remained. He drew\nhis arrow out of the dog\u2019s body, when he suddenly found that there was\na very small knuckle rattle tied to its neck. Having removed this\nrattle bell, he cast the body of the dog, which was indeed very small,\ninto the water. In doing this he remarked, \u201cNow will begin the period\nin which my mind is to be disturbed by serious difficulties, it would\nseem. I think those women whose minds are evil do not live far from\nhere.\u201d So saying, he started on his journey.\n\nThe lad had not gone far when all at once he saw a man coming toward\nhim. As they met, the stranger said: \u201cI am thankful that you are in\nhealth and peace, Hodade\u00f1on.\u201d Hodade\u00f1on answered: \u201cIt is true in the\nterms of your greeting to me. It is now my turn, too, to greet you. I\nam thankful that you are well and in peace.\u201d The man replied: \u201cThis is\ncertainly the truth.\u201d Then the two smiled, and one asked: \u201cIs it not\ntrue that you and I are friends?\u201d Whereupon the other answered: \u201cIndeed\nit is the truth we are friends. Whence did you come?\u201d Then the lad\nsaid: \u201cHo, far from here have I come. Whence did you come to this\nplace?\u201d The stranger replied: \u201cI, this self of mine, came from far from\nhere, and I have left no relations, and this is the reason why I am\ncalled Hodade\u00f1on (S\u02bbhodade\u00f1on [433]). It is known that I myself am the\nlast one. The lodge whence I came was very long and, it is said, was\nfull of my relations, now dead, and of my own brothers. They were\ndestroyed on the way to the place where dwell those women of evil\nminds. We are friends, so let us go together. You can aid me, and we\nshall be able to rob them of tobacco.\u201d The stranger\u2019s answer was, \u201cBe\nit so,\u201d whereupon the two at once started off along the path.\n\nAfter going a long distance they found the remains of a fire; there\nthey stopped for the night. As soon as they had warmed up bread and\nmeat they ate their evening meal. When they had finished eating the\nstranger said: \u201cIt is a fact that these portions of bread affixed to\nthe top of the rods are the cause or occasion for which all our kinsmen\ndied. Moreover, it is for us to make this a feast of Reunion of the\nLiving, which we must use as the means of thanksgiving and prayer. We\nmust make an offering of tobacco by casting tobacco on the fire. It is\ncalled the ceremony of making an offering of tobacco. I have tobacco\nwith which to do this.\u201d Hodade\u00f1on answered: \u201cSo be it. How shall we do\nit?\u201d The stranger: \u201cAll provisions that you have brought with you we\nmust lay in a circle around the fire, and a portion we must place aside\nin the dark (i.e., conceal it).\u201d Saying, \u201cSo be it,\u201d Hodade\u00f1on began to\ntake the things out of his pouch and to lay them in a circle around the\nfire. He also hid far away in the dark some meat and bread.\n\nStanding beside the fire and holding the tobacco from the pouch in his\nhand, he said: \u201cCome now, listen to me, you, all kinds of animals and\nyou, too, who have formed and made my life.\u201d With these words he cast\nthe tobacco into the fire, exclaiming: \u201cNow do you listen; now the\nsmoke of tobacco arises. Moreover, he and I ask you to give us\nassistance, all of you who inhabit the forests and who are immune to\nenchantment, and you who have made my life and that of my friend, who,\ntoo, has no relations left, and myself who have no relations left, for\nwhich reason I am called Hodade\u00f1on. We shall fetch all these from the\nplace where they have perished. These are the things for which I pray.\nSo thus we here fulfill our obligation by placing this tobacco in this\nplace, and we have laid away food in the darkness.\u201d Having completed\nthis invocation, Hodade\u00f1on said to his companion: \u201cCome, now, let us\ngo.\u201d\n\nAt midnight the two started and had gone very far when daylight came.\nAs they traveled they suddenly heard ahead of them the sounds \u201cdu\u02bb\u02b9,\ndu\u02bb\u02b9, du\u02bb\u02b9, du\u02bb\u02b9.\u201d Thereupon Hodade\u00f1on said to his friend: \u201cShow your\ncourage now, my friend. We have arrived, it seems, in the place where\nthose who have evil minds dwell. Closer let us go.\u201d At last they\nreached the place in which the lodge stood, and they halted some\ndistance from it.\n\nAll at once they heard a man singing and beating a drum. As he sang, he\nsaid: \u201cHere I am making tobacco; here I am making tobacco; here I am\nmaking tobacco; he who has tobacco prepares tobacco.\u201d Hodade\u00f1on said to\nhis companion, \u201cNow is the time,\u201d and his friend replied: \u201cSo let it\nbe.\u201d Then they two entered the lodge, where they came face to face with\nan old man, who held a mallet in his hand with which he was pounding\nthe tobacco all over. He was so old that his eyebrows hung down far\nover his eyes. Hodade\u00f1on said to him, \u201cOh, my uncle!\u201d but he did not\nnotice him and kept on pounding the tobacco. At this, Hodade\u00f1on,\ndrawing his war club, struck him a blow on the forehead, causing the\nblood to gush forth. After a long while the old man said, \u201cOh! I am\nsweating,\u201d at the same time wiping the blood off his forehead. Next,\nupraising his eyebrows and looking at them, he said: \u201cOh! my two\nnephews, you have now arrived. Take courage, my two nephews, because I\nmyself am a slave working in tobacco.\u201d Hodade\u00f1on answered: \u201cI have come\nafter tobacco and nothing else, because my elder brother, who is far\nfrom here, desires to smoke.\u201d The old man answered: \u201cHe is, I suppose,\nmy own brother. So be it. Take some back with you.\u201d\n\nSo Hodade\u00f1on, taking up a twist of tobacco, threw it, saying: \u201cGo hence\nto the opening of the chimney of the lodge where my sister abides and\ndrop in the ashes [at her feet].\u201d The sister, greatly surprised to see\nthe ashes of the fire fly up, exclaimed, \u201cI am thankful that my brother\nHodade\u00f1on, it would seem, is still alive,\u201d and she picked up the\ntobacco.\n\nNext the young men asked the man with the long eyebrows where stood the\nlodge of the very wicked women. He answered the spokesman: \u201cHave\ncourage. There stands the lodge yonder, on the farther side of the\nlake. It is doubtful whether you two can cross the lake. As we know,\nthe ice on it is very slippery. No matter who it is that goes there, as\nsoon as he steps upon the ice a man speaks out, saying: \u2018Let it rain\nbones; let it be nothing but bones.\u2019 And at once he becomes a pile of\nbones. Such will happen to you if it be that you two are sorcerers.\u201d\nHodade\u00f1on said in reply: \u201cCome, my friend, let us start.\u201d Then they set\nout at once. Arriving at the lake, they found that the ice that covered\nit was very smooth and that the lodge stood on the farther shore. There\na number of people were walking about. One would think that they were\nexpecting something to happen, for they were looking around. Hodade\u00f1on\nsaid to his companion: \u201cCome, let us start.\u201d Unstringing their bows,\nthey started on their journey over the ice, in the course of which they\nused their bows as walking sticks, striking with them upon the ice.\nEverything went on all right as they made their way over the frozen\nsurface. All at once the people on the shore saw them coming, whereupon\nthey came at once on the ice to meet the bold visitors. At once the\npeople shouted, \u201cIt is raining bones,\u201d and they came on, while the two\nkept on their way. At last one of the people of the shore exclaimed:\n\u201cAha! Now I believe it certain that Hodade\u00f1on, the great wizard, has\narrived, and they have indeed crossed the lake.\u201d Then all returned to\ntheir lodge on the shore. Having crossed the lake, the two went at once\nto the lodge on the shore. With bravado they entered it, finding all\nthe occupants at home. One there was who was an old woman.\n\nOne of the inmates said to the strangers: \u201cIt is a custom with us that\nwhen anyone visits us we amuse ourselves, and generally for this\npurpose we bet our heads.\u201d Hodade\u00f1on asked: \u201cHow is it customary for\nyou to do this?\u201d The reply was: \u201cWe run a race here on the ice. We\nusually make a circuit of the lake and we use the snowshoe.\u201d Hodade\u00f1on\nanswered: \u201cSo be it, then; let us bet then.\u201d He then made very fine\nsnowshoes, which were very small. When he had completed his task, he\nannounced: \u201cI am now all ready.\u201d Thereupon all went to the ice, and one\nsaid: \u201cNow we must go around the border of the lake on the ice, and\nwhoever comes in ahead to this scratch line shall win.\u201d Then the\nrunners went to the scratch line, where they stood awaiting the order\nto go. Hodade\u00f1on said: \u201cI shall run alone on my side.\u201d But the\nlake-dwellers pitted four men against him.\n\nThe order to go (O\u02b9n\u0115\u207f\u02bb\u02b9) was given\u2014at which the contestants started to\nrun around the lake. When they had run half the way around it Hodade\u00f1on\nwas in the rear of the others. Removing his snowshoes and setting them\nside by side, he got upon them, saying to them: \u201cTake courage, pass\nhim; yes, pass them, and go directly to the scratch line. The other\nrunners were suddenly made aware of the fact by the furious sounds they\nheard that Hodade\u00f1on was overtaking them very fast. In a short time he\npassed them, and, easily keeping ahead of them, he soon arrived at the\nplace whence they had started. When his opponents arrived at the\nscratch line he was standing there awaiting them. Addressing them, he\nsaid: \u201cI have now won from you; I have outrun you. Come on, my friend,\nlet us behead them now, one and all.\u201d So the two destroyed all the\nwicked people.\n\nNext they went aside to a long pile of bones and proceeded to lay them\nin order, side by side, working at this task for a long time. When they\nhad finished, they began to push against a great elm tree, while\nHodade\u00f1on shouted: \u201cThe great elm is falling on them who are sleeping\nhere.\u201d Bravely they arose, all mingled together, men and women, some\nwith one arm or one leg longer than the other. Then Hodade\u00f1on said:\n\u201cTake courage, my friend, it seems you must aid me in restoring the\ndefective limbs of the people here.\u201d At once he went to work amending\nthe arms and legs of the people who had received the wrong limbs in\ntheir resurrection. This work having been finished, Hodade\u00f1on said:\n\u201cLet everyone go home to the place whence he came,\u201d but all replied:\n\u201cWe do not know whence we came to this place.\u201d Hodade\u00f1on answered: \u201cSo\nlet it be; then you must accompany us home. We will go back to that\nplace where my brother and sister abide, because that lodge in which\nthey dwell is very long, so you can live there. Come, now, let us\nstart.\u201d\n\nSo all departed from that place, with Hodade\u00f1on in the lead. They were\nmany nights on the way before they reached home; they were many in\nnumber when they reached their destination. Once there, Hodade\u00f1on said:\n\u201cOh! my elder sister, we have now returned home, and you must assign\nthem places in the lodge, for I do not know all.\u201d Thereupon she told\nhim to make the assignments himself, so when the large party entered he\nwalked back and forth in the lodge, dividing it among them. But before\nmaking the assignments he said: \u201cNow, it is not right that one man\nshould live by himself and one woman by herself; hence it shall be that\na man and a woman shall dwell together, and they shall sleep together,\nand they shall whisper together; they shall love each other, and thus\nthey shall be happy.\u201d\n\nThus they dwell today according to the labors of Hodade\u00f1on.\n\nThis is the length of the legend.\n\n\n\n\n\n118. THE LEGEND OF G\u0100DJIS\u02b9DODO\u02bb AND S\u02bbHOGO\u207f\u02bb\u02b9GW\u0100\u02bcS\n\nIt is said that in ancient times there lived together in a very long\nlodge two male persons. They were related one to the other as uncle\n(mother\u2019s brother) and nephew. As such, according to the custom of the\ntimes, they occupied opposite sides of the fire in the long lodge.\n\nFor something to eat, as he grew, the nephew, who was a very little\nboy, shot birds and other small game.\n\nIt came to pass one day that S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs said: \u201cOh, my nephew! I am\nthankful that now you are growing into manhood. It is a long time since\nI began to care for you. It will happen that a little later on you will\nkill larger animals.\u201d\n\nIn time this did happen, for one day he killed a partridge, which he\ncarried home. On entering the lodge his uncle exclaimed: \u201cWu\u02bb, my\nnephew! I am very thankful you are returning home, having killed a\nlarge game animal. What is the name of the animal you have killed? What\nkind of animal is it? Do you know?\u201d In reply the youth said: \u201cI do not\nknow.\u201d The old man, going toward his nephew, grasped the partridge so\nquickly that he raised the young boy off the ground, saying: \u201cHand me\nat once the body of the thing which you are bringing back killed, for\nyou, of course, do not know what kind of thing it is.\u201d Then the old\nman, going aside and taking a seat, began to pluck and dress the\npartridge, saying at the same time: \u201cThis thing requires, of course,\nnothing but dumplings.\u201d Setting a kettle over the fire, he made\ndumplings which he put into the kettle with the partridge. The old man\nkept on saying, as he watched the bird cooking: \u201cPerhaps this will\ntaste exceedingly good to us two.\u201d The grease floated on the top of the\nwater, for the bird was very fat. Then the old man, removing the kettle\nfrom the fire, set it aside. He put into a bark bowl or dish a share\nfor his nephew, saying: \u201cOh, my nephew! this is what you may eat,\u201d but\nhe held it just over the fire. When the young boy arose to receive his\nportion and reached out for the dish, his uncle, grasping his hand\nalong with the dish, pulled the nephew over the fire, wherein he fell\non his elbows. At once he arose covered with hot coals, and took a seat\naside on his own side of the fire. Dissimulating his evil purpose, the\nold man said: \u201cI am in too much of a hurry, for I thought that I held\nit aside from the fireplace.\u201d The nephew was greatly astonished at what\nhis uncle had done to him, for he never had illtreated him before; and\nthe lad began to weep, saying to himself: \u201cI wonder why he has done\nthis thing to me.\u201d\n\nThe next morning the old man said: \u201cOh, my nephew! arise. Game animals\nusually go about the clear places very early in the morning. So arise\nand go out to hunt.\u201d\n\nAfter arising and making needed preparations, the nephew started out to\nhunt in the forest. He kept on thinking: \u201cMy uncle has indeed abused me\nvery much.\u201d As the boy went from place to place he was much surprised\nto hear a man at a distance say, Tc\u012dt! and he directed his steps toward\nthe spot whence he believed the sound came. Soon he was surprised to\nsee the skull of an old man protruding out of the ground. As the boy\napproached the skull said to him: \u201cOh, my nephew! you are much to be\npitied now, for affairs have taken a turn which will cause you\nmisfortune. Exert yourself with all your (magic) power, for he will\nindeed outmatch your orenda (magic power) if it so be that you do not\nlearn to remember the things which you have killed.\u201d Thus spoke the\nskull of the old man.\n\nBut he continued: \u201cYou shall do this in your defense. I will assist\nyou. I am the brother of your uncle, who has outmatched to the utmost\ndegree my orenda. I will tell you, moreover, that that lodge, so long,\nwas at one time full of our relations and kindred, who are now no more.\nThis is the reason it is so long and empty. Now go yonder, not far from\nhere, to an old rotten log, lying prone, and in which you will find a\nraccoon, as it is called. You must kill it, and you must pass by this\nplace on your way home and I will give you further instructions.\u201d Going\nto the place indicated by the skull of the old man, the boy killed the\nraccoon, returning at once to the place where the skull protruded from\nthe ground. Thereupon the skull said to him: \u201cYou must not forget the\nname raccoon, for this is the name of this animal which you have\nkilled. On your way home you must keep on saying, \u2018Raccoon, raccoon,\nraccoon.\u2019 So return home now. And he will again ask, probably, as is\nhis custom, \u2018What is it that you are bringing home killed?\u2019 So do not\nget into the habit of forgetting. Exert yourself as much as possible.\u201d\n\nThereupon the young boy started for his home in the long lodge, saying\nas he trudged along, \u201cRaccoon, raccoon, raccoon.\u201d At first he whispered\nit, but when nearing the lodge he uttered it loudly. Just as he pushed\naside the door flap and stepped inside the lodge he stubbed his foot,\nand his burden, the raccoon, fell inside and he beside it. At that\nmoment his uncle, the old man, said: \u201cOh, my nephew! now you are\nbringing back, killed, a large game animal; what is its name and what\nkind of animal is it?\u201d Now, after his mishap at the doorway, the boy\nhad entirely forgotten the name of the animal, so he reluctantly\nanswered: \u201cI do not know the name of it.\u201d At this his uncle demanded\nthe game, saying: \u201cHand the body to me, then, for you do not know what\nkind of thing you are bringing home killed.\u201d The nephew did as he was\ntold, whereupon his uncle, taking a seat aside, began to skin the\nanimal, at the same time saying: \u201cThe name of this animal is raccoon.\u201d\nThe nephew took a seat on the opposite side of the fire.\n\nThen the old man set a kettle over the fire, with the remark: \u201cThe only\nway to prepare this game is to cook it with corn-meal mush, which\nshould be eaten with it. I shall skim off the grease and pour it over\nthe mush.\u201d The youth did nothing but watch his uncle. When the meal was\ncooked the uncle kept saying: \u201cThis will indeed taste very good to us\ntwo.\u201d Then he took out a share for his nephew, putting into a bark dish\nsome of the mush and a portion of the meat. Going to the edge of the\nfireplace, he said, \u201cOh, my nephew! here is a portion for you to eat,\u201d\nagain holding it over the fire. The youth arose quickly to receive it\nand took the bark bowl in his hands. Just as before, the old man\ngrasped his hands and drew him into the fire, at the same time saying:\n\u201cWhat is the use of my holding it somewhere else when I myself am\nhungry.\u201d Of course the youth fell into the fire on his elbows, and on\njumping out he was all covered with hot coals and ashes. Going aside,\nhe took a seat there. Then S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs began to eat. When he had\nfinished, he remarked to himself, \u201cI think I will save some of this for\nanother time\u201d; so he put some of the food in a high place. The youth,\nhis nephew, began to weep, saying: \u201cPerhaps he will kill me; I think it\npossible.\u201d\n\nThe next morning the old man again spoke to his nephew, saying: \u201cOh, my\nnephew! do you arise. It is the custom for game animals to be found in\nthe open places very early in the morning.\u201d Quickly arising from his\nbed, the youth at once made the necessary preparations, and after\nfinishing these, he started out to hunt. Once more he directed his\ncourse toward the place where the skull of his uncle protruded from the\nground. On arriving there, his uncle addressed him: \u201cWell, my nephew,\nwhat came to pass?\u201d The youth answered: \u201cI kept repeating the name\n\u2018raccoon\u2019 as I went along, and when I had reached a point quite near\nthe lodge I just whispered the name to myself, saying \u2018Raccoon,\nraccoon, raccoon.\u2019 But at the very doorway I caught my foot in an\nobstruction, and the body of the animal fell into the lodge and I with\nit. At that moment my uncle asked me, \u2018What is the name of the game you\nare bringing home killed?\u2019 Of course, I did not remember anything\nwhatever about the name of the animal, so I answered him, \u2018I do not\nknow.\u2019 To this the old man replied, \u2018Quickly hand me the body of the\nanimal, for you do not know its name; and it is well known that raccoon\nis its name.\u2019\u201d Then the man whose skull protruded from the ground said:\n\u201cOh! how unfortunate it was that stumbling against an obstruction and\nfalling down caused you to forget the name of the animal. Exert\nyourself to the utmost. Be brave. Your only safety consists in\nremembering the names of the animals that you may kill. You must\nremember at all times these names. Now, then, go to that place there in\nthe distance where turkeys abound. One of them you must kill; and when\nyou have killed it, you must pass by this place on your way home.\u201d As\ndirected, the youth went to the place designated by his uncle, and\nthere he killed a turkey. Then he returned to the spot where his\nuncle\u2019s skull protruded from the ground. To encourage him his uncle\nsaid: \u201cBe brave and exert yourself to the utmost. This time you must\nremember the name of this game bird. It is called a turkey. As you are\ngoing along homeward, you must keep saying, \u2018Turkey, turkey, turkey\u2019;\nand as soon as you arrive near the lodge you must set your feet down\ncarefully as you walk, and must go along whispering the name to\nyourself, \u2018Turkey, turkey, turkey.\u2019\u201d\n\nSo the youth started for home, and as he went along he kept saying,\n\u201cTurkey, turkey, turkey.\u201d On arriving near the lodge, he began to\nwhisper the name, \u201cTurkey, turkey, turkey,\u201d and he set each foot down\ncarefully and securely. In this way he reentered his home without\nmishap. And the old man, his uncle, was surprised and said: \u201cOh, my\nnephew! you are bringing back a large game animal, killed. I am\nthankful for it. What is the name of it?\u201d The youth replied: \u201cOh! the\nname of it is turkey\u2014just turkey.\u201d The old man, his uncle, merely\nexclaimed, Wu\u02bb\u02b9, and, going aside, took a seat there. In the meantime\nthe youth dragged the body of the turkey aside to pluck and dress it.\nWhile engaged at his task he remarked: \u201cThe only way to cook this is to\nboil it down to a pot roast.\u201d Next he proceeded to pluck and then to\nquarter the bird. When he had finished his task, he started the meat to\ncooking in a kettle over the fire. As he saw it begin to cook he kept\nsaying: \u201cIt will certainly taste good to uncle and me.\u201d The uncle on\nhis part said: \u201cI have been thinking generally that he [my nephew]\nwould become perhaps a fine hunter; for it has been a very difficult\ntask for me to raise you, and I have worked hard to do it.\u201d\n\nWhen the turkey was cooked the youth said: \u201cI will not act in the\nmanner my uncle acts on such occasions.\u201d Thereupon he set aside a\nportion of the boiled turkey in a bark bowl, which he offered to his\nuncle by holding it directly over the fire, which was burning briskly,\nsaying: \u201cThis is what you will eat.\u201d The uncle, exclaiming, \u201cOh! I am\nthankful for it,\u201d arose to receive it. As he grasped the bark bowl, the\nyouth, seizing his hands along with the bowl, drew the old man over so\nthat he fell into the fire. At this the youth said, excusing himself:\n\u201cI am so hungry, indeed, that perhaps I was holding the bowl in an\nunintended place.\u201d The old man answered, \u201cNow my nephew, you have\nabused me. It has been my habit to think that you would not treat me in\nthis manner, for I have raised you from childhood to youth.\u201d The nephew\nwas eating, but he answered his uncle: \u201cI just thought that that was\nperhaps the custom on such occasions, for you were in the habit of\nacting in this manner.\u201d So saying, he kept on eating. Finally he said,\n\u201cI believe I will save myself a portion for a later time;\u201d and he laid\naside some of the boiled turkey.\n\nThe next morning the old man did not say, as was his custom, to his\nnephew: \u201cCome now, arise, my nephew.\u201d On the other hand, the young\nnephew said to himself: \u201cSo be it. I will now arise, I think. My uncle\nis accustomed to say that the game animals go about in the open country\nvery early in the morning.\u201d So the young man arose then, and proceeded\nto make his usual preparations before going out to hunt. After eating\nhis morning meal he started from the lodge. The uncle spoke not a word.\nIt would appear, one would think, that he was angry. The youth went\ndirectly to the place where his other uncle\u2019s skull protruded from the\nground.\n\nHaving arrived at the spot, the skull addressed him, saying: \u201cWell, my\nnephew, what happened?\u201d The youth answered: \u201cI remembered the name all\nthe way home, and when my uncle asked me, \u2018What are you bringing home,\nkilled?\u2019 I answered him, \u2018Only a turkey.\u2019 My uncle replied, merely,\nWu\u02bb\u02b9. Then I prepared the bird and cooked it. As soon as it was cooked\nI kept saying: \u2018I shall not act in the manner in which my uncle acts.\u2019\nThen I put a portion for him on a bark dish and held the dish directly\nover the fire, saying: \u2018Oh, my uncle! eat this portion.\u2019 He replied,\n\u2018Ho\u02b9, I am very thankful,\u2019 and grasped the dish, whereupon, gripping\nhis hands, I pulled him down into the fire. I may have held it in the\nwrong place because I was very hungry, but the real reason I did so was\nbecause I was angry with him on account of the many times he scorched\nand burned me. My uncle said: \u2018I believe that you have now begun to\nabuse me.\u2019 I replied that it seemed to be the custom when one was\ngiving food to another. He walked to and fro, and one would think that\nmy uncle was angry.\u201d\n\nThe skull of the uncle at once replied: \u201cIt was just right for him.\nNow, indeed, this is about to come to pass. It is impossible that in\nthe future he will ask you for the name of the things which you may\nbring home killed. Oh, my nephew! It is known that your uncle is making\npreparations. He is gathering logs and burning them on the fire, and\nwhen night comes he will have a great fire, as is well known. So, be\nbrave, careful, and watchful. You must not go to sleep. An evil dream\nwill cause him to arise suddenly, as is well known. Then you must\nquickly take down his war club and strike a blow with it on your\nuncle\u2019s head, at the same time saying: \u2018What is causing you to see\nmarvels?\u2019 And if he does not answer at once, \u2018It has ceased,\u2019 you must\nagain strike a blow on his head with the war club. Then it will come to\npass that he will say, as is well known, \u2018The thing that the dream\nspirit has commanded me is baleful.\u2019 Whereupon you must ask him, \u2018What\ndid the dream spirit command you to do?\u2019 In answer he will tell you\nwhat he has been commanded to require you to do. Then you must return\nto this place, as I do not know what he will say.\u201d\n\nNow, the youth returned to the lodge which he called his home. Night\ncame on them. The fire was a brisk one. It so happened that the old\nman, the uncle, said: \u201cThe reason I have put these large logs on the\nfire is because it seems likely that we two will have a very cold time\ntonight.\u201d The two lay down as usual, but the youth kept awake as he had\nbeen warned to do by his uncle\u2019s skull. There was a hole worn through\nhis skin covering through which he kept a strict watch on his uncle.\n\nAbout midnight, perhaps, suddenly the old man began to moan and groan,\nmuttering strange words very loudly, the sounds increasing in\nintensity. Interspersed with these mutterings were the sounds \u02bc\u0115\u00f1\u02bb,\n\u02bc\u0115\u00f1\u02bb, \u02bc\u0115\u00f1\u02bb. Suddenly arising from his couch, he moved about on his\nknees, meanwhile uttering the same sounds and words as the youth had\nfirst heard. Then, with one great cry of \u02bc\u0115\u00f1\u02bb! he cast himself on the\nfire and pushed with his feet and hands the huge firebrands that had\naccumulated over toward the place where lay his nephew. Seeing this,\nthe nephew, quickly uncovering himself, leaped up just in time, for the\ngreat pieces of burning logs fell blazing where he had just lain.\nRunning over to the opposite side of the fire, he took down from its\nresting place the war club of his uncle. His uncle then being close to\nhim, groping around on his knees and uttering dark words, the youth\nstruck him a blow on the head, saying at the same time, \u201cWhat is\ncausing you to see marvels?\u201d and again raised the war club to deliver\nanother blow. But the dream of the old man ceased at that time, and the\nuncle took a seat at one side of the fire, and the youth took a seat on\nthe opposite side. Thereupon the uncle said to his nephew: \u201cCompliance\nwith what the dream commanded me is of the utmost difficulty.\u201d The\nyouth answered: \u201cWell, what did the dream command you to do?\u201d The uncle\nmade reply: \u201cIt commanded me, saying, \u2018You two shall hazard your\nlives\u2019; it said to me that we two must \u2018take the roof off the lodge.\u2019\u201d\nThe youth replied: \u201cSo let it come to pass. What it has commanded\namounts to nothing.\u201d\n\nThen the two men returned to bed for the remainder of the night. Very\nearly the next morning the youth went to the spot where the skull of\nhis uncle protruded from the ground. When he reached the place, the\nuncle addressed him: \u201cWell, what happened during the night?\u201d The young\nnephew answered: \u201cWell, he says that he and I shall hazard our lives by\ntrading objects this very night which is approaching.\u201d To this\nstatement the uncle replied: \u201cI have been saying all along that he is\ndetermined to outmatch your magic power (orenda), as is well known. It\nis his manner of doing things. He will request something which you do\nnot possess, and if it so be that you can not obtain it at once,\nsomething direful will happen to you\u2014you die, paying the penalty by\nyour death. Now I know that he will request the entrails of a bear from\nyou, for the very reason that you have them not. Then you must proceed\nin this manner: You must go out and find a wild grapevine. When you\nhave found it you must unwind the vine and cut off a sufficient\nportion. This you must rub between your hands and blow on, and\ninstantly the vine will become the entrails of a bear. You must say, \u2018I\nwant the fat entrails of a bear.\u2019 Make haste in what you are about to\ndo, for I know that he has completed all his preparation at the lodge.\u201d\nSo the youth went forth to hunt for a wild grapevine, and found one\nwhich was wound around a support. Cutting off at once what he required,\nhe began to straighten out the length. Next he fastened the coils\ntogether by means of bark cords, and by rubbing it with his hands and\nblowing on it he soon transformed the vine into the fat entrails of a\nbear.\n\nReturning to the lodge, the youth addressed his old uncle thus, \u201cOh, my\nuncle! I return fully prepared,\u201d to which the uncle answered: \u201cSo be\nit; you just go to the end of the lodge.\u201d The nephew replied: \u201cSo be\nit.\u201d Thereupon the uncle added: \u201cIt is not certain whether I shall go\nnow or later. But you must be in an expectant mood there.\u201d Then the\nyouth started, passing along on the inside of the lodge, which was very\nlong. When he reached the end of the lodge he was surprised to see\nthere the signs of a fire, one which had burned perhaps a long time in\nthe past. He took a seat there, for he was ready for the work ahead of\nhim. It was not very long afterward when at last the old man began to\nsing in his own place: \u201cYu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, he and I are bartering;\nyu\u02b9\u02bbh\u0115\u00f1, thou G\u0101djis\u02b9dodo\u02bb, thou who art a nephew, yu\u02b9\u02bbh\u0115\u00f1.\u201d This he\nrepeated in a loud voice, and the song was heard by all the wizards and\nsorcerers dwelling along the borders of the land, all of whom said one\nto another: \u201cNow again his intended victim is his own nephew.\u201d\n\nMaking his way up to the place where his nephew was sitting, the old\nman said: \u201cNow, I am come to barter.\u201d He carried in his hand a piece of\nbark on which lay several pieces of meat. The youth answered: \u201cWhat\nshall I give you?\u201d The old man, in accordance with the custom on such\noccasions, replied: \u201cI can not tell what it shall be. Perhaps you have\nthe flesh of the raccoon?\u201d The youth rejoined: \u201cI will give it to you.\u201d\nThe uncle answered: \u201cNo; not that.\u201d The youth then said: \u201cTurkey meat;\nthat I will give you.\u201d The uncle replied: \u201cNo; not that.\u201d Then the old\nman again began singing, \u201cYu\u02b9\u02bbh\u0115\u00f1, he and I are bartering; yu\u02b9\u02bbh\u0115\u00f1,\nyu\u02b9\u02bbh\u0115\u00f1, thou G\u0101djis\u02b9dodo\u02bb, thou who art a nephew; yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1.\u201d\nAt this moment flames burst out all around the place where G\u0101djis\u02b9dodo\u02bb\nwas sitting. In defense, the youth said: \u201cDji\u02b9, dji\u02b9, dji\u02b9. Oh, my\nuncle! verily, you mean the entrails of a bear, the very fat entrails\nof a bear, which I have.\u201d As soon as he had ceased speaking, the flames\nwent down. Drawing forth the entrails of the bear (which he had\nprepared), the youth gave them to his uncle. They exchanged the pieces\nof meat for the bear\u2019s entrails. The old man said: \u201cI am thankful for\nthese.\u201d The youth then thought to himself: \u201cI will go back to my place\nas soon as I think he has returned to his own seat on his side of the\nfire.\u201d As he started, the old man again began to sing: \u201cYu\u02b9\u02bbh\u0115\u00f1,\nyu\u02b9\u02bbh\u0115\u00f1, he and I are bartering; thou G\u0101djis\u02b9dodo\u02bb, thou who art a\nnephew; yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1.\u201d Believing that his uncle had resumed his\nseat, the nephew returned to his couch, where he found the old man\nsitting, smoking. The old man said merely: \u201cWe, oh, my nephew! have now\nfinished this task.\u201d\n\nThe next morning the youth again went to the place where the skull of\nhis other uncle was protruding from the ground. When he arrived there\nhis uncle asked him what had taken place last night. In answer, the\nyouth related in great detail just what had come to pass between the\nold man and himself. He told him all very carefully. Thereupon this\nuncle said: \u201cNow, it is a fact that he is collecting more logs and\nputting them on the fire and near it, for he will again make a large\nfire this very night. And it is, too, a fact that when he has his dream\ntonight, he will say in his own mind that he desires the liver of a\nbear. This you do not possess. Be brave and do your very best. This\ntime you must hunt for fungi that grow on old rotten logs. These you\nmust procure\u2014two in number\u2014and you must treat them in the same manner\nas you did the grapevine, and at once they will become bear\u2019s livers.\nSo, now, go out hunting for these things.\u201d The youth at once started on\nhis quest for fungi in the forest. He was not very long in finding the\ntwo that he required for his purpose. At once he rubbed them with his\nhands, saying at the same time: \u201cLet these soon become bear\u2019s livers.\u201d\nImmediately the transformation took place as he wished.\n\nThen he started for the lodge, where dwelt his uncle. Arriving there,\nhe said: \u201cOh, my uncle! I have now returned.\u201d He saw that the fire was\na great one. Night came on at last, and the two lay down to sleep, but\nthe youth did not fall asleep. It was perhaps midnight when suddenly\nthe old man began to moan and groan with increasing force and loudness;\nall at once he arose and crawled around there on his knees. Finally,\nwith a loud cry, \u2018\u0115\u00f1\u02bb, he threw himself on the fire. At once large\npieces of wood, all ablaze, fell in every direction, some in the\ndirection of the youth\u2019s bed. Quickly arising and crossing over to the\nopposite side of the fire, he took down the war club of his uncle, and\nseeing the head of the latter close to him, moving from place to place,\nhe struck it a blow with the club, at the same time saying: \u201cOh, my\nuncle! what is causing you to see marvels?\u201d Then quickly he raised the\nclub for another blow. Suddenly, however, the dream ceased, and the old\nman exclaimed, to avoid another blow of the war club: \u201cIt has stopped\nnow.\u201d Having said this he drew aside and took a seat. The youth did\nlikewise. Addressing his nephew, the old man said: \u201cOh, nephew!\nCompliance with the command which the dream gave me is very difficult\nindeed, yea, dangerous.\u201d The youth asked: \u201cWhat did it command you?\u201d\nThe uncle answered: \u201cWhy, it commanded me, saying you and he must\nbarter by exchange, you and your nephew; and it commanded also that\nthis must take place early in the morning, and that a calamitous thing\nwould happen to you if it should come to pass that the barter by\nexchange failed to take place before midday.\u201d The youth replied: \u201cSo be\nit; we will attend to this matter in the morning.\u201d Then the two\nreturned to their respective beds.\n\nVery early the next morning the old man, having arisen, again addressed\nthe youth: \u201cNow you must go once more to the end of the lodge.\u201d Having\ngone there, the nephew kindled a fire. All at once the old man in his\nplace began to sing again, as before: \u201cYu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, he and I are\nbartering by exchange; thou G\u0101djis\u02b9dodo\u02bb, thou who art my nephew,\nyu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1.\u201d As he sang the youth saw that he came toward him.\nHaving arrived at the end of the lodge occupied by his nephew, the old\nman said: \u201cOh, my nephew! I come to barter by exchange.\u201d The latter at\nonce replied: \u201cSo let it be; what, then, shall I give you?\u201d The uncle\u2019s\nanswer was: \u201cOh! you have it certainly. You have what I desire.\u201d At\nthis, then, the youth began to offer his uncle the things which he\nostensibly guessed the old man desired. When he had consumed sufficient\ntime to mislead his antagonist, he finally exclaimed: \u201cOh, my uncle! I\nbelieve that you indeed want the liver of a bear\u2014the fat liver of a\nbear.\u201d Quite deceived as to the mental acuteness of his nephew, the\nuncle replied: \u201cI am very thankful for this.\u201d Then they two made the\nexchange, and the old man returned to his own end of the lodge,\ncarrying on his back the package of liver. As he went along he sang his\nsong: \u201cYu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, he and I are bartering by exchange, yu\u02b9\u02bbh\u0115\u00f1,\nyu\u02b9\u02bbh\u0115\u00f1; thou G\u0101djis\u02b9dodo\u02bb, who art my nephew, yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1.\u201d Thus\nthe uncle returned to his seat. When the youth thought that the old man\nhad reached his own part of the lodge, he returned to his own bed. When\nhe had reached it the old man said to him: \u201cNow, what the dream\ncommanded me has been fulfilled. I am thankful, too.\u201d\n\nThen the youth, having made the necessary preparations, departed, going\nto the place where the skull of his other uncle protruded out of the\nground. On his arrival there, the uncle said to him: \u201cWell, what\nhappened?\u201d The nephew answered him: \u201cOh! we completed the exchange, and\nI passed through the test without mishap.\u201d To this the uncle rejoined:\n\u201cNow you must hasten to return to the lodge. It is your turn to have a\ndream of that kind. You, too, must kindle the fire by gathering great\nlogs, so that you may have a great fire. As soon as midnight comes it\nis for you to do just as your uncle did, and as soon as he strikes you\na blow with his war club, you must say: \u2018It is now ceased. Difficult\nand sinister is what the dream commanded me to do.\u2019 Then your uncle\nwill ask: \u2018What did it command you to do?\u2019 In reply you must say that\nit commanded you to have your uncle seek for the wish [word] of your\ndream; and it said, too, that a direful thing should happen to your\nuncle should he have failed to divine your dream\u2019s desire by midday. A\nsmall round squash, which is growing on a vine planted by your uncle\nbeneath his bed, is what you must desire in your dream. He prizes this\nsquash very much, believing that his life depends on it. You must say,\n\u2018Yes\u2019 only when he names this squash as the thing desired for you by\nyour dream. So now quickly return to the lodge and get ahead of him in\nmaking the preparations for kindling a great fire tonight. You must\nmake the fire, and you must gather large logs to maintain it in full\nblaze during the night, for you must have a fine fire.\u201d\n\nSo the youth returned to the lodge, and when he arrived indoors he said\nto his uncle: \u201cIt is now my turn to make a good fire, and I will kindle\nit well, because I think we shall have a very cold night.\u201d Then\ngathering together many large logs and pieces of wood, he proceeded to\nput them on the fire in order to have a fine blaze for the night, as he\nhad been told to do. Nighttime having come, they lay down to sleep. No\nword of conversation passed between them. About midnight the youth\nbegan to moan and to groan, saying, \u02bc\u0115\u00f1\u02bb, \u02bc\u0115\u00f1\u02bb, \u02bc\u0115\u00f1\u02bb. In a short time\nhe arose from his bed groaning then very loudly, and without further\nact, he cast himself on the fire, scattering in all directions with his\nfeet and hands the blazing firebrands, some of which went in the\ndirection of the bed of his uncle. The latter, having been awakened by\nthe groaning, quickly arose to avoid the firebrands. Then saying, \u201cWhat\nhas happened to you?\u201d took down his war club, and seeing the head of\nhis nephew moving about close to him, struck it a blow with the club,\nwhich resounded with a b\u0103\u02bc\u02bb, very loud. Immediately he raised the club\nto strike another blow, but at that moment the youth said: \u201cOh, uncle,\nit has now ceased.\u201d After regaining his composure, he continued: \u201cNow,\nwhat the dream commanded me to do is very difficult of fulfillment,\nalthough a severe and cruel penalty is the price of failure to perform\nits mandate.\u201d Thereupon the old man asked: \u201cWhat did it command you to\ndo?\u201d The nephew replied: \u201cIt ordered me to have my uncle seek for the\ndesire of my dream, to divine its word in other terms; and if my uncle\nis not able to divine the word of the dream by midday, something cruel\nand sinister will befall his body.\u201d The uncle\u2019s answer was: \u201cSo be it.\nIt has no great significance.\u201d Then the two lay down again to sleep.\n\nVery early in the morning the youth arose and, after making his usual\npreparations, said to his uncle: \u201cThe time has now come for us to\nbegin.\u201d The uncle replied: \u201cSo be it; I am ready.\u201d While they were\ntaking their places the old man remarked: \u201cVerily, you must give me a\nclue to the \u2018word\u2019 of your dream.\u201d But the nephew answered: \u201cThat is\nnot at all the custom in such cases, and it is certain that the reason\nit is called \u2018the seeking of one\u2019s dream word\u2019 is that no clue shall be\ngiven.\u201d At this reply the old man exclaimed with mock surprise, \u201cWu\u02bb\u02b9!\nthis is indeed an astonishing thing\u201d; but he failed to make his nephew\nagree to give him a small clue to the thing he had dreamed.\n\nThereupon the old man began to ask the questions necessary to ascertain\nthe dream desire of his nephew. He asked: \u201cIt may be that you desire my\npouch?\u201d His nephew answered: \u201cNo; that is not what I desire.\u201d The old\nman continued: \u201cIt may be that you desire, possibly, my raccoon-skin\nrobe?\u201d The answer came: \u201cNo; that is not what I desire.\u201d The next\nquestion was: \u201cIt may be that you desire flesh of the bear?\u201d In disgust\nthe nephew answered: \u201cW\u0101\u02bb\u02b9. No, no! I do not want that.\u201d The uncle\nventured: \u201cIt may be, it is probable, you desire the flesh of the\nraccoon?\u201d The youth answered: \u201cNo; that is not what the dream\nindicated.\u201d Another question from the uncle: \u201cIt may be, perhaps, that\nyou desire the flesh of the turkey?\u201d His nephew said: \u201cNo; that is not\nwhat is required.\u201d Again the uncle asked: \u201cIt may be, perhaps, that you\ndesire the flesh of the deer?\u201d The nephew rejoined: \u201cNo; that is not\nwhat the dream indicated.\u201d Meanwhile the uncle and his nephew kept\nwalking up and down in their respective places. Again the old man\nasked: \u201cIt may be, perhaps, that you desire my war club?\u201d But his\nnephew replied: \u201cNo; that is not what I desire.\u201d At last the old man\nspoke, saying: \u201cWell, what, indeed, will take place? I moreover have\nthe thing, but I would like to know what I have asked?\u201d The nephew\nanswered in disgust: \u201cWu\u02bb\u02b9, you know that it is not the custom that\nthere should be a lot of talk about such things when one is seeking the\n\u2018dream word\u2019 of another.\u201d He did not give any intimation to his uncle\nas to what his dream had indicated to him, but he kept looking up at\nthe sun to see how near midday it was. On resuming the struggle of\nquestioning and replying, the uncle said: \u201cIt may be, perhaps, that you\ndesire what I prize very highly\u2014my fetish, which is very fine and with\nwhich I hunt,\u201d at the same time showing it to his nephew to cause him\nto desire it. But the nephew answered merely: \u201cNo; that is not what my\ndream indicated to me.\u201d It was then nearly midday. The old man, going\nto and fro and stopping now and then to ask the questions, would hang\nhis head, saying to himself: \u201cI wonder what can be the thing that my\nnephew desires.\u201d Addressing the youth, he said: \u201cIt may be, perhaps,\nthat you desire what I have prized highly, too, for a long time,\nnamely, the otter fur which is white in color?\u201d But the nephew replied:\n\u201cNo; that is not what I desire as answer to the demand of my dream.\u201d\nAgain looking up at the sun to see how near midday it was, and finding\nthat it was very near the time for the contest to close, the old man\nsaid: \u201cIt may be, perhaps, that you desire what, too, I have prized and\nkept carefully in divers places, namely, my marten fur?\u201d The nephew\nimpatiently answered: \u201cNo; that is not what I desire at all.\u201d At once\nhe began to sing, for the time was about up. He said as he sang,\n\u201cYu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, he and I are bartering by exchange; yu\u02b9\u02bbh\u0115\u00f1,\nyu\u02b9\u02bbh\u0115\u00f1, S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs, my uncle, yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1.\u201d Now the uncle was\nmoving around on the opposite side of the fire. Suddenly, after the\nsinging had commenced flames burst up all around the old man with the\nsound dau\u00f1\u02bb\u02b9! At once he protested to his nephew, saying, \u201cGo slow, go\nslow, with that, oh, nephew!\u201d As the time had not quite expired, the\nnephew permitted the flames to go down again, whereupon the uncle said,\n\u201cOh, my nephew! you have been exceedingly rude with me.\u201d But the nephew\nreplied: \u201cI can do nothing in this matter, for this has all been\nplanned for me in advance. So I can do nothing.\u201d As the time (midday)\nwas soon to expire, the nephew again began to sing the song he sang at\nfirst, \u201cYu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, he and I are bartering by exchange; yu\u02b9\u02bbh\u0115\u00f1,\nyu\u02b9\u02bbh\u0115\u00f1, S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs, my uncle, yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1.\u201d As before, flames\nat once burst all around the uncle as he stood on the opposite side of\nthe fire. At once he exclaimed, \u201cOh, my nephew! do not be so hard in\nthis thing.\u201d But the youth again began singing: \u201cThe time is now up.\nYu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, he and I are bartering by exchange; yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1,\nS\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, my own uncle, yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1.\u201d\n\nThereupon the old man fled to the top of his bed, on which he jumped\naround in an effort to avoid the pursuing flames. From that spot he\nspoke to his nephew, saying, \u201cOh my nephew! I have now overtaken your\n\u2018dream word.\u2019 You indeed desire\u2014I have thought so all along\u2014what I have\nplanted, native squashes called djisgo\u00f1t\u02bc\u0103\u02bb, which has now its fruit.\u201d\nAt once the youth said, \u201cKu\u02bb\u02b9, I am thankful for this fulfillment of\nwhat my dream word required.\u201d Thereupon each resumed his seat in his\nwonted place, and the uncle said, \u201cDo you know the history of the\ncustom of \u2018seeking for one\u2019s dream word\u2019?\u201d The youth replied, \u201cYes, I\nknow it\u2014one shall give up at once what the dream has indicated when he\nshall have divined what it desires.\u201d The old man, in an attempt to\noutwit his nephew, said, \u201cIt is customary too, I know, for me to make\nsomething identical with what you demand as your dream word.\u201d But the\nyouth could not be moved, saying, \u201cNow; that is not at all right.\u201d The\nold man persisted, however, saying: \u201cIt is, nevertheless, customary\nthat one should make an object resembling the thing desired. So I will\ndo this, and that, too, I will give to you.\u201d The youth did not agree to\nthis, but answered, \u201cThat is not in the remotest sense what the dream\ncommanded, that you should give me something artificial.\u201d\n\nWith these words the youth again arose and began to sing again,\n\u201cYu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, he and I are bartering by exchange; yu\u02b9\u02bbh\u0115\u00f1,\nyu\u02b9\u02bbh\u0115\u00f1, S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1.\u201d With a loud dau\u00f1\u02b9! the\nflames once more burst forth around the old man, and a scene similar to\nthe former took place. Finally the old man was forced to surrender,\nsaying, \u201cI shall now give you what your \u2018dream word\u2019 desired.\u201d\nThereupon both resumed their seats. The uncle then said to his nephew,\n\u201cIt is, indeed, a fact that I live by it; so now I shall give it to\nyou.\u201d With these words he uncovered the plants by raising and removing\nhis bed. The nephew on his side was watching intently what was going on\nin the apartment of his uncle. He was surprised to see planted there\nunder the bed a patch of squashes, and he saw his uncle gather a\nsquash. Covering the plant again, he gave the squash to his nephew,\nwith the remark, \u201cYou must carefully preserve this thing.\u201d The youth\nanswered: \u201cSo be it. Now, the matter which was at issue has been\nsettled.\u201d\n\nAfter making his usual preparations the nephew went to the place where\nhis other uncle\u2019s skull protruded out of the ground. When he arrived\nthere the skull said to him, \u201cWell, what happened?\u201d The nephew\nanswered, \u201cEverything that you said came to pass just right, and I have\nbrought here what he gave up to me.\u201d Drawing it forth, he showed it to\nhis uncle, who said: \u201cThat thing, in fact, is what I meant. There is\nstill another thing. It is a fact that a sister of yours is there too,\ninclosed in a bark case which is set up under his bed whereon he is\naccustomed to lie down\u2014under your uncle\u2019s bed. That, also, you can\nremedy by overcoming him in this matter; so you must set your desire on\nthis thing. This must be what your \u2018dream word\u2019 shall command you to\nobtain for your health and welfare. So return home at once and make the\nnecessary preparations for having another great fire tonight. You must\ncollect large logs and place them on the fire. Hasten and do not permit\nhim to be quicker than you are. Be brave. Have no pity on him, for he\nwill overmatch your orenda (magic power) if you fail to exert it to the\nutmost.\u201d\n\nThe youth hastened back. Having arrived in the lodge, he said to his\nuncle, \u201cNow I think I will again kindle a good fire, because we may be\ngoing to have a very cold night.\u201d So, gathering together a number of\nlogs and large pieces of dry wood, he placed them in a pile, and with\nsmaller pieces of wood he kindled a great fire for the night.\n\nNight having come, the two retired to rest, each on his own side of the\nfire. About midnight the youth again began to moan and groan loudly,\nand the moaning became louder and louder. In a short time he got off\nhis bed and crawled around on his hands and knees. Next, without\nfurther warning, he threw himself on the fire, scattering the\nfirebrands over the place where lay his uncle, who at once arose,\nsaying, \u201cWhat has happened?\u201d Taking down his war club and seeing the\nhead of his nephew close to him, he struck it a blow with the club,\nwhich resounded with a very loud b\u0103\u02bc\u02b9! As he raised the club for a\nsecond blow, the youth exclaimed, \u201cOh, my uncle! it has now ceased,\u201d\nwhereupon the uncle addressed him, saying, \u201cWhat is causing you to see\nvisions?\u201d His nephew replied, \u201cWhat it commanded me to do is baleful\nunto death if not fulfilled.\u201d The uncle asked further, \u201cWhat did it\ncommand you to do?\u201d The nephew answered: \u201cThe thing it commanded is\nthat you shall again \u2018seek to divine the word of my dream\u2019 tomorrow;\nand if you shall not have divined the \u2018word of my dream\u2019 before the sun\nshall have reached the zenith evil shall befall your person.\u201d The old\nman mockingly retorted, \u201cLet it be so,\u201d drawing out the expression.\nThereupon they both returned to their beds, on which they again lay\ndown for the rest of the night.\n\nThe next morning the youth arose, and after making his usual morning\npreparations, said to his uncle, \u201cThe time has now arrived for what I\nhave been commanded to do; so let us begin.\u201d As before, the uncle\nmockingly said, \u201cSo let it be,\u201d once more drawing out the expression to\nindicate his contempt for his nephew.\n\nAfter a moment of silence the old man said, \u201cOh, my nephew! you will\njust give a small clue to the \u2018word of your dream.\u2019\u201d His nephew\nreplied, \u201cYou know that is not the custom on such occasions, for the\nreason that it would be of no use to make \u2018seeking the word of a dream\u2019\na test if one should furnish a clue. Come, then, let us begin.\u201d This he\nsaid with some impatience, knowing full well that the uncle was only\nseeking to cause him to make some error in the test.\n\nSo the old man began by asking, \u201cPerhaps you may mean in your desire,\nsuggested by the \u2018word of the dream,\u2019 the flesh of the moose?\u201d But the\nyouth replied, \u201cNo; that is not what is desired.\u201d The old man asked\nagain, \u201cPerhaps you mean in your desire, suggested by the \u2018word of the\ndream,\u2019 the flesh of the bear?\u201d And the youth answered, \u201cNo; that is\nnot what is desired.\u201d The uncle once more asked, \u201cPerhaps you may mean\nin your desire, suggested by the \u2018word of the dream,\u2019 the flesh of the\nraccoon?\u201d But the youth answered, \u201cNo; that is not what is desired.\u201d\nThen the uncle asked the same question regarding the flesh of the deer,\nthe turkey, the fat entrails of the bear, the liver of the bear, and\nvarious other substances, receiving from his nephew in each instance a\nnegative answer. Finally, he asked, in an attempt to throw the youth\noff of his guard, \u201cOh, my nephew! what can you mean? What is it you\ndesire?\u201d But the youth, alert and crafty, replied, \u201cPshaw! are you not\nseeking to divine the \u2018word of my dream,\u2019 and still you want me to give\nyou a clue to it?\u201d The old man replied, \u201cBut I have now named all the\nthings that I own.\u201d He kept walking up and down in his own part of the\nlodge. Again the time was nearly up\u2014it was almost midday. So the old\nman said, \u201cWell, so be it; perhaps you may mean in your desire,\nsuggested by the \u2018word of the dream,\u2019 my leggings?\u201d His nephew\nanswered, \u201cNo; that is not what is desired.\u201d Once more the uncle\nsuggested, \u201cMy breechclout?\u201d The nephew answered as before, \u201cNo; that\nis not what is desired.\u201d Then the old man, seeking to gain time,\nremarked, \u201cI am wondering, Oh, my nephew! what it is that you desire?\u201d\n\nThen the nephew, becoming wearied with the dilatory tactics of his\nuncle, began to sing, as before, \u201cYu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, he and I are\nbartering by exchange; yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs yu\u02b9\u02bbh\u0115\u00f1,\nyu\u02b9\u02bbh\u0115\u00f1, he is my uncle, yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1.\u201d Again the flames burst up\nout of the ground all around the place where the uncle was standing,\nwith the sound dau\u00f1\u02bb\u02b9. Thereupon the old man exclaimed, \u201cOh, my nephew!\ndo not be too hasty with that thing.\u201d As the time had not yet fully\narrived to end this test, the youth willed that the flames subside, and\nwith the sound dau\u00f1\u02bb\u02b9 they quickly subsided.\n\nThen the old man resumed his questions, saying \u201cPerhaps you may mean in\nyour desire, suggested by the \u2018word of the dream,\u2019 my otter-skin robe?\u201d\nThe nephew replied, \u201cNo; that is not what is desired.\u201d Next the old man\nnamed \u201cmy bow and arrows, which I so dearly prize?\u201d\n\nThe nephew, G\u0101djis\u02b9dodo\u02bb, was walking to and fro in his own part of the\nlodge, looking every now and then to see whether the sun had reached\nthe meridian, for he knew well that the time was almost up. Finally, to\ntest the endurance of the old man, he again began to sing, using the\nwords of the song for this kind of a ceremony: \u201cYu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, he\nand I are bartering by exchange; yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs\nyu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1, and he is my uncle, yu\u02b9\u02bbh\u0115\u00f1, yu\u02b9\u02bbh\u0115\u00f1.\u201d\n\nWith a loud dau\u00f1\u02bb\u02b9 the flames again burst forth from the ground all\naround the old man, who now climbed up the bark wall of the lodge to\nescape them, at the same time crying out, \u201cOh, my nephew! do not be too\nhasty with that thing.\u201d Knowing his mastery of the old man, the youth\nwilled once more that the flames should subside, and they did so.\nWhereupon the old man descended from his place of refuge on the bark\nwall.\n\nThe old man said to his nephew, \u201cAt no time must you lay the heavy hand\nof punishment on me;\u201d but he would not admit defeat. The youth\nanswered, \u201cThe time is now nearly up, and I can not change in any\nmanner the command given me by the dream.\u201d With these words he again\nbegan to walk to and fro, singing his wonted song, at which the flames\nburst forth once more from the ground all around the place in which the\nold man moved, burning his hair and even his eyelashes.\n\nAt this moment the old man cried out, \u201cI have now divined the \u2018word of\nyour dream.\u2019 I have thought all along that perhaps what you desired is\nthe small woman in a bark case standing under the bed whereon I usually\nrest. She is, indeed, very small. That is, perhaps, what you desire?\u201d\nThe youth replied: \u201cI am thankful. Set her in the place where people\nusually sit in the lodge.\u201d For answer the old man said: \u201cYou would\nagree, perhaps, that I make a bark case, a very small one, and also\nmake a small doll which I should fasten in the bark case. This is just\nthe way they do when they \u2018divine the dream word\u2019 [434] of anyone.\u201d\n\nCombating his uncle\u2019s attempt to have the command of the dream changed\nand therefore made entirely void, the nephew said to him, \u201cThe dream\ndid not tell me that the command should be carried out by means of an\nartificial thing.\u201d At this he again began to walk to and fro in his own\npart of the lodge, singing, as before, the potent song, which caused\nthe flames again to burst out of the ground and completely cover the\nold man, S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs, as he sat on his bed. At once he exclaimed, \u201cI\nwill now give up what you desire.\u201d The flames went down with a roar.\n\nStill attempting to thwart his nephew by sly cunningness, the old man\nsaid: \u201cIt is the custom to make something resembling that which the\n\u2018word of the dream\u2019 commanded to be produced and which customarily is\ngiven to the one who has dreamed; and it is now my purpose to make a\nbark case resembling the one which is lying under my bed, and in which\nshall be the representation of a woman. I shall make it fine and\nbeautiful. I will give it to you.\u201d The youth replied: \u201cYou know that\nnow the time is up for you to do your part, and yet you delay, although\nyou have asked me not to be too heavy handed with you. So at once give\nme what is required by the \u2018word of the dream.\u2019\u201d\n\nSeeing that it was of no use trying to outwit his nephew, the uncle\nwent over to his bed and, raising it up on one side, drew from under it\na small bark case, in which was the small woman. She was indeed very\nsmall. As he drew her forth she was winking her eyes, and as she saw\nher brother she smiled pleasantly. The old man gave the case to his\nnephew without further resistance. Then the youth prepared her to take\nher away. It was very cold, being winter, so he wrapped her up in furs\nin a close bundle and replaced her in the bark case, which he carried\non his shoulder out of the lodge.\n\nThe youth directed his course toward the place where the skull of his\nother uncle protruded out of the ground. He arrived there bearing on\nhis shoulder the case of bark. His mysterious uncle said to him, \u201cWell,\nnephew, what has happened since you were here the last time?\u201d The\nnephew replied, \u201cEverything you said has come to pass as you desired.\u201d\nThe uncle answered: \u201cNow it is your other uncle\u2019s turn to kindle the\nfire, and he is gathering the necessary fuel for it. This is what your\nuncle is now doing. So perhaps you will return there never to come back\nhere alive. When you reach your lodge he will have completed his\npreparations, and the fire too will be a great one. It shall be your\nduty to watch him carefully during the night. Just at your back\u2014behind\nyou\u2014shall stand the case of bark containing your sister. At midnight\nyour uncle will be suddenly roused again, I know, by an evil dream, and\nwill again scatter the firebrands in all directions. Some will fall\nover your bed, and so you must be up and out of the way. At the first\nsymptoms of his dream you must leap up and, going over to the opposite\nside of the fire, you must take down his war club and strike him a blow\nwith it; then at once raise it for a second blow. When he shall say,\n\u2018Now it has ceased,\u2019 you must ask, \u2018What thing is causing you to see\nmarvels?\u2019 Then he will answer, \u2018The thing that the dream has commanded\nme is baleful and difficult of accomplishment.\u2019\u201d\n\nThe nephew asked, \u201cWell, what did the dream command you to do?\u201d The\nuncle replied, \u201cIt said that when daylight came again I must haul you\naround in a sledge made of green, fresh-peeled bark, ten times around\nthis lodge, and that you must be entirely naked. You know that this\nlodge is very long. It said also that something evil would befall you,\nshould you, my nephew, fail to see that this desire is carried out as\nthe dream has declared it.\u201d\n\nThe nephew, G\u0101djis\u02b9dodo\u02bb, answered, \u201cLet it be so.\u201d The two thereupon\nreturned to their respective beds, and there they lay down to rest and\nsleep.\n\nVery early the next morning S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs arose, saying to his nephew,\n\u201cOh, my nephew! I am now going to fetch the bark sledge required for\nour purpose.\u201d To this the youth G\u0101djis\u02b9dodo\u02bb replied, \u201cSo be it.\u201d The\nold man went out, and it was not long before he reentered the lodge,\nsaying, \u201cI have now completed my preparations out of doors; now we two\nwill go out there.\u201d They went forth, and the old man at once began to\nwrap the youth in the newly stripped bark which he had prepared for the\npurpose and to bind him very closely with bark cords. After coming out\nof the lodge the old man had said, \u201cNow undress yourself fully,\u201d and\nthere in front of the doorway the youth undressed himself. There stood\nthe bark sledge. On coming out the old man had told him, \u201cYou must lie\ndown upon this thing.\u201d It was winter and very, very cold. The wind was\nsevere, and the snow was blustering. When the youth lay down on the\nbark sledge the old man wrapped him up with the bark sides and tied him\ntherein securely, saying as he did so, \u201cI am doing this lest you should\nfall when I start to run.\u201d Finally he said, \u201cOh, my nephew! I am now\nready.\u201d The nephew, G\u0101djis\u02b9dodo\u02bb, answered, \u201cSo be it.\u201d\n\nNext the old man drew a starting line and began drawing the sledge\naround the lodge very swiftly. While running, the old man sang: \u201cI am\ndragging him in a sledge, I am dragging him in a sledge, I am dragging\nhim in a sledge. He is G\u0101djis\u02b9dodo\u02bb, you who are a nephew. I am\ndragging him in a sledge, I am dragging him in a sledge,\u201d etc. Having\ngone around the lodge once and having returned to the doorway of the\nlodge, S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs said, \u201cOh, my nephew! are you alive?\u201d\nG\u0101djis\u02b9dodo\u02bb answered, \u201cI am alive.\u201d At this the old man said, \u201cThis is\nonce around,\u201d and started again drawing the sledge around the lodge,\nsinging, as before, while he ran.\n\nHaving gone around the lodge a second time, the old man said, \u201cOh, my\nnephew! are you alive?\u201d The nephew replied, \u201cH\u014d\u02b9, I am alive.\u201d Saying,\n\u201cThis is the second time,\u201d the uncle again started around the lodge.\nThe weather was indeed very cold, and no one who was entirely naked\ncould possibly live in weather so severe (except he be a very great\nsorcerer).\n\nHaving returned to the doorway of the lodge, the old man again asked,\n\u201cOh, my nephew! are you alive?\u201d and the youth replied as before, \u201cYes;\nI am alive.\u201d Every time the old man started to drag the sledge he began\nsinging the same song with the same words. Thus they made a circuit of\nthe lodge nine times, when the youth in his reply to his uncle\u2019s usual\nquestion pretended to be nearly dead, answering in a very feeble voice,\nthat he was still alive. To this his uncle exultingly rejoined,\n\u201c\u2018\u0115\u00f1\u02bb\u02b9h\u0115\u00f1!\u201d meaning by this exclamation, \u201cI thought you would not\nlast.\u201d So the old man gleefully started dragging the sledge around the\nlodge again, and he sang the same song with the same words. When they\nhad returned to the doorway of the lodge they had completed the tenth\ncircuit of the lodge, as decreed by the old man\u2019s \u2018dream word.\u2019 Again\nthe old man asked, \u201cOh, my nephew! are you still alive?\u201d With a strong\nvoice the nephew answered, \u201cI am alive.\u201d To this the old man rejoined\nin surprise, Wu\u02bb\u02b9! (an exclamation of wonder).\n\nThen the old man proceeded to unfasten the youth from the sledge and\nfrom the bark wrappings with which he had so closely secured him,\nostensibly to keep him from falling off the sledge. As they two\nreentered the lodge the old man said, \u201cOh, my nephew! now that which\nwas commanded me by the dream has been fulfilled.\u201d The nephew replied,\n\u201cSo be it,\u201d and taking up the bark case in which was his sister, he\nplaced it on his back, carrying it by means of the forehead strap. He\nthen went directly to the place where his uncle\u2019s skull protruded from\nthe ground. When he arrived there bearing his sister on his back, his\nuncle of the skull asked him, \u201cWell, my nephew, how have things gone?\u201d\nThe nephew replied, \u201cEverything that you advised me to do has been\nsatisfactorily accomplished.\u201d Thereupon the uncle said to him: \u201cYou\nmust hasten back to the lodge, for it is now your turn to kindle a\ngreat fire. You must say to your uncle, \u2018I am gathering wood and fuel\nto build a great fire, for I think that tonight we shall have a very\ncold night.\u2019 And tonight about midnight you must dream and groan; then,\nquickly arising, grope on your hands and knees, and finally cast\nyourself on the fire, scattering the firebrands in all directions,\nespecially toward the bed on which your uncle lies. When he arises and\nstrikes you a blow on the head with his war club, you must quickly say,\n\u2018It has now ceased,\u2019 for he will raise the club at once to strike a\nsecond blow. He will then ask you, \u2018What is it that is causing you to\nsee marvels?\u2019 You must answer, \u2018Compliance with what my dream has\ncommanded me is most difficult, and the command is accompanied with\nevil portent.\u2019 When he asks you, \u2018What did it command you to do?\u2019 you\nmust say, \u2018It commanded me to draw you, my uncle, in a bark sledge 10\ntimes around this lodge, and to require you to be naked, entirely so.\u2019\nThis is what you shall tell him when he asks what you have dreamed.\u201d\nThe youth replied, \u201cSo let it be.\u201d Continuing his advice, the uncle\nsaid: \u201cYou must carefully guard the person of your sister. Be brave and\ndo not waver; do not agree to his proposal that he may not undergo the\ntest entirely naked, claiming this exemption on account of his great\nage. This is what he will say, but do not consent to this proposition.\nNow hasten back to the lodge.\u201d\n\nHaving returned to the lodge, the youth said to his uncle, \u201cIt is my\nturn to kindle the fire today, for we shall have a very cold and stormy\nnight.\u201d The uncle merely said, \u201cI will care for your sister, of course,\nfor it is very cold.\u201d But the youth replied, \u201cCarrying her along with\nme will in no wise interfere with what I am about to do.\u201d So, carrying\nhis sister on his back by means of the forehead strap, he went forth to\ngather wood. He kindled a great fire for the night and did not leave\nhis sister alone for a single moment.\n\nWhen night came, they all retired to their beds. The sister of the\nyouth remained in the bark case, which the youth placed between himself\nand the bark wall of the lodge. About midnight he began to groan and\nmoan and utter incoherent words. Then, having arisen, groped around on\nhis knees, and finally cast himself into the fire, scattering the\nfirebrands in all directions, especially over the bed of his uncle.\nThereupon the old man leaped up, and seizing his war club, went across\nthe lodge and struck the youth a blow on the head, at the same time\nasking, \u201cWhat is it that is causing you to see marvels?\u201d The youth\nquickly answered: \u201cIt has now ceased. Compliance with what my dream\ncommanded me is most difficult, and the command is accompanied with an\nevil portent.\u201d The uncle at once asked, \u201cWhat did it command you to\ndo?\u201d The youth answered, \u201cIt commanded me to drag you, my uncle, in a\nbark sledge 10 times around this lodge very early tomorrow morning. The\nevil portent is that if this be not accomplished before midday some\ngreat calamity shall befall your person.\u201d The uncle merely replied, \u201cSo\nlet it be.\u201d Then they retired to their respective beds.\n\nVery early the next morning the youth, G\u0101djis\u02b9dodo\u02bb, arose and said in\na loud voice, \u201cOh, my uncle! I am now going after the bark sledge.\u201d The\nuncle answered, \u201cSo be it; it is well.\u201d The youth went out, and soon\nreturning to the doorway, said, \u201cOh, my uncle! I am now ready; let us\ngo out and begin at once.\u201d With these words he laid his bark sledge\ndown in front of the doorway. When his uncle came out the youth said,\n\u201cYou must undress yourself.\u201d But the old man said, \u201cJust let me remain\ndressed, for I am so very old.\u201d His nephew, G\u0101djis\u02b9dodo\u02bb, replied: \u201cI\ndid not say that. So come, undress yourself.\u201d And he began at once to\nundress the old man. When the old man was undressed he lay down on the\nbark sledge, and the youth quickly bound him fast to it with bark\ncords. The old man kept saying, \u201cYou are binding me too closely; you\nhave made the cords too taut.\u201d But his nephew replied, \u201cOh! I am a\nswift runner, you know, and I fear that you may fall off. Oh! uncle, I\nam now ready.\u201d\n\nThen the nephew started dragging the sledge very swiftly around the\nlodge, singing as he ran, \u201cI am dragging him on a bark sledge, I am\ndragging him on a bark sledge; S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs, who is my uncle, I am\ndragging him on a bark sledge; I am dragging him on a bark sledge.\u201d The\nuncle kept saying, \u201cOh, my nephew! the sledge is now going too fast.\u201d\nThe youth did not slacken his terrific pace, however, and the sledge at\ntimes turned over and over. Meanwhile the old man kept saying, \u201cOh, my\nnephew! do not be so rude in this matter; it is going too fast.\u201d But\nthe youth only answered, \u201cThat is, however, my speed.\u201d When they got\nback to the doorway the youth asked, \u201cOh, my uncle! are you alive?\u201d The\nuncle answered, \u201cI am alive.\u201d At this the youth at once started on the\nrun, singing the same song as that he used on the first trip.\n\nIt now came to pass that all the great sorcerers and past masters in\nwizard craft who dwelt on the borders of the land of this old man said,\n\u201cHe has now overmatched his orenda, or magic power,\u201d meaning that the\nyouth had overcome the orenda of his uncle. Thus spake the great\nwizards.\n\nHaving returned the ninth time to the doorway, the old man\u2019s nephew\nasked again, \u201cLo, my uncle! are you still alive?\u201d Receiving no reply,\nhe looked down on the upturned face and saw that his uncle\u2019s eyes were\nfrozen hard. Thereupon, he exclaimed, \u201cNow, Oh, my uncle! you will\nenjoy the bark sledge,\u201d and without any hesitation he started on the\ntenth circuit. Exerting all his speed and strength, he sped to the end\nof the lodge, the sledge flying high in the air with the great speed,\nturning over and over in its course. Turning away from the lodge, the\nyouth with a mighty effort swung the sledge far off to one side and let\nit strike the ground, where he left it. It was so cold that when the\nsledge struck the ground there was only a crackling of ice.\n\nThen the youth, G\u0101djis\u02b9dodo\u02bb, returned to the lodge in which his sister\nwas still fastened in her case of bark. When she saw her brother\nentering the lodge she smiled, and said, \u201cOh, my elder brother! I am\nthankful that we both are still alive, having gone through what we\nhave.\u201d The brother, taking up the bark case, placed it on his back,\ncarrying it with the forehead strap. Then the two went to the place\nwhere their other uncle\u2019s skull protruded from the ground.\n\nHaving arrived there, this uncle said, \u201cWell, my nephew, what came to\npass?\u201d G\u0101djis\u02b9dodo\u02bb replied: \u201cVerily, I have overcome his orenda\u2014the\nevil potency of my old uncle, who is now no more. Let us all go back to\nthe lodge.\u201d Reaching down, he drew his uncle up and caused him to\nstand, and he stroked his body in order to restore his flesh, which had\nbeen withered by the magic power of his evil-minded brother. When he\nhad accomplished this task, the youth said, \u201cNow let us return to the\nlodge.\u201d\n\nHaving arrived there, the youth unbound his sister and disengaged her\nfrom the bark case. Then he stroked her body to restore it to its\nnormal size\u2014to the size of a normal woman. When this task was\naccomplished G\u0101djis\u02b9dodo\u02bb said: \u201cWe now are again united in our full\nnumber. We shall remain here in our lodge in peace and contentment, for\nhe who was in his time a mighty sorcerer has departed.\u201d\n\nThere, in that lodge, they dwell to this day. This is the end of the\nlegend of G\u0101djis\u02b9dodo\u02bb and S\u02bbhogo\u207f\u02bb\u02b9gw\u0101\u02bcs.\n\n\n\n\n\n119. THE LEGEND OF DEODYATGAOWEN\n\nIn the long ago, in the times of the elder people, there lived in the\nland toward the place of sunrise a wonderful tribe of human beings, at\na place called Dyohnyowanen (at the Great Lowland).\n\nIt so happened that one of the young men dwelling there resolved to\nmake an expedition into the distant West, into the region through which\nlay the path of the sun. The name of this young man was Dehaenhyowens\n(He-Who-Cleaves-the-Sky-in-Twain).[435] To promote his design, he\npersuaded his friends to prepare a great feast, to which all the people\nshould be bidden and at which, as was the custom of the country, he\nshould announce to the public his purpose of making an expedition into\nthe West to the end of the earth, in order to slaughter unknown men and\nto obtain the scalps of the alien peoples whom he might encounter,\nsince the scalps would serve as tokens of the victors\u2019 prowess and\ncraft in warfare.\n\nThe feast having been prepared, the people were bidden to it. When they\nhad all gathered together in their ganonses (long lodge of public\nassembly), and while they were enjoying the good things provided for\ntheir entertainment the host, Dehaenhyowens, arose to make the speech\nin which he announced his purpose with respect to the expedition, at\nthe same time calling for volunteers from among the young men to\naccompany him and share his fortunes. He asked only for young men,\nthose who had just arrived at manhood (at the age of puberty). Further,\nhe informed those who might volunteer to accompany him that they would\nhave to renounce their lives, their kith and kin; that they must agree\non adherence to a unanimity of purpose and to continue their journey\nforward no matter what kind of obstacles might present themselves; that\nhis own brother, Gaenhyakdondye (Along-the-Side-of-the-Sky), had\nalready volunteered to go with him; and that they two in the capacity\nof war chiefs would lead the party should one be formed. Beside the two\nbrothers 28 others volunteered to share the lot of the two reckless\nadventurers. So Dehaenhyowens appointed a time to start and a\nrendezvous for the party, earnestly urging all to be prepared to depart\nat the appointed time.\n\nWhen the day arrived, Dehaenhyowens notified by a messenger all the\nvolunteers, who eagerly presented themselves at the rendezvous. When\nthey had completed all their preparations, they set out, directing\ntheir course toward the place of the sunset.\n\nAs these warriors traveled on they finally came to a place in which\nthey found the habitations of a people whom they did not know. These\nunoffending people they ruthlessly killed and scalped, and after this\nbloody exploit they continued their journey toward the West.\n\nHaving journeyed a short distance farther, they suddenly came to the\nsettlement of another people. At the dawn they attacked these people,\nslaying all the males who did not escape in the darkness, and, having\nscalped the slain, they passed on, still following the course of the\nsun.\n\nA day\u2019s journey farther on they came to the dwelling place of a third\npeople, whom they dealt with as before. Next morning they resumed their\nmarch. They repeated their bloody exploits wherever they found a\nvillage on the line of their march, continuing this slaughter for many\nmoons.\n\nAfter pursuing this course for a long time, the packs of scalps which\nthey carried on their backs became so heavy as to be burdensome. Of\ncourse, a number of the band had been killed by the people whom they\nhad attacked, so it now happened that those who remained began to\ncomplain of the weight of the scalps. One and all said, \u201cIt seems\nadvisable that we should now leave our packs of scalps here in some out\nof the way place for safekeeping.\u201d Finally their chief, Dehaenhyowens,\nsaid: \u201cIt is probable also that we may now see what we are seeking\u2014the\nscalp of all scalps. This we could use to cover all we have. Moreover,\nthe kind of thing(s) which we bring with us would not spoil.\u201d\n\nIt was about this time that they fell in with a man so tall that\none-half the height of the tallest trees was the measure of his\ntowering stature. Then it was that Gaenhyakdondye\n(Along-the-Edge-of-the-Sky, i.e., the Horizon) said: \u201cOur good fortune\nhas brought about the accomplishment of the purpose of our expedition\nupon which we had agreed\u2014namely, that we should see in our hands a\nlarge quantity of scalps. I think the next thing to be done is to\nresolve to kill this man, whom we have met in this place. We shall then\nbecome possessed of the large scalp about which my brother has already\nprophesied. So let us attack him at once.\u201d Immediately deploying, they\nbegan to assault him, shooting arrows at him, and struck him with their\nwar clubs and stone hatchets, but they could make no impression on him\nand failed to harm him in the least. At last the strange man said to\nthem, kindly: \u201cWhat is it you desire to do? Do you imagine that you can\nkill me?\u201d They answered, \u201cThat is indeed our purpose, as it has been\nour purpose on the journey hither to kill all who fall in our way, no\nmatter who they may be.\u201d To this frank admission the strange man\nreplied: \u201cThe purpose for which you are banded together is not good.\nFrom this time forward you must utterly renounce it and carefully\nrefrain from carrying it out. Know that it is quite impossible for you\nto kill me. The reason I came to meet you here was to give you this\ncounsel. I watched you as you made your way to this place, and saw with\ngrief that you killed many people. I want you to know that the reason I\nhave come to meet you is that you have now committed wrongs enough on\ninnocent people; and I want you to know further that if you do not\ncease from doing these wrongs you also shall die.\u201d To this the leader\nof the band, Dehaenhyowens, answered: \u201cWe are very thankful to you for\nthis good counsel, and we will try to abide by it. We will pass beyond\nthis point, as we have bound ourselves by a vow to attempt to reach the\nplace where the sun regularly sinks from view\u2014the spot where the sun\ngoes to and fro.\u201d Then the stranger said merely, \u201cDo you, then, start\non your journey.\u201d While they listened to him with bowed heads he\nvanished, and they did not know nor see whither he went.\n\nWhen they realized that they were again alone they departed from that\nplace. After traveling a long time, finally they saw before them a very\nlarge lake, which barred their progress straight ahead. When they saw\nthat there was apparently no means of crossing the lake, Dehaenhyowens,\nthe leader of the band, said, \u201cWhat should we do to pass over this\nlake?\u201d Thereupon one of the band, who seldom uttered a word, said: \u201cWe\nhave made an agreement bound with a vow that no matter what the\ncircumstances or the obstacles might be, we would nevertheless pass\nthrough them as we have done in the past. Now the time has indeed come\nfor us to fulfill our agreement.\u201d Dehaenhyowens answered, \u201cIt is indeed\neven as you have stated it. Come, then, it is thou who must take the\nlead.\u201d\n\nThen the man addressed started ahead, going out alone on the surface of\nthe lake. Thither did he go unflinchingly. Thereupon in turn each of\nthe others started in his wake, and crossed the lake safely.\n\nWhen they reached dry land on the farther shore, they stood still,\nlooking around and examining the new country. They were surprised to\nsee that the visible sky rose and fell at regular intervals.[436] As\nthey conjectured, it rose to the height of the tallest pine tree known\nto them, and they saw, too, that the place from which it rebounded was\nso smooth that it glistened. While they watched the rising and falling\nof the sky they saw a large number of pigeons, which flew out from the\nother side of the sky, and after flying around returned whence they had\ncome.\n\nThen Dehaenhyowens, the leader of the band, said: \u201cWhat manner of thing\nshall we now do? To be sure, here seems to be indeed the end of the\nearth. It is evident, of course, that there is another country beyond\nthis sky barrier which is thus continually rising and falling.\u201d Again\nthat member of the band who was never in the habit of speaking much\nsaid, \u201cYou are of course well aware of the nature of the agreement by\nwhich we bound ourselves together before we started away from home;\nmoreover, you know that those of us who are still alive number only\nfive. The opportunity now presents itself for us to do that on which we\nall agreed; its fulfilment is now demanded of us; it is for us to act\nin accordance with our agreement.\u201d\n\nThereupon the leader of the band, Dehaenhyowens, said, \u201cCome, then; let\nus now lay aside our burden of scalps in this place for safekeeping\nuntil our return.\u201d So each of the band carefully concealed his pack of\nscalps in such manner that he would be able to find it should he ever\nhave the opportunity of passing that spot again. When they had\nconcealed the scalps Dehaenhyowens, addressing himself to him who had\nlast spoken, said, \u201cNow, it is thou who must take the lead in passing\nthis obstacle in our path, for our path leads directly into that\nfarther country. We must pass so quickly under the sky as it rises that\nwe shall not be caught by it when it falls back again.\u201d\n\nSo the man who had been designated to take the lead, having reassured\nhimself, selected a favorable starting point for his dash under the\nsky. Carefully timing the rising and the falling of the sky, he finally\ndashed forward as swiftly as possible. His friends watched him run\nonward until he had disappeared from view on the farther side of the\nbarrier. As the sky kept on rising and falling a second man, making\nlike dispositions, dashed forward, clearing the barrier as the first\nhad done, and disappearing from view on the other side. The third and\nthe fourth man had like success in clearing this obstacle. The sky,\nhowever, did not cease from rising and falling back on its resting\nplace.\n\nIt was then the turn of the fifth and last man to make the perilous\nattempt. His four companions anxiously watched him making his\ndispositions to clear the danger which they had safely passed. They did\nnot see him start, but as the sky arose they saw him still far from the\npassage, and just as he entered it the sky fell back crushing him to\ndeath. He had miscalculated the distance he had to run to reach the\npassageway, and thus his career ended.\n\nThen the leader of the band, Dehaenhyowens, said: \u201cLet us be thankful\nthat we have been fortunate enough to go through this danger, which has\ntaken one of our number. We now number only four, and we are without\narms or other means of defense. We know not whether we shall require\nthem or not. Now, I believe that we must depart hence and go forward.\nIt is very evident that we have arrived in a land quite different from\nthe one known to us. The light of this world is unequaled in its\nbrightness; the daylight of the land whence we started is like the\nlight of a starlight night compared with it. Now, let us depart hence.\nWe will go, seeking to find human beings, if there be such, who may\nhave a settlement here.\u201d\n\nWithout further parleying they started forward. As they traveled along\nthey saw that the trees of all kinds were very large and tall, and that\nthey were in full bloom; these trees were of surpassing beauty. The\ntravelers were greatly surprised to learn that the flowers supplied the\nlight of that world, and they also observed that all the beasts and\nanimals and birds possessed exceptionally fine bodies and presence.\nThey remarked, too, that they had seen nothing during their journey\nthither so wonderful and strange. They saw with astonishment also the\nexuberance of the growing grasses and plants, among which they beheld\nin rich profusion the fruited stalks of the strawberry plants, which\nwere as tall as the grasses. During their entire journey thither never\nhad they found such large, luscious berries.\n\nHaving gone some distance into the new country they were surprised to\nsee in the distance a great multitude of human beings, who were\nassembled on the heath, which was the playground of that people; they\nappeared to the travelers to be occupied with games of amusement.\nDehaenhyowens, the leader of the band, said, \u201cWhat is to be done now,\nmy friends, seeing that we have arrived at the dwelling place of\nstrange human beings, and that we have nothing with which to defend\nourselves should they attempt to do us harm?\u201d Thereupon, Gaenhyakdondye\nsaid: \u201cWe have indeed made an agreement, as you know, that we should\nforsake our kindred and our lives in order to accomplish the purpose of\nthis expedition. You know that each of us volunteered by \u2018notching the\nrod\u2019 to carry out that agreement. If we are to die here, we can do\nnothing to avoid such an end; we must not break our resolution and\ncompact to follow the path of the sun to the last. The only thing that\nis certain in the case of our death is that our careers would end\nhere.\u201d His brother, Dehaenhyowens, replied, \u201cThe matter stands even as\nyou have stated it; so then let us go forward to meet this people.\u201d At\nthis they started toward the place where they saw a great multitude\nassembled. In a very short time the anxious travelers came to a\nstandstill not far from the others. Looking around, they saw that the\ninhabitants of the settlement were in readiness to witness a game of\nlacrosse, and that the players were even then standing in their\naccustomed places.\n\nIn a short time the game commenced, and the vast multitude drew near as\ninterested spectators. As soon as it was fairly under way there arose a\ngreat tumult; there was shouting and loud cries of excitement and\napprobation caused by the varying fortunes of favorite players. The\ngreat multitude rejoiced, and the new arrivals were greatly delighted\nwith what they saw.\n\nAt this time one of the players exhibited great rudeness in his manner\nof playing, striking right and left with his netted club without regard\nto other players who might be injured by his recklessness. Thereupon a\nperson from the crowd, going up to him, said: \u201cDo thou cease acting so\nrudely; thy manner is too violent, because one who is rejoicing does\nnot act thus. So do not act thus again.\u201d Then the players at once\nresumed the game, playing as they never had played before. In a short\ntime, however, the player who had been cautioned to be more mild in his\nmethods of play exhibited again his violence toward his playmates. At\nonce the man who had before reprimanded him went up to him again and\nsaid, \u201cAssuredly, I forbade thee acting again so rudely as thou hast\ndone, yet thou hast disobeyed my request. Now thou shalt rest for a\ntime. Thou art too unkind and headstrong.\u201d Thereupon, seizing the ball\nplayer by the nape of the neck and by the legs and lifting him up\nbodily, he bore him away. Not far distant stood a very large tree.\nThither the man carried the ball player, and having arrived near the\ntree, he cast the youth against its trunk. Headforemost his body\npenetrated the trunk, part of his head coming out on the opposite side,\nwhile his feet still protruded on the nearer side. Then the man quietly\nreturned to the ball ground, and play was resumed. The game was\ncontinued until one of the sides had scored the number of points\nrequisite to win, and then the players again mingled with the crowd.\nThen the man who had imprisoned the rude player in the tree released\nthe prisoner, with an admonition to be more mild in his methods in the\nfuture. On his return to the multitude the man told them that it was\ntime for them to return to their several homes, and they dispersed.\n\nIt was then that this man, who seemed to be one of the chief men of the\nsettlement, came to the place where stood the traveling company of\nDehaenhyowens. As soon as he joined them he asked familiarly, \u201cSo you\nhave arrived, have you?\u201d Replying to this question, Dehaenhyowens said,\n\u201cWe have now arrived.\u201d The man answered, \u201cAssuredly, the reason that\nyou have arrived safe in this land is that one of your number began at\nthe very time of your departure from home to think, repeatedly\nsoliloquizing, \u2018Oh, Thou Master of Life, Thou shouldst have pity on us,\nso that we may pass through all the dangers which beset the\naccomplishment of the purpose of our solemn agreement. But, if it so be\nthat we shall die on this earth, grant that we may also arrive in that\nother land that is extant, where Thou thyself abidest, Thou Master of\nLife.\u2019 Every day, every night also, such was his mind. It was that\nwhich was able to bring your bodies into this land\u2014this elder country.\nMoreover, you have fully accomplished that which I promised you when I\nmet you on your way hither. So now, let me ask you, who among you is\nwilling that I should restore his life; that is, refit his being?\u201d\n\nThen one of the four travelers answered, \u201cI am one that is willing; you\nshall begin on me.\u201d Then the man of the settlement, going to a tree\nwhich stood not far distant and seizing it, bent it down to the earth;\nhe then stripped the bark in one entire piece from the trunk. Placing\nthis piece of bark on the ground, he said to the volunteer, \u201cNow, do\nthou come hither to me.\u201d Thereupon the man who had consented to have\nhis body and being refitted went forward to him. Then the host placed\nthe man on the outspread piece of bark, while the latter\u2019s three\ncompanions intently watched him in what he was doing to their\ncompanion; and they saw him begin his work. Having taken apart the\nfleshly body of their companion, and unjointed all his skeleton, he\nlaid each several piece aside. And then he took each of the pieces,\neach one of the joints of the bones, and wiped it very carefully. He\nsoon completed his task, washing all.\n\nHe then began to join together all the bones and all the portions of\nflesh in their proper relations. As soon as he had completed his task\nhe said to his guests: \u201cNow I have refinished this work. What is solely\nof the other world has been removed, for what is of the earth earthy is\nout of place here. Now, my friend, arise again.\u201d Then the man whose\nbody and being had been remodeled arose, and he stood erect and cast\nhis eyes around him. His host said to him, \u201cLike unto what is your life\nas you now feel it? Do you feel different from what you were before I\nremodeled your body and being?\u201d To this the renewed man replied: \u201cThe\nconditions of my life are such that I feel immeasurably better, and\nhappier than I did before.\u201d His host said to him, \u201cIf this be, indeed,\ntrue, make the attempt to overtake and seize that deer standing yonder\nin the distance. When the remodeled man started toward it the deer at\nonce fled in terror. The man ran swiftly in pursuit, and the deer had\nnot gone very far before he overtook and seized it. On bringing it back\nto the place where his host stood, the latter said to him, \u201cNow,\nassuredly, your life has become a new thing\u2014you have acquired the life\nof this country.\u201d\n\nThe remaining three of Dehaenhyowens\u2019 party, seeing how desirable was\nthe change brought about in the body and life of the other by having\nhim remodeled, said, \u201cWe, too, wish to have the same changes made in us\nas were brought about in the body and life of our companion. So we ask\nthat the same be done for us, too.\u201d\n\nThen the host of the band of Dehaenhyowens proceeded to renew and\nremodel the bodies and the lives of the three who had last requested\nhim to do so. When he had completed this task he said to them as their\nfriend, \u201cNow, I have recast all your lives; I have finished everything\nthat concerns and fits them for this country. We will now start to go\nto the lodge, where you shall remain while you are in this country as\nyour home.\u201d\n\nSo the band of Dehaenhyowens and their host started. They walked\nleisurely along, noting the many strange things which attracted their\nattention on every side. They had not gone far before they reached a\nvery large lodge, into which their host led the party; here they saw a\nvery old woman who presided over the lodge. On entering, the host of\nDehaenhyowens and his friends said to the old woman: \u201cI have brought\nhere those persons who, I said, would take up their abode here when\nthey arrived in this country. They shall remain here under your care\nand keeping.\u201d The aged woman, the mistress of the lodge, replied: \u201cIt\nshall be even as you have said. These, my grandchildren, shall be one\nwith me here in this lodge.\u201d Then, the man who had brought the visitors\nthere said: \u201cNow I will go away. Make yourselves at home.\u201d And he left\nthe lodge at once to attend to his own affairs.\n\nThe mistress of the lodge said to her guests, to make them feel more at\nhome: \u201cI am not quite alone, you see, in caring for the lodge, which is\nvery large. The male persons who dwell here are absent hunting; they\nwill soon return for the night. I will now prepare something for you to\neat.\u201d Thereupon she set before them what was ready cooked in the lodge.\n\nWhen they first entered the lodge the band of Dehaenhyowens noticed\nthat the old woman was busily engaged in making a mantle for herself;\nat intervals she held the work up at arm\u2019s length to note the effect of\nher labor. The visitors discovered also that human hair was the\nmaterial out of which the old woman was making her mantle. They saw,\ntoo, that their aged hostess possessed a very small cur, which lay near\nby on her couch. They were astonished to see that, when the old woman\nleft her work for a few moments, the cur quickly arose and, going over\nto the place where the old woman had left her hair work, began to\nunravel hurriedly but steadily all the work that the old woman had done\non her mantle. When the dog had nearly unraveled all the work the old\nwoman returned to continue her task.\n\nWhile the visitors were eating what the old woman had set before them\nthe male members of her household returned, each bearing a bundle. On\nentering the lodge they said to the old woman: \u201cWe have returned. We\nwere fortunate throughout the entire expedition in killing much game.\u201d\nThe mistress of the lodge said in reply: \u201cVerily, be it known that a\nshort time ago Teharonhiawagon brought to this lodge the human beings\n(o\u00f1gwe), who, he said, were coming to this country, and who, he said,\nwould abide in this lodge when they should arrive. They have arrived,\nand these men here are they. Talk with them and become acquainted with\nthem.\u201d Thereupon the men who had just returned to their lodge drew near\nthe visitors and conversed with them, saying: \u201cWe are, indeed, thankful\nthat you have arrived here safe. It is now a long time that we have\nkept watching you on your way hither. Moreover, be it known, now that\nwe have seen one another, we are greatly rejoiced.\u201d Then they mutually\nstroked one another\u2019s bodies, as was customary on such occasions, and\ngreatly rejoiced to become acquainted.\n\nThen the old woman began to prepare food for the returned hunters; and\nwhen it was cooked the old woman called the men, saying, \u201cNow, of\ncourse, you will eat the food which I have prepared for you\u201d; and the\nmen began to take their nourishment. Their manner of doing this seemed\nmost peculiar to the band of Dehaenhyowens; hence they intently watched\nthe hunters, who did not eat the food set before them. Instead, they\nmerely absorbed the exhalations of the food, it being the odor or\neffluvium of the food that satisfied their hunger. When they had\nfinished their meal the old woman said to them, \u201cIt is now time,\nperhaps, that you should go out to hunt game which our human guests can\neat, for you know that they do not eat the same kind of things that you\ndo.\u201d\n\nAccordingly, the hunters started out of the lodge to seek game for\ntheir guests. As soon as the men were gone the old woman took from the\nheadrest of her couch a single grain of corn and a single squash seed.\nGoing to the end of the fireplace, there she prepared in the ashes two\nsmall hills or beds, in one of which she placed the grain of corn and\nin the other the squash seed, and carefully covered them with rich\nsoil. In a very short space of time the visitors were greatly surprised\nto see that the seeds had sprouted and shot out of the ground small\nplantlets, which were growing rapidly. Not very long after this they\nsaw the cornstalk put forth an ear of corn and the squash vine a\nsquash. In the short space of a few hours these plants had supplied the\nold woman with ears of corn and squashes. These she prepared to cook.\n\nBy this time the men who were out hunting returned to the lodge,\nbringing with them the carcass of a fine deer which they had killed.\nThis they speedily set to work to skin and quarter. As soon as they had\nfinished this task, the old woman set the venison, corn, and squashes\nover the fire to cook in kettles on stone supports and hastened the\ncooking by putting hot stones into them. When these things were cooked\nshe placed them in fine bowls of bark, which she set before the\nvisitors, bidding them to eat heartily. So Dehaenhyowens and his\nfriends ate their fill.\n\nIt now came to pass that the aged woman said, \u201cIt is time, you will\nagree, I think, for you to go again to hunt.\u201d This she said to the male\nmembers of her family. Then the visitors saw something very strange.\nThey saw the old woman take from under her couch a large quantity of\ncorn husks and carry them to what appeared to be an added lodge or\nseparate room and there push aside the door flap. In that room the\nvisitors saw what seemed to them a lake, round in form. The old woman\nmade a circuit of the lake, heaping the corn husks around its edges.\nWhen this task was finished she set the corn husks on fire and they\nquickly burst into flames, and these flames consumed all the water of\nthe lake. Next she said to her men folks, \u201cNow, I have again completed\nthe preparations. Do you start now. You must be careful. In the course\nof your excursion you must not injure any person.\u201d These words she\naddressed to the men of her lodge, and they departed on their usual\ntrip through the land.\n\nIt came to pass that the band of Dehaenhyowens remained in the lodge of\nthe old woman during the entire time they were in that country.\n\nFurthermore, it happened that when they took a stroll in the country\nwhile the men of the lodge were absent they came on a spring of water\nwhich formed a large pool. One of the party, using his bow as a rod,\nthrust it into the pool to see whether he could find any living thing\nin it; but he saw nothing to attract his attention. When they returned\nto the lodge they again stood their bows in the usual place, in a\ncorner of the room. When the men of the lodge had returned home from\ntheir excursion into the country one of them said, \u201cThere is something\nin this lodge that has the smell of game (i.e., something to be\nkilled),\u201d and he at once began looking around from place to place. Then\nthe others after sniffing the air exclaimed, \u201cIt is true; there is\nsomething in here that smells like a game animal.\u201d At this one went to\nthe place where the bows belonging to the band of Dehaenhyowens were\nstanding and, taking one of the bows in his hand, said, \u201cIt is, indeed,\nthis bow that has the scent.\u201d Turning to Dehaenhyowens, he said: \u201cTo\nwhat place have you been? What is the place like where you touched\nsomething with this bow?\u201d Answering, Dehaenhyowens said, \u201cYonder, not\nfar away, you know, there is a cliff, and on the farther side of it\nthere is a spring of water, forming a deep pool.\u201d\n\nThereupon the men of the lodge exclaimed, \u201cLet us all go to that place\nright away,\u201d and all started out of the lodge and ran swiftly to the\nspring. When they arrived there Dehaenhyowens said to his companions,\n\u201cThere, in this spring and pool, I thrust my bow to rouse whatever\nmight dwell therein.\u201d One of the men of the country answered: \u201cIt is\ncertain that some mysterious creature abides herein. We shall see what\nit is. Do you, our friends, stand yonder, a little aloof, and then you\nshall see the thing done, when we shall kill it.\u201d\n\nHeeding this admonition, the band of Dehaenhyowens drew back a short\ndistance and watched the men of the country make their dispositions for\nthe attack. They did not wait long to see a wonderful phenomenon, for\nthe men of the country at once began their task. One touched with a rod\nthe bottom of the pool whence flowed the spring of water. Thereupon\nbegan to be heard loud sounds, even such as are heard when the voicings\nof thunder fill the air with a deafening din. Such was the tumult and\nconfusion at this time that the now thoroughly frightened human beings\nfled from the spot to seek safety. There were also flashes of lightning\nfollowed by loud crashes and deep rumblings of the thunder. This uproar\ncontinued for some time, when suddenly it ceased and one of the hosts\nof Dehaenhyowens said, calling his guests back: \u201cOh, come back! We have\nnow killed this creature.\u201d\n\nThereupon, when they had again assembled, they departed, going back to\ntheir lodge. When they reached it they said to the old woman: \u201cWe have\nnow killed that uncanny creature, that Otkon. Indeed, we do not know in\nwhat possible way it happened that this creature took up its abode so\nvery near this lodge. We had never before noticed it. It may have been\nthere a long time, since it had grown so large. We have barely escaped,\nperhaps, some great misfortune.\u201d The old woman replied gratefully,\n\u201cWhat a very remarkable affair it is, in which our visitors have been\nof assistance to us.\u201d In a moment she asked: \u201cWhat is the Otkon?[437]\nWhat is the form and kind of thing you have so fortunately killed?\u201d The\nmen answered: \u201cIt is the Great Blue Lizard which we have destroyed.\u201d So\nthey rested for the night.\n\nThe next morning the old woman said to the men of her lodge: \u201cFor\nmyself, I am thinking that it is just the time of the year when you\nshould again make mellow and moist all the things that grow on the\nearth. What do you say?\u201d One of the men replied, \u201cIt would seem well,\nperhaps, that you should ask him who is the principal one to be\nconsulted in regard to our duties in this matter. It is possible that\nhe may say: \u2018It is now the proper time of the year in which you should\nagain make mellow and moist all the things that severally grow on the\nearth.\u2019\u201d So saying, he ceased talking with her.\n\nArising from her seat and pushing aside gently the door flap at the\nentrance to the adjoining room, the aged woman made the inquiry just\nnoted. The person addressed answered: \u201cFor myself, I too think that it\nis time, perhaps, for doing that about which you have asked me. So let\nit be done as you wish.\u201d\n\nAllowing the door flap to fall back, the old woman withdrew to her own\napartment in the lodge. In order to make the needed preparations for\ncarrying out the purpose of her inquiry she gathered a quantity of corn\nhusks and, again entering the place in which the lake was situated, she\nheaped once more the corn husks along the shore. When she had placed\nthe corn husks around the entire circuit of the lake she set them on\nfire. When the fire had become brisk and bright the old woman, turning\nto the men of the lodge, said: \u201cI have now again made the necessary\npreparations for the performance of your accustomed task, and you shall\nstart on your journey to make all things that grow on the earth moist\nand mellow and the soil as well. They who are visiting us shall\naccompany you wherever you may go; you must carefully keep them from\nharm, and you must show them all things of interest on your journey.\u201d\n\nTaking up their implements and weapons, the men of the lodge and their\nguests departed. During the course of their long journey one of the\nhosts of the Dehaenhyowens and his men said: \u201cYou shall now see the\nthings over which we have charge. He whom you are wont to call\nHawenniyo (the Ruler) is the person who has charged us with all these\nmatters, and we shall continue to have the care of them so long as the\nearth endures. We shall tend all those things which he has planted on\nthe earth; we shall habitually cause water to fall on them; we shall\nkeep all the water in the several rivers on the earth fresh at all\ntimes; and we shall water all those things upon which you and your\npeople live, so that all things which he has made to be shall not\nperish for the need of water. And you, you human beings, shall then\nlive in health and contentment. Such are our duties from day to day.\u201d\n\nThen it was that Dehaenhyowens and his party, looking beneath them, saw\nanother earth far below. As they proceeded they heard loud noises, like\nthe voicings of Thunder when he draws near on earth; and there began to\nbe bright flashes of lightning, and next there began to be rain; and,\nfinally, raindrops fell to the lower earth.\n\nAs they moved onward they saw a huge serpent, which had formidable\nhorns protruding from its head. Then one of the hosts of Dehaenhyowens\nand his friends said: \u201cLook at that creature moving along swiftly\nyonder. It is known that were it to emerge permanently from the\ninterior of the earth it would bring great misfortune to the things\nthat dwell on the earth; in fact, it would bring to an end the days of\na large multitude of you human beings. To see that it never comes forth\npermanently out of the ground is one of the duties with which we are\nstrictly charged.\u201d In a moment the speaker continued, \u201cNow you shall\nsee what will take place when we will kill it.\u201d As the party of\nDehaenhyowens watched, their hosts began to pursue the serpent. The\nvoice of the Thunder was exceedingly loud and the flashes of lightning\namazingly vivid. Finally, the huge serpent was hit by its pursuers and\nbegan to flee from them. It sought unsuccessfully to hide beneath\nstanding trees, but these trees were struck and riven into splinters;\nthen it fled to the mountains, seeking to conceal itself beneath their\nshelter; but this also was in vain, for it was repeatedly hit by the\nmen of Thunder, and, finally, was killed.\n\nAs an explanation of this phenomenon the hosts of Dehaenhyowens and his\nfriends said: \u201cIt is verily true that beneath the surface of the ground\nwhatever is otkon (i.e., malign by nature) moves to-and-fro from place\nto place. It would, indeed, be most unfortunate for us all should this\nspecies of being be permitted to travel from place to place upon the\nearth. Hence such beings are doomed to abide beneath the surface of the\nground in the interior of the earth.\n\n\u201cAnd now concerning the origin of these beings: It was he whom we call\nthe Evil-minded One [438] that formed their bodies; and it came to pass\nthat he whom you call Hawenniyo (i.e., the Disposer, or Ruler) decided\nthat so long as the earth endures these beings shall abide under the\nsurface of the earth. Furthermore, we ourselves believe that He who\ncharged us with the performance of this task of keeping them beneath\nthe surface of the earth will cause it to come to pass, perhaps when\nthe earth is nearing its end\u2014then, and not until then\u2014that these beings\nshall be permitted to come forth upon the earth. So is it, indeed, to\ncome to pass that when the event is not distant\u2014the end of the earth\u2014He\nwill bring to an end the duties with which we are severally charged, to\nbe performed for the benefit of the things that live upon the earth.\nNot until then shall the waters which are held in their several places\nbecome polluted; finally all other things shall likewise become old and\ndecayed upon the earth; and all things that grow out of the ground,\ntoo, shall grow old and sear; indeed, all things shall become withered\nand decayed. Now let us turn back homeward.\u201d\n\nThen the party, turning homeward, retraced their steps. On reentering\ntheir lodge the spokesman of the party said to the old woman who\npresided over the lodgehold (household), \u201cWe have now completed the\ntask of making moist and mellow all things that grow upon the face of\nthe earth.\u201d Arising from her seat, the aged matron went into the\nadjoining room of the lodge and said to a person who occupied that\nroom, \u201cNow, they have, indeed, returned.\u201d With these words the old\nwoman withdrew and resumed her accustomed seat.\n\nIn a short time the door flap separating the adjoining room was thrust\naside and a man (h\u0115\u00f1\u02b9gwe\u02bb [439]), thrusting his head through the\ndoorway, asked the men who had returned, \u201cHave you now, indeed,\ncompleted the work? Have you made moist and mellow all things that grow\non the earth beneath this one?\u201d The men replied in unison, \u201cWe have\nindeed accomplished our task as we were charged to do.\u201d Thereupon the\nperson from the adjoining room said, \u201cNow you must rest until there\nshall be another day; then you shall again recommence the performance\nof the duties with which you are severally charged.\u201d\n\nThis conversation gave Dehaenhyowens and his party the opportunity of\nseeing the speaker. They were convinced that he was human; that he was,\nin fact, a h\u0115\u00f1\u02b9gwe\u02bb. But they were amazed to see that while half of the\nbody of this strange person was in all respects like that of a human\nbeing, the other half of his body was crystal ice. They felt, too, a\nbreeze that was chilling strike them from out of the doorway; but at\nthis moment the strange man withdrew the door flap, concealing the room\nfrom further observation.\n\nThe aged matron of the lodge, addressing her guests, said: \u201cThat person\nwhom you have just seen is, in fact, the principal one of all those who\nare charged with duties to perform in the economy of the earth. He is\ncalled by us Dehodyadgaowen (i.e., the Cloven-bodied Man); he is named\nalso Owisondyon (i.e., Cast or Falling Hail). It is this feature that\nyou saw when he showed his face at the doorway, and that explains why\nthere came forth from him a cold breeze. This act will immediately\ncause the prospective days and nights on the earth to become cold and\nwintry. However, when the day again dawns he will again show his face\nand the other side of his body, and immediately there will blow hither\na hot breeze.\u201d\n\nThen the members of the lodge said one to another: \u201cWe have paused in\nour labors in order to rest. Tomorrow it will come to pass that we\nshall take you back to the place whence you departed, for you have been\nhere now many days. This is, of course, what you human beings call\nspringtime.\u201d Having said this, all the members of the lodge fell asleep\nin their several places. When morning came the door flap separating the\nroom from the adjoining one was again thrust aside, and the strange\nman, Dehodyadgaowen, showed himself in the doorway, and called out\naloud, \u201cNow then, all you people, awake and arise; it is time to do\nso.\u201d At this all the sleepers awoke, and as they awoke, they\noutstretched their arms and bodies, yawning and uttering loud\nvociferations, as are heard on earth in the voice of Thunder. There\narose a warm breeze, and then the men of the lodge went out. It was but\na short time after this that the men reentered the lodge and said to\ntheir guests: \u201cYou should accompany us on our intended journey, so that\nyou may see an Otkon which inhabits certain trees near the place whence\nwe returned. It is a long time that we have been making attempts to\nkill and destroy this being, for it is possessed of very powerful\norenda.\u201d Thereupon Dehaenhyowens replied, \u201cIt is of course right that\nwe should accompany you to learn what manner of being that may be.\u201d\n\nSo all the men of the lodge started on their journey, going directly to\nthe place where the being that was otkon had its lair. Having gone a\nlong distance, the men of Thunder finally said to their guests: \u201cThere,\nindeed, is the place in which the Otkon abides. You must stand in\nyonder place, quite removed from any danger from this being, and you\nshall see it as we shall cause it to come forth from the lair.\u201d\nThereupon the party of Dehaenhyowens withdrew to the designated\nposition. They saw one of their hosts go forward and hit one of the\ntrees several sharp blows with his club; they saw the being come forth\nfrom its lair and concluded that it was what they called a squirrel.\nBut the being, or squirrel, thrust its body only partially out of its\nhiding place; at once the men of Thunder hurled their shots at it;\nthere were loud thunderings and the lightning flashes were vivid, and\nthere arose a great tumult and a terrific hurricane. In a short time\nthe men of Thunder ceased for a moment, having failed to hit the being.\nAt once the squirrel (or being) quickly descended the tree on which it\nthen was, and running to another tree, climbed it in an effort to\nescape its tormentors. But very soon the men of Thunder shivered this\ntree, whereupon the squirrel, having fled back to the first tree,\nswiftly climbed back into its lair. Then the men of Thunder said: \u201cNow,\nindeed, you have seen what we call Otkon. The time is long in which we\nhave been making vain efforts to destroy this being, this great Otkon.\u201d\n\nIn replying, Dehaenhyowens said: \u201cIt is now our turn; we will attempt\nto kill the Otkon.\u201d But the men of Thunder answered, \u201cWe fear that the\nattempt will not result favorably; you may be injured, for, indeed,\nthis is an Otkon beyond measure.\u201d Dehaenhyowens replied assuringly, \u201cWe\nknow that we can accomplish this task.\u201d \u201cIf you are determined to make\nthe attempt, we will assist you should you fail,\u201d said the men of\nThunder. Going up to the tree in which the squirrel had its lair, one\nof the party of Dehaenhyowens tapped on it with his club. Forthwith the\nsquirrel again thrust out its body and gazed at the men. Taking a\nknob-headed arrow from his quiver, Dehaenhyowens shot at it, hitting\nthe squirrel fair in the head and causing it to come tumbling to the\nground.\n\nThereupon the men of Thunder, taking up the body of the squirrel,\nstarted for home, with their guests. When they reached their lodge the\nmen of Thunder said to the old woman, \u201cNow, in fact, our visitors have\nkilled it; they have indeed killed the Otkon, which for a very long\ntime we have failed in our attempts to kill.\u201d Answering this, the old\nwoman said: \u201cI am very thankful to receive this news. This then shall\nbe done: the skin of this Otkon shall belong to me; as it is so\nprecious, it shall be the robe of my couch.\u201d So Dehaenhyowens carefully\nskinned the squirrel; after doing this he neatly prepared the skin,\nwhich he spread on a suitable frame to dry. When it had thoroughly\ndried Dehaenhyowens presented it to the old woman, assuring her that\nwas the method his people employed in preserving the skins of animals.\nThe old woman received the skin with many thanks, for she felt that she\nhad come into possession of a skin which was very precious to her.\n\nThen, addressing the men of her lodge, she said: \u201cOur visitors are the\nones who have accomplished this thing for us. In token of this one of\nour visitors shall remain here as one of us. He shall be a coworker\nwith you for the reason that he and his kindred were able to accomplish\nthat which you yourselves were unable to do.\u201d In giving assent to this\nthe men replied: \u201cLet that, too, be done; let him who is foremost among\nus say it, and it shall be done.\u201d The old woman replied: \u201cThat is so;\nhis consent is all that is required to accomplish this desirable\nthing.\u201d At once arising from her seat, she went to the doorway leading\nto the adjoining room and, pushing aside the door flap, said: \u201cBehold!\nWill you confirm the proposition that one of the men visiting us shall\nremain here as one of us, while his companions shall return hence to\ntheir own homes? The reason for this is that he was able to kill the\nsquirrel (the Otkon), and since the men who live in this lodge had\nfailed for so long a time to do so, I desire that he shall assist them\nat all times and be a coworker with them.\u201d Answering the old woman,\nDehodyadgaowen said: \u201cI willingly confirm this proposition, if it be\nthat he himself is freely willing, and that of course he will volunteer\nto have his life pounded (in a mortar). Then, as you know, it will be\npossible for him to help them continually.\u201d With this he ceased\nspeaking.\n\nReturning to the group comprising the party of Dehaenhyowens, the old\nwoman said: \u201cHatch\u02bckw\u012d\u02bb! (Behold!), wilt thou confirm the proposition\nthat thou shalt remain here alone while thy companions return to their\nown homes? If thou wilt be willing to agree to this, I will give thee a\nnew name. This shall be the name by which they shall hereafter\nhabitually call thee, namely, D\u0103g\u0101\u02b9\u0115\u207f\u02bb\u02b9d\u0103\u02bc (i.e., the Thaw, or the Warm\nSpring Weather).\u201d This member of the party of Dehaenhyowens replied, \u201cI\nwillingly agree to this proposal; I am quite willing to be an assistant\nto them in their work.\u201d To this the old woman answered: \u201cI am much\npleased that the matter is now settled. We indeed have become of one\nopinion, having one purpose in view.\u201d\n\nAt this time Dehodyadgaowen interrupted by saying, \u201cNow, then, do you\nbring his person (body) in to this room, and let him at once be\nprepared for his duties.\u201d The old woman, addressing the visitor who had\nconsented to remain, said, \u201cCome! The time has arrived for doing what\nyou have agreed to do for us, what you require to fit you for your new\nduties.\u201d Accordingly, the man entered the room which adjoined the one\nin which he and his friends were, and in which abode Dehodyadgaowen. As\nsoon as he had entered Dehodyadgaowen said to him: \u201cHere stands the\nmortar. Thou must place thyself in it. Now, verily, thou shalt change\nthyself, thy person, as to the kind of its flesh.\u201d Obeying his\ninstructor, the man at once placed himself in the hollowed end of the\nmortar wherein the grain was usually pounded, whereupon Dehodyadgaowen\ndrew near, and taking up the pestle, pounded him in the manner in which\ngrain is pounded, striking three blows. Having done this, he said to\nthe visitor: \u201cThy flesh has now changed in kind. The task is\naccomplished. Thou mayst sing to try thy voice.\u201d The transformed man\nbegan to sing, and Dehaenhyowens and his one remaining friend heard the\nsinging, which sounded to them exactly like the voice of approaching\nthunder, only that the volume was somewhat less, as it seemed to them.\nThey said one to the other, \u201cNow it is known that he, D\u0103g\u0101\u02b9\u0115\u207f\u02bb\u02b9d\u0103\u02bc, is\napproaching,\u201d and soon their transformed friend reentered the room.\n\nIn a short time thereafter the old woman said to the men of the lodge,\nnow including the newly transformed person: \u201cYou shall now start on\nyour journey, and you shall begin to make mellow and moist anew all the\nthings that are growing on the earth beneath. And this, moreover, shall\nbe done. D\u0103g\u0101\u02b9\u0115\u207f\u02bb\u02b9d\u0103\u02bc shall take the lead. So it shall be he whom they\nwho dwell on the earth below shall name first in the spring of the\nyear. Of course the human being will say, \u2018Now the warm wind has come\ndown; now the hot spring wind blows again; and so now the spring season\nwill come upon us.\u2019 They shall never forget, indeed, each time the line\nof demarcation between the snowtime and the summertime arrives, for\nD\u0103g\u0101\u02b9\u0115\u207f\u02bb\u02b9d\u0103\u02bc shall continue to change the days and nights of the\nfuture. You men must start to accompany part of the way homeward those\nwho have been visiting us for so many days.\u201d\n\nBefore they got started she resumed her discourse, saying: \u201cNow I will\ntell you, who are human beings of the earth, that it is even I whom you\ncall the Nocturnal Light Orb (the Moon). And He it is whom you and your\nancestors have called Deau\u00f1hyawagon, sometimes Hawenniyo (the Master or\nRuler), who has commissioned me. And this is what He has commissioned\nme to do: When it becomes dark on the earth it is I who shall cause it\nto be in some measure light and warm on the earth, so that it become\nnot too cold nor too dark; so that all the things which should grow may\ngrow unharmed on the earth, including all those things on which you\nhuman beings live, dwelling as you do on the earth beneath. Until the\ntime that the earth shall stand no more He has commissioned me to act\nand to do my duty. It is thus with us all. He has commissioned us only\nfor the time during which the earth beneath shall endure. Moreover, I\nwill now impart to you the following information so that you o\u00f1\u02b9gwe\n(human beings) living on the earth shall know that they who abide here\nin this place are those whom you call Hadiw\u0115\u00f1noda\u02b9dye\u2019s (the\nThunderers); and so that you shall know that He who established this\nworld is One whom you call Deau\u00f1hyawagon and also Haw\u0115\u00f1ni\u02bcyo (the Ruler\nor Disposer). It was He who decreed that these men shall customarily\ncome to the lower world from the west and that they shall move toward\nthe east.\n\n\u201cSo let this be a sign to you who dwell on the lower earth that when it\ncomes to pass that these men of Thunder come from the east you shall\nknow at once its meaning, and shall say one to another, \u2018Now it seems\nthat the time is at hand in which He will take to pieces the earth as\nit stands.\u2019 Verily, such is the strict manner in which He has\ncommissioned us, charging us with definite duties. It is well known\nthat the Diurnal Light Orb (the Sun) customarily comes from one certain\ndirection; in like manner, it is also true of me, for I too must appear\nto the lower world from one certain direction. This obligation on our\npart is fixed; and our coming shall never occur in a different manner\nas long as the earth endures\u2014at least until that day in the future when\nHe himself, whom you call sometimes Haw\u0115\u00f1ni\u2019yo, shall transform what He\nhimself has established.\n\n\u201cNow the time has arrived for you to start for your home; but first,\nbefore you depart, you must journey about this upper world to see\neverything that may be beneficial to you and to your people in the days\nto come. By the time you return from this journey of observation I will\nhave made ready what you shall take with you when you shall go again to\nmake mellow and wet the earth beneath. This, too, upon which I am at\nwork is something about which I must tell you something. I am engaged\nin making myself a mantle, and the material out of which I am weaving\nit is, indeed, what you think it is\u2014human hair. You have observed as\nwell that each time I lay my work aside for a moment my small cur as\noften undoes quite all that I have done. I will now tell you by what\nmeans I obtain the human hair of which I am making myself a mantle.\nWhen some human being dies on the earth below one hair from his head\ndetaches itself and departs thence, coming directly to me. It is such\nhairs that I am using in making my mantle. This serves as a sign to me\nthat one has ceased to be on the earth below, and that that person is\ntraveling hither. This shall continue as long as the earth beneath\nshall endure and have form. Moreover, mark this well, that when He\nshall cause the death of human beings on the earth below, it shall then\nand not before be possible for me to finish the mantle on which I am\nworking; and the number of hairs in this mantle will then bear witness\nto the number of persons who have visited the earth below while it\nlasted. Now you may take an observation trip.\u201d\n\nThereupon the men of the lodge and the entire party of Dehaenhyowens\nstarted out to view the notable things in the vicinity of the lodge.\nThey went to that place where for the first time during their visit\nthey had seen the beauty and pleasantness of that upper world; they\nadmired the strawberry plants, bearing luscious berries, as tall as the\nhigh grasses among which they grew; these were in bloom, for their\nbearing season was continuous. They saw, too, the growing trees full of\nfine blossoms; never before had they seen such beautiful flowers, which\nsupplied the light of that upper world; and they saw the plants and the\nshrubs and bushes full of fruits of all kinds, all growing luxuriantly.\nNever before had they seen paths so fine leading in various directions;\nand they beheld along these paths the trees whose overhanging boughs,\nloaded with blossoms, were scented with all manner of fragrance.\n\nThey beheld all figures of human beings (o\u00f1\u02b9gwe) promenading along the\npaths from place to place, but they realized that these were shades (or\nshadows), and that consequently it was not possible to hold\nconversation with them. Farther along in their ramble they came to a\nvillage which was inhabited, there being many lodges in different\nplaces in the manner of a village of human beings. In passing through\nthe village one of the hosts, addressing Dehaenhyowens, said: \u201cIn this\nlodge, standing here apart, your mother dwells. She was still on the\nearth below when you and your party left on this journey; but she\nstarted for this country soon after you had departed therefrom. Here\nalso dwell your relations\u2014all those who were able to observe the\ncustoms of their ancestors during the time they dwelt on the earth\nbelow.\u201d\n\nThen they went back to the place where the old woman awaited their\nreturn. On entering the lodge they said to her: \u201cWe have now returned\nfrom our ramble,\u201d to which she replied: \u201cI have quite completed my\npreparations. Now you must start on your journey homeward, and the men\nof the lodge will accompany you part of the way. In going home you must\npass around by the place where abides the Light Orb that travels by\nday. Let them see Him too. May your dreams foreshadow your safe arrival\nhome.\u201d\n\nThereupon they departed from the lodge of the old woman. Not far\ndistant from the home of their hosts there stood a lodge. One of their\nhosts told Dehaenhyowens and his friends that that was the lodge of the\nSun. \u201cThence,\u201d they said, \u201che starts to give light to the world beneath\nthis one.\u201d Having reached the lodge, they entered it, and within they\nsaw the Sun engaged in cooking chestnut-meal mush. One of the men of\nThunder said: \u201cWe are now on our journey, accompanying these human\nbeings part of their way home. We are taking these men back to the\nearth below this one. The reason that we have come around this way is\nthat we desired to have you and them see one another.\u201d Then the Master\nof the lodge, raising his voice, said to his visitors: \u201cIt is I,\nindeed, who has met with you. and it is I whom you habitually call in\nyour ceremonies, \u02bbHo\u02bbsg\u0115\u207f\u02bc\u00e4ge\u02bb\u02b9d\u0103g\u014dw\u0101, He-the-Great-War-Chief, and our\nElder Brother, the Diurnal Orb of Light. I have just completed my usual\npreparations for the journey on which I am about to start. Furthermore,\njust as soon as you depart hence I will start on my journey to make the\nearth below light and warm again.\u201d\n\nIn a short time, the visitors having seen all that was interesting in\nthe lodge, said: \u201cLet us now go hence on our journey,\u201d and they at once\nresumed their own course. They had not gone very far when the men of\nThunder said: \u201cIt is now time for us to begin; D\u0103g\u0101\u02b9\u0115\u207f\u02bb\u02b9d\u0103\u02bc shall be\nthe first one to act.\u201d D\u0103g\u0101\u02b9\u0115\u207f\u02bbd\u0103\u02bc, the former member of the party of\nDehaenhyowens (Light Rays?), began to sing in a loud voice, thus\nsetting his orenda to work to carry out his function. Then the two\nhuman beings who were to return to the earth below saw the earth in the\ndistance beneath them, and they heard, too, the people dwelling on the\nearth say: \u201cNow the beginning of the Spring Season has come upon us.\nIndeed, the Spring Wind is blowing warm and hot, and now, too, the\nThunders are singing in the distance.\u201d\n\nThen the party moved on. Looking down on the earth from above the sky\nand the clouds they saw the effect of the singing of the Thunder men.\nAt this time the voices of the Thunder men sounded loud and angry, as\nit were, as they moved along the sky, and on the earth below fell\ntorrents of rain with great force, and they saw the creeks and rivers\nswell and overflow their banks.\n\nTo the human beings of the party they had not gone very far, as it\nseemed, when they were startled by alighting on the earth. Thereupon\none of the Thunder men said to them: \u201cNow, indeed, you are again at\nyour homes whence you departed, so we have fully discharged our\nobligation to bring you safely back. Moreover, we will now tell you\nsomething regarding another matter. It is a long time since the former\ninhabitants of this country withdrew from here and went to another\nsettlement. You will find them in the place where they are now living.\u201d\n\nHaving conducted their friends some distance on the ground, one of the\nmen of Thunder said: \u201cWe will now separate one from another. You must\nkeep us in remembrance. For this purpose you shall employ the native\ntobacco, making an offering thereby in words and in acts. This will be\nquite sufficient for the purpose, for we shall hear the thanksgiving\nand accept the offering at once. In like manner shall it be done to all\nthose, and only to those, who are charged by Him with duties and\nimportant functions. If you should think of Him or of them, that is the\nchief and essential thing\u2014the employment habitually of native tobacco\nby you in this important matter. Such is the method which you who still\nlive on the earth here below must regularly employ in forming your\nmessages of thanksgiving. Such is the regulation and decree ordained\nand promulgated by Him whom you call Deau\u00f1hyawagon, familiarly as\nHaw\u0115\u00f1ni\u02b9yo (He, The Master). These are the words which we thought it\nnecessary for you to hear before we separated one from another. May you\nhave good dreams.\u201d\n\nThen the two parties separated, the one from the other; and the men of\nThunder departed from the earth, going back into the cloudland to their\nown lodge.\n\nIn turn Dehaenhyowens and his lone companion started from the place\nwhere they had been left. They were not long in finding the traces of\nthe former home of their friends. They found that the place had become\nthickly overgrown with large trees to so great an extent that one\nunacquainted with the facts would be in doubt whether or not any person\nhad ever lived in that place.\n\nOn seeing this, Dehaenhyowens said to his companion: \u201cVerily, it seems\nthat we must depend on ourselves to find our people. We must,\ntherefore, go to seek the place where they now dwell.\u201d Thereupon they\nstarted, directing their course eastward, as they had been instructed.\nAt no great distance they saw the smoke from a village and made their\nway to it. On entering the first lodge they reached, Dehaenhyowens\nsaid, \u201cWe have now returned home.\u201d In reply the master of the lodge\nsaid: \u201cWhither did you go, and who are you? As for myself, I do not\nknow you.\u201d Answering him, Dehaenhyowens said: \u201cHave you not at any time\nheard the tradition which says that a number of men (three tens)\nstarted on a journey along the path of the Sun\u2014a party formed by\nDehaenhyowens and Gaenhyakdondye, two famous war chiefs, of men who had\nthoroughly habituated themselves to warlike exercises? They undertook\nwhile going toward the sunset to kill and scalp all the peoples whom\nthey might encounter on their way.\u201d The master of the lodge said to\nthem in reply: \u201cI myself know nothing of the matter about which you are\nspeaking. When such a thing may have taken place I do not know. It may\nbe that the old woman living in yonder lodge may know about this\nmatter. You should go over to consult her concerning it.\u201d\n\nSo Dehaenhyowens and his companion passed on, going to the lodge\npointed out to them. On entering the lodge Dehaenhyowens said to the\nold woman: \u201cDo you know the circumstance in the history of your people\nwhen in the long ago some men\u2014warriors, three times ten in number\u2014went\non an expedition from which they never returned? The party was formed\nby war chiefs, Dehaenhyowens and Gaenhyakdondye. They went toward the\nsunset, following the path of the Sun.\u201d Answering his question, the old\nwoman said: \u201cIt is indeed true that such an event took place. I have\nheard my deceased grandmother say many times that when she was still a\nchild men to the number of 30 started out on an expedition, but they\nnever returned to their homes.\u201d After some moments of thought she\nadded: \u201cProbably the man who dwells yonder in that lodge not far away\nfrom here remembers the whole matter, for he has had an exceedingly\nlong life, and so is probably familiar with the tradition about which\nyou speak. Therefore you would better visit him and seek further\ninformation from him.\u201d\n\nThereupon Dehaenhyowens and his companion again started on their quest\nfor some one who knew them. On reaching their new destination they\nfound the very old man of whom the old woman had spoken, and they asked\nhim: \u201cDo you remember an affair, which took place many years ago, in\nwhich warriors to the number of 30 departed hence on an expedition\nalong the path of the Sun?\u201d After a few moments of reflection the old\nman replied: \u201cI remember the matter full well. This is what happened:\nThere lived a people yonder, some distance away, where this affair took\nplace. There were a number of young men who had grown up together, all\nabout 16 years of age; 30 of these organized themselves into a war\nparty, binding themselves together by means of an oath or vow. Having\nfully organized their troop, they caused the people of the entire\ncommunity to assemble at the Long Lodge of public gatherings, whereupon\nDehaenhyowens arose and said: \u2018Now then, it shall be made known to you\nwho have assembled here that we have indeed completed our preparations.\nWe young men, who are three tens in number, have enlisted by \u201cnotching\nthe stick\u201d to go on an expedition along the path of the Sun. We have\nmade the agreement strong, for we have commingled our minds. Now it is\nas if we had only a single head, only a single body of flesh, only a\nsingle life, and we shall bleed as one person. Moreover, we renounce\nour kindred, and we also forswear our lives. We shall now depart hence,\ndirecting our course toward the West, for we desire to make a journey\nto the place of the sunset\u2014to the place where the Diurnal Light Orb is\nwont to make his way to and fro. Our band have appointed me and my dear\nbrother to be their chiefs to lead them. We, too, have made a solemn\nvow that no matter what the situation confronting us we will\nnevertheless pass onward in our journey. We have indeed enlisted in\nthis matter seriously by \u201cnotching the stick.\u201d This is, of course, as\nyou well know, the pledge that each one of us will do what we have\nagreed to do one with another.\u2019 Thereupon, they departed from us, and\nthey have never returned.\u201d\n\nDehaenhyowens, replying to the old man, said, \u201cHow long ago may it be\nsince that event took place?\u201d The old man answered, \u201cIt is now three\ngenerations ago\u2014that is, three generations have passed away since that\ntime.\u201d Then Dehaenhyowens asked, \u201cWho were the chiefs of those who\ndeparted?\u201d The old man said, \u201cDehaenhyowens and his brother,\nGa\u0115\u207f\u02bbhyakdo\u00f1\u02b9dye\u02b9; these two persons were chosen as the chiefs of the\nparty.\u201d To this Dehaenhyowens responded, \u201cVerily, grandsire, we are the\nremaining members of that party\u2014my brother, Ga\u0115\u207f\u02bbhyakdo\u00f1\u02b9dye\u02b9, our\nfriend Dag\u0101\u02b9dye\u02b9, and I; so many of the number have now returned home.\nIt was, verily, our party that departed from the place where your and\nmy people formerly dwelt, at that place yonder not far away.\u201d But the\nold man, still doubting what he had heard, said: \u201cIt is probably not\nyou who went away, because it appears from your youthful aspect that\nyou have just reached manhood, and that event occurred a very long time\nago.\u201d Dehaenhyowens, however, answered: \u201cNevertheless, we are the very\npersons who started, at least those of us who still are left alive; and\nwe have now arrived home again.\u201d On hearing this, the old man said: \u201cIf\npossible, then, do tell me the name of the chief of our people when you\ndeparted.\u201d Dehaenhyowens quickly answered, \u201cD\u0103g\u00e4ido\u00f1\u02b9dye\u02bc was the name\nof the chief of our people at that time.\u201d Now convinced of what he\ndoubted, the old man answered: \u201cThat statement is, indeed, also true.\nThe fact that he was my grandfather is the reason why I am so fully\nacquainted with that matter. Now, I admit that I am convinced that it\nis indeed you and your friends who departed so many years ago, and that\nit is you, too, who have returned home; and as it is meet so to do, our\npresent chief shall now be made cognizant of this matter. So remain\nhere in this lodge, and I will now send him word of your return, to\nawait his pleasure.\u201d\n\nAccordingly the chief was made acquainted with the matter at once.\nForthwith he sent out runners, giving notice to all the people to\nassemble immediately in the Long Lodge of public meetings to hear news\nmost startling and important; he set the following day for the assembly\nof the people. When the morning of the next day dawned all the people,\nhaving made the necessary preparations to attend the great council,\nhurriedly gathered in the assembly hall. Dehaenhyowens and his two\ncompanions went there in company with his host, the old man, whose\ngrandfather was a former chief of his people. The assemblage was large,\nfor everyone who could possibly leave home attended. When all were\nseated the chief arose, and ceremoniously greeted the newly arrived men\nin these words: \u201cWe have learned only a hint of what occurred during\nyour expedition, and we desire fervently to know more of the events\nwhich took place while you have been absent. So now we shall listen to\nthe whole account, and we will hear the leader of the party.\u201d\n\nThereupon Dehaenhyowens arose, amidst deep silence, and spoke briefly,\nas follows: \u201cThere were 30 of us who started on the expedition along\nthe path of the Sun; but only three of us have returned. It is I who\nbear the name Dehaenhyowens. On this hand sits my brother,\nGa\u0115\u207f\u02bbhyakdo\u00f1\u02b9dye\u2019\u02b9, for such is the name that he bears; and on this\nhand sits our friend, D\u0103g\u0101\u02b9dye\u2019\u02b9, for such is the name that he bears.\nSo many only are we who survive. It came to pass during the time of our\nexpedition along the path of the Sun to the skyland that one of our\nnumber remained there as an assistant to the people in that far-away\nland. It is quite impossible for him to return again to this earth to\nlive.\u201d Then Dehaenhyowens related at great length all that had occurred\nto him and his party and all the things that they had seen from the\ntime they had left their homes until their return. After speaking thus\nDehaenhyowens resumed his seat.\n\nThe chief then said: \u201cIt was in fact a marvelous thing that was done by\nyour party. It is a very long time since you departed from your homes;\nbut now you have returned, only you three persons. Of course, one of\nthe most essential things about this matter to be remembered is that\nDeau\u00f1hy\u0101wa\u02b9gon, sometimes called Haw\u0115\u00f1ni\u02b9yo, forewilled that you, and\nonly you, should be enabled to return home safely. Preparations have\nbeen made so that we may now exchange greetings, and this shall be\ndone. You, the surviving ones of the party, three in number, will take\na suitable position, and I will take the lead in a ceremonial greeting\nto you; for I, of course, stand in the stead of the one who was the\nchief of the people when you departed. My name is Dag\u00e4\u02b9ido\u00f1\u02b9dye\u02bc. Then\nwe will do this: We will mutually and severally stroke one another\u2019s\nbody in greeting. This ceremony shall be for all persons, including our\nchildren\u2014we will all greet one another in this ceremonial manner, for\nthis was the custom of our fathers on such occasions.\u201d\n\nAccordingly Dehaenhyowens and his two friends took suitable positions\nin which to receive the greetings of the people, and the people with\nthe chief in the lead came forward and cordially stroked their bodies\naccording to the custom. All the men, women, and children arose and\ngreeted them. When the ceremony was over the chief said: \u201cWe will do in\nthe future all the things that we have today learned should be done.\nThis, too, you shall know\u2014you who have just returned home\u2014that we shall\nbe equal with you in the enjoyment and disposition of the things that\nwe possess, so that our minds and yours shall think in peace. Here, you\nknow, dwell the people, and now, of course, we again shall commingle\nand associate together. Everything is in readiness for us to rejoice\nand be happy, seeing that you have returned home in safety and health.\nThe first thing to be done is to make merry by a game. They whose\nbodies are strong will play at a game of lacrosse ball; thus shall they\namuse your minds, and you may rejoice. When that shall have passed we\nshall dance, beginning with the Pigeon Song, or Song of the Pigeons.\nWhen that is passed it will be time for us to disperse to our homes.\u201d\nThereupon Dehaenhyowens, arising, said: \u201cIt is marvelous to know that\nwe have been absent from our people during three generations; and we\nare rejoicing that we have, though much fewer in numbers, returned to\nour homes. We are indeed very happy that we are again one people with\nyou.\u201d\n\nThen the young men went to the public gaming grounds and there engaged\nin an exciting game of lacrosse ball. When this game was over the\npeople assembled in the Long Lodge of public meetings and there they\nperformed the ceremony of the Song of the Pigeons. They danced all the\nsongs of this ceremony, which is quite long and exciting. Even the\nchildren danced to show their pleasure at seeing the returned men.\n\n(This is the end of the story.)\n\n\n\n\n\n120. AN ADDRESS OF THANKSGIVING TO THE POWERS OF THE MASTER OF LIFE\n[440]\n\nWe congratulate one another this day because we are still alive in this\nworld.\n\nBesides this act we give thanks to the Earth, and we give thanks also\nto all the things which it contains. Moreover, we give thanks also to\nthe Visible Sky. We give thanks also to the Orb of Light that daily\ngoes on its course during the daytime. We give our thanks nightly also\nto the Light Orb that pursues its course during the night.\n\nSo now, we give thanks also to those persons, the Thunderers, who bring\nthe rains. Moreover, we give thanks also to the servants of the Master\nof Life, who protect and watch over us day by day and night by night.\n\nAnd now, furthermore, we send our thanks also to his person, to the\nFinisher-of-our-lives. To him our thanksgiving we offer in fervent\ngratitude.\n\nAnd now a ceremony shall begin, a ceremony which was given to us, to\nmankind, by the Finisher-of-our-bodies\u2014namely, the ceremony of the\nGreat Feather Dance.\n\nSo let everyone be enthusiastic, then, in this ceremony. We must enjoy\nourselves as much as possible during this ceremony. It was given to us\nfor the purpose of benefiting us in its performance in honor of him,\nthe Master of Life, who gave it to us, and we must all do what is right\nand just one to another, and we also must continue to give thanks to\nthe Master of Life for the good things which we enjoy at his hand.\n\nSo now will begin the singing of the songs of the Ritual of the Great\nFeather Dance. So let each and every one share in it, then. [At this\npoint the singers on the song bench begin singing the songs of this\nceremony. All who take part should be arrayed in festival attire. The\nfaces of the dancers should be painted, and their heads should be\nadorned with feather headdresses. When this ceremony is ended the\nMaster of Ceremonies, arising, makes the following statement:]\n\n\u201cSo now, moreover, in such an assembly of people as this is, another\nceremony is about to begin, one other that the Finisher-of-our-lives\nhas ordained for our performance. So, then, let us be thankful,\nmoreover, that our lives and persons are still spared in the affairs of\nthis world.\n\n\u201cSo now, moreover, this assembly of people, such as it is, is giving\nthanks for the bounties it has received from the Master of Life.\n\n\u201cSo now, moreover, this assembly of people, such as it is, is giving\nthanks. The Master of Life has willed that there be officers among the\npeople whose duty it is to promote the celebration of the Six\nCeremonies. So we give thanks, too, that you who are officials among\nthe people are still spared your lives.\n\n\u201cSo now, moreover, this assembly of people, such as it is, is giving\nthanks for the bounties it has received. He, the Master of Life, willed\nthat there shall be certain persons among men who shall be called\nchiefs (because their renown is great), and that upon them,\nfurthermore, shall rest the grave responsibility of promoting peace and\nhealth among the people, and also that upon them shall rest the\nresponsibility of making addresses of thanksgiving at the celebrations\nof the Thanksgiving Ceremony, in which they shall direct their words to\nthe Maker-and-finisher-of-our-lives, at the same time earnestly urging\nall persons to enjoy themselves there and to be happy.\n\n\u201cSo now, moreover, this assembly of people, such as it is, is giving\nthanks. The Creator-of-our-lives willed that there shall be in life two\nvarieties or kinds of life, one of which shall be called Female and the\nother shall be called Male. He willed that by this means mankind shall\nsee the coming of humanity (through the birth of children). So,\ntherefore, we give thanks that this ceremony or rite of the union of\ntwo kinds of life is going on, just as he decreed that mankind should\nlive in pairs\u2014male and female. So, therefore, we offer up thanks\nbecause we have our eyes on our offspring who are coming, differing in\nsize, to us.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there be an earth continually. So let us give\nthanks that the processes of the earth go on in accordance with his\nrule, and that we human beings are traveling about over it.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall be springs of water, and that\nthere shall be waters that flow. So, too, we give thanks because there\nare waters that flow as ordained, and because there are springs of\nwater likewise, which are for our comfort as we go to-and-fro over the\nearth.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed, too, that \u2018I will bestow that on which they shall\nlive\u2014corn, and that it shall grow in its seasons.\u2019 So then, let us now\ngive thanks because we have again set our eyes on all those things upon\nwhich we live. We are thankful that we again see all these things.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall continue to grow on the earth all\nmanner of herbs, and, too, that these shall be for use as medicines,\nwhich shall be, each and every one, a succor and support to the people;\nthey shall be for medicine.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall grow various kinds of flowers on\nthe earth, and that among these shall grow continually strawberries.\nSo, too, let us give thanks because these are for our pleasure and\ncontentment.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall grow shrubs on the earth\ncontinually, and that all these shall be for medicines for mankind at\nall times. So, too, let us give thanks that these are giving us perfect\nsatisfaction and comfort, and because these shrubs are our own aid and\nsustenance.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that other shrubs and trees in groves shall ever\ngrow to maturity on which various fruits and berries shall ever hang in\nabundance. So, too, let us give thanks because these fruit-bearing\nshrubs and trees grow continually, giving us at all times abundantly\ncontentment and pleasure.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall be forests that shall continually\nreproduce themselves by growth, which shall continue to be at all times\nhelpful to mankind, \u2018whom I have placed on the earth.\u2019 So, too, let us\nbe thankful that our minds are contented for the reason that the\nforests grow.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that in the forests which shall continue to grow\nthere shall live and increase all manner of game animals in utmost\nvariety. So, too, let us give thanks for this bountiful provision,\nbecause in full measure and number the game animals are abundant in the\ngrowing forests, as intended by him, and they are ever the full means\nof giving us pleasure and contentment while we dwell on the earth.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall be growing forests in which there\nshall be certain trees from which (maple) sap shall habitually fall in\nits season. So, too, let us give thanks because there still grow here\nand there maple trees, for we still can look upon maple sugar.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall be brakes of great herbs on which\nshall grow sunflowers continually in their season, and that these shall\nserve to give pleasure and contentment to mankind dwelling on the\nearth.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed, \u2018I shall place a duty on certain persons to care\nfor and watch over the earth, and they shall cause rain to fall\nhabitually, and the rain shall prosper all the things that grow out of\nthe earth, and these persons shall habitually approach from the west,\nand people will call them Our Grandsires, whose voices are heard from\nplace to place\u2014the Thunderers.\u2019\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall ever be a Sky, on which there\nshall ever appear a Light Orb which will go about from place to place\nas day succeeds day, and people shall call this orb of light the Sun.\nSo, too, let us be thankful that we see each day that the light orb\nmoves on in its course.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall be darkness by periods of a\ncertain length, and that in the sky there shall ever appear a Light Orb\nwhich shall ever go from place to place, and which human beings will\ncall the Nocturnal Orb of Light\u2014the Moon. So, too, let us be thankful\nbecause night after night we see this orb of light holding to its\ncourse, and know that our Creator so decreed it.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall ever be a Sky, and that in it\nthere shall be Stars fixed from place to place. So, too, let us be\nthankful, because we see these stars night after night, just as our\nCreator has decreed that it shall be.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall be Persons who shall guard mankind\nfrom harm by day and by night. So, too, let us be thankful that these\nFour Persons protect us daily and nightly.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks.\nHe willed that just and righteous acts shall be the means of making us\ntrue men and women. So, too, let us be thankful because his words are\nbeing carried out on earth.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that in thanksgiving addresses the celebrant must\noffer thanks to all things, beginning with these on earth and ending\nwith the person of the Master of Life. So, too, let us be thankful that\nwe have now rendered to our Maker our thanks for the bounties of life.\n\n\u201cSo now, too, this assembly of people, such as it is, is giving thanks\nthis day. He willed that there shall be persons who shall have the\nability to sing the songs of the Great Feather Dance, which were\nbestowed on us by our Creator. So now we thank you, Singers, who have\nthis power and who have so well again performed your duty, a duty which\nis not an easy one.\n\n\u201cMay all the people here enjoy peace and health until the time for the\nnext celebration of this ceremony, which is fixed at a future day.\nLive, then, in peace and health. I end.\u201d\n\n\n\n\n\n121. A CORN LEGEND AND A FLOOD STORY\n\nThere is a story that in ancient times there occurred a great calamity,\nwhich was caused by a rain that lasted three months. The result of this\nlong rain was that the waters rose high and soon flooded the whole\nextent of the dry land. Only one man was saved. He climbed a tree to\nsave himself from the waters.\n\nThe waters rose high in every place except on one tract of land on\nwhich stood a village of about six families, from which all the game\nhad disappeared; so the people of these families had nothing to eat.\nThis village was situated on the bank of a small stream where grew a\nlarge number of slippery-elm trees. The absence of all other food\ncompelled the miserable wretches to strip the bark from these trees to\nuse as food. They dried the bark and then pounded it into a kind of\ncoarse meal, which they mixed with water to make a sort of bread to\nsatisfy their hunger.\n\nDuring this terrible time of scarcity, one night when all others were\nfast asleep one of the young men of the small village, being awake,\nheard some person walking with very heavy tread. He was not moved to\nfear by this experience, so he decided not to inform his companions of\nwhat he had heard. For 30 successive nights he heard this tramping and\nwalking to and fro, as he surmised. But the young man had been thinking\ndeeply on the meaning of the sounds he had been hearing night after\nnight, and on the morning of the day following the thirtieth night he\ninformed his companions that some person was about to pay them a visit.\nThe sounds of the walking had appeared to him to come from the east.\n\nNot long after this the people realized the truth of what he had told\nthem, for a strange woman [441] came to their lodge. No one knew whence\nshe came, for they were surrounded by water, and there was no land in\nsight. The strange woman did not remain at this lodge, but went\ndirectly to the lodge of the brother of the young man who had heard her\nwalking. When the brother, who had been outside the lodge, reentered it\nhe found the woman seated. He had never before seen another woman like\nher, for she was beyond measure attractive in person, in manner, and in\nher words and actions. The brother questioned her, asking her whence\nshe came and whither she was going. The woman replied: \u201cI have come\nfrom the south to assist you and your people in obtaining food for your\nneeds. I came because my mother sympathizes greatly with her people,\nand it is she who has sent me here to become the wife of your elder\nson.\u201d Answering her, the man said: \u201cIt seems very strange that your\nmother should send you here, but of course she probably knows that we\nare in despair, expecting nothing but death from hunger and\nstarvation.\u201d By way of reply to this the young woman asked: \u201cWill you\ngrant me the pleasure of having my mother\u2019s request fulfilled?\u201d The\nman, whose mind had already begun to hope for better things for his\npeople, replied, \u201cYes; her request will be granted, and you will become\nthe wife of my son.\u201d She did become his wife, and they lived as husband\nand wife.\n\nThe bride wife the next morning said to her brother-in-law: \u201cYou must\nhave the corn bins cleared out and ready, just as if you expected to\nuse them for storing corn.\u201d The brother-in-law at once told his sister\nto clear out the corn bins just as if they expected to store corn in\nthem. Having done this, the sister informed her sister-in-law that they\nwere ready. The younger brother exclaimed: \u201cI am glad that our family\nhas increased.\u201d At the dawn of day the next morning the people,\nawakening as if they had been frightened, heard sounds which indicated\nthat corn was falling into their corn bins, which had been empty so\nlong. Some hardly believed their ears, and doubted that they had\nreceived so much corn freely. So when the bride wife asked that corn be\nprepared and cooked, her husband told his sister to make it ready,\nalthough in his mind he felt that his wife had said this just because\nshe knew well that they had nothing to eat and nothing with which to\nprepare anything.\n\nThen the bride wife said to her brother-in-law: \u201cYou go to the river\nand catch for us some fish, so that we may have fish to eat with our\ncorn bread.\u201d But the young man replied: \u201cIt is strange that you should\nthink that there are fish in the river, for I have not seen one there\nfor many months.\u201d But the woman insisted that he should go, saying:\n\u201cYou will, however, find fish there.\u201d He, in some doubt still,\nanswered: \u201cVery well, I will go, although I know that I shall not find\nany fish there.\u201d Finally he went, as she had asked him to do, for the\nsake of his people. On reaching the stream he saw a fish; it was indeed\nthe first he had seen since the great rainstorm had begun. He planned\nhis measures so well that he caught the fish, which was very large, and\nat once started for the lodge. Arriving there, he said that it was the\nonly fish he saw. The bride wife said: \u201cThis is the fish I meant. Now\nyour sister will clean it and place it in the kettle to cook it.\u201d When\nthe sister was told to get some corn and to prepare it for cooking, she\nsaid: \u201cI have indeed cleared out the bins; all are empty, and not a cob\nis left on the poles on which hung the corn strings. Before this\nterrible rain came we had an abundance, but now we have not even a\nkernel for seed; all has indeed strangely disappeared.\u201d The brother\ninsisted, however, on her going to the bins, saying: \u201cGo to see what\nyou can. I heard a strange sound at dawn this morning, the sound of\nfalling grains of corn.\u201d To satisfy him the sister went to the bins\nwhere she was so fortunate as to find enough to fill both hands full.\nDelighted at finding even this small quantity, the girl returned and\nset to work preparing the corn for pounding into meal. It was not long\nbefore she had prepared and cooked a loaf of corn bread about two spans\nof the hand in circumference.\n\nWhen the bride wife was informed that the loaf and the fish were ready\nto eat she said: \u201cYou must invite all your neighbors, so that each may\nhave a portion of what you have cooked. You will cut the loaf into as\nmany portions as there are persons in this village, and you must divide\nthe fish in the same manner.\u201d This was done. When the people who had\ngathered together in response to the invitation were all seated, the\nelder son of the family, the bridegroom, arose to speak. He said: \u201cThe\nMaster of Life has gladdened our hearts with this loaf of bread and\nwith this fish, the kind of food we ate before this water surrounded\nus. It must indeed be the will of the Master of Life that we should\nlive. Before this young woman came to our lodge we expected to starve\nto death, and it is she who has invited every one in this village to\ncome here to eat this food. In the future, therefore, it shall be the\ncustom that when anyone shall have good fortune in his hunting or\nfishing he shall prepare a feast to which all his neighbors shall be\nmade welcome.\u201d His sister was told to serve all the people who had\ncome. It seemed impossible, however, that even a small mite of fish or\nbread could be given to each of so many persons. But after she had\nbegun to serve out the bread and the fish, she found that she could do\nthis with what she had; and all were satisfied. There indeed seemed to\nbe only a spoonful of broth in which the fish was cooked, but all were\ngiven a drink out of it and grew strong. The woman received the thanks\nof the people for the food which she had brought to them. What they had\nreceived seemed enough, and it was their opinion that this was an\nexample for them to follow, so they declared: \u201cHereafter, if we obtain\nanything good to eat, it shall be shared equally by all. Such shall be\nour custom.\u201d\n\nThen the bridegroom\u2019s brother informed the people that the bride\ndesired the people to go to their homes and clear out their corn bins,\njust as if they were expecting to fill them with grain, and that they\nmust act at once in this matter. So the people quickly returned to\ntheir lodges to carry out the bride\u2019s request. During the following\nnight the young man who had first heard the walking of the still\nunknown woman again heard the sound made by falling corn grains. In the\nmorning the people of the several lodges found their corn bins well\nsupplied with corn, and they were greatly rejoiced at this good\nfortune. Then an old woman, one of the near neighbors of the bride,\nsaid: \u201cI will ask the young woman whence she came to us, so that we may\nknow who it is that has been so kind and merciful to us.\u201d So going to\nthe lodge of the newly married couple she addressed the bride, saying:\n\u201cI have come to ask you to tell us whence you came to us?\u201d The bride\nwillingly replied: \u201cI came from the south, where my mother lives. She\nknew of your destitute condition and felt very miserable about it,\nhence she sent me to marry this young man. He indeed knew that I was\ncoming before I arrived here. My mother sent me on this errand so that\nI could protect you by providing for your most pressing needs.\u201d\nReplying, the old woman said: \u201cI am thankful and so are all my\nneighbors that your mother was moved to pity us by seeing our\ndistressing condition and destitution; it is through her that we shall\nlive. We are indeed grateful to her and to you for fulfilling your duty\nin the matter.\u201d Thus it was made clear to all the people to whom they\nowed their good fortune. They saw then that it was through the bride\nand her mother that the bare corncobs that hung in the corn stacks were\nagain filled with grains of corn, and that their corn bins were again\nfull of grain.\n\nAfter this there came a time when the bridegroom\u2019s younger brother\nbegan to dislike his sister-in-law, and he sought in many ways to abuse\nher, saying rude things to her at times. At first the sister-in-law\npaid no attention to his abuse.[442] One day she made bread from corn\ngrits, and she gave a loaf of it to her hostile brother-in-law, saying:\n\u201cI have made this for you.\u201d But he seized it rudely, exclaiming: \u201cDo\nyou mean to insult me? I will not eat such bread as that; it is not fit\nto eat.\u201d With these words he tossed the loaf of bread into the fire.\nWithout a word of remonstrance the young woman cast herself down on her\ncouch and covered her head in sorrow; and she remained thus until her\nhusband returned. At once he asked the cause of her sorrow. At first\nshe refused to tell him. Finally, however, he prevailed on her to do\nso. She said: \u201cLately your brother abuses me at every opportunity. I\nmade him bread of the best material I had, and he sneeringly threw it\ninto the fire. So I will go home to my mother. If you desire to\naccompany me, you may do so. It will require as much time for me to\nreturn to my home as it required to come here. When my mother sent me\nshe did not expect me to return to her home again. But I must go, and\nall that I brought with me shall go back with me. All is due to your\nbrother\u2019s fault. This is why I am sorrowful.\u201d Her husband was deeply\ngrieved at the prospect for his people, and he sought to persuade his\nwife to change her resolution, but he could not induce her to remain.\n\nIn the evening, having completed her preparations, she started on her\nreturn journey, saying to her husband: \u201cWhen you are hungry, follow my\ntrail. You shall encounter many difficulties, but you must not falter\nby the way. At all times keep in mind that you are going to your wife.\nYou must not stop to rest either day or night. So take courage and do\nnot falter. Now I go.\u201d\n\nDuring that night all the people heard the sound of falling grains of\ncorn, which dropped from the cobs hanging on the strings of ears. The\nnext morning the bridegroom asked his sister to go for corn. She went\nas directed, but found the corn bins empty and the corncobs bare. This\nwas true, indeed, of all the lodges of the village.\n\nThe night following the morning which showed the people that all their\ncorn had mysteriously disappeared the old woman who had asked the\nstrange young woman whence she had come visited the lodge of the lone\nbridegroom and asked him where his wife was. He told her that she had\nreturned to the lodge of her mother because of the abuse which his\nbrother had heaped on her, and that all the good things which she had\nbrought with her had gone away with her; and he told the old woman\nfurther that it was all due to his brother\u2019s fault. He said that his\nwife could not punish the culprit without punishing all the\npeople,[443] and that he could do nothing in the matter.\n\nThe direful plight of the village caused the bridegroom to resolve to\nfollow his wife to her home to learn whether it were possible to\nrelieve the distress of his people. After making some necessary\npreparations, he started out on the trail of his wife. As he followed\nit he found that there was a well-defined path on the waters which\nentirely surrounded his people. When he started on this perilous trip\nthe husband remembered what his wife had said to him about the\ndifficulties of the journey, and what he must do to overcome them; so\nhe kept on his way by day and by night without stopping. At all times\nhe could plainly see her trail, which appeared as if it had just been\nmade.\n\nIn the meanwhile, when he started his mother-in-law said to her\ndaughter, who had returned home: \u201cYour husband is coming to you and to\nus; he has now left the home of his people.\u201d It is said that his\nmother-in-law could hear his footsteps as he followed the trail.\n\nAs his wife had told him to give no thought to the great difficulties\nof the way, he kept them out of his mind; he did not realize the great\nlength of time he was on the journey. After many days he reached a\ncornfield, and by this sign he was delighted to know that he was very\nnear his journey\u2019s end. Stopping for a moment and looking around he saw\na column of smoke rising from the middle of the cornfield, and he at\nonce decided that it must come from the lodge of his mother-in-law;\nthereupon he went directly toward it.\n\nHaving arrived in front of the doorway he was gladly surprised to hear\nthe voice of his mother-in-law from the inside saying to him: \u201cCome in,\nmy son-in-law.\u201d On entering the lodge he saw his wife and was made\nwelcome by her and his mother-in-law. His wife said to him: \u201cYou have\ndone my bidding, and I am pleased that you have. Is it not good to see\nour cornfield so exuberantly filled with rich ears of corn? And is it\nnot pleasant to think that we can live here in peace and comfort? Being\nfaithful, you shall be prosperous.\u201d The mother-in-law, who knew that he\nwas approaching, had ready, cooked and prepared, a large bark bowl full\nof oniasont (crook-necked squash), which she hastily set before him\nwithout reserving any portion of it. When he had eaten his fill he\nthanked her and the Source of All Life. He remained in the lodge of his\nmother-in-law until the growing corn had ripened. Then he said: \u201cI\nthink that it is time for me to be going back to my people. I can now\nbe of some service to them.\u201d His wife said to him: \u201cYour brother, who\nfound pleasure in abusing me, is dead; he died, indeed, of hunger and\nstarvation. It is, indeed, too bad that he had so evil a disposition.\u201d\nThe husband replied: \u201cI do not mourn for him, for he knew well what he\nwas doing when he heaped abuse on you.\u201d The wife answered: \u201cYou will\nfind your people still without food. You must be very cautious on the\njourney. I am afraid that you may be overcome on the way.\u201d Thereupon\nshe told him of a number of animals which he would find along the path,\nand which did not exist until after the second creation. The waters of\nthe great flood had then gone down, and the earth had become new. She\ngave him food for his people; also, for seeding, one ear of corn of\neach variety, some beans of each variety, and one squash, which his\npeople must use for seeding their land. The wife gave her husband also\nprovisions for his journey, ready cooked for eating cold. She cautioned\nhim not to stop on the way, lest he be overcome by the evil powers\nwhich infested the pathway to his home. Then they parted\naffectionately.\n\nThe husband started homeward. He encountered many obstacles and unknown\nbeasts and animals on the way; but at last after many days of travel\nwithout stopping to rest, he safely reached his home. He found there\nonly low timber and bushes and weeds growing. On arrival at his own\nlodge he gave a few kernels of corn to each family, saying: \u201cThis corn\nshall be the chief source of sustenance of the people hereafter.\u201d In\nlike manner he did with each of the several kinds of seeds which he had\nbrought back with him. It is from these seeds that were propagated all\nthe food plants which the human race had in ancient times.\n\n\n\n\n\n122. THE LEGEND OF MAN\u2019S ACQUISITION OF CORN\n\n(A SENECA-TUTELO LEGEND)\n\nIn ancient times there was a village situated on the banks of a river.\nThe chief source of subsistence of the people was the natural products\nof forest and stream\u2014that is to say, game and fish, berries and various\nedible roots and tubers.\n\nThere came a day when the people dwelling in this village were told by\nan old woman that she heard the voice of a woman singing on the river;\nand she told them further that the words used by this strange singer\nwere: \u201cLuxuriant and fine are the planted fields where I dwell, going\nto and fro. Luxuriant and fine are the planted fields which we have\nplanted. My grandmother and my ancestors have planted them.\u201d\n\nAfter hearing this singing for 10 nights the old woman said to her\nfamily and neighbors: \u201cLet us go out to see what this singing means;\nperhaps some woman has fallen into the water, and it may be she who is\nsinging in the middle of the river.\u201d They did go to the river bank, but\nsaw nothing, and they returned much chagrined at their failure to\ndiscover the singer.\n\nOn the tenth night following, the woman again began to sing, seemingly\nfrom the middle of the river not very far from the village. Again she\nsang: \u201cLuxuriant and fine are the planted fields (of corn) where I\ndwell, going to and fro. Luxuriant and fine are the planted fields (of\ncorn) which we have planted. My grandmother and my ancestors have\nplanted them.\u201d Then the women of the village, going to the river bank\nfor three nights, sang songs of welcome and recognition, and on the\nthird night these women perceived that the singer on the river had\ndrawn nearer to them. On the fourth night the women watching with their\nchildren on the river bank, and singing in response to the singing on\nthe river, were surprised to see coming toward them a large number of\nwomen. Thereupon one of the girls exclaimed: \u201cOh, grandmother, do not\nlet these women seize us,\u201d and the children fled from the place. But\nthe spokeswoman, who was the eldest person present, said: \u201cI alone\nshall remain here to await whatever may befall me, and I do so because\nmy granddaughter, who is coming, is in need of pity and aid.\u201d\n\nAt this the woman, the midstream singer, exclaimed: \u201cOh, my\ngrandmother! take me hence. I am not able to go there (where you now\nare).\u201d Then the grandmother (so called by the courtesy of clan kinship)\nplaced her canoe of birch bark in the stream and soon by rapid paddling\nreached the side of the young woman who had been singing in midstream.\nShe found her granddaughter lying on the back of a beaver, which\nmysteriously held her above the water. The granddaughter was the first\nto speak, saying: \u201cOh, my grandmother! take me hence.\u201d The grandmother,\nreplying: \u201cOh, my grandchild! your wish shall be fulfilled,\u201d at once\nproceeded to place her granddaughter in the canoe, after which she\nheaded for the shore of the stream, paddling to the landing place in a\nshort time. When they had landed, the young woman said: \u201cOh,\ngrandmother! now leave me here. I will remain here, and you must come\nafter me in the morning. Nothing shall happen me in the meantime.\u201d The\ngrandmother at once returned to her own lodge, where, of course, she\nrelated in detail what had taken place.\n\nEarly the next morning she returned to the landing place where she had\nleft her granddaughter (by courtesy). There she saw only the growing\nstalk of a plant. Drawing near to this she found growing on the stalk\nan ear of corn, and breaking it off she carried it back to her lodge,\nwhere she hung it up on a roof-supporting pole hard by the fireplace.\n\nIt came to pass during the following night that the grandmother, so\ncalled, had a dream or vision, in which the young woman who had been\nsinging in midstream said to her, \u201cOh, my grandmother, you should\nunhang me from this place, for it is indeed too hot here. You should\nplace me in the ground\u2014plant me\u2014and then leave me there; for I will\nprovide for you and your people, you human beings. So kindly place me\nunder the ground.\u201d This dream came to the old woman three nights in\nsuccession. So she took down the ear of corn, and after shelling it she\nplanted the grains of corn in the ground just as she had been\ninstructed to do by the dream.\n\nBut on the following night the grandmother again dreamed, and the young\nwoman in the dream said to her, \u201cYou and your people must care for me.\nYou must not permit weeds to kill me. You shall see me sprout and grow\nto maturity; and it is a truth that in the future all the people who\nshall be born will see that I will provide for their welfare. So you\nmust take great care of me. You will see, you and your people, a great\nmultitude of people who are about to arrive here. You will see, I say,\nthat I will provide for all during the time the earth shall be in\nexistence. You shall now learn what is a well-known truth\u2014that is, that\nI am corn; I am native corn; I am sweet corn. I am the first corn that\ncame or was delivered to this earth.\u201d For three successive nights the\ngrandmother, so called, had this same dream or vision, hence she came\nto regard it as a direct intimation to her regarding the disposition to\nbe made of the corn on the ear which she had found on the bank of the\nriver. So forcibly did the injunctions impress her that she planted the\ncorn in the ground as directed; and she carefully followed the\ndirections of the Corn Maiden as to the care required by the growing\ncorn to enable it to mature and to prevent it being choked to death by\nweeds.\n\nIn the autumn the old woman [444] harvested her corn, and taking it\ninto her lodge she divided it into as many portions as there were\nfamilies in the village of her people. Then she gave a portion to the\nchief matron in each lodge, telling each that the corn should be used\nin the spring for seed and also how it should be planted and\ncultivated. Afterward she returned to her own lodge. She was greatly\nrejoiced at the prospect of her people having something which would\nsupply them with a staple food, if they would only properly care for\nit.\n\nIn a short time after reaching her own lodge she lay down on her couch\nto rest for the night; but she had hardly fallen asleep before she had\nanother dream, or vision, of the Corn Maiden. In this dream the Corn\nMaiden said to her: \u201cYou must tell my children (the human beings) that\nthey must not waste in any manner the corn which shall grow to maturity\nin the future. It is well known that those who do not honor and\nproperly care for me invariably come to want and destitution; for\nunless they act so toward me when I leave I shall take all the corn and\nother seed away. And, grandmother, you must tell all these things to\nyour people and kindred.\u201d\n\nSome time after this event the old woman said to her nephew (?): \u201cDo\nnot travel around from place to place, for it is a well-known fact that\nthere are beings roaming about which have the disposition to overcome\nand destroy men by the exercise of their orenda.\u201d But the nephew (?)\nreplied: \u201cOh! there is nothing going about from place to place which\nhas the power to kill men.\u201d\n\nThen there came a time many days after this that the Corn Maiden saw\nher brother arrive there. He was a human being, tall beyond measure,\nand in other respects of corresponding size. He said to her: \u201cDo you\nnow come forth (out of the lodge).\u201d She obeyed him by leaving her\nlodge, whereupon he took her up in his arms. He saw there a stone ax\nand an arrowhead of flint. After carefully examining these he asked:\n\u201cHave these things, simple as they are, the power to kill a person?\u201d\nShe made no reply to this question, and the giant departed, carrying\naway captive his youngest sister. On the way she began to sing: \u201cOh,\nelder brother! have you not been in the habit of saying that there is\nnothing that roams about which has the power to kill persons? How do\nyou explain this?\u201d Now the name of the person who stole this woman is\nDo\u014dd\u0115\u207fn\u0115\u00f1y\u0101\u02b9ho\u207f\u02bc [445] (Ga-m\u0115\u00f1\u00addji-d\u0101\u02bb-k\u0103\u02bb is the Tutelo name), (The\nrefrain of the song she sang was the Tutelo words, Da\u02bbh\u0115\u00f1ge\u02bb,\nda\u02bbh\u0115\u00f1ge\u02bb, w\u0101\u02bbhoy\u0103\u02bc \u0115\u00f1 gi lo yot.)\n\nAnother brother of the Corn Maiden (of the lodge of the old woman)\ntaking a stone ax and a bow and arrows, and asking his grandmother to\nfollow him, said: \u201cLet us two go fetch home my younger sister.\u201d So\nsaying, he started in pursuit of Do\u014dd\u0115\u207fn\u0115\u00f1y\u0101\u02b9ho\u207f\u02bc, the so-called Stone\nGiant, and his grandmother followed him on the perilous journey. His\npursuit was vigorous and tireless, and he was not long in overtaking\nDo\u014dd\u0115\u207fn\u0115\u00f1y\u0101\u02b9ho\u207f\u02bc. Coming up to him, he shot him with a flint arrow,\nsaying at the same time: \u201cI have come to bring back home my younger\nsister.\u201d Do\u014dd\u0115\u207fn\u0115\u00f1y\u0101\u02b9ho\u207f\u02bc, weeping with pain, said: \u201cI confess my\nguilt. I did a great wrong in stealing this maiden from her home.\u201d Then\nhe surrendered her to her brother, who, taking his sister by the hand,\nstarted with his grandmother for their home.\n\nWhen they had arrived at their own lodge the young woman who had been\nkidnaped by Do\u014dd\u0115\u207fn\u0115\u00f1y\u0101\u02b9ho\u207f\u02bc said to her grandmother: \u201cYou will now\nprepare some food (bread). You will take one grain of corn from the cob\nand pound it into meal. This alone will suffice, it is well known, to\nprovide us (all human beings living) with food enough to satisfy our\nappetites at this banquet held in celebration of the return of the\nMaiden captured by Do\u014dd\u0115\u207fn\u0115\u00f1y\u0101\u02b9ho\u207f\u02bc, the Stone Giant.\u201d When the corn\nhad been procured and prepared, the Maiden again spoke, saying: \u201cI am\nabout to give a feast, which shall be held in my honor, and in which\nyou women shall dance the Corn dances.\u201d\n\nThe feast was held in accordance with her wishes, and the women danced\nthe Corn dances as she directed them, and all the people rejoiced with\nher. When the feast of thanksgiving was ended the Maiden said: \u201cNow, as\nfor me, I am starting on my return to my home. I shall go back to the\nplace whence I came. It shall be an established thing in the future\nforever that corn shall exist, and that mankind shall never again die\nfrom starvation. I now go to my home.\u201d\n\nThereupon she started away, going back on the river on which she had\ncome; and as she went along she sang a song, the words of which were\n\u201cWe, the varieties of corn, beans, and squashes, are the mothers of the\npeoples of the whole world.\u201d These words she sang to teach the people\nwhat to sing in their Corn dances.\n\nAfter she had returned to her home she received a proposal of marriage\nfrom O\u02bbstaw\u0115\u207f\u02bcs\u0115\u00f1\u02b9to\u207f\u02bc (Sumac Tree?). She accepted his suit and the two\nwere married. When they were together the Corn Maiden said to her\nhusband, \u201cYou must love me (that is, regard me as a precious thing);\u201d\nand her husband assured her that he would indeed comply with her\nrequest and his duty.\n\nThen they returned to the lodge of Mother Bean, which they reached by\ntraveling on the river a long distance. Mother Bean said to them: \u201cYou\ntwo must carry back with you some beans, which you must take to that\ndistant land, where you shall leave them.\u201d On their return to their own\nlodge the bridegroom carried the beans to that other land in which his\nwife had left seeding corn, and after performing his mission returned\nto his own wife and lodge.\n\nAfterward the bride wife heard her sister singing beside a planted\nfield: \u201cIs there perhaps anyone who will marry me again? Let him ask\nme.\u201d She had not been singing long when T\u02bbh\u0103\u02bbhyo\u00f1\u02b9n\u012d\u02bb (Wolf) replied:\n\u201cI will marry you if you will accept me.\u201d To this she answered: \u201cIf I\nmarry you, what will be my usual food?\u201d T\u02bbh\u0103\u02bbhyo\u00f1\u02b9n\u012d\u02bb replied: \u201cYou\nshall have meat for your usual food.\u201d Her answer was: \u201cI shall die if I\nam compelled to eat that kind of food.\u201d\n\nThereupon the maiden resumed her singing: \u201cIs there perhaps some one\nwho will marry me again? Let him ask me to do so.\u201d Ny\u0101\u02b9gwai\u02bc (Bear)\nanswered her: \u201cI will marry you if you will accept me.\u201d The maiden\nanswered: \u201cIf I marry you what will be my usual food?\u201d Ny\u0101\u02b9gwai\u02bc said\nin reply: \u201cYour usual food will be various kinds of nuts.\u201d She said:\n\u201cIn the event that I am compelled to eat that kind of food I shall\nsurely die.\u201d\n\nAgain she began to sing: \u201cIs there perhaps anyone who will marry me\nagain? Let him ask me.\u201d While she sang Ne\u02b9og\u0115\u207f\u02bc (Deer) answered her: \u201cI\nwill marry you if you will accept me.\u201d The maiden said in reply: \u201cIf I\nshould marry you what would be my usual food?\u201d Ne\u02b9og\u0115\u207f\u02bc replied: \u201cYour\nfood would be buds and sprouts and the moss growing on trees.\u201d The\nmaiden\u2019s response was: \u201cIn the event that I am compelled to eat that\nkind of food I shall surely die.\u201d\n\nAfter thus refusing each of these proposals of marriage, once again she\nbegan to sing: \u201cIs there perhaps anyone who will again marry me? If\nthere be one such, let him ask me.\u201d While she sang, expressing the\nimpulses of her heart, a man named Corn answered her challenge, saying:\n\u201cI will marry you if you will accept me, for I know that you are\ncircumspect in making your selection of a husband.\u201d In reply the maiden\nasked: \u201cIf I should marry you what shall be my usual food?\u201d Corn\nanswered: \u201cIf you will marry me your food shall be corn; corn shall be\nyour sustenance.\u201d The maiden replied: \u201cI accept you, and I am thankful\nfor my good fortune in finding just what I want. For a long time I have\nbeen lonely, for I desired to see a human being, to be in a position to\nmingle with mankind.\u201d With these words she ran forward, and throwing\nher arms around him fondly embraced him, saying: \u201cI will share with you\nyour fortune or misfortune, whichever it be, wherever mankind shall\nhave charge of your welfare and needs, for my grandmother has appointed\nme to care for mankind during the time that this earth shall endure. So\nit shall be that they shall plant us always in one place. So from one\nplace you and I together shall depart when the time during which we\nshall provide (food) for mankind, as has been appointed for us, shall\nexpire. We must teach them our songs and dances, so that mankind may\nexpress their gratitude when they shall gather in their harvests of\ncorn and beans and squashes.\u201d\n\nContinuing, she said to her husband: \u201cWe must instruct mankind with\ncare in this matter, so that they shall do the essential things and\nsing the essential songs of the A\u02bbko\u00f1wi\u02b9\u02bbs\u0115\u207f\u02bc,[446] (the ceremony of\nthe Corn dances). The women and the young maidens of both the Father\nand the Mother side in beginning this ceremony shall stand on their\nrespective sides of the fire, forming in orderly lines with the matrons\nof their several clans as leaders. One side shall first sing the song\nwhich is in order, and then the other side shall sing that song; then\nthey shall sing it alternately, while the several leaders in taking the\nlead must carry the turtle-shell rattle. It is important that this\nshall be done in order, and that the rhythm of the songs be not broken.\nWhen the song has been sung by both sides then the two lines of women\nshall encircle the fire and dance around it three times. This shall be\ndone in the case of each song of the A\u02bbko\u00f1wi\u02b9\u02bbs\u0115\u207f\u02bc.\n\n\u201cNow, the words of the essential songs are as follows:\n\n\u201c(a) \u2018Coming hither I heard them; I heard them sing and dance the\nA\u02bbko\u00f1wi\u02b9\u02bbs\u0115\u207f\u02bc.\u2019\n\n\u201c(b) \u2018We have now arrived\u2014we who are about to sing and dance the\nA\u02bbko\u00f1wi\u02b9\u02bbs\u0115\u207f\u02bc.\u2019\n\n\u201c(c) \u2018Among living, growing, unplucked flowers I am walking reverently\n(silently, slowly).\u2019\n\n\u201c(d) \u2018I am now dancing among living, growing, unplucked flowers\n(blossoms).\u2019\n\n\u201c(e) \u2018We have now returned\u2014we who are corn dancers and singers\u2014we who\nare women.\u2019\n\n\u201c(f) \u2018You two cousins,[447] do you now get the bark bowl (for sprouting\nthe seed corn). You two cousins, do you now get the bark bowl.\u2019\n\n\u201c(g) \u2018Oh! the berries have ripened. Oh! the berries have ripened\u2014on\nstalk and stem.\u2019\n\n\u201c(h) \u2018I see (in vision) a beautiful Spring season.\n \u201c\u2018I see a fine field of growing corn.\n \u201c\u2018In the middle of this field of corn there stands a lodge of\n bark.\n \u201c\u2018There I see a profusion of drying poles and racks.\n \u201c\u2018Thereon I see fine fat strings of corn hanging.\n \u201c\u2018On these fine fat strings of corn I see rich lively seed\n corn.\u2019\n\n\u201c(i) \u2018Now, I am walking along. I am walking along giving thanks to the\nLife God.\u2019\n\n\u201cThese are the essential songs which mankind shall sing.\u201d\n\n\n\n\n\n123. THE BEAN WOMAN [448]\n\n(A FRAGMENT)\n\nIn ancient times a people dwelling near a river bank were startled by\nthe sound of singing, which came apparently from downstream. The voice\nwas that of a woman, and tradition says that it was indeed the\nBean-Woman who was singing.\n\nThe Bean-Woman sang, it is said, \u201cWho shall marry me again? Let him ask\nme in marriage.\u201d The Panther-Man, answering this challenge, said: \u201cI\nwill marry you if you will accept me for your husband.\u201d Pausing in her\nsinging, the Bean-Woman asked: \u201cIf I marry you what shall be the food\nwhich I shall regularly receive from you to eat?\u201d The Panther-Man\nreplied: \u201cYou shall always have meat in great plenty to eat.\u201d The\nBean-Woman answered: \u201cIn that case it is very probable I should die,\nfor I do not eat that kind of food under any circumstances.\u201d\n\nThereupon the Bean-Woman resumed her singing: \u201cWho will marry me again?\nIs there one who is willing to marry me again? If so, let him ask me.\u201d\nThen the Deer-Man approached the Bean-Woman and said: \u201cI will marry you\nif you will accept me for your husband.\u201d The Bean-Woman asked him:\n\u201cWhat food will you regularly provide for me to eat?\u201d The Deer-Man\nreplied: \u201cBrowse and buds and the tender bark of trees, for these are\nthe things which I regularly eat.\u201d The Bean-Woman answered: \u201cSuch a\nmarriage would not bring good fortune to me, because I have never eaten\nthat kind of food.\u201d So the Deer-Man departed.\n\nThen the Bean-Woman resumed her song: \u201cIs there not some one who is\nwilling to marry me? If there be, let him ask me.\u201d As she sang she\nheard the Bear-Man say to her: \u201cI will marry you if you will accept\nme.\u201d Whereupon she asked him: \u201cWhat kind of food will you regularly\nprovide for me to eat?\u201d He replied: \u201cI will provide you with nuts of\nvarious kinds, for even now I have many bark receptacles filled with\nnuts for food.\u201d The Bean-Woman replied: \u201cIn this event I should most\ncertainly die, for I have never been in the habit of eating that kind\nof food; so I can not accept you.\u201d\n\nWithout feeling disappointed she resumed her singing: \u201cIs there not\nsome one who will marry me again? If so, let him ask me.\u201d Then the\nWolf-Man approached her, saying: \u201cI am willing to marry you if you will\naccept me.\u201d Once again the Bean-Woman asked: \u201cIf I should marry you\nwhat kind of food would you regularly provide for me to eat?\u201d The\nWolf-Man answered: \u201cI will provide you with meat and venison.\u201d At this\nthe Bean-Woman said with scorn: \u201cIt is, indeed, quite proper for you to\noffer me meat and venison for food, but I have never had the desire to\neat meat which has been stolen.\u201d Thereupon the Wolf-Man departed.\n\nThe Bean-Woman resumed singing, as before: \u201cIs there any one who is\nwilling to marry me again? If there is, then let him ask me.\u201d Then the\nCorn-Man, drawing near, said: \u201cI am willing to marry you if you will\naccept me.\u201d In reply she asked: \u201cIf I should marry you what will you\ngive me for my regular food?\u201d The Corn-Man\u2019s answer was: \u201cYou shall\nhave sweet corn to eat at all times.\u201d In reply the Bean-Woman said: \u201cI\npray that it may so come to pass. I am, indeed, thankful for this\noffer, for it is a well-known fact that I am in need of it.\u201d When the\nCorn-Man had heard her answer, he said to her: \u201cCome to me.\u201d Rushing\nforward, she threw her arms around his neck and embraced him, saying:\n\u201cThis is, indeed, a condition established by Him who sent us, by Him\nwho created our bodies, beginning with the time when the earth was\nnew.\u201d They dwelt together contented and happy.\n\nThis is the reason that the bean vine is at all times found entwined\naround the cornstalk.\n\n\n\n\n\n124. THE LEGEND OF ONENHA (THE CORN)\n\nThe event related in the following legend came to pass in ancient times\nin the land inhabited by the Tuscarora; and Corn-Woman herself declared\nthis event to men.\n\nIn that ancient time there lived in that land a man who was alone, and\nwho had no kindred or friends in that place. He became very ill; so ill\nthat he was no longer able to leave his mat on the couch. Of course\nthere was no fire in his abode for he was unable to obtain fuel to keep\na fire burning; besides there was nothing for him to eat. He began to\nbe very sorrowful, expressing his grief thus: \u201cVerily, I have become\npoor and miserable indeed. I am hungry, too, and, perhaps, I shall die\nby starvation.\u201d\n\nWhile he was ill it was usual for him to lie with his head covered.\nThere came a day when he heard the sound of voices, which he inferred\nwere those of women. Uncovering his head he listened intently to learn\nsomething about the voices he heard. Then he heard one woman addressing\nanother: \u201cWhat do you think of this matter? The man who dwells with us\nis very ill; truly he is in a wretched condition, and he lacks care and\nattention.\u201d Then he heard the reply: \u201cIt is befitting, it would seem,\nthat we assist him at once to recover his health, for we know that\nwhile he enjoyed good health it was customary for him to respect and\nhonor us in his travels. This is, indeed, what he was wont to do: In\nwhatever place he was traveling, on finding along the trail one of our\nsisters who had strayed or become lost, and so had become the victim of\nwant, he would take her up and speak to her words of pity, saying:\n\u2018Thou art in need and in distress; thou art lost on thy way, and there\nis no possibility for anyone except me to have mercy on thee.\u2019 Then he\nwould care for her. For this reason we should now repay him for all\nthese acts of kindness by aiding him, since now it is he who is\nforsaken and in need of care.\u201d The man who was ill now sat up with\nuncovered head, thinking, \u201cI shall see them; I shall have a look at the\ntwo women who are conversing.\u201d But he saw no one, and so was\ndisappointed. For several days he overheard these two women talking,\nbut he was not able to see any person around him.\n\nThere came a night, however, when the ill man had a dream, in which he\nsaw a woman of low stature but of fine appearance, with beautiful long\nhair. In the dream she said to him: \u201cI have been requested to come to\nyou (do you know it?) to tell you that we will now aid you in your\nillness. We desire to have you stop thinking that you are about to die\nand that you are poor and wretched because you have no kindred or\nfriends. Moreover, be of good courage, for you shall be well again\nbefore long, and shall again travel much. This, too, shall come to\npass: A shower of rain shall come, whereupon you must arise and place\nsome receptacle where the raindrops may fall into it, and all the water\nthat falls into this receptacle you must drink. This shall suffice to\ncure you of your illness. It is we who are making a repayment of an\nobligation which is due you from us. We are merely doing our part in\naiding you at this time, because you have so many times had compassion\non us during the long time you have been traveling over the earth. For\nit was your wont when you were traveling on whatsoever paths they were,\nwhen you saw lying on the trail \u2018Corn,\u2019 \u2018a Bean,\u2019 or the \u2018Seed of the\nAncient Squash\u2019\u2014we are of course sisters\u2014to take her up and have pity\non her, saying: \u2018Thou art lost and forsaken even on the trail.\u2019 It is\nfor these acts of kindness that we shall now, I say, repay thee.[449]\n\n\u201cMoreover, it shall come to pass that you will hear us when we sing and\ndance the Corn dances to give thanks that you are again to travel over\nthe earth, for such is, indeed, our custom when we are happy.\n\n\u201cKnow this, too, that when mankind give attention to us, when we are\nborn (sprout) out of the earth, and when they till the ground whereon\nwe stand, we give thanks for this attention. Again, when they form the\nhills of earth around us, we also rejoice; then, too, when they enlarge\nthe hills to accommodate our growing bodies we regularly give thanks by\nsinging and dancing the Corn dances; and when they pluck the ears of\ncorn, gather them in heaps in the middle of the field, husk them, and\nbraid them into oste\u207f\u02bcsa\u02bcs (corn-strings), and hang these on frames or\nlintels of poles, we also give thanks in like manner; and as soon as\nthese strings have dried and they bring us into the lodges we give\nthanks and rejoice by singing and dancing Corn dances.\n\n\u201cNow, I bid you do this. Tell all human beings whom you shall meet that\nthey, too, must sing and dance the Corn dances when they wish to\nexpress their thanksgiving at the time they are pleased to see us come\nto maturity again; and this is the reason that they must perform this\nceremony. It is we, of course, who continue to assist you by furnishing\nthat on which you human beings subsist. So be of good courage and\ncherish my words.\u201d\n\nThen the ill man awoke and verily he saw a rainstorm on the horizon\nwhich was approaching. He arose, and taking a bark bowl he set it\noutside of the lodge where the raindrops would fall into it. In a short\ntime it began to rain and the raindrops soon filled the bowl. He\nproceeded at once to drink the rain water and began to recover his\nhealth.\n\nThe following night as he lay on his couch he heard the voices of women\nsinging. He noticed that there had come on the drying poles in the\nlodge several strings of ears of corn and further that these strings\nswayed slightly to and fro, and that the singing proceeded from the\ngrains of corn, in the guise of women, on the ears. Some of the words\nemployed in these songs were: \u201cAmong the Flowers I am moving\nreverently,\u201d \u201cAmong the Flowers I am singing and dancing;\u201d and the\nwomen\u2019s voices he heard saying: \u201cThe Fruit or Berries are ripe, the\nFruit or Berries are ripe,\u201d and many other songs of the Corn dances.\nThereafter the sick man rapidly regained his wonted health and again\ntraveled over the earth.\n\nIn time the man returned to his own people and related to them all his\nexperiences, and he sang for them the songs that he had heard sung by\nthe Corn women. It was at this time that the Council of Ancients\u2014the\nElders\u2014of the people said publicly: \u201cWe are indeed fortunate to learn\nof this matter; and we must regularly perform this ceremony in the time\nto come.\u201d\n\nNot long after this event the man who had been ill again heard the\nsinging of the Corn women; he heard them singing in the place where the\ncorn had been planted. Moreover, he saw them\u2014a great company of Corn\npeople, Bean people, and Squash people, and so far as he could see they\nwere in all respects perfect human beings. They danced in a slow,\ngentle manner in imitation of the waving of the corn stalks as they\nstand in the ground. Women and girls took part in the dance.\n\nThe man again heard all the songs and so learned them. At once he told\nhis people what he had seen and heard. Again the Council of Ancients\nsaid: \u201cWe must perform this ceremony, too, for this is part and parcel\nof the other.\u201d\n\nFrom this time the Corn dances and Corn songs were known and used, and\nthese are the songs that are in use at this day on the anniversaries of\nthe various seasons, beginning with the time the people plant the corn\ngrains and ending when the strings of ears of corn are stored in the\nlodges\u2014the corn harvest. This ceremony is called Go\u00f1d\u0103\u02bbgo\u00f1wi\u02b9sas.\n\n\n\n\n\n125. THE ORIGIN OF WHITE CORN, OR KAN\u0114\u00d1HAG\u0114\u00d1\u00c4T\n\nIn ancient times there lived a community of people at the foot of a\nvery high, steep, and rugged cliff. There came a day when they heard\nthe plaintive singing of a woman, who seemed to be on the top of this\nalmost inaccessible mountain. The mysterious woman directed the words\nof her songs to a very old but highly respected man of this small\ncommunity. The burden of the songs was expressed by the words: \u201cOh!\nkinsman of my father\u2019s brother, come up here; I indeed desire greatly\nto become your wife.\u201d These words gave much anxiety to the people who\nheard them, but the old man paid no attention to them.\n\nThe woman, seemingly on the mountain top, continued to sing daily,\nhowever, and finally some of the people urged the old man to go up to\nthe summit to learn the designs of the persistent singer. But he\nexcused himself, saying: \u201cThe mountain is so steep and rugged, and I am\nnow become so aged that I do not feel able to make the attempt to climb\nits side.\u201d\n\nBut the woman on the height, continuing her singing from day to day,\nand the anxiety of the people becoming very marked, the chiefs of the\ncommunity in council finally requested the old man, whom they highly\nrespected, to go to the mountain top to unravel, if possible, the\nmeaning of the mysterious singing. They represented to him the\nimportance of this mission, since the persistent singing might have\nsome relation to the welfare of the community at large.\n\nAfter long meditation he replied to the request of the council, \u201cOh, my\nchiefs! at your request I will go to the mountain top to learn, if it\nbe possible, the meaning of this woman\u2019s singing.\u201d\n\nHaving made the necessary preparations the old man started, and after\novercoming many difficulties he finally reached the summit of the\nmountain. There he saw a young, fine-looking woman, who stood not far\nfrom the brink of the cliff. She had been standing in that position\nwhile he was painfully wending his way up the mountain side and urged\nhim to have patience and courage to persist in his attempt to climb the\nmountain. Seeing that he had reached the top of the mountain, the young\nwoman beckoned him to her side, at the same time saying: \u201cDo thou come\nto me, Oh, my friend! I desire to share my mat with thee.\u201d Drawing near\nto the young woman, the aged man said kindly to her: \u201cI am\nunfortunately past the age when it might have been in my power to\ncomply with your request.\u201d But the young woman replied: \u201cFear not, but\ndraw near me. I will endow thee with the power which will enable thee\nto comply with my desire. So come close to me. Now, mark my words and\ncarefully cherish them. Out of the ground at the spot whereon I have\nlain a plant shall sprout and grow. Care tenderly for this, for it\nshall be a boon to your people, a chief source of food to them; and it\nshall be called Kan\u0115\u00f1hag\u0115\u00f1\u00e4t; that is to say, White Corn. In five days\nfrom now you must return to care for what you will find growing out of\nthe ground, as I have already told you. As for me, I shall die.\u201d The\naged man drew near the woman and embraced her. Time passed and he\nswooned. When he finally recovered his senses he discovered that the\nyoung woman had disappeared\u2014vanished into thin air\u2014and he believed that\nhe had embraced a vision. Arising from the ground, he returned to his\npeople at the foot of the mountain.\n\nRemembering the words of the young woman to the effect that he must\nreturn to the mountain top to obtain a mysterious plant, at the end of\nfive days the old man returned to the summit. There he found on the\nspot whereon the young woman had lain a growing corn plant. He\ncarefully pruned away from it all weeds and placed rich, fine earth\naround its rootlets, and also watered it from a neighboring spring.\n\nTaking great delight in caring for this corn plant, the aged man came\nfrequently to the mountain top to attend to it. In course of time it\nhad grown to maturity, bearing three ripened ears of white corn. These\nhe carefully husked and carried back to his lodge. In the spring he\nassembled all the people of the community and divided the corn among\nthem equally, a few grains to each family; and he instructed them in\nthe method of planting and caring for the corn, telling them that in\ntime it would become one of their staple food plants. Such is, it is\nsaid, the manner in which the white corn originated among the\nTuscarora, who have generously shared the seed with neighboring tribes\nand kindred.\n\n\n\n\n\n126. THE ORIGIN OF THE PORCUPINE PEOPLE OR CLAN [450]\n\nIn ancient times, it is said, a people dwelling in a certain country,\nhaving become very numerous, decided to divide into equal parts their\nhunting grounds and the game animals living on them. This division of\nlands took place at a public assembly.\n\nIt was solemnly agreed that all persons should respect the boundary\nmarks separating their own lands from those of their neighbors; that no\nperson should cross such boundary lines for the purpose of hunting game\nanimals; and that any person violating this agreement would be guilty\nof trespass. The part assigned to every family (ohwachira) was, indeed,\nvery large, being considered sufficiently extensive to provide\nsustenance for that family. It was still further agreed that when the\ntrespass should be discovered the aggrieved people might, after\nlearning all the facts in the case, exterminate the family of the\ntransgressor, unless a suitable expiatory recompense were offered and\naccepted from such clan and family. This compact was solemnly kept for\nmany years and the several contracting clans or peoples lived in great\nharmony.\n\nThere came a day, however, when a hunter from one of these neighboring\nclans deliberately violated the compact of his clan with their\nneighbors by crossing the boundary line into the territory of an\nadjoining people and there killing some game animal. His act, which was\nsoon discovered, led to a long and bloody war between the two families,\nresulting in the virtual extermination of the clan of the offender.\n\nOnly one man escaped the vengeance of the offended family. He saved\nhimself by flight from his home and succeeded in avoiding his pursuers\nby dropping into a deep cavern in a rocky cliff far from his land.\nHaving passed through the entrance of the cavern, the man saw that the\npassage led to a very large open space, which he found to be well\nlighted. In the center of a spacious field he saw a lodge, which\nattracted his attention. While watching for some sign of life in the\nlodge, he was gratified to see a woman emerge therefrom and then\nreenter.\n\nGoing back into the passageway to the cavern, the man kept a close\nwatch on the lodge. In a short time another woman came out, followed by\nthe woman he had first seen. The two walked splay-footed toward the\nplace where the fugitive had concealed himself. On reaching the opening\nof the cavern they stopped, and one said to the other: \u201cLet us go back\nhome, for I smell the smoke of a fire.\u201d Thereupon the two started back\ndown from the entrance. So they quickly returned to the lodge and at\nonce reentered it. Shortly afterward a man came out of the lodge. He\nshook himself as a dog shakes himself after coming up out of the water,\nand it seemed to the fugitive that the place became lighter.[450a] The\nman came directly to the mouth of the cavern and then returned to the\nlodge. He told the women that the scent in the entrance was not that of\nsmoke but of a human being.\n\nAgain the two women came forth, this time to find the source of the\nhuman odor that scented the cavern\u2019s mouth. They were not long in\ndiscovering the man, who had seated himself near the entrance.\nApproaching him, the elder woman said: \u201cWhence have you come, Human\nBeing?\u201d In reply the man said: \u201cI came in here to conceal myself from\nmy enemies. All my people have been killed in a day.\u201d The elder woman\nanswered: \u201cWe invite you to our home. Will you not come home with us?\u201d\nThe man replied: \u201cI willingly accept your invitation. I will go home\nwith you. Let us start now.\u201d\n\nIn a short time they reached the lodge, and on entering it the brother\nof the two women greeted the man, saying: \u201cBe of good cheer. Fear not.\nNo harm will come to you. You shall not suffer any want. You shall\nmarry my elder sister, and there is plenty of food in this lodge and in\nour store-cache.\u201d The fugitive was greatly delighted with his\nreception, and he informed the man that he agreed to the proposals made\nto him by his host, and he took up his abode there with these three\npeople.\n\nThe bridegroom was indeed very happy, for he kept saying: \u201cI am very\nhappy, for my wife loves me. I am indeed glad to be here in this place\nwith you.\u201d It was not long before he and his loving wife were blessed\nwith an infant son. They all lived in comfort and amity.\n\nWhen the man had lived in this place about 15 years and had become the\nfather of a number of interesting children, his brother-in-law one day\nsaid to him: \u201cThe time has now arrived when you should return to the\nplace whence you fled to this cavern home; and when you depart you\nshould take back with you your wife and your children. They are now\nyour own people, although they are of our blood too.\u201d\n\nAfter making the necessary preparations by packing up their small\nbelongings, the man with his wife and children bade their kindred\nfarewell and started for their future home. Passing through the mouth\nof the cavern they emerged into a dense forest of large trees, in which\nthere were here and there bare tracts. In this region the husband and\nfather found much game, consisting of deer, bear, wild turkeys,\npartridges, quail, rabbits, elk, moose, and many other animals which\nserved as food. When they had erected a camp in a sheltered place in\nthe forest the father spent his time in hunting to support his family.\nAs he went from place to place through the forest he met a number of\nother hunters, whom he invited to visit his camp. These visitors\nbrought their wives along to see the newcomers. They were greatly\nsurprised to find that the wife and the children spoke a strange\nlanguage, which was not understood by any of the visitors, although\neasily comprehended by the husband. At last one of the visitors asked:\n\u201cOf what clan are you?\u201d directing his question to the wife of the host.\nThe host replied for her: \u201cShe is of the Porcupine clan of the Wa\u00f1\u02b9dat\ntribe. I am of the Wa\u00f1\u02b9dat tribe, too.\u201d After a long silence one of the\nvisitors said: \u201cHow did you receive such a name?\u201d The host replied,\n\u201cThe Porcupines gave me that name.\u201d Then the visitors exclaimed: \u201cWe\nhave found a new people, who are called Wa\u00f1\u02b9dat, and we must love them\nas we do our own peoples and tribes. Let us greet them as our friends.\u201d\n\nFrom this time the family of the Porcupine clan of the Wa\u00f1\u02b9dat had many\nfriends and before a long time had passed they had become very\nnumerous. The children of the women were called the Porcupine people.\nTheir numbers made them powerful and influential. They were well fed\nand strong physically. They were fine hunters, knowing well where to\nfind game of all kinds, where to gather nuts of all edible kinds and\nvarious kinds of berries and small fruits, and they knew also just\nwhere the wild pigeons had their roosts.\n\nThey noted the whereabouts of these places, and when the season was\nfully come their leaders and chiefs would call to their people in a\nloud voice: \u201cCome! Let us go to feed ourselves abundantly where the\nwild pigeons have now prepared their roosts for the purpose of\nbreeding.\u201d At this time the wild pigeons were so numerous that many\nflocks stretched over large tracts of territory, darkening the light of\nthe sun and making with their wings a loud rushing sound resembling\nthat of an approaching tornado. Giving heed to the call of their\nleaders, the people would make the necessary preparations to go to the\nroosts of the wild pigeons. Having reached the designated place, the\npeople quickly put up temporary camps and then went out at once to kill\nthe squabs, which they brought to their lodges to broil and eat with\nboiled corn bread and corn soup. All were delighted with the bounty of\nnature\u2014the gift of the Master of Life.\n\nHaving thus spent part of the summer killing wild pigeons, after the\nbirds had departed, a leader among the people would say: \u201cOh! friends,\ncousins, and kindred, the deer have gone in this direction and are now\nfat and in good condition to be killed for food and for their skins.\nLet us then decamp now and go to the place where they may be found. Up\nand let us be going. Let us lose no time in delay.\u201d So leaving the\ngrounds of the pigeon roost early in the autumn, they would journey to\nthe lands where the deer were accustomed to feed and to raise their\nyoung. There they would erect temporary camps and make ready for the\ndeer hunt. Then the good hunters led out small parties in quest of the\ndeer and in this manner usually succeeded in killing large numbers of\nthem. The venison they dried for their winter supply of food, and the\nskins they tanned into fine buckskin for leggings and moccasins and\nother garments; and so these people were warm and contented during the\nwinter months. They shot the deer with bows and arrows and caught some\nwith traps, in the setting of which they were adepts. Thus they made\nthe natural food supply of their home country contribute to their\nwelfare and comfort, and being well fed they were strong, alert, and\nresourceful.\n\nThese people were very observant of the phases and phenomena of nature,\nand had signs by which to foreknow coming events. Should they wish to\nknow the degree of the cold of an approaching winter they would watch\ncarefully the muskrats as they prepared their winter quarters. If the\nlining of the winter home of the animal was made thin the people would\nconclude that the coming winter would be mild; but if thick, that it\nwould be severe.\n\nAnother sign from which they judged the severity of an approaching\nwinter was the condition of the deerskins which they secured. If these\nwere thin and if the hair on them was short and not close, the people\nwould conclude that the coming winter would be mild. If the people saw\nthe bears making their winter quarters of leaves early in the autumn\nthey would infer that the approaching winter would be very severe.\n\nIf much hail fell during the autumn and winter the people concluded\nthat there would be much fruit and many nuts the coming season.\n\nAgain, should a person traveling through the forest lose his way he\nwould notice on which side of a tall straight tree trunk moss was\ngrowing. Assuming this to be the north side he would thus get his\nbearings.\n\nShould a person see a rock damp from the humidity in the air he would\nforecast rain for the following day.\n\nIf a person observed wild ducks and wild geese disporting themselves\nactively in the water he would anticipate showers for three days.\n\nThe foregoing are some of the signs and omens which the Porcupine clan\ntaught to their neighbors, and through these they were able to forecast\ncoming events with great success. These things made the Porcupine clan\nof the Wa\u00f1\u02b9dat tribe noted for wisdom and foresight.\n\n\n\n\n\n127. THE ORIGIN OF THE BEAR SONGS AND DANCES\n\nConcerning the origin of the Bear songs and dances the following legend\nis told by our ancestors, said a Seneca shaman. This is what took place\nwhen these songs and dances became manifest on their human side, or\nrather, became manifest in their relation to human beings in their\nquest of happiness.\n\nIn the past, it is said, a boy was kidnaped from a temporary camp of\nsome hunters. It happened in this manner. A woman of the hunting party\nwas left alone at the camp while the hunters were out in the forest for\nthe day; it was her duty to keep the fire and to have food cooked when\nthe hunters returned in the evening. The woman had a child, a boy, who\nwas then nearly 2 years of age. The little fellow played outside of the\nlodge while his mother was busy around the fire or with her other\nduties inside of the lodge, feeling that her child could take care of\nhimself in the meantime.\n\nOne day, when the men had gone on their usual hunting trips in the\nforest, the woman fell asleep while the child was outside of the lodge\nplaying by himself. Suddenly he was surprised to see a strange man\ncoming toward him. This man, whom the child did not know, came directly\nto the place where he was at play. When he reached the child he said:\n\u201cMy child, I have come for you. You shall go with me to our lodge. My\nchildren desire that you should visit us, and you and they shall play\ntogether regularly. The reason for this is that you are entirely alone,\nand they will amuse you so that your mind will be contented.\u201d Then they\ntwo started away. They arrived at the lodge of the strange man, where\nthey found two small boys of the same size who lived there. On entering\nthe lodge the father said: \u201cI have now brought here the person whom you\ntwo for a long time have desired me to bring to you, so now your wish\nhas been fulfilled. You two must love and be kind to him; you must\nnever hurt him; you two must not annoy or vex him; let there be peace\nand pleasantness during the time that he shall be on a visit to us. So,\nwhatever happens, be kind to him.\u201d\n\nThe three children went around from place to place and played together.\nThe visiting boy observed carefully all that he saw in and about the\nlodge. He saw what these people were accustomed to eat; that they lived\non various kinds of nuts, on honey, and on huckleberries, mulberries,\nand various other kinds of berries. All these things he understood. He\nsaw, too, that they had plenty of corn, on which they lived, as well as\non the berries and honey and nuts.\n\nThe visiting boy had been there for some time when it became the custom\nfor him to accompany the other two children around from place to place;\nhe would accompany them when they went out to seek for nuts. He learned\nthat they prized the chestnut above all other kinds of nuts; that next\nto these they highly prized honey; and next to this they prized\nhuckleberries and mulberries. It was the custom of these people in\ngathering these things to work independently to get for themselves as\nmuch of these articles of food as was possible when they were in\nseason.\n\nAfter the lapse of many days spent thus the headman of this lodge, who\nhad brought the child there, said to his little guest: \u201cNow I am about\nto tell you something. You must tell the human beings when you have\nreturned to your home what I will now reveal to you as our wishes. You\nshall tell them that we have strong desires that there might be found a\nway by which we could be enabled to give aid to mankind whenever they\nmay be forced into a critical situation by means of sickness, which is\nwont to befall mankind. You shall know that we have observed in the\npast that disease travels about from place to place; and it comes to\npass, as we have observed, that when it has selected its victim this\nperson at once realizes that he has pains in a certain part of the\nbody. It is well known that if they would remember to call on us we\ncertainly have the power to cause this evil thing to turn aside so that\nit shall pass on one side or the other of the person, in such manner\nthat the person will not become very ill and he will soon recover his\nusual health.\n\n\u201cNow look at what belongs to us and which it is our custom to use.\nExamine this carefully. It is this that we use when it so happens that\na man while out hunting takes a course directly toward the place in\nwhich we abide. This object is held up before us, and the hunter is\nturned away from us.\u201d\n\nThe young child, on looking at the object, saw a forked wooden rod in\nthe hands of the strange man. Thereupon the man said to the child:\n\u201cThis is the way in which I regularly use this thing.\u201d So saying, he\nheld the forked rod up before himself, and continued: \u201cThe support of\nthe forks must point toward the hunter, and as he follows the direction\nof the rod he is bound to pass on one or the other side of the place in\nwhich we abide. As he passes I guide the rod around past my side toward\nthe rear of our position. Thus we ward off the hunter from finding and\ninjuring us.\n\n\u201cIt is this thing we shall use in giving aid to mankind in their\nnecessities if they will only appeal to us to aid them, and this is the\nway in which we shall proceed to do so. In the first place, when the\npeople desire to make their appeal to us they shall prepare a drink\ncomposed of huckleberries and of mulberries, into which they shall put\nmaple sugar. When they have prepared this drink they shall collect\nnative tobacco, which they shall cast upon the fire, at the same time\nsaying: \u2018Oh, you Bears! do you now partake of this native\ntobacco\u2014tobacco which our Creator has provided for us, and with which\nHe intended that mankind should support their prayers to Him, no matter\nto what object of His creation they wished to direct their appeals.\u2019\nSo, now, you Bears, who move from place to place in the forest, and all\nwith whom you are united in bonds of mutual aid, we ask you to assist\nin bringing about such conditions that we shall think in peace, and\nthat those who are being called away by death may recover health and\ncontentment of mind.\n\n\u201cNow the drink of berry juices has been prepared and sweetened with\nmaple sugar\u2014the drink which you Bears so highly prize; and now mankind\nare about to assume your bodily forms, and they will then touch you in\nmaking their appeals to you. Then one shall cast native tobacco on the\nfire, at the same time saying, \u2018Now, be it known that there shall begin\nthe ceremony which is of you, Bears.\u2019 Then the people shall be\nexsufflated [451] by the masters of ceremony; and the people shall take\na drink of the berry beverage, and in taking it each person shall say,\n\u2018I give thanks unto you severally, you Bears.\u2019 This is all that is\nnecessary to be done. Then, verily, the duty devolves upon us to give\naid to mankind. But when we are engaged in giving the aid we shall not\nbe seen by mankind. Moreover, this shall be done. You must take back\nwith you the songs which we are accustomed to use when we wish to enjoy\nourselves in our dances.\u201d\n\nThereupon, the strange man began to sing the songs, and these songs the\nchild learned and brought back with him to his own lodge. In the songs\nthe singer employs these words: \u201cNo matter what a human being may\ndesire to do this shall accomplish his desire.\u201d \u201cI know all the virtues\nof the things that grow on plants on the earth.\u201d These are the words of\nthe songs which the child heard the strange man sing to him.\n\nThis is what took place in the lodge from which the child was stolen\nwhen the mother of the child awoke from her sleep. Finding that the boy\nwas missing, she hunted for him everywhere. When the men returned from\nhunting they at once joined the mother in searching for the lost boy,\nbut they failed to find him. They sought for him even to the banks of a\nriver which flowed at some distance from the lodge; they even sought\nfor the tracks of the boy on both sides of the river. Then, boarding\ncanoes, they went up and down the river to learn if possible whether\nthe child had been drowned or not, but they were unable to find any\ntrace of him in the water. Next they turned their attention to the\nneighboring forest, which they thoroughly searched, but they did not\nfind him.\n\nBy this time they were much troubled in mind because of the child who\nwas lost, indeed. Then the father of the child went out to hunt, and\nwhen he returned he said to his wife: \u201cIt is, perhaps, the proper thing\nfor us to prepare a \u2018reunion\u2019 feast; for it seems true that our child\nhas perished.\u201d Thereupon the mother set to work preparing the food.\nWhen it was ready she placed it on the ground in the customary place\nfor eating, and they two sat down to eat. Taking a portion of the food\nthey were eating and setting it aside, the mother said: \u201cAs respects\nthis food thy and my child does now become its owner and disposer.\u201d\nThus they finished their feast of \u201creunion of the living.\u201d\n\nAfter the lapse of some time the mother said to her husband: \u201cPerhaps\nwe two should now leave for our home, going back to our own people,\nbecause it is true that I am not at peace in my mind on account of what\nhas happened to us.\u201d The husband consented to her proposition, and they\npacked their meat and their small belongings and, boarding a canoe,\nstarted for their home. After their arrival at home the news of what\nhappened to them spread among their people. After some days the mother\nof the lost child said to her husband: \u201cIs it not perhaps a good thing\nfor us to go back to the place in which our child was lost? It is now\nnearing the anniversary of the disappearance of our dear child, and it\nseems good that we two should be there when that time shall come again,\nso that we may prepare food there again just as we did when he was\nstill with us.\u201d Her husband replied: \u201cLet it be done as you desire. I\nam willing to go.\u201d\n\nAfter making their usual preparations they again started for their\nhunting grounds. They went most of the way by canoe. At last they\nreached the place where they had encamped when their child was lost,\nand they kindled their fire in the same place again. Then the father\nwent out to hunt as usual.\n\nOne day the mother said: \u201cThe day has now come which is the anniversary\nof the loss of our child. We two shall now have a feast of the \u2018reunion\nof the living,\u2019 and we shall set aside a portion for our lost child;\nand it shall come to pass just as if he were present with us.\u201d So, as\nsoon as the food was ready, she set it on the ground in the usual place\nand they two began to eat. She also took a portion of the food and,\nsetting it aside, said: \u201cThis food which I have set aside I give to my\nchild.\u201d When they had finished this meal they gave thanks for life and\nfor the food which nature supplied to them.\n\nThen the mother of the lost child said: \u201cNow, there is nothing for us\nto do but to start for our home. We will go back to the place where\ndwell our own people. We will do this because this place is so\nunpleasant, for indeed I can do nothing but think about the misfortune\nwhich befell us two in the days which have past.\u201d Her husband, agreeing\nwith her, said: \u201cI see no reason why that, too, may not be done, for I,\ntoo, am in the same frame of mind as you are. My thoughts are not at\nall pleasant, so we will not remain here any longer.\u201d\n\nAt that time they left the hunting camp and started for home, where\nthey soon arrived by canoe and a short land journey. On their way the\nwoman took her seat in the bow of the canoe, while the husband sat in\nthe stern and paddled. The woman wistfully viewed the banks of the\nriver as they moved along rapidly. When they had gone quite a distance\nthe woman noticed a mountain which stood on one side of the river, and\nwhich was covered with a dense growth of small shrubs and undergrowth.\nAs she watched this mountain top she was surprised and agitated to see\nher lost child walking there at the edge of the dense undergrowth. At\nonce recognizing him, she sprang up in the canoe, frantically\nexclaiming, \u201cOh! I see my and thy child again. Look, there he is\nwalking along.\u201d The father, too, recognized their son whom they mourned\nas dead and hastened to bring the canoe to the river bank at the point\nnearest to the place where the child had been seen. As soon as the\ncanoe reached the land they both alighted. The father then went\ndirectly toward the child, who apparently awaited them; the mother was\nfollowing at her husband\u2019s heels. But as they approached him the child\nfled away into the shrubbery, and they pursued him. The father had some\ndifficulty in overtaking him. When the father had caught him the mother\ncame up to them. Then the delighted parents began to ask the child\nquestions, but he did not give any answer. He did not seem to be able\nto make a reply, and they saw that the child was too much frightened to\nbe able to understand them. So the father lifted him in his arms and\ncarried him back to the canoe. They saw that his face and hands and\nfeet were all still natural in appearance, but that the other parts of\nhis body were covered with fine fur; in this respect he was just like a\nbear. Again boarding the canoe and hastening home, they soon arrived\namong their people.\n\nAfter they had reached their home lodge the children of their neighbors\ncame to visit the newcomer, and they began to play together. At first\nit was quite impossible for the recovered child to converse with the\nother children; it was a long time before he was again able to talk\neven a little. Gradually, however, he became able to carry on an\nextended conversation with them.\n\nThere soon came a time when he voluntarily began to relate to his\nfather and mother the circumstances under which he had been lost to\nthem. He told them that a strange man had carried him away to his home.\nThe child carefully told what things he had seen that were strange to\nhim, what he had seen when he had traveled around with the strange\npeople, and what these people used for food. He said that the strange\nman who had taken him away had instructed him to carry back a message\nwhich he should relate in detail to his people. This gave all that was\nnecessary to enable them to perform the ceremony of the Bears, and he\nalso taught the people all the songs of the Bears, which he had been\ntaught by the Bear people expressly to be taught in turn to the people\nof the stolen child.\n\nThe child told the people that he had lived with the Bear people during\nthe time he had been in captivity. He told the people the correct use\nof the forked rod of wood in turning away from the people the course of\ndisease, by means of which the Bear people were able usually to cause\nthe hunter to pass by the hiding place of bears, for which he might be\non the hunt.\n\nIt was in this manner that the Bear ceremony was revealed to mankind,\nso that it is possible for them to perform it. Such is the legend of\nthe origin of the Bear ceremony, as it is called.\n\n\n\n\n\n128. THE ORIGIN OF THE PIGEON SONGS AND DANCES\n\nThis is the manner in which the origin of the Pigeon songs and dances\nwas disclosed to human beings in ancient times. These birds had formed\na nesting place, or one might say more properly that they had assembled\nat a so-called pigeon roost.\n\nHaving received knowledge of this fortunate circumstance a great number\nof men and women with their children, starting from their villages,\nwent to the place where the pigeons had formed their roost. In time\nthese people arrived at their rendezvous and they at once began to\nbuild their temporary camps according to their ohwachiras and clans and\nkindreds.\n\nThere went with this concourse of people a man who had just reached the\nage of puberty and who had no evil habits. He was a very good person.\nThen it came to pass that they began to travel from place to place\nthrough the roost to kill such pigeons as they needed. At this time the\nupright young man heard the tumult arising from the cries of the\npigeons holding converse together and he also saw the pigeons in vast\nnumbers wheeling in circles.\n\nSuddenly he was greatly surprised to see flying among the pigeons one\nwhite in color as to its body. He watched it for a moment flying in\ncircles, when, leaving the others, the white pigeon came flying toward\nthe place where the upright young man was standing and alighted very\nnear to him. At once the pigeon began to speak, saying: \u201cBe it known to\nyou that we have selected you to tell your people what it is we desire\nthe most, what it is we most need. You must tell your chief that we do\nnot like to have so many among you who are in this place who do not\nremember Him who has created us. There are indeed many whose thoughts\nare only of evil things which they desire to do to please themselves.\nWe wish that those among you who have these thoughts should put away\nevil longings and purposes, and we believe that whoever does not do so\nwill suffer some grave misfortune.\n\n\u201cWe further wish you and your people to join with us as a custom in\noffering thanksgivings to Him who created us when each day shall return\nto us, and also when each evening comes upon us. We think it is\nprofitable that this should come to pass as I have suggested. You see\nus when the morning comes making a great tumult, and you hear us all\ntalking while we circle around the place in which we have our roost.\nThe reason for this action is the giving of thanks. We are offering\nthanksgivings to Him who has created our bodies. In the evening this\nagain takes place; we again offer up thanksgivings to Him; and you see\nus then making circles around our roosting place, and there is the\naccompaniment of sound and the confusion of voices which you hear. Now,\nknow this: We are performing the ceremony of the dance, and we are all\nsinging. This signifies that we are happy; we are full of joy.\n\n\u201cWe have no remonstrance to make against your coming to this place\nseeking to obtain the young growing persons of those whose bodies are\nsuch as ours. Indeed, you wish that these shall become a source of\ncontentment and satisfaction\u2014these, the offspring of the pigeons. So it\nis that we have none but the kindest of feelings toward you in this\npursuit of your desires. You must know, too, that He who created our\nbodies has ordained that this (flesh) shall be for the welfare and\ncontentment of human beings dwelling on the earth.\n\n\u201cYou must know further that I, on whom you are looking, I, who am\nspeaking to you, am indeed the oldest person among my people, and it is\non account of my great age that they have chosen me to come to you to\ntell you our wishes and to teach you our songs. You, too, are able to\nsing them. It is needful that you shall enjoy yourselves; that you\nshall dance in order to do this; and that all your people who are here\nshall take part. In dancing you shall make circuits around the places\nwhere you have kindled your fires. When you have finished the singing\nand the dancing you shall go with your chief to make an offering of\ntobacco at the very border of our encampment, where you two shall stand\nto perform this ceremony. When you have kindled a fire you shall cast\nnative tobacco thereon, and while thus occupied you must pray our\nCreator to permit you and your people to pass your period of sojourn\nhere in health and in prosperity. At that time your chief, too, shall\ncast something on the fire\u2014things of which you make daily use, and\nthese objects shall become the prayer (the word) [452] or message of\nthe people. Furthermore, we together, your and my people, must unite in\nthe performance of this ceremony, and we must also be of one accord\nwhen we make this prayer and request of the Creator of our bodies. Now\nit is for you to return to your people and tell them fully what I have\nsaid to you. This is what I have to say.\u201d\n\nThen the upright young man replied to his pigeon friend: \u201cYour\nproposition is agreeable to me, and I will fulfill my duty in the\nmatter by telling my people all that you have said to me.\u201d\n\nWithout further speaking the white pigeon mounted in the air and flew\naway. The young man, while watching it fly off, saw a large number of\npigeons moving in a circle as they flew along; and he heard the birds\nsing, making a very loud sound, a tumult of voices. He listened very\nattentively for a long time and finally learned the songs which the\npigeons were so loudly singing. Then he returned to his lodge and his\nown fireside.\n\nAt once he related in every detail all that the white pigeon had said\nto him. A messenger was sent for the chief of his clan, and when he\narrived the upright young man again repeated all that the white pigeon\nhad said to him as to the duties of the people who were there to hunt\nfor squabs. When the chief had heard in great detail all that the young\nman reported he at once said: \u201cLet this be done at once by us as has\nbeen proposed by the white pigeon. Let some one be detailed to make a\ncollection of offerings, and then we shall proceed with the remainder\nof the ceremony.\u201d Certain headmen were directed to make the collection\nof offerings. Going from lodge to lodge, they made a collection of\nvarious articles presented to them as offerings in the ceremony. Some\ngave wristlets, some bracelets, some necklaces, while others\ncontributed articles of dress, moccasins, and tobacco of the native\nvariety. When they had visited all the lodges they returned to the\nlodge of the upright young man, where he and their chief awaited them.\n\nAfter they had properly arranged the offerings the chief said: \u201cLet us\nnow start; we will go toward the place whereon borders the pigeon roost\nor nesting place.\u201d Then they two started, the chief and the upright\nyoung man. When they had reached the border of the pigeon roost they\nkindled there a very small fire, and the young man made an offering of\nnative tobacco by casting it into the fire, at the same time asking the\nCreator for the health and welfare and contentment of all the people\nwhile they were at that place. His prayer was long and earnest, and\nwhen he ceased his invocation the chief stepped forward to begin his\nprayer. Bringing all the articles which had been offered and standing\nbefore the fire, he said in prayer: \u201cThou who hast created our bodies,\nhere lie all those things by which we support our message (by which we\nsupport its head), all the words of our prayer. We offer these to Thee.\nAccept them as a testimony of our faith.\u201d Then he laid all the objects\nwhich he had brought near the fire. Thereupon the two men returned to\nthe lodge of the upright young man.\n\nWhen there they went at once from lodge to lodge to call a council of\nthe people. As soon as the people had come together and had seated\nthemselves according to their families and their clans the chief arose\nand addressed them. He urged them to repent of their evil deeds through\nself-condemnation and to offer up thanksgivings to their Creator in the\nmorning and also in the evening; he said to them that this custom\nshould continue forever, as it would bring health and prosperity and\nhappiness to all those who practiced it. When he had finished his\naddress on the need of observing faithfully the things which had been\ntaught them by the Pigeon people, he said: \u201cNow let us severally give\nthanksgivings to the Creator of our bodies, and, moreover, we will\ndance to the songs of the Pigeon people. Every person should take part\nin this ceremony.\u201d\n\nThereupon the upright young man and the chief took their stations at\nthe head of the line of dancers. When all were in line and ready the\nyoung man began to sing the songs of the pigeons, and all danced,\nfollowing the leaders. In dancing they made a circuit of the lodges,\nmoving slowly to the rhythm of the songs as they turned from the right\ntoward the left. When the young man had sung all the songs the head of\nthe line had reached the point of departure.\n\nThen the chief, addressing the people, said: \u201cWe have now, indeed,\nperformed this ceremony as it has been taught to us by the people of\nthe pigeons; and when we shall depart from this place we must take back\nwith us this ceremony, which will be of great benefit to us. We have\nlearned these songs here from a superior people, and so we must cherish\nthis ceremony. We have learned, too, that in dancing we must always\nmake the circuit of the fires in one certain direction, namely, from\nthe right toward the left. The reason for this is that you use your\nright hands either to seize or to release whatever you wish, so it is\nnecessary that the right side at all times be on the outside of the\ncircle of dancers, and that the part of the body in which lies our life\nshall at all times be on the inside of the line of dancers. Let us now\nmake ready to start for our homes.\u201d With loud shouts of approval and of\nexuberance of joy the dancers returned to their lodges to make\npreparations to depart for their homes.\n\n\n\n\n\n129. THE LEGEND OF HAHADODAGWAT\u02bbHA\n\nOnce there dwelt together a brother and his younger sister in a lodge.\n\nThe brother had a rich suit of hair, half of which was red and the\nother half black. It was the daily occupation of the brother to go out\nhunting, and the younger sister was contented. They lived thus in peace\nfor a long time.\n\nOne morning the brother went out as usual to hunt. He had not been gone\nlong when seemingly he returned, laughing and looking at his younger\nsister, it is said. He took a seat by her side as she sat on her bed\nand embraced her, whereupon she said to him: \u201cWhat has happened to\nyou?\u201d He made no reply but attempted to throw her backward on the bed\nwhile he tickled her. At this she exclaimed: \u201cYou are abusing me; you\nhave never before acted in this manner;\u201d and she struggled with him as\nhe continued to grapple with her, until at last he went out of the\nlodge.\n\nNot long after this episode her brother entered the lodge. Having been\ninjured, she was weeping. Her brother said to her: \u201cWhat has happened\nto you? Are you, perhaps, ill?\u201d She made no reply and would not give\nhim any food. Then she spoke to him, saying: \u201cIt is, indeed, an awful\nthing, the manner in which you have abused me, your own sister.\u201d He\nanswered: \u201cWhat have I done to you?\u201d She replied: \u201cYou abused me and\ntickled me, and desired to throw me on my back. This is the reason why\nmy mind is troubled.\u201d Answering, he said: \u201cNot in the least could I\nabuse you, for I have too much compassion for you.\u201d But she did not\nbelieve him. Then he continued, saying, \u201cNow: it is, perhaps, my friend\nwho has visited you and who looks exactly like me, having hair like\nmine, of which half is red.\u201d Then she said: \u201cThat is not true; at all\nevents, it was you who came into the lodge.\u201d Thereupon he added: \u201cMy\nfriend made this visit, because you have now arrived at womanhood. Not\nfar away stands the lodge where mother and son live; the son is my\nfriend.\u201d She told him that she would not believe a thing he had said to\nher. He answered that whatever happened to him happened also to his\nfriend.\n\nThe brother himself warmed up some food and ate his meal. In the\nmorning his sister would not arise, for she was still very angry with\nhim; so he himself prepared his morning meal and ate it. When he had\nfinished eating it he went out to hunt. Before going, he said to his\nsister: \u201cDo not think hard of the conduct of my friend, for he only\ndesires to marry you.\u201d\n\nJust after the brother had left he (as she supposed) returned and\nseized her as she was walking along, and they struggled desperately in\nthe lodge. She succeeded in scratching him in the face, whereupon he\nleft the lodge and fled.\n\nWhen the sun was nearly set her brother returned to the lodge. He said\nto his sister: \u201cOh, my younger sister! I fell among thorns and\nbriers\u2014that is why I am all scratched up.\u201d She was indeed astonished at\nwhat he had told her, for had she not herself scratched him in the\nface? So she replied: \u201cI for my part can not believe what you say.\u201d\nThen she began as usual to weep.\n\nFinally, the brother said: \u201cMy sister, you believe that it is I who act\nthus, but it shall be made evident that it is not I who am doing this.\nTo-morrow as soon as I depart the man will return and will enter the\nlodge. As soon as he starts to leave you must seize his robe of skin\nand pull it off, for it is exactly like mine in all respects.\u201d\n\nIn the morning the brother started, as was his custom, on a hunting\ntrip. After he had been gone only a short time a man suddenly entered\nthe lodge and at once seized the lone sister, whereupon they struggled\nfiercely. When he attempted to throw her on the ground she exerted her\nwhole might to free herself. Having failed in his purpose, he started\nto flee from the lodge. As the ends of his robe were flying about,\ncatching hold of it, she drew it off, at which he went out of the lodge\nleaving the robe in her hands, as its fastening broke.\n\nIt was not very long after this episode when her brother reentered the\nlodge. He said to her: \u201cHas he made another visit?\u201d She replied: \u201cYes,\nof course, he has; it is you yourself returning.\u201d She did not believe\nin the least what her brother was telling her, for she felt sure that\nit was he who was tormenting her. By this time her mind had greatly\nchanged from normal, for she did not cease from lamenting her\nsituation, being so worried to think that it was her own brother who\nhad attempted to outrage her. She then handed him the torn robe,\nsaying: \u201cHere is this robe.\u201d Taking it, he said: \u201cThere, now! that is\ncertainly the robe of my friend. As to me, in hunting I had climbed a\ntree on which a bear lived and fell from it, and in the fall my robe\nwas torn.\u201d Laying the two robes together and finding that both were\ntorn, he said: \u201cNow you see what I have been saying all along has come\ntrue; whatever happens to me happens also to my friend;\u201d and he added,\n\u201cWell, do you now believe what I have been telling you?\u201d Then she\nstopped her weeping and gazed at the robes as they lay together and she\nsaw that they were exactly alike in every respect. Again he asked:\n\u201cWell, now, do you believe what I have told you?\u201d But she did not say\nanything in reply.\n\nThen the brother said: \u201cYour mind is still unchanged that it is I who\nam abusing you, so now this shall take place to-morrow. As soon as I\nstart again I shall hide myself in a place near by. As soon as the man\nattempts to attack you again or to leave the lodge you must seize him\nand not let him go. Thereupon I shall come in and kill my friend, and\nthen it may be that you will believe me in saying that it is not I but\nmy friend who is abusing you. We two, of course, shall be doomed to\ndeath because of my act, for his mother has the power to transform\nherself into a great bear, so potent in sorcery is she.\u201d\n\nSince the beginning of this trouble the sister had not prepared food\nfor her brother, and he himself made ready what food he needed and ate\nhis meals. She refused to do her duty because she was very angry at\nhim.\n\nIn the morning, when he had finished his meal, he again started out to\nhunt, saying to his sister, \u201cYou must now carry out my instructions as\nI have given them to you.\u201d He did not go to his hunting grounds,\nhowever, but hid himself near the lodge and kept a faithful watch on\nhis home. He had been there quite a long time when suddenly he\nperceived his friend running toward the lodge, which he entered. After\nwaiting a few minutes the brother ran to the lodge and on entering saw\nhis sister and his friend struggling fiercely, the latter striving to\nget out of the lodge. As the brother entered the man let go at once of\nthe sister, whereupon the former said: \u201cMy brother, my friend, now we\nare doomed to die. I can do nothing in the matter.\u201d Making ready an\narrow, with a twang it sped into the breast of the man, where it stuck\nquivering, while the victim, reeling, fell backward to the ground. Thus\nthe brother killed the man who had been his friend. Drawing out the\narrow he exclaimed: \u201cWell, do you now believe what I have told you in\nthis matter?\u201d But his sister made no reply.\n\nThe strange man and the brother did indeed look alike. They were of the\nsame height; they had the same kind of hair, half of it reddish in\ncolor; they had the same kind of raiment and their robes were alike,\neven to both having been torn.\n\nThen the brother said to his sister: \u201cNow, I suppose we must hide the\nbody of this man, and, moreover, you must by all means aid me in this\nmatter, for now, of course, we are both guilty. It had been better had\nyou consented to what he desired, for he wanted to marry you. We will\ndig a grave where the fire burns\u2014that is, under the fireplace.\u201d Then\nthey two dug a very deep grave under the fireplace, in which they\nplaced his body. They took great pains in covering the grave, so that\none would not know that a man\u2019s body lay buried there. Over the spot\nthey rekindled their fire, and thus finished the task.\n\nThe brother then said: \u201cMy younger sister, now have the courage to do\nthe best you can, for we two in appearance at least must live as\nhusband and wife, as it is certain that in one, or perhaps in two days\nthe woman will come here. When she does it must appear that we are\nindeed husband and wife in order to mislead her.\u201d Then he said further:\n\u201cI shall not go to another place again; we shall remain here together.\u201d\n\nSo they dwelt together thus until the next day. As soon as it was\nmorning they sat together, because they constantly expected that at any\nmoment the mother of the dead man would come in haste. Hence they lived\nas husband and wife, and the brother kept saying to his sister: \u201cBe of\ngood courage; you must do exactly as I tell you, for we must try to\nescape in order that we may live until we reach the distant place\nwhence we two started.\u201d\n\nWhen the sun had sunk low in the west the door flaps were thrust aside\nsuddenly, and the old woman entered the lodge. They two who lived there\nwere indeed husband and wife (in appearance). The old woman thereupon\nsaid: \u201cOh! I am exceedingly thankful that now for certain I have a\ndaughter-in-law.\u201d At this they two smiled.\n\nThe old woman said further: \u201cI have misgivings in my mind, caused by\nthe actions of your dogs. None of them will accept what I offer them\nfor food. You should go there again to feed them, and you two might\nremain there once overnight.\u201d\n\nThe young man replied: \u201cSo be it.\u201d Just then the fire began to sing\nunexpectedly, and the fire spoke too, saying three times: \u201cHe, my\nfriend, has killed me.\u201d At this the old woman exclaimed: \u201cKy\u016b-u\u02bc! It is\nfrightful. It is an astonishing thing that is happening in the\nfireplace which you two have for yourselves; for it does not cease from\nsaying: \u2018My friend has killed me, there in your fire.\u2019\u201d The young man\nanswered: \u201cI do not know anything about the thing concerning which you\nare perplexed.\u201d Reaching for an arrow, he scraped it, saying: \u201cIt is so\nthat we two, I and my friend, use the fire for the scrapings from our\narrows;\u201d and thereupon he threw the scrapings into the fire. At once\nthe voice from the fire pit exclaimed several times very rapidly: \u201cMy\nfriend has killed me!\u201d The young man again said: \u201cWe use the fire for\nthe scrapings from our arrows.\u201d The old woman exclaimed: \u201cKy\u016b-u\u02bc. You\ntwo have no sense,\u201d and she then departed. The young man said to her as\nshe was leaving the lodge: \u201cWe will soon be there.\u201d\n\nWhen they were alone he said to his sister: \u201cIt is just as I have been\nsaying right along: we two are about to meet our death.\u201d He believed\nthat she was in great fear, so he added, \u201cDo you have courage; and do\nnot let it appear that you fear anything.\u201d Just as the sun sank low in\nthe west they started for the place where stood the lodge of the old\nwoman. They arrived there just before night. As they entered the lodge\nand sat down in the place where the friend of the young man was\naccustomed to sit they were surprised to see standing on one side a\nscreech owl and on the other a horned owl. They were more distressed\nwhen the screech owl sang out, \u201cIt is another, it is another, it is\nanother, it is another.\u201d Then the old woman said: \u201cLo! This is\nhappening all the time, and it gives me a troubled mind.\u201d The young man\nanswered her: \u201cIt is very strange that you pay any heed to the various\nnotes of the screech owl,\u201d and he said to the owl: \u201cHere, this is what\nyou eat,\u201d giving it meat. It stopped uttering its warning notes and\nmerely repeated its usual note thrice, saying, \u201cHo-ho-ho-w\u0101\u02bc.\u201d\n\nThen all lay down for the night, and the brother and sister lay\ntogether in the place where the dead friend of the brother was\naccustomed to lie. All of a sudden the horned owl cried out: \u201cHi, hi,\nhi, hi; he takes to wife his younger sister.\u201d This it repeated thrice.\nAt once the old woman arose, saying: \u201cWhy do you two not stop it\nconstantly saying, \u2018He takes to wife his younger sister.\u2019\u201d But the\nyoung man exclaimed: \u201cFie upon it! Why do you pay any attention to all\nthe notes made by a common horned owl?\u201d With these words he again gave\nit meat, which it greedily seized as he said to it: \u201cHere, take this;\nit is what you eat.\u201d As soon as it had finished eating the meat it\nresumed its regular note, \u201cHi, hi, hi, hi.\u201d Then the young man said to\nhis suspicious host: \u201cSo let it be; now lie down again.\u201d However, the\nold woman continued to grow more and more suspicious, for she began to\nbelieve that something had perhaps happened to her son and that he was\nno longer alive. At midnight the brother said to his sister: \u201cYou must\nlie as still as possible and I, too, shall do the same; we must pretend\nto be asleep.\u201d They at once began seemingly to snore, but of course\nthey were not snoring; they did not know what the old woman would do\nshould they fall asleep.\n\nThe old woman arose very stealthily while the notes of the owls\ncontinued, the screech owl saying, \u201cIt is another, it is another, it is\nanother,\u201d and the horned owl, \u201cHi, hi, hi, hi; he takes his younger\nsister to wife.\u201d Creeping slowly over to the spot where the two were\nlying, and thrusting her hand under the coverings, the old woman made\nan examination of their private parts, after which she exclaimed:\n\u201cPshaw! Of course things are as they are with those who do as married\npeople are accustomed.\u201d Then she went back to her part of the lodge and\nagain lay down.\n\nIn the morning the old woman prepared the morning meal, and all ate\ntheir breakfast. When they had finished eating the old woman said: \u201cI\nhave mysterious premonitions. I visited the place there where thy\nfriend has kindled a fire, and it says continually, \u2018My own friend has\nkilled me; my own friend has killed me; my own friend has killed me.\u2019\u201d\nThe young man replied: \u201cPshaw! It is foolish to pay any attention to\nthat noise, for it is caused by our scraping arrows there.\u201d As he spoke\nhe got his arrow and began scraping it, and cast the litter into the\nfire, whereupon the fire said several times, \u201cMy own friend has killed\nme.\u201d He added, \u201cNow cease paying any attention to such idle things.\u201d\nThe old woman replied, \u201cSo be it, as you say.\u201d\n\nThen the young man said: \u201cOh, mother! We two will now go back to the\nother place. I said that of a certainty we would remain here only one\nnight, and perhaps now my brother-in-law is anxious about us.\u201d The old\nwoman replied: \u201cSo let it be as you have spoken.\u201d He answered: \u201cIn two\ndays we two will return again.\u201d So they started for their home, where\nthey arrived all right. Then the young man said to his sister: \u201cThe\nonly thing left for us to do is to make preparations to escape. You\nshall take the lead and I will remain, and I shall overtake you if it\nso be that I shall survive.\u201d\n\nThe brother then drew from under the couch whereon he was accustomed to\nlie a small case and took therefrom a very small black dog and a little\nrod of red willow. He used the rod to tap lightly the dog, which\nimmediately began to grow in size. At first he said: \u201cIt is not yet\nlarge enough,\u201d although the dog was then of the size of ordinary dogs.\nSo he tapped it again and it continued to grow and had now reached the\nsize of the largest kind of dogs. Yet he said: \u201cStill I do not think\nthe dog is large enough, for it is not yet large enough for you to ride\nastride of it;\u201d so he tapped it with still other blows, which caused it\nto grow in size. It had become at last a very large dog.\n\nHaving done this, he said to his sister: \u201cYou two shall go together.\nThis shall be done on the way: As soon as you become wearied, the dog\nwill stop beside a tree, and then you must descend from his back; and\nas soon as he becomes tired he will likewise stop beside a tree. You\nmust watch for this, and then you must descend from his back, and run\nahead as fast as it is possible for you to go. Thus you two must make\nyour way homeward. You must keep a course directly eastward without\nfail. You two must remain in camp at night on the way; and you, my\nsister, must lie down beside the dog\u2019s body. You two must not get far\napart from each other, and you must take rests. He himself knows when\nyou should rest, and you must regulate your actions by what he does,\nfor it is a fact that he is our brother. You must know, too, that it is\nuncertain whether you will see the old woman, who is immune to the arts\nof sorcery and who, too, is able, it may be, to overcome our orenda\n(magic power). It seems uncertain whether you shall again see\nHahadodagwat\u02bbha; it is uncertain, I say, for verily, it is I who am\ncalled Hahadodagwat\u02bbha.\u201d Then he added: \u201cNow, you two flee;\u201d whereupon\nthe younger sister mounted the dog\u2019s back, and her brother again spoke\nto her, saying: \u201cHave courage. We shall have the good fortune of your\nsafe arrival in the place where our mother dwells.\u201d\n\nThereupon, the two started away in great haste, the brother remaining\nalone in the lodge.\n\nAs the sister rode the dog, he would stop beside a tree, whereupon she\nwould say: \u201cOh, now! my brother has become quite wretched, and I\nsuppose he is now very tired.\u201d With this she would descend from his\nback, and they two would go on. They kept a certain course directly\ntoward the east. Having gone a great distance, they two would stop for\nthe night, and the young woman lay down right beside the dog. In the\nmorning they would again start on their journey. After going only a\nshort distance, the dog would again stop beside a tree. Then the young\nwoman would say: \u201cOh! my brother is to be pitied; now he wants to bear\nme again on his back, I suppose.\u201d So saying, she would mount the dog,\nwhich at once would start running with her. When at midday the dog\nstopped beside a tree, the woman said: \u201cI suppose he is now tired out,\u201d\ndescending from his back. As the dog crouched down she decided that it\ndesired that they should take some rest. Then the dog lay down near by,\nand she seated herself close to him, saying: \u201cI suppose he is now\nasleep, being very tired.\u201d\n\nThus, she sat for a long time looking around. Suddenly a fine-looking\nbird alighted near her, which she resolved to catch. When she was about\nto seize it, the bird would fly away, but would usually alight again a\nlittle way from its former perch. When the young woman would run up to\nit with the intention of seizing it, it would fly away just in time to\nfoil her purpose. Thus she pursued it a little farther, still a little\nfarther, but could not catch it, although she was determined to do so.\n\nSuddenly she heard the loud barking of a dog which was approaching,\nsaying, Wu\u02b9, wu\u02b9, wu\u02b9, and at once she ran toward the place, then quite\ndistant, where lay the dog. When she returned to this place the dog was\ngone, for it had resumed its course and was barking as it went farther\nand farther. At last it disappeared in the distance. Then the young\nwoman began to weep, indeed, and she repeated the words of her elder\nbrother: \u201cYou must not change your course, but you must keep going\ndirectly eastward.\u201d While she was so engaged her brother,\nHahadodagwat\u02bbha, arrived there, having overtaken her.\n\nHe remained for two days, when the footsteps of some one were heard by\nhim, and suddenly the old woman, entering the lodge, said: \u201cLo! Where\nis your wife?\u201d He answered: \u201cDid you not meet them on the way?\u201d \u201cI did\nnot,\u201d she replied. He said to her: \u201cIt may be that while you and they\nwere gathering things by the way you missed one another.\u201d The old woman\nanswered: \u201cOh, that is true, of course, I suppose. Without ceasing, his\npets are uttering notes. At times my mind is deeply troubled by this\nstate of affairs. So let it be. I shall now go back to the other place,\nfor they have probably arrived there now.\u201d\n\nIn a very short time the old woman departed for her home. Running\nthrough bypaths, the young man reached it ahead of the old woman, who\nfound him sitting there when she arrived. Her son\u2019s pets were making a\ngreat noise when she entered the lodge, whereupon she said: \u201cLo! Where\nis my daughter-in-law?\u201d He answered her sneeringly: \u201cPshaw! My\ndaughter-in-law, you say! Why, she has gone home. When she and I\nreturned there all the food was exhausted, so she longed for her\nmother. I said that in two days\u2019 time we would return here.\u201d Thereupon\nthe screech owl kept saying: \u201cIt is another one, it is another one, it\nis another one,\u201d while the horned owl said: \u201cHi, hi, hi, hi; he has\ntaken his younger sister to wife; hi, hi, hi, hi.\u201d Finally, the old\nwoman exclaimed: \u201cI am beginning to give attention to what is being\nsaid, for they have never before during the time you have had them as\npets acted in this manner.\u201d In reply the young man said: \u201cPshaw! you\nare all the time paying attention to what they are saying; instead you\nmust give them meat, and then they will stop as usual. This is all you\nhave to do to quiet them.\u201d Then he started for his own lodge, saying:\n\u201cAfter two days\u2019 time you must again go there.\u201d\n\nThe only thing he did when he arrived at his lodge was to make\npreparations for leaving, and when everything was ready he departed. He\nfollowed his sister, keeping on the track made by the dog as it ran\nalong homeward. He had fled some distance when his body became very\nweak.\n\nAt the end of two days the old woman went to the lodge of the young\npeople, where she found no one. Turning to the fire pit in her great\nanxiety she was surprised by hearing the fire again say, thrice in\nsuccession: \u201cMy friend has killed me.\u201d Thus it spoke. Thereupon the old\nwoman said: \u201cOh! my son lies there where I have been thinking he lay\nall the time. It is exceedingly dismal to think of.\u201d Then she began to\ndig up the fireplace; and she found him lying there with his face\nupturned and an arrow sticking through the middle of his breast. At\nthis discovery she began to weep and lament, saying: \u201cOh, my dear\nchild! you have indeed become wretched. When I have killed them I will\nreturn to pay the last rites to you.\u201d So saying, she went out of the\nlodge and started for her home.\n\nHaving arrived at her lodge, she took from a bark receptacle in which\nit was kept hickory-nut meat and ate it, making the sounds, \u201cGao\u00f1\u02bc,\ngao\u00f1\u02bc, gao\u00f1\u02bc,\u201d and saying, too, \u201cI shall fortify my body with this\nmeat.\u201d When she had finished eating her meal she went out of the lodge,\nand going to a neighboring tree, by her great strength she tore off a\ngreat part of it with her paws. Exclaiming, \u201cI do not think that this\nwill suffice,\u201d she reentered the lodge and ate more of the hickory-nut\nmeat. Then she exclaimed, \u201cNow I wonder whether this will do.\u201d Going\nagain to the tree she tore it into shreds, and then exclaimed, \u201cThis is\nnow sufficient; I have strength enough.\u201d\n\nThen she started away, running swiftly. She had become a bear of\nenormous size and power. Going to the place where the tracks of the\nfugitives showed the direction they had taken, and placing her paws on\nthe path along which they had fled, she exclaimed: \u201cIt is impossible\nfor you to escape even though you should have gone to the end of the\nearth.\u201d With these words she started in pursuit of the fugitives. As\nshe ran along she often placed her paws on the track made by the young\nman, and this act caused him to reel and stagger, so potent with evil\norenda was the body of the old woman. They were at this time two days\u2019\njourney apart, but the old woman, who had transformed herself into a\nhuge bear, was rapidly overtaking the fugitives, every moment drawing\nnearer and nearer to them, for she was indeed running rapidly.\n\nFinally the young man overheard the old woman, who had resumed her real\ncharacter (that of a great bear), say: \u201cThou shalt surely die.\u201d As he\nlistened to the words he drew from his fawn-skin pouch the feather of a\nwild pigeon. Casting this back of him he made the invocation: \u201cRight\naway let there be a roost of pigeons here and let their numbers be so\ngreat that their droppings shall form a rampart stretching across the\nworld and equal in height to half that of the tallest tree.\u201d As soon as\nhe had finished speaking the air resounded with the sounds made by the\nalighting of many thousands of wild pigeons; among these sounds one\nheard, G\u00e4k, g\u00e4k, g\u00e4k, g\u00e4k, and D\u016bm\u2014m.[453]\n\nThere was no possibility for anyone else to possess more orenda than\nthat possessed by the young man; so he passed on, and behind him the\ngreat bear came on a run. The monster arrived at the roosting place of\nthe wild pigeons. There was a rampart of their droppings extending\nupward half the height of the tallest trees. The bear made an attempt\nto force its way through the great rampart of droppings, but was unable\nto do so, merely becoming thoroughly covered with the filth. It was not\neasy for the monster to extricate herself from the great rampart, hence\nshe decided on another course of action.\n\nShe started on a run along the rampart\u2019s edge, saying: \u201cThere has never\nbeen a time when a pigeon roost extended across the world.\u201d After\nfollowing the rampart for a long time she became tired and returned to\nthe place where the tracks of the fugitive seemingly entered the\nrampart, where she lay down for the night. In the morning there was\nnothing to be seen, for the rampart had disappeared. Thereupon the bear\nexclaimed: \u201cHow exceedingly unfortunate this is; verily, he is a great\nwizard.\u201d Starting in pursuit again, she placed her paws on the track of\nthe young man, causing him to stagger and reel.\n\nNot long after this he heard her speak again, saying: \u201cThou shalt\nsurely die.\u201d At these words the young man took from his pouch a piece\nof rock, which he cast behind him with the words: \u201cLet a rock cliff\nrise here at once which shall reach across the world and which nothing\nshall have the power of clearing, nothing that has unusual orenda.\u201d\nWith this the young man passed on, but as soon as he had ceased\nspeaking the rock cliff stood complete. In a short time the great bear\narrived at this cliff. She failed in an attempt to go through in\nseveral places, as it was impossible for her to pass this obstruction.\nNext she ran along the side of the cliff, saying: \u201cWe have never heard\nof a rock cliff that extends across the world.\u201d But after going a long\ndistance the bear, becoming weary, returned to the spot where the track\nof the young man disappeared under the cliff. There she stopped for the\nnight. In the morning there was no rock cliff to be found, whereupon\nthe great bear said: \u201cHow exceedingly distressing this is.\u201d At once\nplacing her paw on the track made by the young man, she added: \u201cIndeed,\nhe is a mighty wizard.\u201d At this the fugitive reeled and staggered, and\nthe old woman in the form of a great bear again pursued him.\n\nHe had not gone very far when suddenly he heard ahead the singing of a\nman: Agad\u0103\u02bc\u00e4djo\u00f1\u02b9\u207figa so\u02b9dj\u012d\u02bc \u0115\u00f1\u02bc\u02b9 \u0103gwas\u02b9 deiodi\u02bc\u00e4\u02b9det. When the young\nman came up to him the singer said: \u201cMy dear nephew, have courage. I\nshall detain the monster with difficulties. It has not been long since\nyour younger sister passed here, and now there is nothing intervening.\nSo have courage. Your mother\u2019s lodge stands not far from here.\u201d\n\nSo the young man passed on. The man who had been singing set up many\npikes, and when he had finished his work he was surprised to see coming\ntoward him a great beast. Soon the bear came up to the place where he\nset his pikes and assaulted them with great force. These gave way to a\nsmall extent, whereupon the two, the great bear and the man, who had\nnow assumed his true character, grappled. In their long struggle the\npikes were broken, and the great bear, at once freeing herself, again\nran onward.\n\nSuddenly the young man saw running ahead of him his sister, who was\nnearly exhausted. Overtaking her, the young man said to her after\nseizing her arm: \u201cHave courage, my younger sister. We are to die\nperhaps, I think.\u201d\n\nThey lost no time but at once fled. They went a long distance before\nthey stopped to camp for the night. In the morning he said: \u201cWe will\ntake this direction.\u201d Having cut a rod of red willow he struck the dog\nwith it three blows. At once the animal became very small and he placed\nit in his bosom.\n\nAt the point toward which they were running they suddenly saw what\nseemed to be a rock cliff, in which was an open cavern. Out of this a\nfemale personage was looking and saying: \u201cHave courage, my children.\nYou two will live if you will come in here.\u201d At that time the brother\nwas dragging his sister along, so exhausted had she become. As they\ncame to the entrance to the cavern the woman thrust out her hand, and\nseizing the arm of the young woman, helped draw her into the cavern,\nwhile the young man also entered. The woman exclaimed: \u201cI am thankful\nthat you two have returned alive. That animal which is coming on the\nrun shall suffer for this.\u201d\n\nIt so happened that there was a kettle of boiling oil over the fire;\nthis boiling oil was bear\u2019s fat. The beast came on the run to the\nopening of the cavern, and, crouching low, thrust in her nose. At once\nthe mother of the two fugitives cast a ladleful of boiling oil into the\nface of the great bear. The pain caused made the bear fall over\nbackward some distance from the cavern, and she began to howl and\nwrithe around on the ground. But the relentless old woman carried out\nthe kettle of boiling oil to the spot and poured the remainder on her\nenemy, which finally died there in great agony, just as the old woman\nhad threatened.\n\nThen the old woman, their mother, said to the two returned children:\n\u201cYou two who have been absent for so long a time have now returned home\nagain; and I suppose that you would have been made captives had you not\nescaped. Now, you and I will dwell together again.\u201d Thereafter the\nmother and her children were again contented in their minds and dwelt\ntogether happily.[454]\n\nSuddenly he saw a man lying prostrate with his feet in the water, who\nwas groaning and saying, \u02bc\u0115\u00f1\u02bb, \u02bc\u0115\u00f1\u02bb, \u02bc\u0115\u00f1\u02bb. Hahadodagwat\u02bbha said to him:\n\u201cWell, what is the matter with you, my friend?\u201d The man replied: \u201cI am\nvery ill; have pity on me and take me to a dry place and lay me there.\u201d\nUnsuspecting, the young man said: \u201cSo be it. I suppose that I can carry\nyou on my back.\u201d When he knelt down, the strange man had great\ndifficulty in getting on his back and in securing a hold on the young\nman\u2019s neck.\n\nThen Hahadodagwat\u02bbha arose, and going a short distance to a dry and\npleasant piece of ground, said to his patient: \u201cNow, you can lie here.\u201d\nBut the stranger replied: \u201cOh! just a little farther.\u201d But\nHahadodagwat\u02bbha answered, \u201cLie down here.\u201d The man would not consent to\ndismount, however, but kept on saying: \u201cOnly a little farther.\u201d So\nHahadodagwat\u02bbha went some distance, when he said again: \u201cNow, get off;\nthis is a fine place in which you can lie down.\u201d But the man persisted\nin saying: \u201cOnly a little farther.\u201d Hahadodagwat\u02bbha would not consent\nto carry him any farther, saying: \u201cYou must now get down by all means.\u201d\nThereupon he began to shake himself with great violence, saying: \u201cGet\ndown! Why do you not get down?\u201d But the man would not get off his back,\nalthough Hahadodagwat\u02bbha told him that he was very tired. Then, going\nto a hickory tree standing near by, Hahadodagwat\u02bbha said: \u201cIf you do\nnot get down, I will rub you off against this tree;\u201d but the man\nremained without making any reply. Hahadodagwat\u02bbha rubbed his body\nviolently against the hickory tree standing there, saying the while:\n\u201cWhy do you not get down?\u201d But he himself was injured by the rubbing,\nso he gave up the task. He said: \u201cThis man has caused me great\n(prospective) trouble.\u201d For a long time he continued bearing his burden\naround from place to place. Finally he exclaimed: \u201cIt is very\ndistressing to me that you do not get off my back.\u201d\n\nAt last Hahadodagwat\u02bbha decided on more heroic measures. He kindled a\nlot of dry fagots, and he made a large and very hot fire. Then he asked\nthe man again: \u201cWhat have you decided to do? Why do you not get off my\nback?\u201d Making no reply, the man remained on his back. Thereupon the\nyoung man proceeded to lie down with his back to the fire in an attempt\nto burn off his tormentor. But the man, notwithstanding the great heat,\nstuck fast. In a short time Hahadodagwat\u02bbha himself was not able to\nstand the intense heat, for his own skin began to scorch. Being thus\nbaffled again, he stood up. He said to his tormentor: \u201cThis conduct on\nyour part is very distressing to me; now you and I must die together.\u201d\nBut he received no reply from the man. Hahadodagwat\u02bbha was indeed very\ntired from carrying this burden around from place to place. Finally he\ndecided on another course of action. Going to a very high and steep\ncliff and lying down on the edge, he said to his tormentor: \u201cI will\nroll over the brink unless you get off my back.\u201d There was no reply to\nthese remonstrances. The man merely kept on breathing. Lastly\nHahadodagwat\u02bbha said to him thrice: \u201cNow, get off my back;\u201d but the man\nremained silent, as before. Thereupon the former exclaimed: \u201cWe two now\ndie!\u201d at the same time rolling over the brink. The two turned over and\nover, but fell slowly, their bodies finally coming down very lightly on\nthe bottom of the chasm. Then the young man said: \u201cNow, get off of my\nback; I am very tired.\u201d Still the man would not in the least heed this\npleading.\n\nOnce more the young man said: \u201cYou shall now get off my back.\u201d Going\naside, he stripped off basswood bark, of which he made a noose.\nClimbing an elm tree near by, he carried his burden to the very top,\nwhere he fastened the rope to a large branch and the noose around the\nneck of the man on his back and also around his own. When he was ready\nhe again said: \u201cLook here! If you do not get off my back, we two shall\ndie now indeed.\u201d But the man made no reply. Then the young man said: \u201cI\nwill now cast my body down to that place yonder.\u201d Before doing so he\nagain asked the man: \u201cShall we two live? It is for you to decide. Get\ndown from my back.\u201d But still he received no reply to his pleadings.\nWithout further parley he said: \u201cNow, we two shall die,\u201d and cast\nhimself down. But the great branch broke off [455] and floated down\nslowly until it rested on the ground. Arising, the young man said:\n\u201cThis is exceedingly distressing to me. You have made me very tired,\nand I am almost exhausted.\u201d But he received no mercy from the man.\n\nSuddenly he remembered that he had in his bosom a very small dog,\nwhereupon he started to find a red-willow rod, bearing at the same time\nhis burden. Soon he found the desired rod, which he cut off. Taking\nfrom his bosom the dog, which was black in color, he began to strike it\nwith the red-willow rod. At once the dog began to increase greatly in\nsize; soon it became the usual size of dogs. Additional strokes caused\nit to grow larger and larger until at last it attained the size of a\nvery large bear, one of the largest known. Then the young man said to\nthe dog: \u201cMy servant, remove from my back the body of the man who is\nclinging there,\u201d saying \u201cW\u0103\u02b9\u02bcs.\u201d At once the monstrous dog, seizing the\nman by the back of the neck, began to shake him with great force. The\nbody of Hahadodagwat\u02bbha was whirled about in the terrific struggle, in\nwhich the gripped opponents fell and arose in many places; the struggle\nlasted until the dog seized the man by the throat and began to choke\nhim. In a short time it was able to pull off the man and to fling his\nbody aside. Then Hahadodagwat\u02bbha sat near by until his tormentor died,\nfor he himself was entirely exhausted.\n\nThen he said: \u201cCome here, my dog! I am thankful to you, for you have\nsaved me from destruction. You are the cause of my being now alive. Let\nus two start for home and let us go to the place where dwell together\nthey who are your brothers.\u201d So they started and went on for some\ndistance and then encamped for the night. Thereupon the young man said:\n\u201cAs regards me, I am very hungry; so it behooves you to kill a deer.\u201d\nAt once the dog ran afar off, and in a short time it returned, dragging\nalong the body of a fawn. This the young man skinned, and after\nquartering the carcass he set pieces of it all around the fire to\nroast. It was night, and when the roasts were done they two ate their\nsupper, the man and the dog, sharing the meat. In the morning they\nagain started for their home, and they kept traveling until they\nstopped for the night. In turn the young man went hunting for raccoons,\nclimbing a tree in order to kill them. Having dressed and cooked a\nraccoon, they ate it. When they had finished eating, they laid down\ntogether, the man and his dog.\n\nIn the morning they two started, and they had not gone far when they\nsaw in the distance a lodge. In this they were surprised to find a man\nhalf of whose hair was red, and there they found, too, the younger\nsister of the young man. The latter said: \u201cNow has returned our brother\nwho was lost, the Dog.\u201d They asked him: \u201cWhere did you two meet?\u201d He\nanswered: \u201cWe met at the place of high cliffs. It was he who saved my\nlife when I was in danger of death. This is the reason why we have been\nable to return to the place where you two, his brother and sister,\ndwell and where your mother also dwells. Now I give myself up here\nwhere you dwell, and we shall all be together always, because he has\nsaved my life and is your brother. I, too, am a master of game and a\ngood hunter. So we shall be very contented in our minds.\u201d Then the man\nhalf of whose hair was red said: \u201cSo be it. I, too, am a good hunter,\nand I will also help to make ourselves contented.\u201d Thus did they make a\ncompact that they would all compose a single family for all time.\n\nThis is the length of the legend.\n\n\n\n\n\n130. THE STORY OF HAHSKWAHOT [456]\n\nIn times past there was a boy who spent his time in hunting birds to\nkill and in cooking and eating them.\n\nOn one of his expeditions he came to a large rock, beside which he took\nhis seat to rest, for it was drawing toward sunset, and began to make\narrow points.\n\nWhile seated there a man spoke, saying: \u201cI shall relate a story.\u201d The\nboy at once began to look around to learn who it was that had spoken.\nHe finally came to the conclusion that it was the rock beside which he\nwas sitting that had spoken for his benefit. In reply the boy said:\n\u201cWhat is the name of it?\u201d The man answered: \u201cIt is called a fable\n(tradition); now you must make me a present of a bird (for telling you\nthis story).\u201d The boy, replying \u201cSo be it,\u201d left one on the rock. Then\nthe man again spoke, saying: \u201cYou must return here; I shall relate a\nlegend, but as to us we remained at home in the world that was.\u201d And\nthe boy went home.\n\nIn the evening the boy returned to the rock and seated himself upon it.\nThereupon the man said: \u201cWell, now, I shall say that you must speak;\nyou must say, \u2018What?\u2019 I shall tell you what is called a legend. As soon\nas I make an end of telling one legend I may go on with another. But if\nyou become sleepy, as you may, you must tell me, and we will take a\nrest; and you can come again to-morrow evening.\u201d\n\nThe boy hunted birds, and he had many different persons to accompany\nhim. He said to each: \u201cYou must accompany me (to hear) a man telling\nlegends, as I think they are called. In the evening they two would take\ntheir seats on the rock and listen until they became sleepy, and then\nall would take a rest for the night. The next day they two would again\nreturn to the rock, and finally other persons followed them to the\nplace. In the evening they would again sit around, and the man would\nrelate another legend. On the following evening they would again repair\nto the rock. There were now a large number who went to the place where\nthe great rock stood; and the man would again tell a legend. In this\nmanner did it come to pass that there are legends in the world, as\nthese stories are called.\n\nFinally the man at the rock said to the boy: \u201cYou will grow old in\nyears. You shall use these legends to aid yourself in your old age (by\ntelling them to persons who will pay you for doing so). So it came to\npass that as the boy became old he did not cease telling legends.\n\nIt was in this manner. When in the evening he would tell a legend some\nbrought on their backs loads of wood for fuel; others brought meat;\nothers brought bread; and still others brought tobacco. These things\nwere left in the lodge of the old man who had been at the rock when a\nboy. People gave him these things to repay him for telling them some\nlegend. Many times the lodge would be full of people who had come to\nhear him relate the legends of their people.\n\nSo it was that legends came into being, for the people of the former\nother world were people who possessed great and powerful orenda. The\nstories of their acts have become the legends of this world. The scene\nof this story was laid in the former world.\n\nThe end.\n\n\n\n\n\n131. THE LEGEND OF GENONSGWA [457]\n\nIn ancient times this event came to pass as other like things had taken\nplace. A man went out to hunt on the game preserve of his people.\n\nIt so happened that he camped in the night in a large forest. He had\nfour hunting dogs with him. There he made his camp and kindled a fire\nfor the night, and in due time the hunter and his dogs fell asleep.\nSome time after this the dogs began to bark, and one went to inform the\nhunter of his danger. Shaking him to arouse him, it said: \u201cI think that\nwe shall now die; near here are men who are very large in size going\nabout stealthily. They must be, I think, what are called Genonsgwa.\u201d\nThus did the dog speak, and continuing, he said: \u201cPerhaps there is\n(time) yet in which you yourself may escape. As to the beast, as much\nas lies in our power and opportunity we shall attempt to prevent it\nfrom overtaking you. So you must do this: You must make three torches,\nwhich you must carry and which will suffice, I think, for your purpose\nin reaching the place where dwell other human beings. You must do thus\nwhen you see a forked branch your height above the ground; you must\ninsert one of the torches therein as you pass along, when the torch is\nnearly burned out; this will become a hindrance to the Genonsgwa, for\nhe will think that you may be near at hand taking a rest and will stop\nwithout fail. This will be an aid to you, for you can then gain a good\nstart on him. Then at a suitable distance you must insert another one\nof the nearly-burned-out torches.\u201d\n\nAt that moment he heard the dogs approach, barking, from the direction\nin which he had come, and he fled with all possible speed. When he had\nonly one torch left he heard the barking of the dogs quite near him,\nfor they had reached the place in which he had fixed the second torch.\nWhen the man arrived there it became evident to him from the sounds he\nheard that one of the dogs had just been killed in the distance.\nThereupon the hunter stirred up the firebrands to cause them to blaze\nup and throw out more light. Soon they gave sufficient light to enable\nhim to see as far as the tree indicated by the dog, behind which the\nstrange man, or being, moved around stealthily; with great hands he\nheld to the tree and he had, too, very long legs. Having made the\nneeded preparations, the hunter at once fled from the place.\n\nHaving reached a point out of sight of his camp, when his torch that he\nwas carrying was nearly extinguished, he heard sounds which told him\nthat another dog had been killed, and he knew, too, from this that the\nGenonsgwa was close at hand. Remembering the advice of the first dog\nthat informed him of his danger, he began to cry out the sign of\ndistress, G\u014d\u02b9we\u02bb, g\u014d\u02b9we\u02bb, g\u014d\u02b9we\u02bb, for he was then aware that the\nsettlement of his people was not far away. They were still all awake\nand, hearing the cries of distress in the distance, they at once ran in\nthe direction from which these came. Having reached the place, they\nfound the man. The Genonsgwa was then very close to the hunter, who was\nnearly exhausted. The latter fell into the circle of his friends none\ntoo soon, for the Genonsgwa, seizing him by the leg, tore off some\nflesh. Then at once he turned, fled from the people, and disappeared,\nand no one knew whither he had escaped.\n\nThe end.\n\n\n\n\n\n132. THE LEGEND OF THE STONE COATS (GENONSGWA)\n\nIt so happened in times past that three warriors left their homes for\ndistant regions. They started away for the purpose of killing any\npeople whom they might find in order to obtain their scalps. So they\nwould travel for many days, and when they observed that they had\narrived near a settlement they would conceal themselves, and one or\nmore spies would be sent out by night to make a reconnaissance for the\npurpose of learning when, where, and how to make the attack.\n\nIt was a custom with them for the chief or leader of the little party\nto say: \u201cWho will volunteer to go to investigate that light which\nappears in the distance?\u201d Thereupon one of the warriors would reply: \u201cI\nwill go to reconnoiter that light,\u201d and he would go, if alone, without\ndefinite instructions as to how he might find his companions in case he\nhad to retreat; but if two decided to go, they would first agree on\nsome point as a rendezvous in case they should have to retreat in\nhaste. Then the spy or spies would go to the place whence the light had\nappeared. Having arrived there, he would manage to crawl stealthily\ninto the shelters or lodges he might find, and he would also find the\ninmates lying asleep and their garments hanging on the supports of the\nstructures.\n\nIn making such a reconnaissance one of the spies found the inmates\nasleep, and he saw that their garments, which were of stone, were set\nup against the trees which stood near by. He was surprised by one of\nthese sleepers arising and saying to him: \u201cWhat are you doing here?\nWhat do you want?\u201d The spy replied: \u201cI do not want anything; I intend\nnothing; I want peace.\u201d But the other person said to him: \u201cYou intend,\nas you know, to kill all persons who may fall into your power; so you\nand I shall fight. That is verily what you and your companions are\ndoing on your way here; you come with the intention of fighting all\npersons whom you do not fear. To-morrow at midday you and I shall meet\nface to face yonder in a place not far from here, in a valley which is\nvery deep and has very high cliffs. You shall enter it from one\nentrance and I from the other, and there in the valley we shall meet.\u201d\nHe said this and ceased speaking. The spy replied: \u201cSo let it be.\u201d\n\nHaving returned to the camp of his companions, the spy told what he had\nseen, saying: \u201cI have seen a distressing sight. I saw beings who had\nassumed human forms and actions but who were not human. I saw their\nclothes, which were stone in material,[458] set up against the trees\nabout their camp. One of their number arose and said to me, \u2018What are\nyour intentions?\u2019 I replied, \u2018Nothing; only peace;\u2019 but he as quickly\nsaid: \u2018You desire to kill all persons who may fall into your power; so\nto-morrow at midday in a valley that is near here, and that is very\ndeep, we, you and I, shall meet; you must enter it from the opposite\nside, and I shall enter it from this side; then you and I shall fight.\u2019\nI do not think that we have the ability to overcome and kill these\npeople. They are numerous, forming a large body.\u201d\n\nThe chief of the little party remained silent, thinking over the\nsituation. Finally he said: \u201cBy means of a sacrifice we must ask Him\nwho has made our lives to aid us in the coming battle. Moreover, we\nshall use in the sacrifice of prayer native tobacco, which I shall now\ncast on the fire.\u201d Then he took from his pouch native tobacco, which he\ncast on the fire with the following words: \u201cThou who hast made our\nlives, give most attentive ear to the thing I am about to say. Now we\nare about to die. Do Thou aid us to the utmost of Thy power. Thou,\nruler, it was Thou who gavest us this native tobacco; it is this that I\nam now employing. Here, take it; it is offered to Thee. Thou hast\npromised us that Thou wilt always be listening when we ask in prayer by\nsacrifice. Now, it matters not whether Thou Thyself shall stand here,\nor whether it shall come by the way of a dream, do Thou tell us fully\nwhat we must do in this crisis which Thou knowest confronts us so\nclosely. Now I finish my tale. So it is enough. Now, moreover, we will\nlie down to sleep.\u201d\n\nThen they lay down to sleep. At midnight the chief, who was awake,\nheard some one speak there, saying: \u201cI have heard your prayers asking\nme to aid you; so now I have arrived here. In this manner you must do,\nto-morrow. Verily, you two have agreed to meet in the deep valley at\nmidday. You must act in this manner. You must go along the top of the\nridge at the cliff\u2019s edge, and you must lie prone, resting on your\nelbows; this you must do before it is midday. You must remain perfectly\nstill, and you must not carry out your agreement with them. Then you\nmust watch the opposite cliff, and as soon as you see a bear on the run\nthere you must shout Pa\u2014\u02bca p-hu-e. Then you must retreat a short\ndistance and stop, whereupon you shall see how truly I will aid you.\nYou will hear them when they come into the valley, for the sound tau\u2014u\nwhich they will make will be very loud.\u201d\n\nThe men followed the directions given them by their Creator, to whom\nthey had appealed in their extremity, and went to the cliff and lay\ndown just as they had been instructed to do. They had not waited long\nbefore they heard their enemies coming along in the valley, with their\nchief singing as they marched. The chief of the warriors was intently\nwatching the opposite cliff, when suddenly he saw a bear running along\non the edge of it. At this he shouted, as he had been instructed to do,\nPa\u2014\u02bca p-hu-e, and then, quickly arising and turning back, they fled;\nbut after going a short distance they stopped, and turning around, they\nlooked back to see what was taking place in the valley. As they\nwatched, the sound of the oncoming of the Genonsgwa increased in volume\nand intensity; and when they had all got into the valley the sound of\ntheir marching became a veritable roar, sounding like d\u014d\u014d-\u014d.\n\nNow they saw what astonished them; they saw the earth from the sides of\nthe valley fall into it, carrying with it the forests which grew on it\nin the region of the valley. At once the sounds of the marching of the\nGenonsgwa died out, and the only sounds they then heard were the\nbreaking and crashing of the trees as they settled down under the\nmountains of earth that fell into the valley. Then they heard the voice\nof their Creator saying: \u201cWhat you asked of me has been granted in\nfull. I am He whom you usually call Our Master. Verily, I continue to\naid you, who are called the Seneca people. I aid you in all things, in\nball-playing, in foot-racing, and in warfare. Now you shall go to your\nhomes, to the places where your dwelling-places are. Never in the\nfuture must you do what you were doing. It is much better that you\nshall settle all differences which you may have with all other peoples.\nYou must stop your present course, for if you do not do so, you\nyourselves shall bleed in turn. So you must make peace with all your\nneighbors, must bury deep in the earth the scalping-knife, the bow and\nthe arrow, and the battle-ax. All these you must bury in the ground,\nand you must leave them there, and thus put them out of the world. Now\nI am through.\u201d\n\nThen the warriors started for home and soon arrived at their dwelling\nplaces. Immediately the chief assembled the people; he went through the\nvillage, and as he walked along he said to them: \u201cWe will hold a\ncouncil, and we must assemble in the Long lodge; we must assemble there\nearly in the morning as soon as the morning meal has been eaten.\nEveryone must be there\u2014children and women; the entire body of this\npeople must be there to listen to the tiding which we have brought\nback.\u201d\n\nEarly the next morning the chief made a second announcement, saying:\n\u201cWe will hold a council to-day.\u201d So a large body of persons gathered in\nthe Long lodge in which was the council chamber, and when they had\ntaken their places the chief arose and addressed them thus: \u201cYou must\ngive strict attention to what we have to say to you. We have been\nabsent in distant regions, where we had intended to kill any people\nwhom we might find. There we saw people such as we had never seen\nbefore, for their garments were of stone. It is probable that we never\ncould kill them; they were very numerous. It so happened that we\nencamped very near them and that when they kindled their fire we saw it\nin the distance. Then I, who was the chief of the band, said \u2018Come, we\nwill go to reconnoiter in the vicinity of that light.\u2019 One of the\nwarriors answered: \u2018I will go there,\u2019 but I went in his stead to the\nneighborhood of the light to investigate. Having arrived there I found\npersons lying around asleep, and I saw that their garments were of\nstone, and that they were set up against the neighboring trees.\nSuddenly one of the sleepers, springing up, said to me, \u2018What are your\nintentions?\u2019 I said in reply, \u2018I do not intend to do anything,\u2019 for I\nwas afraid. He replied: \u2018Do you not intend to kill anyone you can? Now\nyou and I shall fight. To-morrow when the sun is at midday, there where\nthe deep valley is, in the bottom of the valley, you must come from the\none side and I, for my part, will enter the valley from the opposite\nside, and therein we shall meet; then you and I will fight.\u2019 I replied\nto him: \u2018Let it be so,\u2019 and departed thence and returned to our camp,\nwhere I at once told my friends what I had seen. I said: \u2018I have seen\nan astonishing condition of things. When I arrived there I found the\npeople lying down, and near by, leaning against the trees, were their\ngarments, which were of stone, so it is probably impossible for us to\nkill them. So let it be.\u2019 I will make a sacrificial prayer to Him who\nhas completed the structure of our lives; I will cast on the fire\nsacrificially native tobacco. At once I took tobacco, and holding it in\nmy hand, I said: \u2018Thou hast promised to aid those who shall pray to\nThee with an offering of this native tobacco,\u2019 and then I cast it on\nthe fire, and forthwith arose smoke from the burning tobacco. Thereupon\nI said: \u2018Now aid us; tell us what we must do; perhaps You may come to\nus in a vision; perhaps You might send the advice to us through a\ndream; at all events tell us what to do. Now, we will lie down to\nsleep.\u2019\n\n\u201cJust at midnight I was surprised to hear one speak, saying: \u2018I have\ncome to aid you; I tell you that to-morrow just before midday you and\nyour men must go to the valley, and there overlooking it you must lie\ndown prone and rest on your elbows.\u2019 And he said, too: \u2018You must watch\ncarefully the opposite side of the valley, and when you shall see a\nbear running along the opposite cliff you must shout Pa\u2014\u02bca p-hu-e, and\nthereupon you must all arise and flee from the place a short distance\nand must stop and look back toward the valley, and then you shall see\nwhat shall happen, what shall happen to the persons of your adversaries\nwhen they will enter the farther entrance to the valley\u2014these\nGenonsgwa.\u2019 The noise made by these Genonsgwa as they came forward was\nvery great; the sound that they made was d\u016b\u2014\u016bm. As they came on, the\nvoice of their chief was heard singing; he chanted the war song of the\nGenonsgwa, saying: \u2018No one has the power to overcome me;\u2019 this is what\nhe said in his singing.\n\n\u201cJust then the cliffs on each side of the valley with the forests\ngrowing on them were upheaved with a deafening roar and crash and fell\ninto the valley upon the advancing Genonsgwa; this was followed by the\nsounds of breaking trees and their limbs as they were crushed under the\nweight of the overturned cliffs, and then all was silent. Thus did this\nevent come to pass.\n\n\u201cNow I shall speak to this assembly as it is here listening to what I\nhave related. He who aided us was the Master of Life. He told us to\nreturn home, and He bade us never to undertake an enterprise such as\nthat which took us from our homes. He bade us to make peace with all\ntribes of men, of whatsoever land or language they might be; for if we\nshould not follow His advice we ourselves might one day shed one\nanother\u2019s blood; and He bade us to bury deep in the ground the\nscalping-knife, the war bow and arrow, and the battle-ax and the\nwar-club. He bade us to put all these things out of this world, telling\nus that if we do this we shall be contented and happy in the future, if\nwe consent to this and to inform all our people of this advice and the\nchiefs, too. But as we do not know what the chiefs will do in this\nmatter we have called this council to ascertain this important opinion\nof our chiefs. Now we have told you these tidings which we have brought\nwith us, and now you must take great pains in considering this matter\nin all its bearings; I mean you, our chiefs. There, I am through with\nmy address.\u201d\n\nDuring the entire day they discussed this matter in all its bearings.\nSome said that it would not be good for them to adopt this kind advice,\nas many of their relations had been killed by the enemy, and they had\nalways intended to have revenge for their deaths.\n\nOthers spoke for and against the proposition which had been presented\nto them by the returned warriors. The discussions took a wide range and\nconsumed the entire day. Finally one of the leading chiefs of the place\narose and said: \u201cIt is better that we take a recess until early\nto-morrow morning, at which time we will again assemble here. I will\nthen speak, telling you my views on this question after having thought\non them during the night. For this reason all should be present again;\nso you must come and hear what I have to say to you. So there.\u201d\n\nThen they dispersed and went to their homes. In all the lodges there\nwas much speculation as to what the chief would tell them in the\nmorning. All had different views as to what he would say, and they made\nup their minds that they would go to the Long lodge at early forenoon.\n\nSo in the morning of the next day they again assembled in the Long\nlodge, and there was present a very large body of people.\n\nThen the chief arose to his full height and began to speak, saying:\n\u201cThe time has now come. I said that to-day I should speak to you. My\nmind is now made up; I have decided what to say to you, and now I will\ntell you what I have thought best for us to do. I agree to the proposal\nto make peace with our enemies; that to that end we must certainly bury\ndeep in the ground the scalping-knife and the war bow and arrow and the\nbattle-ax; and that we must leave these things there out of sight and\nreach. You must put these things out of the world. So let this come to\npass. Let everyone who has come here carry out this resolution as I\nhave indicated it to you in what I have said. So there. Come, then, let\nus now make preparations. I suppose that we must send an embassy of two\npersons to that neighboring tribe, although we may not be certain\nwhether they will be at all willing to make peace with us and thereby\nsettle our difficulties. So we must commission our ambassadors to pray\nthem to cease waging war against us; and we, too, must stop fighting on\nour part, and must cast away deep in the ground the scalping-knife, the\nwar bow and arrow, and the battle-ax. These we must throw away, and\nthus you will put them outside of this world. When the two\n(ambassadors) arrive in the country of our enemies they shall say: \u2018We\nhave been sent by the chiefs of our people to know whether you are\nwilling to agree to settle our difficulties and to make peace with us.\u2019\nThis is what you two shall say. This is all.\u201d\n\nAfter some deliberation the chief arose again and said, \u201cCome, now. Who\nwill volunteer to go far away to the foreign land where our enemies\ndwell?\u201d Then a certain man said, \u201cI am willing to go.\u201d \u201cSo be it,\u201d\nreplied the chief; \u201cwho else is willing to go? There is one lacking.\u201d\nThen another man said, \u201cI am willing to go.\u201d The chief accepted him by\nsaying, \u201cSo let it be.\u201d Then the last volunteer asked the chief: \u201cI ask\nyou, who art the chief, what must be done, should they perhaps kill us,\nand you would not hear anything about it? Should we become angry should\nthey attack us there, even though by doing so we should probably lose\nour lives? So there (is what I have to say).\u201d\n\nThen the chief arose, and addressing the two ambassadors, said: \u201cYou\nhave asked me a question. I shall tell both what you must do when you\ndiscover that the people whom you are going to visit dwell not far\nahead of you. When you make this discovery you must leave there in\nsafety your scalping-knife and your bows and arrows and your\nbattle-axes; and you two must also carefully wash your faces so that\nthere shall be no more paint on your faces. Then you must go to the\nvillage of the people; and according to custom they will not kill you\nbecause you have not your scalping-knives, your bows and arrows, or\nyour battle-axes, and because you will not have your faces painted.\u201d\n[459]\n\nThen the warrior answered: \u201cSo be it. I think that my friend and I may\nperhaps start this evening just as soon as it becomes quite dark.\u201d\nDuring the entire day they made their preparations so they would be\nable to start in the evening. In the early part of the evening they\ncame together, whereupon one said: \u201cMy friend, now let us start, and\nyou will leave directly from here in your own way, and I, too, will\nleave here directly in my own way.\u201d The friend replied: \u201cDo you feel\nthat you have sufficiently potent orenda?\u201d He answered: \u201cI think so.\u201d\nThe other continued: \u201cWhat kind of thing does it (your body), usually\npretend to be as it flies along?\u201d His friend replied: \u201cOh, just the\nnight owl, saying wu, wu, wu, wu, h\u016d, h\u016d-u.\u201d At this the other,\nlaughing, said: \u201cMy friend, you are indeed a brave man (a male).\u201d His\ncompanion answered: \u201cWith regard to yourself, what kind of thing does\nit (your body) usually pretend to be as it goes along? Now I have asked\nyou.\u201d In replying the other man said: \u201cAs to myself, I shall be a fox,\nand I will go along barking; and we shall keep apart just the distance\nthat I can hear the hooting of the night owl. How far do you say?\u201d He\nreplied: \u201cLet us be just so far apart that it will be possible for me\nto hear the barking of the fox. And this, too, must be done. As\ndaylight approaches we must draw nearer to each other, and when it is\nmorning we will rejoin at some convenient place.\u201d Then they started.\n\nThey observed their order of going, and when they had concluded that\nthey had arrived in the neighborhood of the people whom they were going\nto visit, they were surprised to see the lights of a number of fires.\nSo they stopped and sat down on a log. Then one of the men said: \u201cWe\nmust leave our things, our weapons, here\u2014our scalping-knives, our bows\nand arrows, and our battle-axes\u2014and we must remove the paint from our\nfaces, too. There, on that side of the log, you may lay your things,\nand you must cover them with moss and earth very carefully; and I will\nlay my things here on this side of the log, and I will cover them even\nas you do.\u201d Thus they completed this task of concealing their weapons.\nThen one of them said: \u201cMy friend, it shall be that he who shall be\nspared alive shall dig up these things, for we shall soon see them, and\nwhen they see us there is no assurance that either of us shall be left\nalive; but should one of us escape then let him dig up and carry home\nboth these buried outfits.\u201d\n\nThen they went toward the place where they believed the enemies lived.\nThey had not gone far when they were surprised to see in the distance a\ntemporary shelter made of corn husks, for this was at the time of the\ncorn harvest and the people were drying the strings of ears of corn.\nThereupon one of the men said: \u201cI will do the talking when we arrive at\nthat temporary shelter; so do you not speak a word about anything. So\nnow, come, let us go thither to the lodge.\u201d\n\nWhen the two men had arrived near the temporary shelter the children\nnoticed their approach and fled into the shelter. On arriving at the\nshelter the two men found that the doorflap was of deerskin. When they\nhad stepped inside they saw a woman sitting there; they noticed also\nthat the children had hidden themselves, and that the woman was greatly\nfrightened, for the color of her face had changed. One of the men at\nonce said to her: \u201cDo not fear us; we do not come on an evil errand,\nand you may know this to be true because we have not our\nscalping-knives, bows and arrows, or battle-axes, and we have no paint\non our faces. So do not be afraid. We have come on a good errand; do\nnot fear us.\u201d All at once the woman spoke, saying: \u201cOh, children;\nverily, they will not kill us.\u201d At this the children came forth from\ntheir hiding places, and the mother, too, regained her composure. The\nspokesman of the two visitors said, \u201cAre you and your children here\nalone?\u201d The woman replied, \u201cNo; our old man has gone yonder into the\nvalley where in fact we dwell; he will soon return.\u201d Then the man said:\n\u201cSo let it be. We will remain here until he returns.\u201d The woman\nanswered: \u201cLet it be so.\u201d So when the old man had returned the\nspokesman of the two ambassadors said: \u201cWe come as messengers. Let us\ntalk together in peace. We are not thinking of evil purposes, and\nthese, our peaceful sentiments, are shown by the fact that neither of\nus has a scalping-knife, a bow and arrows, or battle-ax, and is not\npainted on the face. For this reason let there be peace while we talk\ntogether.\u201d It seemed at first that the old man was angry, but when he\nhad heard this statement his mind changed, and he said, \u201cCome, then, do\nyou relate the message which you have been sent to bring to us. Come,\nnow, tell us.\u201d The man replied: \u201cSo be it. We have come to you to\npropose that we at once settle all our differences, because we have\nslaughtered not only ourselves, but also our friends and kinsmen. Let\nus stop this slaughter; and let us bury deep in the earth the\nscalping-knife, the war bow and arrow, and the battle-ax; in the earth\nwe will put these weapons; so if you are willing to accept our\nproposals you will put these murderous things outside this world, if\nyou are only willing to do so.\u201d The old man replied: \u201cSo be it. Let us\ngo to the place where usually we assemble in council in the Long-lodge,\nfor indeed the chiefs dwell some distance from here. I will tell them\nwhat you have brought as a message to us. I do not know what answer\nthey may give. I think you two should remain here, and I will go yonder\nto the Long-lodge, where are the chiefs of our people. It would not\nsucceed well if you two should go there, for usually they are angry\nwhen they see an enemy. I will prepare myself properly to tell them the\nmessage which you have been sent to bring to us. Then I shall come for\nyou should their reply be favorable to a conference with them. Thus it\nshall be done.\u201d One of the ambassadors answered, \u201cLet it come to pass\nas you have suggested.\u201d\n\nThereupon the old man started for the Long-lodge to confer with the\nchiefs of his people. When he had reached a point near the village he\nbegan to cry out: G\u014d\u02b9we\u02bb, g\u014d\u02b9we\u02bb, g\u014d\u02b9we\u02bb. This is called proclaiming.\nAs soon as his cries were heard everybody came forth from their lodges\nand at once went to the Long-lodge to hear what news the crier was\nbringing them. So a large assemblage crowded the Long-lodge. Then the\nold man, who was still crying out the cries of warning, entered the\nLong-lodge, whereupon they set him down on one side. One of the chiefs\narose and said: \u201cNow, you must relate the important news which you\nbring to us, so tell us. That is all.\u201d Arising, the old man said: \u201cI\nwill tell you of a very important matter which has come to pass. I saw\ntwo men who were in the lodge when I returned to my home. I was\nastonished, but one of these men at once arose and said: \u2018We assure you\nthat we are not intending anything evil, and this is proved by the fact\nthat we have no scalping-knife, no war bow and arrows, and no\nbattle-ax, and we have not our faces painted. We have been sent by our\nchiefs to learn whether we can not settle all our difficulties. We have\nbeen killing ourselves and shedding each other\u2019s blood; so let us stop\ndoing this, and let us bury deep in the earth the scalping-knife, the\nwar bow and arrows, and the battle-ax; let us lay these very deep in\nthe ground. You must put these things outside the world. Thus it shall\nbe done, provided that you will agree to this proposition. So this is\nthe number of words which has been sent you by us.\u2019 I am now through\nwith what I have to say. So, there.\u201d In reply, the chiefs of the\nvillage said to the old man: \u201cPerhaps you would better fetch the two\nmen here and let them come into this place. You alone go back after\nthem. You must hasten your steps as you go, and you must bring them at\nonce with you.\u201d The old man, replying, \u201cSo let it be,\u201d at once went out\nof the lodge and started on a run toward his temporary lodge, where the\ntwo men were awaiting his return. On entering, he said to them: \u201cI have\ncome after you.\u201d Arising at once, they started for the place where the\ncouncil was being held, and having reached there, they entered the\nLong-lodge. One of the ambassadors was in a frenzy of fear, seeming to\nfear they would be killed, for before entering he kept saying to his\nfriend: \u201cHave courage, my friend; one of us will certainly escape.\u201d\nWhen they entered the Long-lodge they made room for the two messengers,\nor ambassadors, to sit. One of the chiefs of the village, arising,\nsaid: \u201cIs it true that you have been sent to come into our country? Are\nthe things true which our friend has told us in full? That is what you\ntwo must tell us, for we do not know whether what he told us a short\ntime ago is the truth or not.\u201d\n\nThen the spokesman of the two ambassadors, arising to his full height,\nsaid: \u201cWe two will now tell you that we were commissioned on a very\nimportant errand by our chiefs. We come to you to propose that your\npeople and our people shall settle all the troubles which have caused\nthem to shed each other\u2019s blood. What your chief has told you is an\nimportant matter. I am through.\u201d\n\nThen one of the chiefs of the village, arising, said: \u201cLo! now do you\ntalk, everyone who has something to say, you who are the chiefs of this\nvillage, whether we shall agree to settle our difficulties with the\npeople who have sent these two men to us, and to bury deep in the\nground the scalping-knife, the war bow and arrow, and the battle-ax.\nCome, now, let each one say which side of the proposal he takes,\nwhether we shall make peace, or whether we shall reject these overtures\nfor peace. There are only two opinions that can be given; when one\nspeaks he must tell which is his opinion. So I am done.\u201d\n\nThen another chief arose to speak, saying: \u201cI am next in order to speak\nmy sentiments. I am unwilling to consent to settle our difficulties\nwith the people represented by these two messengers, because the many\nstains which have come from the blood of my own kinsmen, shed by these\ntwo men who are sitting here, are scarcely dried. In my heart there are\nconstant passions arising which prompt me to take vengeance for this\ncruel slaughter of my own kinsmen; and I am tempted to scalp these two\nenemies who sit here in our presence.\u201d\n\nThen another chief, leaping to his feet, said to the one who was\nspeaking: \u201cDo you stop at once. Do not say that again; you must stop\nthat kind of talk. I will say but a few words for my part. You two who\nare sitting here must listen and must hear all that I have to say in my\nown behalf and in that of my people. I think that we all realize that\nwhat we are about to do is a very important affair. One person alone\nhas made us of one flesh and of one form, and of a reddish color. Now,\ntoo, you shall hear me declare that I agree to accept your proposal for\nan adjustment of all difficulties between your people and ours. We must\nbury deep in the ground all those things with which we fight; and you\nmust put them out of the world; and this statement you must make when\nyou two return to your own homes.\u201d The chief accepted this proposition,\nsaying: \u201cSo now we will meet in joint council at the river, which is\njust halfway from here to our own country; we will meet there on one\nside of the river, and there you may prepare your camps. You must all\ngo\u2014children, women, and men\u2014all must be present there. On the opposite\nside of the river we will make our camps. After the tenth night from\nnow we must all be in camp there, and I shall bring all the\npeople\u2014children, women, and the warriors. So there; thus it shall come\nto pass. Then we shall lie down to rest and in the morning you and I\nwill talk together, as thou art a chief and as I, too, am a chief. So\nyou shall stand on the other side of the river, and I shall stand on\nthis side of the river. Then it shall be that you will tell me how you\nand I may adjust our differences; and you shall accomplish this within\nthe time of 10 days. After 10 nights you will have arrived on your side\nof the river, and I, too, shall have arrived on my side of the river.\nSo there is what I have to say. Come, now, make your preparations, and\nwhen you have completed them we shall start to go to the river.\u201d\n\nIn the meantime the two ambassadors had returned to their home and had\nmade their report, and their chiefs had given the people instructions\nto prepare themselves to go to meet their former enemies at the river\nthat bounded their lands. On both sides the people and the chiefs kept\ntally of the days that passed; the next day was one; the next, two; the\nnext day, three, and so on. On the eighth day the chief on each side\nsaid: \u201cCome now, let us start.\u201d Thereupon they left their homes for the\nplace of meeting; none remained behind. They traveled a long distance\nbefore they stopped for the night. In the morning they started again\nand arrived at the river bank at a seasonable hour. The chief of the\nopposite party said, too: \u201cCome now, let us depart for the river bank\nwhere we are to meet in council.\u201d All started, not one remaining at\nhome. They, too, traveled a long distance before camping for the night,\nand in the morning early they, too, continued their journey and in good\ntime arrived at the river bank, at the place of meeting. There was\nassembled a large body of people.\n\nThen one of the chiefs, standing beside the river, said: \u201cBehold! now\ntell me what your thought is as to how you and I may be able to adjust\nour troubles in peace. Tell me this. So there is what I have to say.\u201d\n\nThen the chief on the opposite side of the river, standing near the\nbrink, said: \u201cNow has come to pass what I think that He who alone has\nmade our lives, desires, but where He abides I do not know, for our\nlives are alike, our forms are alike, and the color of our skin is the\nsame, for we are reddish in color. We have blundered. We have only\nkilled one another, and we have only shed one another\u2019s blood. So let\nus stop this evil work, and let it not come to pass again; and let us\nbury the scalping-knife, the war bow and arrows, and the battle-ax; let\nall these be left deep in the ground; and thereby we shall put these\nout of the world. So this is my opinion. Let us be at peace in the\nfuture; let us be at peace in our minds; and let the minds of our\npeople be at peace, those of our children, our women, and our warriors.\nSuch is my opinion, and I who speak it am a chief. So this is enough.\nNow it is for you to speak, you who are a chief. I do not know whether\nwhat I have said is pleasing to you. This will I do. I have finished.\u201d\n\nThere was a great sound\u2014dau\u00f1\u2014made by the assembled tribes, for there\nwere very many people. Then the chief on the opposite side of the\nriver, standing on the shore, said: \u201cNow, you who are a chief have\nended your address, and I agree to all that you have said; hence you\nand I will adjust all our troubles and difficulties so that they may\nnever return. Now, too, you and I will bury deep in the ground the\nscalping-knife, the war bow and arrows, and the battle-ax; all these\nthings we will place in the earth, so that none of them shall come\nforth again, and there they shall disappear from the earth. Thus let it\ncome to pass. So, there.\u201d\n\nThen, on the opposite side of the river, the other chief who had\nproposed this conference, arising, said: \u201cI am, indeed, thankful that\nmy desires have been fulfilled in this peaceful agreement. I do give\nyou many thanks for your part in this matter, and so now you and I will\nbury in the ground all those things with which you and I have been\naccustomed to kill each other, in such manner that they shall never\nagain come forth. We will put them out of the world, so that so long as\nthe earth stands such things shall not again take place. So, there.\u201d\n\nThen the chief on the other side of the river, arising in his place,\nsaid: \u201cI am thankful for the accomplishment of this great compact of\npeace, and I congratulate you as well, you who are also a chief. So now\nwe shall prepare it; and it shall be very broad. You and I must set to\nwork so that we may make this good thing for our people; and this shall\nbe a level (peaceful and fruitful) country; and thereon we must, one\nand all, take one another by the arm (hand)\u2014all women, children, and\nmen; and by this means each one will bear testimony to the fact that\ntruly, indeed, we have made peace and have settled harmoniously all our\ndifficulties; and when we shall have taken one another by the arm then\nwe must dance to express our joy and good will and hope for the\ncontinuance of this peace during time to come.\u201d\n\nThen all who were able to do something were set to work, and they\nprepared a symbolical field of peace [460] whereon they and theirs\nmight enjoy life and might promote their welfare in such manner as\nseemed to satisfy their desires. When they had completed the task they\ncried to those across the river who had accepted the propositions of\npeace: \u201cCome now! Do you come across the river and let us enjoy\nourselves together.\u201d Willingly obeying, the people soon crossed the\nstream, and they soon were standing on the prepared field of peace,\nwhereon they ranged themselves in long files preparatory to taking part\nin the dances. Then the leaders grasped each other\u2019s arms, saying,\n\u201cNow, let us all take hold of one another\u2019s arms, and then let us\ndance,\u201d and then they continued, \u201cWe must now dance all night long.\u201d\nThen they danced. Thereupon the singer began to sing: H\u00e4\u02bc \u02b9\u00e4\u02bc hoi\u0101\u02b9ne\u02bb,\nh\u00e4\u02bc\u02b9\u00e4\u02bc hoi\u0101\u02b9ne\u02bb; w\u0103\u02b9\u02bbhu, w\u0103\u02b9\u02bbhu, w\u0103\u02b9\u02bbhu, h\u00e3\u02bc\u02b9\u00e4\u02bc hoi\u00e3\u02b9ne\u02bb. (The only\nword in this line which has a clear meaning is the second, which is the\ntitle of the highest order of federal chiefs.\u2014Ed.)\n\nWhen daylight had come, one of the chiefs made an address of\nthanksgiving. He said: \u201cI am very thankful that day has dawned in peace\non this assembly here present. So now we give our thanksgiving to Him\nwhose place of residence we still do not know but who has made our\nlives. So now you and I have finished this work, which puts an end to\nany bitter feeling between us that might in the future lead some one to\nscalp another. So now we will separate again. So now we, for our part,\nwill start for our homes, and you, too, will return to your homes.\u201d\n\nSo it came to pass that the two peoples arrived safe at their homes,\nwhence they had come forth to make peace with their enemies, and this\npeace has lasted unto this day.\n\nSo this came to pass in this way. And this is the end of the legend.\n\n\n\n\n\n133. THE STORY OF THE WHITE PIGEON, THE CHIEF OF THE PIGEONS\n\nIt is said that among wild pigeons the white ones are the chiefs of\ntheir communities. According to tradition, a white pigeon once flew\ninto the forest lodge of a noted old man, the Wild Cat. The visitor did\nnot appear ill at ease but stood in the lodge wherever it seemed good\nto him, and then without remark he flew away.\n\nThe old man, Wild Cat, somewhat amazed by the quiet conduct of his\nvisitor, related the incident to his neighbors, saying that this visit\nportended that something out of the ordinary was about to happen. But\nan entire year passed and nothing unusual had happened to old Wild Cat\nand his fellows and neighbors.\n\nBut at about the same season the next year the same White Pigeon again\nvisited the old man\u2019s lodge. At this visit the old man believed that\nthe White Pigeon was a man (i.e., one of his own kind of beings), so he\nconversed with him on many subjects. During this visit White Pigeon\ninformed the old man, Wild Cat, that all the various tribes of birds\nhad held a council at which it had been decided that the wild pigeons\nshould furnish a tribute to mankind, because their Maker had selected\nthe wild pigeons for this important duty as most other birds had only\nvery little to give up because their mode of life required them to live\ndispersed here and there, and so what they had to offer could be\nobtained only with difficulty, while the others had nothing to offer\ntoward the support of mankind.\n\nSo, the pigeons being the only tribe of birds which built their nests\nand reared their young in a single community, it was resolved by the\nvarious tribes of birds that the pigeons should spare some of their\nyoung to men for food. White Pigeon continued by saying that he had\ncome purposely to notify old man Wild Cat of this momentous decision,\nand to tell him the young pigeons were to be taken at the proper\nseason, and the manner in which this must be done.\n\nHe said: \u201cIn the season of the roost, when the young pigeons have\nattained a suitable size for eating, the people should select a\nsuitable person as superintendent or master of the hunt, and he should\ngive the needful directions to the people for making their preparations\nfor the hunt before starting for the hunting grounds in which the\npigeons have their roost in the forest.\u201d\n\nOn such a hunting expedition the entire community was engaged, and so\nit was not unusual to have a very large multitude of people moving\nalong a common path at this time. But to secure order and obedience\ncertain rules for the march must be observed by all. Of these, one was\nthat when the party halted to rest, to eat, or to camp for the night,\nthe leader would place a rod, suitably painted, across the path, and no\none was permitted to pass over it or to go around it for the purpose of\ncontinuing the journey regardless of the rest of the party. It was held\nthat should one break this injunction some misfortune would inevitably\nbefall the party. When the party was ready to proceed the leader would\ntake up the rod and then the journey would be resumed.\n\nUpon nearing the roosting place of the pigeons it was customary to make\na collection of gifts from the people, consisting of various articles\nof ornament and trinkets of all kinds, for an offering to the pigeons.\nThese freely given gifts were placed in a bark bowl and this was borne\nsolemnly into the forest to some swampy place where tall weeds were\nplentiful, and these gifts were spread out on a piece of elm bark while\nnative tobacco was burned and an invocation to the offering was made to\nthe pigeons and their Maker.\n\nTradition reports that for the first hunting expedition the people as a\nwhole did not observe the rules of the master of the hunt, which he had\nlearned from the White Pigeon. So some went around the painted rod\nplaced across the path when the party halted for any purpose; others\nwithheld presents from the offering, and many accidents happened to\nthem; some broke their legs, others their arms, some fell sick, and\nsome died. A great number of misfortunes befell the expedition.\n\nAfter the expedition had returned to the home lands this fact aroused\nmuch discussion. So the old man, Wild Cat, questioned his people as to\ntheir conduct, and they informed him. He declared that they had brought\nthese ills upon themselves and urged them to observe strictly the rule\nwhich the White Pigeon had given them for their guidance if they wished\nto avoid these misfortunes. So the following season the people went out\nto the hunt, but they carefully observed the rules laid down for their\nguidance and all went well, and so every spring for 20 years they\ncontinued to go out on these expeditions without any marked untoward\nevents taking place.\n\nBut toward the end of this period many factions had arisen among the\npeople. The young people asked, What is the need for these things?\nPigeons may be killed at any time of the year. They are fit for food at\nall seasons of the year. What can pigeons do with these offerings of\nornaments and trinkets which they are not able to wear or make any use\nof? Another faction of the people killed the pigeons wherever and\nwhenever they found them, killing both the young and the old pigeons.\nAnother faction boasted that its members had no faith in what was done,\nand so they had no desire to engage in pigeon hunting, even refusing to\neat any of the pigeon meat when it was offered to them. But it was not\nlong before misfortune began to assail these seditious factions. The\nmembers of the faction which had refused to eat any of the pigeon meat\ndied off one by one. Before the visit of the White Pigeon they never\ndied, they seemed to be immortal; but now disease and death abounded\namong them because they had failed to obey the regulations prescribed\nby the White Pigeon for their guidance.\n\nThese conditions continued for some time, becoming more and more\ndistressful as time elapsed. Then, for the third time, the White Pigeon\nvisited the old man, being just 20 years after the second visit. The\nold man did not know that he was talking to the chief of the pigeons,\nfor he appeared to him in all respects as a man.\n\nThe White Pigeon informed the old man that thereafter as long as the\nworld should last men and women would die because they had disobeyed\nthe rules proclaimed by the Pigeon people. And, further, that in the\nfuture people must not kill any white pigeon, and that they must\nobserve the rules for the hunting of pigeons, and that this was his\nlast visit to him. And immediately he flew away.\n\nThe conditions among the people did not change for the better; the\nseveral factions still existed, and there seemed to be no common\npurpose in the community; some of the factions observed the rules for\nhunting, some only in part, while still others paid no attention to\nthem, even mocking those who did. Some years passed when a stranger\ncame among this people and finding his way to the lodge of the old man\nhe said to him, \u201cYou must accompany me.\u201d Without any question the old\nman followed him, for he regarded him as a man like himself.\n\nThey traveled for a number of days until finally they came to the place\nin which lived the tribe of the stranger, which was a place situated on\nthe top of very lofty mountains. The stranger\u2019s friends received the\nold man with every mark of respect and kindness. This people were the\nDonyonda (i.e., Eagle people), although to the old man they appeared to\nhim as men like himself.\n\nThere were among the old man\u2019s people persons without faith in the\nteachings of the old man which he reported he had learned from the\nWhite Pigeon. And there came a day when a man of the Crow tribe of\npeople told one of these disbelievers that the old man, their chief,\nwas at that time living among the Donyonda, or Eagle people, and\noffered to conduct him to the land of the Donyonda people. The\ndisbeliever accepted the proposal of the Crow man and so they set out\ntogether. The Crow man and his companion finally reached the land of\nthe Donyonda people on the top of a very lofty mountain.\n\nThe old chief recognized the man from his home, but he would have\nnothing at all to do with him either by word or act. He even went so\nfar as to say to his adopted friends, \u201cThis man has come here for no\ngood purpose; the working of his mind is very different from that of\nours.\u201d Consequently, the chief man of the Donyonda people ordered one\nof their warriors to take this man away and to throw him onto the moon.\nSo on the following day the warrior placed the man on his back and bore\nhim swiftly away; and when he reached the side of the moon he cast the\nman onto the moon\u2019s side and left him there, and he remains there to\nthis day.\n\nBut old Chief Wild Cat lived with the Donyonda people for a number of\nyears. As time passed, however, the mind of the old chief became\naffected and he became morose and despondent, which resulted in his\nbecoming obnoxious to the people of his adoption. Things went from bad\nto worse, and so finally the Donyonda people held a council, where it\nwas stated that because the old chief could or would not think the\nthings which harmonized with their thoughts they would send him to a\ntribe of people who agree with no one, not even with their own people,\nand who were hostile to all other tribes of people. So they chose one\nof their principal men to take the old chief the next day to the brink\nof the mountain and to roll him down the mountain.\n\nThis was done, and the old chief rolled swiftly down the mountain side.\nHe went down so swiftly that he screeched with fear; but finally he\nreached the foot of the mountain and the level ground. Upon reaching\nthe foot of the mountain he was transformed into the bodily form of a\nwolf and also found that he was in a swamp in which the Wolf tribe\ndwelt. They welcomed him in a most friendly manner. So he lived here\namong the Wolf people for some time.\n\nBut the old man had not lived here long before trouble arose between\nhim and the Wolf people. The lapse of time only emphasized the\ndisagreements and the hostility of the Wolf people against the old man.\nFinally the Wolf people began to be very angry with the Wild Cat for\nhis provocative acts, and then it was not long before the Wolf tribe\nfell upon the old man, Wild Cat, and tore him in pieces and devoured\nhim. They left his bones gnawed clean on the ground.\n\nAt the time that the Eagle man visited the old man, Wild Cat, the old\nman had a grandson who was a mere boy\u2014a child. But at the time the old\nman was devoured by the Wolf people the grandson of old Wild Cat had\ngrown up to be a young man. And he still remembered his grandfather,\nWild Cat, and at times he would wonder where his grandfather had gone\nand what had become of him.\n\nSo there came a day when the grandson said, \u201cI will now travel to see\nwhat has become of my grandfather. I will seek for him in the lands\ntoward the sunrise.\u201d So, after making suitable preparations, he started\non his quest for his grandfather.\n\nHe journeyed eastward for many days, when finally he met a man who\nquestioned him, asking, \u201cWhere are you going? Where are you from?\u201d The\ngrandson replied, \u201cI am traveling in search of my grandfather.\u201d After\nthis conversation each went on his way. The grandson continued his\njourney for some time when he met the second man, who asked, \u201cWhere are\nyou going? Where are you from?\u201d The grandson replied, \u201cI am traveling\nin search of my grandfather.\u201d Then the man said, \u201cI have seen your\ngrandfather living among the Eagle people.\u201d The grandson continued his\njourney eastward until he finally came to the dwelling place of the\nEagle people on the mountain. Here he was informed that his grandfather\nhad been expelled from these people, and that he had been rolled down\nthe mountain to the Wolf tribe. \u201cWhat am I to do?\u201d asked the grandson.\n\u201cYou had better go home,\u201d said the old chief of the Eagle people, \u201cfor\nif you do not return home you shall lose your mind and the mind of your\npeople; you shall become something else, someone else.\u201d Then the\ngrandson asked, \u201cCan you change me now so that I may go to the place\nwhere my grandfather is?\u201d They replied, \u201cYes; we can change you so that\nyou can go thither with perfect safety.\u201d\n\nThe grandson having given his consent to this proposition, he was soon\nchanged into a panther and then rolled down the mountain into Wolf\nswamp, where many Wolf people lived. The presence of the panther\naroused the bitter hostility of the Wolf people, who attacked him\nsavagely in an attempt to kill him. But owing to his great strength\nthey were unable to accomplish their purpose.\n\nSo he traveled from place to place in the Wolf country, where he was\nregarded as an open enemy, although he was engaged only in looking for\nhis grandfather. There came a day when he found his bones, and placing\ntogether the bones under a large hickory tree he pushed against the\ntree, shouting \u201cArise, oh, grandfather. The tree is about to fall on\nyou.\u201d His grandfather heard his warning and at once sprang up. He\nrecognized his grandson.\n\nBut the grandfather would not agree with his grandson as to how to\nlive, where to go, or what to do. So, after much bitter fighting, they\nfinally separated. The grandfather went in search of his own people and\nthe grandson in quest of his.\n\nWhen the grandfather met the acquaintances of his early life he was no\nmore able to agree with them than he was before he left them; so, after\nmuch strife and fighting, the people finally became so enraged at him\nthat they fell on him and for the second time he was killed and eaten\nup, and his bones were left bleaching on the ground where they had\ndevoured him.\n\nThe grandson journeyed from place to place for a long time, and he\nencountered many difficulties and disappointments in his quest for\npeople of his own tribe.\n\nBut one day he was pursued by a hunter with three dogs. When the dogs\ncame within reach the grandson killed them one by one before the hunter\ncould come to their assistance, and thus he escaped from death at the\nhands of the hunter.\n\nSo, passing beyond this place, he met one day a woman of his own tribe.\nHe addressed her pleasantly and she replied in the same mood. This\nwoman finally agreed to marry the grandson. As the years passed they\nbecame possessed of a large family, consisting of several boys and\ngirls. It was not many years before these children were large enough to\nlook out for themselves. In the meanwhile the father and mother\nquarreled bitterly, then these boys and girls quarreled among\nthemselves, and lastly with their parents. The result of this condition\nof affairs was that the family dispersed, each one going off alone.\n\nAgain, the grandson was left alone, having no friends or family of his\nown. He was left completely to his own resources for providing the\nmeans of his living and for protecting himself from his enemies. He\ntraveled many dreary days in solitude. But there came a day when he met\na woman of the Panther tribe of people, who was cooking some deer meat\nfor herself. As the grandson was very hungry he asked this woman to\nshare some of the deer meat with him, but she refused absolutely to\nspare him a morsel.\n\nSo, hungry as he was, he had to pass on without anything to eat. Some\ntime afterwards he was fortunate enough to kill a deer. So, after\ndressing it and preparing it properly and cooking it, he sat down to\neat. And while he was enjoying his venison the woman who had refused\nhim a portion of venison boldly came up and asked him for some of the\nvenison. He showed his teeth and growled and snarled so fiercely that\nhe finally drove the old woman away.\n\nWhen he had finished his meal he packed up his belongings and departed.\nHe traveled several days from place to place. Suddenly he became aware\nthat several hunters with three dogs were pursuing him. So he fled from\nthat place until he became wearied and then he climbed a very tall\ntree. There he hoped to escape his pursuers, but the dogs tracked him\nso well that soon the hunters were under the tree. Whereupon one of the\nhunters shot him, mortally wounding him, and he fell to the ground in a\ndying condition. The dying Panther man said to the hunters, \u201cThis, your\nact, shall cause bitter hostility between your people and my tribe, and\nmany of both tribes will die in consequence.\u201d\n\nAs the hunters were bearing the body of the Panther man homeward, a\nPanther man met them and saw the dead body of the Panther man\u2014one of\nhis own kindred. At once he returned to his people, telling them what\nhe had seen. So with two other Panther men he retraced his steps to\nfind the guilty hunters.\n\nThe three Panther men were not long in finding the camping place of the\nhunters and they quickly succeeded in killing the dogs and the hunters\nand in devouring them, leaving their bones to bleach on the ground.\n\nThe friends and kinsmen of the hunters waited many days for the return\nof the hunters and their dogs, but they waited in vain. So a number of\nthem formed a party and went out in search of them. They found their\nbones on the path and also the dead body of the Panther man. In the\nthickets near by they also found other Panther men asleep. These\ndiscoveries were reported in the village of the dead hunters, and there\nwas aroused a bitter feeling against the Panther people; and so all who\nwere able to go out to hunt Panther people started out to destroy the\nPanther tribe.\n\nThis resulted in a bitter strife between the people of the village and\nthe Panther tribe, and many of the bravest on both sides were killed\nwithout bringing any satisfaction to either side. During this struggle\nthe bones of the grandson lay bleaching on the path in the forest. But\nit so happened that one of his sons one day passed along that path, and\nhe recognized his father\u2019s bones. So by gathering them together under a\nlarge hickory tree and setting them in order the son of the Panther man\nbrought his father back to life by pushing against the hickory tree and\nshouting, \u201cFather, arise lest the tree topple over on you.\u201d\n\nWhen the father arose he had the form which he had when he left his\nhome in the village in search of his grandfather. This transformation\nfrightened the son so much that he fled through the forest away from\nthat place, and the grandson made his way home to the village of his\nown people. He entertained his friends and kindred with the recital of\nhis adventures.\n\nThere came a day when the old Eagle, who had enticed away old man Wild\nCat, was in a reminiscent mood, and so he wondered what had become of\nthe old man whom he had left among the Wolf tribe. So he finally\nresolved to pay a visit to the country of the Wolf people. He left his\nhome and traveled along toward the Wolf country. At last he was greatly\nsurprised to find scattered around the bones of the old man, his\nfriend. So he decided to aid his old friend by bringing him to life\nagain. He therefore collected together the bones lying about and placed\nthem in order under a great elm tree, and when he had gathered all the\nbones he stepped up to the elm tree and suddenly exclaimed, \u201cBe quick,\nfriend, arise, lest the tree fall on you.\u201d At once the old man, Wild\nCat, leaped up in his original shape and condition in form and mind, a\nman. So, after the usual greetings, the old Eagle chief led his friend\nhome to his own people, whence he had taken him so long ago. Having\narrived there, old man Wild Cat found his grandson, and to him he\nrelated all his adventures while away from his people. He declared, \u201cWe\nmust highly esteem the Pigeon tribe of people.\u201d (Then I left there.)\n\n\n\n\n\n134. THE WEEPING OF THE CORN, AND BEAN, AND SQUASH PEOPLE\n\nThere was in the olden time a village of the Iroquois which was\nsituated in a very fertile and beautiful country. They raised corn and\nbeans and squashes, and for many years they were contented and\nprosperous. But there came a time when their crops began to fail\nthem\u2014the corncobs were bare of grains, the bean pods were empty, and\nthe squashes would wither away before the time to harvest them. The\npeople went hungry, for they had no food from their fields and game was\nvery scarce.\n\nOne day a very old woman, who was Matron and Chief of her clan, was\nwalking near her planted field, meditating on the misfortune of her\npeople. As she walked she heard bitter weeping out in the field, and\nshe at once decided that some one must be in deep distress. So, walking\ninto the planted field, she was surprised to find that it was the corn\nthat was weeping; and the beans were weeping too; and the squashes were\nweeping also. The old woman had great compassion for the corn and the\nbeans and the squashes for their weeping. She stopped beside a hill of\ncorn and asked, \u201cOh, you dear Corn, why do you weep? Tell me the\nreason.\u201d The Corn between sobs said, \u201cYou place us in the ground to\ngrow, but you do not perform your further duties to us. You do not\ncover us with sufficient earth as you know you should; and you do not\nhill up the earth about our feet so that we can stand firm; and you\nfail to dig up the earth sufficiently around us to give us water; so it\nis that many of us have remained only a few hours or a day or two and\nthen have gone home; only a small number of us remain and now we are\nall dying because of your neglect. You even permit our enemies to\nstrangle us to death.\u201d\n\nAs the old Matron listened to this pitiful story she was bitterly\ngrieved. She then went to the Bean people and to the Squash people, and\nfrom both she heard the same painful story of neglect by her people.\nShe was deeply moved, and so she went to her lodge and wept along the\npath homeward. Having seated herself on her couch in her lodge, she\nkept on weeping. Her people having heard her sobbing were much puzzled\nby it, and they being moved by sympathy also began to weep with their\nMatron. Soon many persons had assembled at her lodge, and they all were\nmourning with the old woman.\n\nFinally, the chief of the clan came to the lodge and addressing the\npeople he told them to cease their weeping and to be of good cheer; and\nthat he would ask their Matron what had caused her to return from the\nplanted field with such grief. So the people ceased their weeping, and\nthen the chief, addressing their Matron, who was still sobbing\nbitterly, asked, \u201cMother, what caused you to weep while you were in the\nplanted field?\u201d After somewhat composing herself she replied to this\nquestion by saying that she had heard bitter wailings in the planted\nfields and that on going there to learn the cause the Corn people, and\nthe Bean people, and the Squash people had complained to her that she\nand her people had not properly cared for them by not covering them\nwith sufficient earth to enable them to live and by permitting their\nenemies to grow up around them so that they had no more ground on which\nto stand. Then the Matron ceased talking, but kept on weeping.\n\nUpon hearing this statement the people assured the chief that this was\nthe first information they had received as to the reason why their\nMatron had been grieving so bitterly.\n\nThereupon the chief called a council of his clan and laid before it the\nremarkable statement of their Matron. The council upon hearing this\nrecital resolved that in the future whoever planted either corn or\nbeans or squashes must cover the grain with sufficient earth to give it\nsustenance, and must care for the growing plants by properly hilling\nthem and by digging around them to loosen the earth to make it mellow,\nand lastly, by destroying their enemies (the weeds) who grew about them\nso luxuriantly.\n\nSo, in the following spring, when planting time returned, they were\nagain admonished as to the proper methods of planting the corn, the\nbeans, and the squashes. The people all agreed that they would follow\nthe advice of the council in this matter because of the statement of\ntheir Matron as to the real cause of their withered crops.\n\nSo, in accordance with this resolution, the next springtime they did\nplace the seed corn and beans and squashes sufficiently deep in the\nground to give these grains sufficient covering of earth to grow well.\nThe old chief stood by the planters while they were seeding their\nfields to see that the work was properly done. Later, when the tender\nsprouts of corn and beans and squashes had reached such height that\nthey required more earth to support them, the people were called\ntogether and urged to hill up their growing crops and to destroy\nthoroughly the enemies (weeds) of these useful plants. These plants\nwere growing luxuriantly and were strong, but toward harvest time\nsomething came and destroyed these growing crops. A certain nation of\npeople came and carried away the corn and the beans, leaving only some\nsquash shells. Again the people mourned their loss, confessing that\nthey must have been guilty of some other form of negligence.\n\nSo the following spring they again took great pains in their planting\nand in their care for their crops; but just as soon as the green corn\nwas becoming fine and fit to eat a certain nation of people began to\nsteal the corn and beans and squashes. The people suspected what people\nhad come and carried away their corn and beans and squashes.\n\nSo the chief of the people called a council to discuss the situation\nand to suggest means to meet it. It was finally resolved that several\nstout and alert warriors should be set to watch the planted fields to\nsee who might come to steal the ripening crops. These watchmen went\ninto the fields in the evening. Toward the dawn of day they discovered\na number of persons who were tearing off the ears of corn and the bean\npods, and also others who were stealing the squashes. These thieves\nthey captured and held as prisoners. These prisoners were taken in the\nmorning to the council lodge before the clan chief.\n\nThe chief, after looking the prisoners over, remarked that these\nthieves were their enemies because they had stolen their corn and beans\nand squashes. Then he asked one of the corn thieves, \u201cWhere do you\nlive?\u201d \u201cA long way hence in the forest,\u201d came the reply. \u201cAre there\nmany of your people?\u201d continued the chief. \u201cWe are a large nation,\u201d\ncame the answer. In like manner he questioned the squash thief and the\nbean thieves, and these made replies similar to those made by the corn\nthieves.\n\nThey bound the corn thieves and daily they took them out of the lodge\nand all the chiefs and the people came to see them, and everyone was\nprivileged to strike these thieves a blow with a staff, and the thieves\nwould weep bitterly at this treatment. Then they would be taken back\ninto the lodge. The bean thieves and the squash thieves were also daily\npunished in this way.\n\nDaily the corn thieves wept loudly. After a long time had elapsed these\nthieves were told that if they would conduct the people to their own\nnation they would be set free. The corn thieves agreed to this\nproposition and the old chief selected a party of his warriors to lead\nthe thieves back to their own nation.\n\nThe corn thieves led the warriors a long way into the forest. But at\nlast they came to a settlement, and the thieves said this is a village\nof our people. The warriors killed many of the people, and then they\nset free the thieves whom they had brought back to their country. The\npeople whom the warriors had killed were carried home.\n\nThen some warriors were sent to the squash stealers with an order to\nsplit their upper lips so that they would not be able to eat squashes\nagain.\n\nIt is said that the warriors whipped the corn thieves so much during\ntheir captivity that they wept so much that their faces were striped\nand their backs were striped and their tails were ringed, from the\nblows they received; and these marks have remained to this day. The\ncorn thieves were raccoons. The squash thieves were rabbits (hares?),\nand their lips have remained split to this day from this punishment.\n\nTradition says that the ancestors of the Seneca thought that all trees\nand shrubs and plants were endowed with human life and were divided\ninto families, having brothers and sisters, fathers and mothers. And\nthat in like manner the Corn, and Beans, and the Squash have human\nlives, and that if one offended them they would grieve and would depart\nand would leave the people without food.\n\n\n\n\n\n135. S\u02bbHAGOWENOT\u02bbHA, THE SPIRIT OF THE TIDES\n\nIn the long ago an uncle and his nephew, his sister\u2019s son, dwelt\ntogether in a lodge. It so happened that the uncle, the elder man, had\nto keep a recumbent position. He had lain so long that the roots of a\ntree standing near their lodge had overgrown his body, so it was quite\nimpossible for him to arise.\n\nAs time passed he called his nephew to him and said to the youth: \u201cGo\nyonder in the distance to the clearings, where the logs are lying one\non the top of another, and plant there beans, corn, and squashes. They\nmake good eating, I assure you. And if these things should grow under\nyour cultivation they will furnish us with something to eat in the\nfuture.\u201d Thus spoke the old man.\n\nIn a short time he continued: \u201cBring forth from under the couch yonder\na basket in which there is some seed corn, as it is called.\u201d The youth\nbrought the basket and placed it beside the old man. With the seed corn\nwere the beans for seed and the squash seed.\n\nThen the old man said to the youth: \u201cBring me from under the couch\nyonder the small baskets, 10 in number; I need them; for you must make\na girdle of baskets around your body.\u201d So the nephew brought the\nbaskets to his uncle, who with his own hands placed in each of the\nbaskets some of the several kinds of seeds, thus dividing the seed\ncorn, the beans for seed, and the squash seed. He carefully completed\nhis task.\n\nHaving done so, he addressed his nephew, saying: \u201cCome, now! go yonder\nto the clearings where the logs are lying one on the top of another,\nand there you must plant these seeds.\u201d The young nephew replied: \u201cSo be\nit, my mother\u2019s brother. I will place beside you all the things which\nmay be necessary for you while I shall be absent planting the seeds.\u201d\nSo the nephew placed beside his uncle a bark dish containing hominy, a\nfire poker and a knife, and a cake of boiled corn bread. Then he said\nto his uncle: \u201cI am now going to plant the seeds.\u201d\n\nHaving arrived at the clearings he set to work preparing the ground for\nplanting the seeds which he had brought. He had been at work a\nconsiderable time and had already planted a number of hills when he\nheard the voice of his uncle singing. The words of the song were: \u201cNow,\nnow, now I believe that I have arisen, now indeed.\u201d At this the\nyouthful nephew ran back swiftly to the lodge to prevent his uncle from\narising. Having arrived there the young man seized his uncle and\nrepressed his desire to arise, asking him, \u201cWhat has come to pass that\nyou began to sing?\u201d The uncle replied: \u201cI became thirsty, and so I\nbegan to sing.\u201d The young man brought his uncle water to drink, and\nafter the latter had quenched his thirst the youthful nephew said to\nhim: \u201cYou must now lie quiet, as I ask you to do.\u201d The uncle answered:\n\u201cReturn again to the clearings to plant the seeds. As there are no more\nleft in the lodge you must pick up those which you dropped from your\nbaskets.\u201d He referred to the 10 small baskets in which he had himself\nplaced the various kinds of seeds.\n\nSo as soon as the young man had gathered up all the seeds which he had\nspilled along the path as he had hastened toward the lodge he again\nbegan to plant them in hills. Again, as he had nearly finished seeding,\nhe heard the voice of his uncle singing: \u201cNow, now, now I believe that\nI have arisen, now indeed.\u201d\n\nThe nephew at once started on the run for the old lodge, but when he\nhad gone only half the way he heard a loud report, b\u0103\u02b9\u02bb! caused by the\nbreaking of the roots which had been holding his uncle down. When he\narrived at the lodge he found that his uncle was not there. This\ngrieved him greatly, for he felt that he would become very wretched and\npoor without the aid and advice of his uncle. So he began to weep and\nmourn for his uncle, but at last he ceased to do so. He then entered\nthe lodge to think upon his situation, and finally came out to see\nwhether he could not learn whither his uncle had gone by noting the\ntracks he had left on the ground. For this purpose he went carefully\naround the lodge, examining the ground as he went. At last he found his\nuncle\u2019s tracks, which showed the direction he had taken, for they had\nmade very deep impressions in the ground as he fled in haste. From the\ntracks he learned that his uncle had taken a course directly westward.\nThe young nephew then said: \u201cSo be it. I suppose it is for me to go to\nthe place whither my uncle has gone. I will follow the tracks of my\nuncle, my mother\u2019s brother.\u201d\n\nThereupon the young nephew, having gotten his bow and arrows, at once\nstarted on a run on the trail of his uncle. He kept the trail in the\nforests for three days, when he reached the shore of a lake, and there\nindeed the trail ended so far as the nephew could see; so he stopped\nthere and stood looking around; thus he stood for some time.\n\nAt last he was somewhat startled at seeing not far away a canoe,[461]\nwhich was being paddled toward him quite swiftly, and which contained\nwhat appeared to him to be a man. The canoe stopped at some distance\nfrom the spot where the young nephew was standing. He saw that a number\nof wild geese supplied the propelling power for the canoe, six wild\ngeese being attached to one side of the canoe and six to the other\nside. Then he overheard the man who was in the canoe address the geese\nwith these words: \u201cMy servants, you may now go forth to seek something\nto eat.\u201d The wild geese at once obeyed and flew upward, making the\nsound st\u016bm\u02bb.\n\nThe young nephew stood there silent for some time. Then the man in the\ncanoe said to him: \u201cCome hither.\u201d The youth, replying, \u201cSo let it be,\u201d\nwent to the place where lay the canoe, in which stood the strange man.\nThe stranger, addressing the youth, said: \u201cI am thankful that you are\nwell. Is it not true that Okteondon is your uncle? He is my uncle also.\nI am thankful, too, that you and I, who are brothers, have seen each\nother at this time. It so happens that you and I resemble each other\nand are of the same stature. It would be still more convincing if we\nshould put this to proof by trial. As I have been saying, our bows and\narrows are alike and are of the same length. Let us test my statement\nby a trial.\u201d Thereupon the man took his bow and arrows out of the\ncanoe. Held up together, they were found to be of the same kind of wood\nand of the same shape; their arrows were of the same kind of wood and\nof the same length.\n\nThen the stranger said, \u201cCome; let us see. We have the same speed, I\nbelieve.\u201d He continued: \u201cLet us now string our bows, as I am now\nstringing mine; let us stand here side by side.\u201d While the two stood\nside by side again the stranger spoke, saying: \u201cThis we do in order\nthat there may be a race between us and our arrows. Let us shoot our\narrows, and as soon as we let fly our arrows then you and I must start\nto run.\u201d Then they let fly their arrows, at the same time starting to\nrun swiftly. They ran evenly, keeping well together. All that could be\nheard was the sounds made by the passage through the air of small\nstones picked up by their swiftly moving feet, for they were running at\na rapid pace. Looking upward, the youth saw two arrows flying along\ntogether. In this trial of their fleetness of foot they caught the\narrows before they fell to the ground, each one catching his own.\n\nAfter this test the strange man said to his young companion, \u201cNow, let\nus return to the place whence we started.\u201d So they went back to the\nspot where the canoe lay. Then the strange man repeated what he had\nbeen saying again and again: \u201cHave I not been saying that you and I are\nindeed brothers? We have the same fleetness of foot; we are of the same\nstature; our bodies are alike in form and condition; our bows are\nexactly alike; our arrows are also alike. These things indicate that\ntruly you and I are brothers and that Okteondon is your uncle, as he is\nmy uncle. Come, then, let us go hence. We will amuse ourselves. We will\ngo to a distant place where I am in the habit of playing.\u201d\n\nThe young man replied unsuspectingly: \u201cSo let it be.\u201d Whereupon the\nstrange man said: \u201cCome, come hither, my slaves, you wild geese. Do you\ncome hither at once.\u201d He had hardly ceased speaking when the wild geese\nalighted beside the canoe and attached themselves to it. Then the\nstrange man again got aboard of the canoe and invited his friend, the\nyoung man, to accompany him. When the latter had also boarded the canoe\nhis companion said to the wild geese: \u201cCome, now, do you go to the\nplace where the island floats in the water.\u201d At this command the geese\nbegan paddling, thus propelling the canoe very swiftly toward the place\ndesignated. Then the strange man began to sing: \u201cNow, now, now, it\nseems true, I have started, indeed.\u201d This song he kept singing as the\ncanoe sped along toward the island of his promised sports.\n\nThey finally arrived at the island, and the two men having landed the\nstrange man said to the wild geese: \u201cCome, now, my servants, go now to\nfind something for food for yourselves\u201d; thereupon they flew away. He\ncontinued: \u201cWhenever I say to you \u2018Come hither\u2019 you must return here at\nonce. But it must be I who shall say this.\u201d\n\nDrawing the canoe up on the shore he said to his young companion: \u201cNow,\nwe will go to the place where I am accustomed to amuse myself,\u201d and\nthey two started. Having arrived at the spot, the young man saw lying\nthere a very large white stone. His companion said: \u201cIt is, indeed,\nhere that I have my playground; and now you shall see what I will do.\u201d\n\nThen the stranger undressed, making himself entirely naked. Then\nraising the great white rock he cast it into the water, which was very\ndeep. Down it went with the sound bub\u02bb, bub\u02bb, bub\u02bb, bub\u02bb. The strange\nman next dived into the lake after the rock and remained under water\nfor a long time. The youthful nephew of Okteondon was watching\nanxiously what his strange companion was doing. Finally, the youth was\nsurprised to see his companion come to the surface of the water bearing\nthe great white rock in his arms. When he had got on dry land he set\nthe rock down, saying to the young man: \u201cThus now you, too, must do as\nI have shown you.\u201d The latter replied: \u201cSo be it. I will try at once.\nAfter removing all his raiment and being naked he took up the great\nwhite rock and going to the edge of the lake he cast it far from shore\ninto the depths. Again the rock sank with the sound bub\u02bb, bub\u02bb, bub\u02bb,\nbub\u02bb, as in the first instance, and the young man dived after it.\n\nAs soon as the young man had plunged into the waters of the lake the\nstrange man, taking up not only his own garments but also all those\nbelonging to his companion, returned to the point where the canoe had\nbeen left. Arriving there, he called out: \u201cCome, now, my servants. Come\nyou hither,\u201d and shoving the canoe into the water he boarded it. The\nwild geese soon alighted alongside of the canoe and attaching\nthemselves to it began to paddle it along. Their master merely said to\nthem, \u201cGo directly back to the place whence we started,\u201d and the geese\nobeyed him, causing the canoe to move swiftly thither.\n\nIn a short time thereafter the young nephew of Okteondon rose to the\nsurface of the water bringing with him, as did the stranger, the large\nwhite rock, which he cast aside as he came out of the water. He found\nno one around and he saw that his garments were missing, so he ran to\nthe place where he remembered the canoe had been beached. When he\narrived there he found that the canoe, propelled by the swift feet of\nthe wild geese, was far out on the lake. As he reached the shore he\noverheard the strange man in the canoe say in a loud voice: \u201cTo you who\nfeed on flesh and who dwell in the waters of the lake I offer this\nflesh to eat.\u201d These flesh eaters were highly pleased with the idea\nthat they would soon have more flesh to eat. By flesh the stranger\nsignified the flesh of the young man whom he had entrapped on the\nisland. The name of the strange man was S\u02bbhagowenot\u02bbha.\n\nThen the youthful nephew of Okteondon started away, going from place to\nplace in a hopeless effort to find some way of escape. When he found\nthat he had been victimized by S\u02bbhagowenot\u02bbha, he began to cry, and he\nwent about crying and saying to himself, \u201cNow I know that I am about to\ndie.\u201d\n\nIn his wanderings around the island he found, scattered in numerous\nplaces, many bones of human beings in different degrees of\ndecomposition. Among these decaying bones he was surprised to find the\nhalf-decayed body of a man lying on the ground, and he was still more\nastonished to hear this half-dead man say to him,[462] \u201cMy sister\u2019s\nson, Oh, nephew! come to me.\u201d The youth, in his surprise, obeying the\nvoice, went to the spot where the man lay stretched out; there he\nstopped and stood waiting the pleasure of the man who had addressed him\nas \u201cmy sister\u2019s son.\u201d\n\nThen the man continued to address him, saying, \u201cOh, my sister\u2019s son,\nyou will now become very wretched, for S\u02bbhagowenot\u02bbha has now shut you\nin on this island. Take new courage and exert yourself, for, though you\nmay not know it, you are endowed beyond measure with orenda. You must\nnow put it forth by taking courage to overcome these deceptions of\nS\u02bbhagowenot\u02bbha. Moreover, you must take the following measures for this\npurpose. When the sun is near setting you must run to and fro all over\nthe island, from one end to the other. You must cover it with your\ntracks. As soon as it becomes night and darkness is here, then you must\nreturn to the place where the canoe was beached at the canoe landing of\nS\u02bbhagowenot\u02bbha. When you have arrived there you must dig a trench in\nthe sand sufficiently large to hold your body. In this you must conceal\nyourself by covering yourself with sand, but you must leave a small\naperture for your mouth. Your enemy, of course, will come to visit you,\nas is well known; he will come at about midnight. Do not under any\ncircumstances become impatient and do not fear at all. He will bring\nwith him his dogs, and as soon as he lands he will urge them to find\nyou by saying, Tw\u016b\u02b9\u0103\u02bb, tw\u016b\u02b9\u0103\u02bb, tw\u016b\u02b9\u0103\u02bb. They will then begin to follow\nyour tracks from place to place, smelling and sniffing as they run, and\never at their heels will be S\u02bbhagowenot\u02bbha. Just as soon as you know by\nthe faintness of the sounds of these pursuers that they have gone to\nsome distant part of the island, you must come forth from your hiding\nplace.\n\nYou must also make out of rough bark and soft wood three dolls or\nfigures resembling the human body. When you have completed these you\nmust make for each one a bow and arrows suitable for their size. When\nyou have finished this work you must place one of these figures high up\nin some convenient tree crotch, and you must fix in the hands of the\nfigure, in the attitude of shooting, the bow and the arrows. This you\nmust do with the three figures.\n\nAfter taking breath, for he was, indeed, very weak, the man who lay\nthere a mere pile of bones said: \u201cYonder in the distance under that\nprostrate old rotten log you will find my skin-pouch of fisher skin,\nwhich do you bring me at once.\u201d The young man brought the pouch of\nfisher skin to his uncle, who took from it a knife, a flint for\nstriking fire, and a piece of punk. The knife he gave to the young man.\n\nAt once the young man began to fashion the three dolls which his uncle\nhad advised him to make. He made also the three bows with arrows, to be\nheld by these dolls or counterfeit men, which he had been counseled to\nfix in the crotches of trees to deceive the great man-eater\nS\u02bbhagowenot\u02bbha, when he should come looking for the young man to devour\nhim.\n\nWhen the youth had completed this task he began to run over the island\nin such manner as to mislead the enemy and his dogs. The elder man\ncheered him in his undertaking, saying: \u201cHave courage, my nephew; if\nyou will perform my instructions with care you shall live, as I have\nsaid.\u201d The young man replied: \u201cSo shall it be as you have instructed\nme.\u201d\n\nThen, going forth with the three dolls, he selected for each one a\nsuitable place in which to secure the doll, choosing invariably a tree\nstanding far from the landing place of the enemy. With some difficulty\nhe fastened the doll in a fork of the tree in such manner that from the\nground one might be misled into thinking that a person was hiding in\nthe tree.\n\nWhen it became dark he started for the spot near the landing place\nwhich he had selected for his own hiding place. Having arrived there he\nbegan to dig a trench large enough to hold and fully conceal his own\nbody, and in time he had quite effectively concealed himself in the\nsand. When night came he lay there quite still, awaiting the return of\nhis enemy, S\u02bbhagowenot\u02bbha. He lay in such a way that his mouth was not\nentirely covered with the sand, so he was able to breathe without much\ndifficulty. He thus waited patiently many long hours, knowing from his\nuncle\u2019s counsel that he had to contend with a crafty old cannibal, who\nwas a past master in deluding his victims into a false feeling of\nsecurity, the more easily to destroy them at his leisure.\n\nIt was some time after midnight when the alert young man heard peculiar\nsounds approaching the island. He was not long in recognizing the\nvoices of the wild geese that had propelled the canoe which had left\nhim a prisoner on the island. He heard also the then distant yelps of\nimpatience of the dogs as they hungrily anticipated a bloody meal when\nthey should reach the island. They were eager to pursue their prey, for\nthey well knew the habits of their master. Finally the attentive ears\nof the young man heard the sounds which told him of the landing of his\npursuers; and it was not long before he heard S\u02bbhagowenot\u02bbha saying to\nhis dogs: \u201cGo you to find the person of the man. It may be that he lies\nnow somewhere a heap of bones.\u201d Then after releasing the dogs the old\nman shouted, \u201c\u00e7tu\u00e4\u02bb\u02b9, \u00e7tu\u00e4\u02bb\u02b9, \u00e7tu\u00e4\u02bb\u02b9\u201d signifying, \u201cGo, go, go ye\u201d\n(usually applied only to dogs, much like the familiar \u201csick\u2019em\u201d in\nEnglish).\n\nWith their keen noses the dogs soon took up the tangled trail of the\nyoung man, and followed it from place to place over the entire island.\nS\u02bbhagowenot\u02bbha was overheard by the young man to say to the wild geese:\n\u201cMy servants, do you now go to seek for your food,\u201d at which command\nthey flew away. Thereupon S\u02bbhagowenot\u02bbha followed his dogs in the\ndirection they had taken. Just then he heard in the distance the\nbarking of the dogs, Wau, wau, wau, as they seemed to say. When the old\nman arrived near the place where the dogs were barking, he heard one of\nthem burst out, crying, Kw\u0115\u00f1\u02bb, kw\u0115\u00f1\u02bb, kw\u0115\u00f1\u02bb. Having arrived there, he\nfound one of the dogs lying dead from the effects of an arrow which had\nfallen down its throat. S\u02bbhagowenot\u02bbha was grieved to lose one of his\ndogs, which he highly valued, and he exclaimed: \u201cOh! it is\ndiscouraging. It would seem that his body is, indeed, in a measure\npossessed of orenda.\u201d In a short time he again heard in the distance\nthe barking of his dogs, and he at once started on the run toward the\nplace. On drawing near the place he again heard one of the dogs utter\nloud cries, Kw\u0115\u00f1\u02bb, kw\u0115\u00f1\u02bb, kw\u0115\u00f1\u02bb. Once more he found one of his dogs\nlying there, also with an arrow protruding out of its mouth, into which\nit had fallen from the second doll in the tree. Again the old man\nloudly exclaimed, \u201cOh! discouraging, discouraging, is this. He is, I\nthink, somewhat of a sorcerer.\u201d By that time the last dog was heard\nbarking in the distance and the old man started on the run for the\nplace. As he neared the spot, he heard the last dog crying Kw\u0115\u00f1\u02bb,\nkw\u0115\u00f1\u02bb, kw\u0115\u00f1\u02bb. Thereupon fear came over the old cannibal, who exclaimed:\n\u201cNow I shall flee from this place, for he has now killed them all, my\ndogs. He is indeed a great sorcerer.\u201d At once S\u02bbhagowenot\u02bbha ran toward\nthe canoe landing, which was some distance away.\n\nIn the meanwhile the young man, who was on the alert, saw his\nopportunity, and arising from his place of concealment in the sand, he\nwent to the shore of the lake. Pushing the canoe into the water, he\ncalled loudly, \u201cDo you come hither, my servants, you wild geese.\u201d The\ngeese with the sound dau\u00f1\u02bb\u02b9 all came to the side of the canoe and at\nonce attached themselves to it. Then the young man, boarding the canoe,\nsaid to the wild geese, his servants: \u201cLet us go back to the place\nwhence we started, and you start at this time.\u201d Obeying his command,\nthe wild geese at once began to paddle and the canoe moved swiftly in\nthe water, the paddling of the wild geese sounding s\u016d\u02bb, s\u016d\u02bb, s\u016d\u02bb, s\u016d\u02bb.\n\nWhen S\u02bbhagowenot\u02bbha reached the shore and found the canoe moving away\nwith the young man in it, as its master, he called out to him: \u201cOh, my\nbrother! Turn back hither. I had come back here after you, be it known\nto you.\u201d To this appeal the young man paid no attention, for he had\nbeen thoroughly informed of the character of his enemy by his uncle. So\nhe kept on his way. He tauntingly said, for the benefit of his enemy,\nto the monsters of the deep: \u201cI devote food to all of you who live on\nmeat\u2014to you who live in the depths of the lake.\u201d Hearing this, these\nwatery monsters rejoiced and were happy, for they desired meat, on\nwhich they fed. In their glee they uttered the sounds, H\u012dst, h\u012dst,\nh\u012dst, h\u012dst, hai, hai, hai. Then S\u02bbhagowenot\u02bbha again called to the\nyoung man: \u201cOh, my brother! have mercy on me; take pity on me and turn\nback. Is it not possible for you to agree to turn back and come to me?\nI am indeed not S\u02bbhagowenot\u02bbha; I am only a servant to him. He, of\ncourse, is at his home.\u201d\n\nThe young man, however, did not answer this appeal of his great enemy,\nbut said to the wild geese which were propelling his canoe: \u201cGo\ndirectly to the place whence you started.\u201d The young man and his geese\narrived at the landing place, at their home, just as day was dawning.\nAfter landing, he said to the wild geese: \u201cMy servants, you may now go\nto seek for your food.\u201d Thereupon they flew away with the sound dau\u00f1\u02bb\u02b9.\nHe had already said to the geese: \u201cHurry back as soon as I recall you.\u201d\nDrawing the canoe ashore, he departed. Climbing the steep bank and\ngoing aside a short distance, he came to a lodge, which he entered.\nWithin he found a very young woman. As he entered the lodge, without\nhis garments, the woman arose, and going forward, embraced him, saying:\n\u201cYou are indeed in a wretched situation here. I am your younger sister,\nfor verily your uncle is one who is called Okteondon.\u201d The young man\nanswered her: \u201cHe is, indeed, my uncle, as you say.\u201d She continued: \u201cHe\nis, too, my uncle, this Okteondon is; for this reason you and I are\nbrother and sister. Very long ago he stole me from our lodge. Now dress\nyourself again; your garments hang yonder where he hung them when he\nbrought them back.\u201d So the young man dressed himself again in his own\ngarments. Then his sister said: \u201cHere are your bow and your arrows.\u201d\nThe young man took them, for they indeed belonged to him.\n\nThereupon the young woman said to her brother: \u201cYou and I must now\nreturn home. I will lay down bark in strips, and on these you must step\nto conceal your tracks until you reach the canoe; for you and I shall\nsurely die if my husband should meet us before we reach the canoe. They\ncarried out faithfully this precautionary device for concealing the\nbrother\u2019s footprints. When they reached the shore the brother pushed\nthe canoe into the water and then called out to the wild geese: \u201cCome\nhither, my servants.\u201d When they arrived he continued: \u201cYou must go\ndirectly to the place where my racing ground is.\u201d Having said this, the\nbrother and sister boarded the canoe, and the wild geese began to\npropel it rapidly through the water, making the sounds s\u016d\u02bb, s\u016d\u02bb, s\u016d\u02bb,\ns\u016d\u02bb as they propelled it. Then the young man began to sing his song of\ntriumph: \u201cNow, now, now, I am certain that I am on my way homeward.\u201d\nTurning to the wild geese he said: \u201cHave courage [463]; be brave and do\nyour duty, my servants.\u201d\n\nAfter going some distance it seemed to the two that the canoe kept the\nsame position, although the wild geese were paddling with great vigor,\nmaking the sounds s\u016d\u02bb, s\u016d\u02bb, s\u016d\u02bb, s\u016d\u02bb. Turning her head, the young woman\nsaw a fishhook attached to the end of the canoe, and she saw also that\nher husband, who sat on the opposite shore, was steadily pulling on the\nline, causing the canoe to move backward toward him. Taking up a stone\nhatchet from the bottom of the canoe she struck the hook a blow which\nbroke it. At this the canoe again shot forward very swiftly, and they\nwent a long distance, while the young man kept saying: \u201cHave courage,\nmy servants. Exert yourselves to the best of your power.\u201d\n\nBut in a very short time thereafter they again noticed that the canoe\nwas seemingly going backward, although the wild geese were still\npaddling with all their might. Turning her head and looking back across\nthe lake the sister saw her husband lying prone on the shore, rapidly\ndrinking up the water of the lake, and the canoe was now moving swiftly\ntoward him. His mouth was enormous and his belly was likewise of\nincredible capacity. His whole body had swollen to huge proportions,\nowing to the floods of water he was drinking. The canoe and its\noccupants were fast being drawn into his open mouth, although the geese\nwere paddling with all their might.\n\nWhen they drew quite near to the point where S\u02bbhagowenot\u02bbha was lying\nthe young man, stringing his bow, made ready to shoot at the great,\nswollen body lying on the shore, which was indeed stupendous in size.\nWhen within bowshot the young man, taking good aim, sent an arrow with\ngreat force into the body, which caused it to give out a loud sound,\nb-u\u02bc\u02bb! as the waters burst forth through the wound. The outrush of the\nwaters sent the canoe flying back toward the shore whither it was\nbound. Then the young man vehemently urged the wild geese to exert\nthemselves in paddling the canoe onward, and finally he arrived with\nhis sister at the place whither they were bound\u2014at the racing place of\nS\u02bbhagowenot\u02bbha.\n\nWhen they arrived there he said: \u201cNow, you wild geese shall be free\nhenceforth. S\u02bbhagowenot\u02bbha has made you his slaves and servants\u2014an act\nwhich was indeed, as you know, a great wrong. Now you are again free\nand independent. It was not the intention of S\u02bbho\u00f1gwadi\u0115\u00f1nu\u02bckd\u0103\u02bcon, our\nCreator, that anyone should be a slave or a servant.[464] As is well\nknown, it was his intention that every one and everything among the\nanimals and the birds and the fowl should be in all things independent\nand free. He did not will that anyone should hold any being in bondage,\neven among the animal kingdom. Now you must depart hence and go your\nways. It shall continue to be your custom in advancing across the earth\nto go to and fro in the form of a wedge. Thus you shall be seen by\nthose who shall be born hereafter howsoever long the earth may continue\nits existence. This is all. So now depart, and when you go you must\nfollow one another.\u201d Thereupon the wild geese started away in freedom.\n\nThen, turning to his sister, the brother said: \u201cNow, let us depart\nhence.\u201d Started on their way, they went along slowly as they two\ntraveled homeward. When night overtook them they would encamp; and in\nthe morning after breaking their fast they would resume the journey.\nThey camped for five nights before they reached their home. They were\nunmolested on their journey by the sorcerers, who commonly infested the\nway on such occasions.\n\nWhen they had reached their home the young man said to his sister: \u201cOh,\nmy sister! I do not know you, because, perhaps, I was so small when you\nwent away. We have now arrived at our home. I know now that Okteondon\nis your and my uncle. When I started away from this place I followed\nthe tracks of our uncle until they led me to the lake. I verily believe\nthat he was killed by the man with the great mouth. Now you and I must\nlove and respect one another, as we are brother and sister. I shall\ngreatly respect you, and you yourself must greatly respect me. Now I,\nmyself, will go to hunt, and you shall keep the camp.\u201d The brother\nproved himself a great hunter, and they had an abundance of meat for\nfood in their camp.\n\nThis is the length of the story.\n\n\n\n\n\n136. S\u02bbHAGOWE\u02b9N\u014cT\u02bbH\u0102\u02bc, THE SPIRIT OF THE TIDES\n\n\n Ne\u02bc\u02b9 \u014d\u02b9n\u0115\u207f\u02bbdji\u02bb hodi\u02b9no\u207f\u02bbsot ne\u02bb\u02b9 yadad\u012bw\u0103\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 gano\u207f\u02bbs\u0103\u02bco\u00f1\u02b9we\u02bb. \nThat (it is) ancient time-very their (an.)-lodge-stands the they-two-uncle (and), nephew the it-lodge, large-(was). \n\n Ne\u02bc \u02b9gw\u0101 diiut\u02b9gon hay\u0103s\u02b9\u02bbn\u0115\u207f\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji\u02bb, ne\u02bc\u02b9 diiui\u02b9w\u0103\u02bc \nThat-yet (But) always, (ever) he (an.)-lay-supine the he (an.)-ancient-one (was), that it-reason (was) \n\n ne\u02bc\u02b9 ho\u02bb g\u00e4\u02b9it ga\u0115\u00f1d\u0103s\u02b9d\u0115\u00f1\u02bc okde\u02b9o\u00f1do\u207f\u02bc ne\u02bb\u02b9 hay\u0103\u02bcd\u0103\u02bc\u02b9ge\u02bb, ne\u02bc\u02b9\nthere (in that place) it (n.)-tree-stands it (n.)-tree-large-(was) it (n.)-root-had-several the his-(an.)-body-on, that\n\n n\u0101\u02b9e\u02bb d\u0103\u02bca\u02b9o\u00f1\u02bb w\u0115\u00f1\u02b9do\u207f\u02bb \u0101at\u02b9k\u0115\u207f\u02bb. \ntruly-(verily) not it-able (be) ever (sometime) could he arise.\n\n\n Ne\u02bc\u02b9ho\u02bbs\u02bbho\u00f1 de\u02bbhni\u02bc\u02b9dyo\u207f\u02bc, o\u02bcyonis\u02bbhe\u02bct. Dy\u0115\u00f1gw\u0103\u02bbs\u02bbho\u00f1 ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji\u02bb ne\u02bb\u02b9 \nThere-only (alone) two-they (masc.) abode, it-long-time-was. Suddenly-just the he (an.)-ancient one (was) the \n\nhao\u00f1w\u0101\u02b9d\u0115\u207f\u02bc, woo\u02bbt\u02bbh\u0101\u02b9h\u0103s wai\u02b9\u0115\u00f1\u02bc, \u201cHo\u00f1\u02b9we\u02bb ho\u02bc\u02b9se heo\u00f1\u02b9we\u02bb \n his-nephew he-him-talked to he it said \u201cYonder (over there) thither-thou-go there-where \n\n tgay\u0103\u02bcs\u0101\u02b9o\u00f1nyo\u207f\u02bc. Ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb \u0115\u207f\u02bbsy\u0115\u00f1\u02b9t\u02bbho\u02bc ne\u02bb\u02b9 o\u02bbs\u0103e\u02bc\u02b9d\u0103\u02bc, ne\u02bc\u02b9kho\u02bb \nthere-it-one- tiered-many (logs) has. There truly wilt-thou -it-plant the it (neut.) bean, that-and (that-too) \n\n on\u0115\u00f1\u02b9o\u207f\u02bc, ne\u02bb\u02b9 onyo\u207f\u02bb\u02b9s\u0103\u02bc-kho\u02bb. Ok\u0103\u02bc\u02b9o\u207f\u02bb ne\u02b9\u02bbho\u02bb, ga\u02b9nyo\u02bc \nit (neut.) corn, the it-squash-and . It savory, delicious (is) indeed (in fact), (if it-rules) \n\n \u0115\u207fwado\u00f1\u02b9n\u012d\u02bc \u0115\u207fwatchi\u02bbs\u02bb\u0103\u02bc-kho\u02bb. D\u0101\u02b9 ne\u02bc\u02b9 \u0115\u207f\u02b9hnik, ne\u02bc\u02b9 \nwill it grow (will it-itself make) will it itself ripen and. So (there) that (it is) will thou-I-it eat, that \n\n \u0115\u207f\u02bbni\u02bbnhe\u02bb\u02b9go\u02b9o\u00f1k ga\u02b9nyo\u02bc gow\u0101\u02b9n\u0115\u207f\u02bb \u0115\u207f\u02bbsy\u0115\u00f1t\u02b9\u02bbhwaku\u02bc.&rdquo ; Ne\u02bc\u02b9 \nwill thou-I-it use ever to live if (= if-it rules) much (great amount) thou will it harvest (= unplant).\u201d That (it was) \n\n wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji\u02bb. \nhe-it-said the he-old-one (ancient one).\n\n\n De\u02bcaonis\u02bbhe\u02bc\u02b9o\u00f1\u02bc o\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji\u02bb, \u201cD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb \nNot-it-long-tim e-(was) now (then) he-it said the he (an.) ancient-one (was), \u201cSo (there) now (then) \n\n ho\u02bcse\u02b9go\u02bb ho\u00f1\u02b9we\u02bb gana\u207fkt\u0101\u02b9go\u00f1, ne\u02bc\u02b9ho\u02bb ga\u02b9y\u0115\u207f\u02bc ne\u02bb\u02b9 g\u0103\u02bc\u0103s\u02b9\u02bbh\u0101\u02bc, ne\u02bc\u02b9ho\u02bb \nthence do thou-it-fetch (over there) yonder it (n.)-bed-under, there it-lies the it (n.) basket, there \n\n iga\u0101\u02bc\u02b9 n\u0101\u02b9e\u02bb ne\u02bb\u02b9 gan\u0115\u00f1\u02b9gwe\u207f\u02bc gay\u0101\u02b9so\u207f\u02bb.\u201d \nit is-contained truly the it (n.) seed-grain one-it-has named.\u201d\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9gow\u0101 wa\u0101\u02b9go\u02bc ne\u02bb\u02b9 g\u0103\u02bc\u0103\u02bbs\u00e4\u02bc ne\u02bc\u02b9ho\u02b9 \nSo (there) now (then) the he (an.)-youth (= great child) thence-he-it did fetch the it (n.) basket there \n\n wa\u0101\u02b9y\u0115\u00f1\u02bc heo\u00f1\u02b9we\u02bb hay\u0103s\u02b9\u02bbh\u0115\u207f\u02bc ne\u02bc\u02b9 hag\u0115\u207f\u02b9dji\u02bb. \ndid he-it lay there-where he (an.) lay supine the he (an.) ancient one (was).\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02b9\u02bc\u201d, ne\u02bb\u02b9 g\u0103\u02bc\u0103s\u02bbh\u00e4\u02bc \nSo (There) now (then) the he (an.) ancient-one (was) he-it-said \u201cGo to, \u201cCome the it (n.) basket \n\n ho\u02bcse\u02b9go\u02bb gana\u207fkta\u02b9go\u00f1 niw\u0103\u02bcs\u02b9\u02bc\u0101, w\u0103s\u02b9\u02bbh\u0115\u00f1\u02bb ni\u02b9yo\u00f1. D\u0115\u207f \nthence-do-thou-it fetch it (n.) couch-under so it-size-small (is), (it-hand-full) ten so-it-many (are). Wilt \n\n sat\u02b9w\u0101\u02bbh\u0101\u02bc ne\u02bb\u02b9 g\u0103\u02bc\u0103s\u02b9\u02bbh\u00e4\u02bc. Dewagado\u0115\u00f1djo\u00f1\u02b9ni\u02bb.\u201d \nthou-self-it-gird with the it (n.) basket. I-it-in-need-of-stand. \u201d\n\n\n D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb na\u0101\u02b9ye\u02bc ne\u02bb\u02b9 haks\u0103\u02bc\u02b9gow\u0101. O\u02b9n\u0115\u207f\u02bb hao\u207f\u02bbha\u207f\u02bc ne\u02bb\u02b9 \nSo (There) thus (there) thus he-it did the he (an.) youth (= great child). Now (then) he (an.) alone, himself the \n\n hag\u0115\u207f\u02b9dji\u02bb ne\u02bc\u02b9ho\u02bb g\u0103\u02bc\u0103s\u02bbh\u00e4\u02b9go\u00f1 he\u02b9 ni\u02b9yo\u00f1 ne\u02bb\u02b9 on\u0115\u00f1\u02b9o\u207f\u02bc. Gagwe\u02b9go\u207f\u02bb \nhe (an.) ancient one (is) there it (n.) basket-in thus (where) so many it numbers the it (n.) corn. It-entire (All), \n\nhe\u02b9 ni\u02b9yo\u00f1 wao\u00f1\u02b9d\u00e4\u02bb; gagwe\u02b9go\u207f\u02bb ne\u02bc\u02b9ho\u02bb naa\u02b9ye\u02bc ne\u02bc\u02b9 w\u0103s\u02b9\u02bbh\u0115\u00f1\u02bb \nthus so many it numbers did he-it-put in it (n.) entire (is) thus (there) so he-it did that it (n.) handful = ten \n\n ni\u02b9yo\u00f1\u02bb ne\u02bb\u02b9 g\u0103\u02bc\u0103s\u02b9\u02bbh\u00e4\u02bc; o\u02bbsae\u02bc\u02b9d\u0103\u02bc-kho\u02bb ne\u02bc\u02b9ho\u02bb wao\u00f1\u02b9d\u00e4\u02bb, gagwe\u02b9go\u207f\u02bb \nso many it numbers the it (n.) basket; it (n.) bean-and there there he-it-put in, it (n.) entire \n\n waady\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc. \ndid-he his-task complete.\n\n\n O\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji\u02bb, \u201cHau\u02b9\u02bc\u02b9, o\u02b9\u00f1\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb heo\u00f1\u02b9we\u02bb \nNow (then) he-it-said the he (an.) ancient one (was), \u201cGo to, \u201cCome, now (then) there there-where \n\n tgay\u0103\u02bcsa\u02b9o\u207f\u02bc, ne\u02bc\u02b9ho\u02bb \u0115\u207f\u02bbcy\u0115\u00f1\u02b9t\u02bbho\u02bc gagwe\u02b9go\u207f\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb s\u0103a\u02bbd\u0115\u00f1\u02b9d\u012d\u02bb.\u201d \nthere-one-clearings has made, there wilt thou-it plant it (n.) entire (is). So There, now (then) thou (do) start.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bcgow\u0101 wai\u02b9\u0115\u00f1\u02bc, \u201cNyo\u02bb\u02b9. Ne\u02bc\u02b9 gw\u0101\u02bb no\u00f1\u02b9 ne\u02bc\u02b9ho\u02bb \nNow (then) the he (an.) youth (= great child) he-it said, \u201cSo be it. That still, yet, too, perhaps there \n\n \u0115\u207fgege\u02b9o\u00f1\u02bc heo\u00f1we\u02bb ne\u02bc\u02b9 sy\u0103s\u02b9\u02bbh\u0115\u207f\u02bc, he\u02b9 ni\u02b9yo\u00f1 g\u0115\u207fs\u02b9 \nwill (shall) I it pile there-where that thou lying-supine (art), thus so many it numbers customarily \n\n desado\u0115\u00f1djo\u00f1\u02b9n\u012d\u02bb.\u201d \nthou-it-in need of, standest.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bcgow\u0101 wao\u02bcsai\u02b9e\u207f\u02bb. Ne\u02bbho\u02bb waaksai\u02b9\u0115\u00f1\u02bc g\u0103\u02b9sn\u0115\u207f\u02bc ne\u02bb\u02b9 \nSo There now (then) the he (an.) youth (= great child) did he-hasten. There did-he-it-dish lay it (n.) bark the \n\n gak\u02b9s\u0103\u02bc onon\u02b9d\u00e4\u02bc ig\u0101\u02bc\u02b9, gadjisdo\u00f1i\u0103\u02bcs\u02bbh\u00e4\u02bb-kho\u02bb, gagan\u02b9i\u0103\u02bcs\u02bbh\u00e4\u02bc-kho\u02bb, o\u00e4\u02bbkw\u0103\u02bc-\u02b9kho\u02bb \nit (n.) dish (bowl), it (n.) hominy it-contained (is), it (n.) fire poker-and, it (n.)-knife-and, it (n.) bread-and \n\n gagaisd\u0115\u207f\u02b9do\u207f\u02bc. \nit (n.)-corn-hulled-by-boiling.\n\n\n Ga\u02b9nio\u02bc waadi\u0115\u00f1nu\u02b9\u02bckd\u0115\u207f\u02bc o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cGno\u02bc\u02b9s\u0115\u207f, o\u02b9n\u0115\u207f\u02bb \nAs soon as did he-his task complete now then truly he-it said \u201cOh, uncle, \u201cOh, mother\u2019s brother, now then \n\n\u0115\u207fgi\u0115\u00f1t\u02bb\u02b9hw\u0103\u02bbs\u0103& mlapos; he\u02b9o\u00f1we\u02bb tgay\u0103\u02bc\u02b9sao\u207f\u02bc.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb waa\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc. \nshall I-it-(to) plant go there-where there it-one-clearings has made.\u201d So (then) now (then) did-he (an.) start.\n\n\n W\u0103\u02bch\u0101\u02b9io\u207f\u02bc he\u02b9o\u00f1we\u02bb tgay\u0103\u02bc\u02b9sao\u207f\u02bc, o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wooio\u02bc\u02b9d\u0115\u207f\u02b9. Waaeo\u02bcd\u014d\u02b9go\u02bc, \nThere he arrived there-where there one-it-made-clearings, now (then) truly did-he-it-work. Did he-it-weeds-remove, \n\n waae\u02bbdaw\u0115\u00f1\u02b9ie\u02bc-kho\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb waay\u0115\u00f1\u02b9t\u02bbho\u02bc to\u02bbka\u02bc\u02b9\u0103\u02bb ni\u02b9 \ndid he-it-earth-stir up-and. So (then) now (then) truly did he-it-plant numbering few, few so many \n\n gan\u0103\u02bcg\u0115\u207fs\u02b9\u02bbh\u00e4ge. D\u0101\u02b9 di\u0115\u00f1gw\u0103s\u02b9\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb hot\u02bbho\u00f1\u02b9de\u02bc da\u02bbhad\u0115\u00f1n\u014d\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 \nit (n.)-hills-number. So (then) all at once, suddenly now (then) he-it-heard thence he his song-uttered the \n\n hono\u02b9\u02bcs\u0115\u207f\u02bb. Ga\u0115\u00f1nago\u00f1\u02b9w\u0103\u02bb hot\u02bbhyu\u02b9wi, h\u0101\u02b9do\u207f\u02bb, \u201cO\u02b9n\u0115\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb, \nhe-him-uncle. (mother\u2019s brother). (is) It (n.) song-in he-it-tells, he-it-says, repeatedly \u201cNow (then) now (then) \n\n o\u02b9n\u0115\u207f\u02bb gi\u02b9 ne\u02bb\u02b9 o\u02bcgat\u02b9k\u0115\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9.\u201d \nnow (then) I-it think the did I-myself-raise up, now (then) certainly.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 ne\u02bb\u02b9 haks\u0103\u02bcg\u014d\u02b9wa saa\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc \nNow (then) certainly, (of course) the he (an.) child-great (is) again-he-departed, (= went home) \n\n waadi\u0103n\u014d\u02b9\u00e4d. W\u0103\u02bcdji\u02b9\u0103\u02bb o\u02b9n\u0115\u207f\u02bb saa\u02b9yo\u207f\u02bc ne\u02bb\u02b9 he\u02b9o\u00f1we\u02bb \ndid-he-his-pace-hasten. (While-small) In a short time now (then) again-he-returned the there-where \n\n t\u02bbhodino\u207f\u02b9\u02bbsot. O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dwa wooye\u02b9n\u0101\u02bc ne\u02bb\u02b9 \nthere-they (an.)-it lodges stands. Now (then) the he (an.) child-great (is) did he-him-seize the \n\n hono\u02bc\u02b9s\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc kho\u02bb, \u201c\u0100n\u0103\u02bcaw\u0115\u00f1\u02bb\u02b9 hakno\u02bc\u02b9s\u0115\u207f\u02bb?\u201d \nhe-him-uncle (= mother\u2019s brother) (is). did he-it say. and \u201cWhat it happened he-me-uncle (= mother\u2019s brother) (is)?\u201d \n\n Da\u0101i\u02bbw\u0103\u02bcs\u00e4\u02b9ko\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cO\u02bckh\u0103\u02bcdat\u02b9\u02bbh\u0115\u207f&t comma; ne\u02bc\u02b9 oi\u02bb\u02b9w\u0103\u02bc \nThence he-it replied the he-ancient-one (is) did he-it-say, \u201cDid my throat become dry that it (n.) reason (is) \n\n o\u02bcgad\u0115\u00f1n\u014d\u02b9d\u0115\u207f\u02bc.\u201d \nd id I song-utter, sing.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dwa wai\u02b9\u0115\u00f1\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb ho\u02bcge\u02b9go\u02bc ne\u02bb\u02b9 o\u02bbne\u02b9g\u0103nos. Hau\u02bc\u02b9, \nNow (then) the he (an.)-child-great (is) did he-it-say, \u201cNow (then) thence I-it (n.) fetch the it (n.) water. Come, \n\n o\u02b9n\u0115\u207f\u02bb sne\u02b9gih\u0103.\u201d \nnow (then) thou-it (n.)-liquid drink (do).\u201d\n\n\n Ga\u02b9nio\u02bc waa\u02bbne\u02b9gih\u0103\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji\u02bb o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 \nAs soon as (= it-it-rules) did he-it-liquid-drink the he-ancient-one (is) now (then) certainly (of course) \n\n sa\u0101dy\u0103s\u02b9\u02bbh\u0115\u00f1\u02bc. O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dwa wai\u02b9\u0115\u00f1\u02bc, \u201cGno\u02bc\u02b9s\u0115\u00f1\u02bb, hau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb \nagain he-self-laid supine. Now (then) the he-child-great (is) did he-it say, \u201cMy uncle, \u201cOh, my uncle, Come now (then)\n\n d\u0115\u207fsadye\u02b9\u0115\u207fk-s\u02bbho\u00f1 \u0115\u207f\u02bbsyas\u02b9\u02bbh\u0115\u00f1d\u0103\u02bck .\u201d \nshall-you quiet-just keep shall you-supine keep-lying.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cGiw\u0101\u02b9d\u0115\u207f\u02bc, ne\u02bc\u02b9ho\u02bb ho\u00f1s\u0101\u02b9se\u02bb he\u02b9o\u00f1we\u02bb \nNow (then) the he (an.) ancient one (is) did he-it say, \u201cOh, my nephew, there (where) thither again go thou there where\n\n tgay\u0103\u02bc\u02b9sao\u207f\u02bc ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb \u0115\u207f\u02bbsy\u0115\u00f1\u02b9t\u02bbho\u02bc ne\u02bb\u02b9 on\u0115\u00f1\u02b9o\u207f\u02bc. T\u0115\u207f\u02bc\u02b9\u0115\u207f\u02bb gano\u207fsgo\u00f1\u02b9w\u0103\u02bb \nthere one-it (n.)-clearings-made there truly shalt thou-it-plant the it (n.)-corn. Not (it is) it (n.) lodge-in \n\n de\u02bcsga\u02b9y\u0115\u207f\u02bc, gagwe\u02b9go\u207f\u02bb o\u02bcg\u0101\u02b9it wai\u02bb\u02b9; gagwe\u02b9go\u207f\u02bb \nat all again it-lies (is), it (n.) all (= it-(n.) entire) did-it-spill out certainly; it (n.)-all (= it-(n.) entire) \n\n d\u0115\u207ftc\u02b9hek. D\u0101\u02b9 dja\u02b9go\u207f\u02bb diq\u02b9.\u201d \nshalt thou it-gather up. So (then) do thou (be) brave = hurry up moreover.\u201d\n\n\n Ga\u02b9nio\u02bc ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dwa gagwe\u02b9go\u207f\u02bb s\u0103as\u02b9\u02bc\u0103\u02bbt\nAs soon as (it-it-rules) the he (an.) child-great (is) it (n.)-all (= it (n.) entire) again he-it-finished\n\n saasno\u207f\u02b9kw\u0115\u00f1s ne\u02bb\u02b9 oa\u0101\u02bc\u02b9ge\u02bb o\u02bcg\u0101\u02b9it tchis\u02bbh\u0103d\u0103k\u02b9he\u02bc ne\u02bb\u02b9 on\u0115\u00f1\u02b9o\u207f\u02bc. D\u0101\u02b9\nagain he-it-gathered up the it (n.) path-on did-it-spill out as again he ran (homeward) the it-(n.) corn. So (then)\n\n o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc s\u0101\u0101y\u0115\u00f1t\u02bbho\u02b9\u02bbs\u0103\u02bc.\nnow (then) again again he-it to-plant went.\n\n\nAgwas\u02b9 \u0101\u02b9e\u02bc o\u02b9n\u0115\u207f\u02bb t\u02bbho\u02b9h\u0103\u02bb h\u0115\u00f1o\u207fs\u02b9\u02bc\u0103\u02bbt a\u0101y\u0115\u00f1t\u02b9\u02bbho\u02bc o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc\n Very again (once more) now (then) nearly (close by) will he-it complete (finish) would he-it-plant now (then) again\n\n hot\u02bbho\u00f1\u02b9de\u02bc da\u0101d\u0115\u00f1n\u014d\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f\u02bb, h\u0101do\u207f\u02bc\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb,\nhe-it-hears (= is hearing) thence he-his song uttered the he-him-uncle of (is), he kept saying, \u201cNow (then),\n\n o\u02b9n\u0115\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb gi\u02bc\u02b9 o\u02bcgat\u02b9k\u0115\u207f\u02bb. O\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9.\u201d\nnow (then), now (then) I think did I-self-raise (= I arose). Now (then) certainly.\u201d indeed.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dwa o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 h\u0103\u02bcdo\u00f1s\u0101\u0115\u207f\u02bb\u02b9d\u0101t he\u02b9o\u00f1we\u02bb\nSo (Then) now (then) the he (an.) child-great (is) now (then) certainly th ence again he ran there (where)\n\n t\u02bbhodino\u207f\u02bbs\u0103g\u0101\u02b9io\u207f\u02bb .\nthere their (masc.) lodge old (is) (ancient).\n\n\n Dy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb h\u0103\u02bcdew\u0103s\u0115\u00f1\u02b9no\u207f ne\u02bc\u02b9ho\u02bb w\u0103\u02bchad\u0101k\u02b9he\u02bc o\u02b9n\u0115\u207f\u02bb\nSuddenly, all at once, now (then) just it-half way, middle-(was) there (where) thither he running went now (then)\n\n wai\u02bb\u02b9 hot\u02bbho\u00f1\u02b9de\u02bc w\u0103\u02bcot\u02b9k\u0101e\u02bb otk\u0101e\u02bc\u02b9n\u012b \u201cb\u0103\u02bc\u02b9,\u201d ne\u02bc\u02b9 diio\u012b\u02b9w\u0103\u02bc\ntruly indeed he-it-hears did-it-make a sound, noise it makes sound loud \u201cb\u0103\u02bc&mlpr ime;,\u201d that there it-it caused\n\n o\u02bcdwadekt\u0113\u02b9ny\u0103\u02bck ne\u02bc\u02b9 he\u02b9\u02bco\u00f1we\u02bb hay\u0103s\u02b9\u02bbh\u0115\u207f\u02bc ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f.\ndid-it (n.) root break that there (where) he (an.) lay supine the he-him-uncle. (his)\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 n\u0101\u02b9e\u02bb o\u02b9n\u0115\u207f\u02bb ho\u00f1sa\u0101\u02b9yo\u207f\u02bc he\u02b9o\u00f1we\u02bb t\u02bbhodino\u207f\u02bb\u02b9sot t\u0115\u207f\u02bc\u02b9\u0115\u207f\u02bb\nSo (then) that truly now (then) there again he-did arrived there (where) there it-them-lodge stood not\n\n de\u02bcs\u02bbh\u0115\u207f\u02bc\u02b9dyo\u207f\u02bc no\u014dno\u02bc\u02b9s\u0115\u207f, o\u02b9n\u0115\u207f\u02bb de\u02bcsgatg\u0103\u02bc\u02b9ho\u02bb.\nat all again he abides (at home) the-his-uncle (mother\u2019s brother), now (then) not at all again anywhere.\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dwa wao\u02b9\u02bbs\u0115\u207fs; o\u02b9n\u0115\u207f\u02bb w\u0101\u02b9\u0113\u02bc o\u02b9n\u0115\u207f\u02bb no\u00f1\u02b9\nNow (then) the he (an.)-child-great (is) did it-him-grieve; now (then) did he-it-think now (then) probably\n\n \u0115\u207fwagid\u0115\u00f1s\u02b9t\u02bbhe\u02bct, aw\u0115\u00f1do\u00f1\u02b9ny\u0103\u02bct-kho\u02bb o\u02b9n\u0115\u207f\u02bb o\u02bcw\u0101\u02b9do\u207f\u02bc\u02bc ne\u02bc\u02b9 diio\u012b\u02b9w\u0103\u02bc ne\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb\nwill-it-me to be poor-cause, it-it-lonely has made and now (then) it became that there it-it caused that now (then)\n\n de\u02bcsgatg\u0103\u02bc\u02b9ho\u02bb no\u014dno\u02bc\u02b9s\u0115\u207f\u02bb.\nat all again anywhere the-he-him uncle (mother\u2019s brother).\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wa\u0103s\u02b9d\u0101\u0115\u00f1\u02bc ho\u02bcnigo\u207f\u00e4het\u02b9g\u0115\u207f\u02bcs-kho\u02bb o\u02bcyo\u02b9nis\u02bbhe\u02bct. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb\nSo (then) now (then) of course he (an.) wept i t-him-mind-grieves and it-it-to last caused. So (then) now (there) verily\n\n w\u0101\u0115\u00f1ni\u02b9\u02bbh\u0115\u207f\u02bc he\u02bb\u02b9 hasd\u0101\u02b9\u02bbh\u0103\u02bc ho\u02bcnigo\u207f\u00e4het\u02b9g\u0115\u207f\u02bcs-kho\u02bb gano\u207fs\u0103kd\u0103\u02b9die\u02bcs. O\u02b9n\u0115\u207f\u02bb\ndid he-it-cease where he was weeping i t-him-mind-grieves-and, it (n.) lodge beside (here and there). Now (then)\n\n ho\u00f1sa\u0101\u02b9yo\u207f\u02bc gano\u207fs\u0103\u02b9go\u00f1 wa\u0115\u00f1no\u207fdo\u00f1\u02b9nyo\u207f\u02bc-kho\u02bb he\u02bb\u02b9 nion\u0103kd\u014d\u02b9d\u0115\u207f\u02bb.\nthither again he entered it (n.) lodge-in did he think repeatedly-and where such-his-situati on-kind of (was).\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb do\u00f1d\u0101\u0103y\u0103\u02b9g\u0115\u207f\u02bct w\u0101\u0113\u02b9\u02bcq gatgat\u02b9\u02bbho\u02bb k\u0101\u02b9we\u02bb no\u00f1\u02b9 he\u0101w\u0113\u02b9no\u00f1\nSo (there) now (then) thence he came forth did he-it-think let me look whither probably thither he has gone\n\n no\u014dno\u02bc\u02b9s\u0115\u207f\u02bb. O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9\u0115\u02bb o\u02bct\u02bbh\u0101daw\u0115\u00f1\u02b9nye\u02bc gano\u207fs\u0103kd\u0103\u02b9dye\u02bc\nthe he-him-uncle (is). Now (then) verily did he-self-move from place to place it (n.)\u2014lodge beside (around)\n\n hokdo\u00f1\u02b9dye\u02bc adey\u0115\u00f1no\u00f1\u02b9ni\u02bc\u02b9ge\u02bb, he\u02b9\u02bbhe\u02bc adi\u02bc\u02b9gw\u0103 no\u00f1\u02b9 ne\u02bc\u02b9ho\u02bb\nhe-it-looked-closely along a way careful-in, he-it-thought possibly probably there (where)\n\n hayan\u0101\u0115\u00f1\u02b9nyo\u207f\u02bc ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f\u02bb.\nhe-track-appeared-succe ssively the he-him uncle (is).\n\n\n Dy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb w\u0101a\u02b9g\u0115\u207f\u02bc he\u02b9o\u00f1we\u02bb heodakh\u0113\u02b9no\u00f1, ne\u02bc\u02b9 ne\u02bb\u02b9\nSuddenly all at once now (then) did-he-it-see there (where) thither he running-has gone, that the\n\n niyo\u02bbcyos\u02b9to\u207f he\u02b9o\u00f1we\u02bb heod\u0103kh\u0113\u02b9no\u00f1. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wa\u0101\u02b9g\u0115\u207f\u02bc\nsuch it-it-deep-has gone (his tracks) there (where) thither he running-has gone. So (then) now (then) did he-it-see\n\n o\u02b9n\u0115\u207f\u02bb heg\u00e4\u00e4\u02bbgw\u0115\u207f\u02bcs\u02b9gw\u0101 heod\u0103kh\u0113\u02b9no\u00f1 no\u014dno\u02bc\u02b9s\u0115\u207f\u02bb.\nnow then thither-it (n.) Sunsets towards thither he running-has gone the-he-him-uncle.\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dwa wai\u02b9\u0115\u00f1\u02bc, \u201cNi\u02b9yo\u02bb. Ne\u02bc\u02b9 gw\u0101\u02b9 no\u00f1\u02b9 ne\u02bc\u02b9ho\u02bb o\u02b9n\u0115\u207f\u02bb\nNow (then) the he (an.)-child-great (is) did-he-it-say, \u201cSo be it. That just perhaps there (where) now then\n\n h\u0115\u00f1\u02b9ge\u02bc n\u0115\u00f1\u02b9 i\u02bc\u02b9\u0103\u02bb he\u02b9o\u00f1we\u02bb heaw\u0113\u02b9no\u00f1 ne\u02bb\u02b9 hakno\u02bc\u02b9s\u0115\u207f\u02bb. \u0114\u207feyan\u0115\u00f1\u02b9au\u00f1\u02bc\nthither will-I go this one I (myself) there (where) thither he-has-gone the he-me-uncle. Will-I-him-track take along\n\nn\u0101\u02b9e\u02bb o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hakno\u02bc\u02b9se\u207f\u02bb.\u201d\nverily now (then) the he-me-uncle (is).\u201d\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dwa o\u02b9n\u0115\u207f\u02bb w\u0103\u02bch\u0101\u02b9go\u02bc ne\u02bb\u02b9 ho\u02bc\u0115\u00f1\u02b9n\u014f\u207f\u02bc g\u0103\u02bcno\u207f\u02b9-kho\u02bb,\nSo (then) now (then) the he (an.) child-great (is) now (then) did-he-it get the his-bow it (n.) arrow-and,\n\n d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wooyan\u0115\u00f1\u02b9au\u00f1\u02bc ne\u02bb\u02b9 hono\u02bc\u02b9 s\u0115\u207f\u02bb; d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nso (then) now (then) did-he-him-track take along the he-him-uncle (mother\u2019s brother); so (then) now (then)\n\n waa\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc o\u02bct\u02bbh\u0115\u207f\u02bb\u02b9d\u0101t, o\u02b9n\u0115\u207f\u02bb wooyan\u0115\u00f1\u02b9au\u00f1\u02bc. Ga\u02bbh\u0103d\u0103go\u00f1\u02b9s\u02bbho\u00f1\u02bc h\u0103dakhe\u02bc\u02b9s\u02bbho\u00f1 s\u0115\u207f\u02b9\ndid he depart did he-run, now (then) did-he-him-track take along. It (n.) forest-in-only he running only goes three\n\n n\u0103\u02bc\u014d\u02b9d\u0103\u02bc o\u02b9n\u0113\u207f\u02bb ne\u02bc\u02b9ho\u02bb wa\u0101\u02b9yo\u207f\u02bc ganyod\u0101\u02b9e\u02bc, ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb\nso many it-night-passed now (then) there (where) did he arrive it (n.) lake-stood out there (where) indeed\n\n he\u02bb\u02b9hody\u0101\u02b9no\u02bck noono\u02bc\u02b9s\u0115\u207f\u02bb, ne\u02bc\u02b9ho\u02bb woo\u0115\u207f\u02bc\u02b9he\u02bct o\u02bct\u02bbhatg\u0103\u02b9do\u207f\u02bb-kho\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nthere-his-trail ended the he-him-uncle, there (where) did he stop di d he look around and. So (then) now (then)\n\n o\u02bct\u02bbh\u0101\u02b9d\u0103\u02bct ganyad\u0101k\u02b9d\u0103\u02bc.\ndid he stand still it (n.) lake beside.\n\n\n D\u0101\u02b9 ne\u02bbho\u02b9\u02bb-s\u02bbho\u00f1\u02b9 had\u0101\u02b9die\u02bcs dy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1 wa\u0101\u02b9g\u0115\u207f\u02bc we\u02b9\u0115\u207f\u02bb\nSo (then) there (where)- just, only he stood in different places suddenly just, all at once did he-it-see far away\n\n d\u0103gag\u0103we\u02bc\u02b9 ga\u02bbho\u00f1\u02b9w\u0103\u02bc o\u02bbsto\u00e4\u02b9die\u02bc. Ne\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb dosg\u0115\u207f\u02b9h\u0103gw\u0103 dy\u0113\u00f1gw\u0103\u02bb\u02b9 si\u02b9 ne\u02bc\u02b9 ne\u02bb\u02b9\nthere it (n.)-paddled it (n.) canoe it (n.) swift went. That now (then) nearby-towards suddenly lo! that the\n\n o\u00f1\u02b9gwe\u02bb d\u0103\u02bcno\u207f\u02bbd\u0103k\u02b9he\u02bc, si\u02b9 niy\u014d\u02b9we\u02bc ne\u02bc\u02b9ho\u02bb da\u0103\u02bcd\u012b\u02b9he\u02bct.\nhuman being hither- he-aboard-was coming, lo! so it distant (is) there (where) there did-he-stop.\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dwa w\u0101atgat\u02b9\u02bbho\u02bc wa\u0101\u02b9g\u0115\u207f\u02bc-kho\u02bb ne\u02bc\u02b9ho\u02bb ga\u02bbho\u00f1w\u0103kd\u0103\u02b9die\u02bc\nNow then the he (an.)-child-great (is) did he look did-he-see-and there (where) it (n.) canoe beside along\n\n ne\u02bc\u02b9ho\u02bb ne\u02bb\u02b9 ho\u00f1g\u0101k\u02b9 wadiy\u0103\u02bcd\u0103n\u012b\u02b9yo\u00f1t, ne\u02bc\u02b9 ne\u02bb\u02b9 y\u0113\u02b9i\u02bc niw\u00e4\u00f1\u02b9nand\u012b ne\u02bb\u02b9 ho\u00f1g\u0101k\u02b9\nthere (where) the goose (geese) they (f.) gender-body-attached, that the six so they many (n.) number the geese\n\nne\u02bb\u02b9 sgag\u00e4\u02b9di, h\u014d\u02b9gw\u0101 ye\u02b9i\u02bc-kho\u02bb niw\u00e4\u00f1\u02b9nand\u012b wadiy\u0103\u02bcd\u0103n\u012b\u02b9yo\u00f1t.\nthe one-it side, other side six-and so they many (n.) number they (f.) gender-body attached.\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dwa hot\u02bbho\u00f1\u02b9de\u02bc ne\u02bb\u02b9 ho\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u207f\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb\nNow (then) the he (an.) child-great (is) he-it-hears the he (an.) human being did-he-it say, \u201cNow (then) indeed\n\n \u0115\u207fswadekhwi\u02bbs\u0101k\u02b9h\u0103\u02bc ages\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc .\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 ho\u00f1g\u0101k\u02b9 w\u0103\u02bcdw\u0101d\u012b\u02b9d\u0115\u207f\u02bc, \u201cSt\u016bm\u02bb\u201d\nwill you-self-food-to seek go my-servants-severally.\u201d So then now then the geese did they (n.) fly up, \u201cStum\u02bb\u201d\n\n o\u02bcgi\u02b9.\nit (n.) sounded.\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bcho\u02bb\u02b9s\u02bbho\u00f1 \u012b\u02b9yad\u02bb t\u02bbh\u012bodie\u0115\u207f\u02bb\u02b9s\u02bbho\u00f1. O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9\nNow (then) the he (an.) child-great (is) there (where) just he-stood just- he-remained quiet-only. Now (then) the\n\n g\u0103\u02bbho\u00f1\u02b9w\u0103go\u00f1 h\u0103\u02bc\u02b9non\u02bb wai\u02b9\u0115\u207f\u02bc: \u201cG\u0101dji\u02bb\u02b9, dediad\u0115\u207f\u02bbnond\u00e4\u02bc.\u201d O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9\nit (n.) canoe-in he (an.)-was in did-he-it say: \u201cDo thou come hither, thou-I-brothers (are).\u201d Now (then) the\n\n h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9, nio\u02bb\u02b9.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 waa\u02bb\u02b9d\u0115\u00f1d\u012b\u02bc ne\u02bc\u02b9ho\u02bb\nhe (an.) child-great (is) did he-it-say, \u201cCome, so be it.\u201d So (then) now (then) moreover did he-start there where\n\n w\u0101\u02b9e\u02bc he\u02b9o\u00f1we\u02bb tg\u0103\u02bbho\u00f1w\u0101\u02b9i\u0115\u207f\u02bc, ne\u02bc\u02b9ho\u02bb it\u02bbh\u00e4d\u02b9 n\u014d\u00f1\u02b9gwe\u02bb. O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9\nthither-did-he-go there where there it (n.) canoe was lying, there there-he-was in the he-human being. Now (then) the\n\n h\u0115\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u00f1, \u201cNi\u0101\u02b9w\u0115\u207f, ask\u0115\u00f1\u02b9no\u207f\u02bc t\u02bbhi\u02b9son\u02bbhe\u02bc. Is\u02b9 wai\u02bb\u02b9\nhe (an.)-human being did he-it-say, \u201cMay it happen it (n.)-peaceful (and in health) is so-thou-livest. Thou of course\n\n i\u0101no\u02bc\u02b9s\u0115\u207f\u02bb ne\u02bb\u02b9 Okte\u02b9o\u00f1do\u207f\u02bc. I\u02bc\u02b9 hae\u02bc\u02b9gw\u0103\u02bb h\u0101kno\u02bc\u02b9s\u0115\u207f\u02bb. D\u0101\u02b9\nhe-the uncle (is) the Okteondon. I also, at the same time he-me-uncle (mother\u2019s brother) (is). so (then)\n\n ni\u0101\u02b9w\u0115\u207f\u02bb diq\u02b9 I\u02bc\u02b9 dediad\u0115\u207fno\u00f1\u02b9de\u02bc o\u02b9n\u0115n\u02bb o\u02bcdidiad\u0103d\u0113\u02b9g\u0115\u207f\u02bc.\nmay-it-happen moreover we both-thou-I-brothers (are) now (then) did-th ou-I-self-see (see one the other).\n\n D\u014d\u02b9g\u0115\u207fs-kho\u02b9\u02bb ne\u02bb\u02b9ho\u02bb dedjidiadie\u02b9\u0115\u207f\u02bb; ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 s\u02bbh\u0103\u02bcdedin\u0115\u00f1\u02b9ies.\nIt-true-and (is) as a matter of fact both-thou-I-self-resemble; that-and the equal-both-thou-I -stature-long (is).\n\n Si\u02b9 ni\u02bbh\u0101\u02b9\u0103\u02bb diaden\u00e4\u207f\u02bc\u02b9ge\u00e4d, ne\u02bc\u02b9 ne\u02bb\u02b9 niwak\u02bcnigo\u207fo\u02bc\u02b9d\u0115\u00f1. D\u0101\u02b9 ne\u02bc\u02b9 na\u02b9e\u02bb ne\u02bb\u02b9\nBehold, is it not better (let)-thou-I-it-test, that the such-my-mind-kind of (is). So (then) that verily, truly, the\n\n d\u014d\u02b9g\u0115\u207fs ne\u02bc\u02b9 ne\u02bb\u02b9 tcik\u0101\u02b9to\u207f ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9 o\u00f1gi\u0103\u02bc\u00e4\u207f\u02b9no\u207f\u02bc\n(it is) true, certain that the as-I-it-have-kept-saying that-and the that thy-my-bow(s)\n\n s\u02bbh\u0103\u02bcde\u02b9io\u02bcd\u00e4\u00f1 ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9 o\u00f1gi\u0103\u02bc\u02b9no\u207f\u02bc s\u02bbh\u0103\u02bcde\u02b9io\u02bcd\u00e4\u00f1 ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9\nalike-both-it (n.)-in-form (are) that-and the that thy-my-arrow(s) alike-both-it (n.)-in-form (are) that-and the\n\n s\u02bbh\u0103\u02bcde\u02b9io\u00f1s si\u02b9 ni\u02bbh\u0101\u02b9\u0103\u02bb.\u201d\nequal-both-it (n.)-in length (are) lo, so-is-it-not better.\u201d\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u014d\u00f1\u02b9gwe\u02bb wa\u0101d\u0103\u02bb\u02b9go\u02bc ne\u02bb\u02b9 g\u0103\u02bbho\u00f1\u02b9w\u0103go\u00f1 ne\u02bb\u02b9 w\u0103\u02bc\u00e4\u00f1\u02b9no\u207f\u02bc\nSo (then) now (then) the-human being (= man) did-he-it-take out the it (n.) canoe-in the it (n.) bow\n\n g\u0103\u02bc\u02b9no\u207f\u02bc-kho\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 o\u02bcti\u0101\u00e4\u00f1no\u00f1g\u00e4\u00f1\u02b9is;\nit (n.) arrow-and. So (then) now (then) moreover did-thou-I-bow(s)-compare (bring together)\n\n s\u02bbh\u0103\u02bcde\u02b9io\u02bcd\u00e4\u00f1 g\u0103\u02bc\u02b9no\u207f\u02bc-kho\u02bb s\u02bbh\u0103\u02bcde\u02b9io\u02bcd\u00e4\u00f1, agw\u0103s\u02b9\nalike-both-it (n.)-in form (are) it (n.) arrow-and alike-both-it (n.)-in-form (are), very\n\n s\u02bbh\u0103\u02bcg\u0101\u02b9d\u0103\u02bb g\u0103\u02bbs\u0115\u00f1ni\u0103\u02bc\u02b9d\u012d\u02bb ne\u02bb\u02b9 n\u0103\u02bc\u02b9ot.\njust-one-( they are) (one and the same) one-it-make-used the such kind of thing.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 oi\u0103\u02bc\u02b9dj\u012d\u02bb t\u02bbh\u0101we\u02bb\u02b9d\u012d\u02bb n\u014d\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u207f\u02bc \u201cHau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb\nSo (then) now (then) the elsewhere thence he has come the human-being did-he-it-say \u201cCome, now (then)\n\n diaden\u00e4\u207f\u02bc\u02b9ge\u00e4d i\u02b9wi s\u02bbh\u0103\u02bcdedii\u0103n\u014d\u02b9we\u02bckho&t comma; ne\u02bb\u02b9ho\u02bb.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nlet thou-I-it-attempt test I it-think equal-both-thy-my-pace swift (is) and as a matter of fact.\u201d So (then) now (then)\n\n wai\u02b9\u0115\u00f1\u02bc, \u201cDediio\u207fgw\u00e4g\u00e4\u02b9d\u0101t; i\u02bc\u02b9kho\u02bb d\u0115\u207fgio\u207fgw\u00e4g\u00e4\u02b9d\u0101t. Hau\u02bc\u02b9, g\u0101\u02b9dj\u012d\u02bb ne\u02b9kho\u02bb\ndid-he-it-say, \u201cLet thou-I-it-bend; I-and will-I-it-bend-bow. Go to, Come, hither do thou come here\n\n ded\u012b\u02b9d\u0103t, ne\u02bc\u02b9 ne\u02bb\u02b9 d\u0115\u207fdw\u0115\u00f1\u02b9\u0115\u207f\u02bbd\u0101d ne\u02bb\u02b9 o\u00f1gni\u02bcno\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc. Hau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb\ndoth let-thou-I-stand that the will we (pl.) run (a race) the both our arrow-several. Go to, Come, now (then)\n\n \u0115nhni\u02bc\u02b9y\u0101k. Ganio\u02bc\u02b9 \u0115\u207fdidi\u0103t\u02b9k\u0103\u02bc, d\u0101\u02b9 o\u02b9n\u0115n\u02bb d\u0115\u207fdi\u0115\u207f\u02bb\u02b9d\u0101d o\u02b9n\u0115\u207f\u02bb.\nwill thou-I-it shoot. As soon as will-thou-I-it-l et loose, so now (then) both-will-tho u-I-run now (then).\n\n\n O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb w\u0101ni\u02bc\u02b9y\u0101k o\u02b9n\u0115\u207f\u02bb-s\u02bbho\u00f1\u02b9kho\u02bb o\u02bcdi\u0115\u207f\u02bb\u02b9d\u0101d. Ne\u02bc\u02b9 ne\u02bb\u02b9 \u0103gw\u0103s\u02b9\nNow (then) verily, truly, they two (m.)-it shot now then just-and did they two (m.) run. That the very\n\n s\u02bbh\u0103\u02bcdegada\u02b9die\u02bc; ne\u02bc\u02b9 we\u02b9g\u0115\u00f1 ne\u02bb\u02b9 ot\u02b9k\u0101\u02bb ne\u02bc\u02b9 g\u0103\u02bcskw\u00e4\u02bc\u02b9s\u02bbho\u207f\u02bc\u0103 deiodid\u0115\u00f1\u02b9s\u02bbho\u00f1\neven-both-it-flew along that ?simply the it (n.)-sounds that it (n.)-stone-several-small they (n.)-flying (are)-just\n\n he\u02b9 niio\u02bbsn\u014d\u02b9we\u02bc ne\u02bb\u02b9 deid\u0103k\u02b9he\u02bc.\nwhere so-it-swift is the both they ran along.\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9gow\u0101 he\u02bc\u02b9tk\u0115\u207f\u02bb wa\u0101tg\u0101t\u02b9\u02bbho\u02bc wa\u0101\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb degi\u02b9die\u02bc ne\u02bb\u02b9\nNow (then) the he (an.) child-great (is) above upward did he look did he-it-see there two they (n. an.) the\n\n hni\u02bcno\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc\u0103 s\u02bbh\u0103\u02bcdegad\u0101\u02b9die\u02bc. Ne\u02bc\u02b9ho\u02bb he\u02bc\u02b9tk\u0115\u207f\u02bb o\u02bct\u02bbhin\u0103\u207f\u02bcho\u00f1\u02b9ni\u0103&mlapo s;k\nb oth-their-arrows-several even-both-i t-flew along. There above on high did-both-they (m.)-it-caught (on the fly)\n\n hni\u02bcno\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc\u0103 \u0103gw\u0103s\u02b9 s\u02bbh\u0103\u02bcdi\u0101\u02b9w\u0115\u207f\u02bb.\nb oth-their-arrow-several very al ike-they-two (n.)-happened.\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u00f1\u02bc, wo\u014d\u02b9w\u012d\u02bc ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9gow\u0101, \u201cHau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb\nNow (then) the human being did he-it-say did-he-him-tell the he (an.)-child-great, \u201cCome, now (then)\n\n djidi\u0103\u02bb\u02b9g\u0113t.\u201d O\u00f1s\u0101n\u012b\u02b9io\u207f\u02bc he\u02b9o\u00f1we\u02bb tk\u0103\u02bbho\u00f1w\u0101\u02b9i\u0115\u207f\u02bc.\nlet us two turn back.\u201d There-again-both-they returned there where there it (n.)-canoe lies.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb h\u0101\u02b9do\u207f\u02bb ne\u02bc\u02b9ho\u02bb I\u02b9e\u02bcs: \u201cD\u0101\u02b9 ne\u02bc\u02b9 tchig\u0101\u02b9do\u207f\u02bb. I\u02bc\u02b9\nSo (then) now (then) the human being he kept saying there he walked around: \u201cSo (then) that while-I-keep-saying. We\n\n n\u0101\u02b9e\u02bb dediad\u0115\u207fno\u00f1\u02b9de\u02bc. S\u02bbh\u0103\u02bcdedii\u0103n\u014d\u02b9we\u02bc; s\u02bbh\u0103\u02bcdedii\u0103\u02bcdo\u02bc\u02b9d&ebr eve;\u207f\u02bb-kho\u02bb;\nverily, truly, both thou-I-brothers-(are). Equ ally both-I-swift of foot (are); alike both-thy-my-body-and shape (is);\n\n s\u02bbh\u0103\u02bcdedin\u0115\u00f1\u02b9ies-kho\u02bb; o\u00f1gi\u0103\u02bc\u00e4\u02bbno\u207f\u02bc\u02b9s\u02bbho\u207f \u02bc s\u02bbh\u0103\u02bcdeio\u02bc\u02b9d\u00e4\u00f1,\nalike both thy-my-height and long (is); thy-my-bow-several alike-both-it (n.)-inform (are),\n\no\u00f1gi\u0103\u02bcno\u207f\u02bcs\u02bbho\u207f\u02bc-kho&tcomm a; s\u02bbh\u0103\u02bcdeio\u02bc\u02b9d\u00e4\u00f1. D\u0101\u02b9 ne\u02bc\u02b9 wai\u02bb\u02b9 gay\u0115nde\u02b9i ne\u02bc\u02b9\n they-my-arrow-several-and alike-both-it (n.)-in-form (are). So (then) that of course it-it-knows (shows) that\n\n d\u014d\u02b9g\u0115\u207fs I\u02bc\u02b9 dedyad\u00e4\u207fnon\u02b9d\u0113\u02bc. Is\u02b9 yano\u02bc\u02b9s\u0115\u207f ne\u02bb\u02b9 Okt\u0113o\u00f1\u02b9do\u207f\u02bc, I\u02bc\u02b9-kho\u02bb\ntrue (it is) we (two) both thou and I brothers (are). Thou he-thy-uncle (is) the Okteondon, I-and\n\n hagno\u02bc\u02b9s\u0115\u207f. D\u0101\u02b9. Hau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb \u0115\u207fdy\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc h\u014d\u02b9gw\u0101\nhe-my-uncle (is). So (then). Come, now (then) wi ll-both-thou-I-start (go) aside yonder\n\n h\u0115\u207fdyatg\u0101\u02b9ni\u0113\u02bc. Ho\u00f1\u02b9we\u02bb h\u0115\u207f\u02bb\u02bbne\u02bc ne\u02bc\u02b9ho\u02bb ni\u02bc\u02b9\u0103\u02bb gatg\u0101nie\u02bc\u02b9t\u02bbh\u0103\u02bc.\u201d\nthere will thou-I amuse ourselves. There (where) hence will thou-I-go there I alone I-sel f-amuse-use-(it).\u201d\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101 de\u02bc\u0101\u02b9dokh\u0103\u02bc ne\u02bb\u02b9 n\u0103\u02bc\u02b9ot hot\u02bbhiu\u02b9wi\nSo (then) now (then) the he (an.) child-great (is) not-he-it-comprehends the kind of thing he-it-telling (is)\n\n wai\u02b9\u0115\u207f\u02bc, \u201cNio\u02bb\u02b9.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9 no\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u207f\u02bc, \u201cHau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb g\u0101\u02b9sni\u02bb\ndid-he-it-say, \u201cSo be it.\u201d So (then) now (then) that the-human being did-he-it-say, \u201cCome, now (then) hither come ye\n\n ho\u00f1\u02b9g\u0101k nene\u02bb\u02b9 ages\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc \u0103\u02bb. Ga\u02b9o\u02bc nond\u0101\u02b9sue\u02bb.\u201d\nwild geese the which it-my-slaves severally (are). Hither again-hither-come ye.\u201d\n\n\n Ganio\u02bc\u02b9 wa\u0101dw\u0115\u00f1no\u02bckd\u0115\u207f\u02bc o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 ho\u00f1\u02b9g\u0101k ne\u02bc\u02b9ho\u02bb o\u02b9n\u0115\u207f\u02bb o\u02bcdw\u0115\u00f1ni\u02bcdyo\u00f1\u02bcd\u0103\u02bct\nAs soon as did-he-his-word end now then the wild geese there now (then) did they (n.) alight\n\n gao\u00f1w\u0103\u207fkd\u0103\u02b9die-kho\u02bb o\u02bcw\u0115\u00f1n\u00e4\u207fdi\u0103\u02bcdaniio\u00f1\u02b9de\u207f&m lapos;. O\u02b9n\u0115\u207f&tcomma ; diq\u02b9 ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb\nit (n.)-canoe-side-along-and did-they (n.)-own-body-affix (to it). Now (then) moreover the human being\n\n sa\u0101de\u02bcno\u207f\u02b9d\u0101 ne\u02bb\u02b9 gao\u00f1\u02b9w\u0103ko\u00f1 ne\u02bc\u02b9ho\u02bb-kho\u02bb \u0101\u02b9e\u02bc wa\u0101de\u02bcno\u207f\u02b9d\u0101 ne\u02bb\u02b9 h\u0103ks\u0103\u02bcg\u014dw\u0101. O\u02b9n\u0115\u207f\u02bb\nagain-he-self-embarked the it (n.)-canoe-in there-and again did-he-self- the he (an.)-child-great (is). Now (then)\n\nne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u00f1\u02bc wo\u014d\u02b9w\u012d\u02bc ne\u02bb\u02b9 ho\u00f1\u02b9g\u0101k, \u201cHau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb ho\u02bc\u02b9swe\u02bb he\u02b9o\u00f1we\u02bb\nthe human being did-he-it-say did-he-them-tell the wild geese, \u201cCome, now (then) there hence ye-go there where\n\n tg\u0101w\u0113\u02b9not.\u201d\nthere it (n.) island (is) protrudes.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 ho\u00f1\u02b9g\u0101k o\u02bcwad\u012b\u02b9g\u0103we\u02bc osn\u014d\u00e4\u02b9die\u02bc ne\u02bc\u02b9ho\u02bb w\u0101\u02b9ne\u02bc he\u02bb\u02b9\nNow (then) the wild geese did-they-it-paddle it (n.)-swift went along there thither-both they go there\n\n tg\u0101w\u0113\u02b9not.\nthere-it-(n.)-island-protrudes.\n\n\n D\u0101\u02b9, o\u02b9n\u0115\u207f\u02bb diq\u02b9 wa\u0101d\u0115\u00f1no\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb, h\u0101\u02b9do\u207fk, \u201cO\u02b9n\u0115\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb,\nSo (then), now (then) moreover did-he-his-song utter the human being, he-it-saying kept, \u201cNow (then), now (then),\n\n o\u02b9n\u0115\u207f\u02bb g\u012b\u02b9 ne\u02bb\u02b9 o\u02bcg\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc.\u201d Ne\u02bc\u02b9s\u02bbho\u00f1 hod\u0115\u00f1nod\u0103\u02b9die\u02bc he\u02b9niiowe\u02bc\nnow (then) it seems the did-I-self-start.\u201d That-only he-own-song uttering went along there-so-it-distant (is)\n\n w\u0101ni\u02b9io\u207f\u02bc he\u02b9o\u00f1we\u02bb hot\u02bbhiu\u02b9wi hatganies\u02b9t\u02bbh\u0103\u02bc.\nthere-did-they-two arrive there where he-it-telling-kept he-self-(to) amuse uses.\n\n\n O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ho\u02bcg\u012b\u02b9io\u207f\u02bc ne\u02bc\u02b9ho\u02bb, ho\u02bcw\u0103\u02bcdi\u02bb\u02b9he\u02bct gw\u0103\u02bc\u02b9\u02bbho\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nNow (then) verily, truly, there-did-they (n.) arrive there, there-did-the y (n.)-stop also, too. So (then) now (then)\n\n diq\u02b9 w\u0101y\u0101de\u02bcno\u207f\u02bbd\u0103\u02bb\u02b9go& mlapos; he\u02b9o\u00f1we\u02bb gaw\u0113\u02b9not. O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u00f1\u02bc,\nmoreover did-they-two-disembark there where it (n.) island-projects. Now (then) the human being did-he-it-say,\n\n\u201cHau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb ages\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho& supn;\u02bc, ho\u00f1\u02b9g\u0101k, swadekhwi\u02bb\u02b9s\u0101kh\u0103\u02bb.\u201d O\u02b9n\u0115\u207f\u02bb diq\u02b9\n\u201cCome, now (then) my-slave (-s = several) wild geese, you-self-f ood-seek-go.\u201d Now (then) moreover\n\n o\u02bcw\u0115\u00f1n\u0101de\u02bc\u02b9go\u02bc o\u02bctgo\u00f1d\u012bd\u0115\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 wai\u02b9\u0115\u00f1\u02bc, \u201cG\u0103nio\u02bc\u02b9 \u0115\u207fgi\u02bc\u02b9,\ndid-they (n.)-flee (disperse) did they (n.) fly. So (then) now (then) moreover did-he-it-say, \u201cWhenever will-I-it-say,\n\n\u2018G\u0101\u02b9o\u02bc nond\u0101\u02b9swe\u02bb, I\u02bc\u02b9 n\u0101\u02b9e\u02bb ne\u02bc\u02b9 \u0115\u207fgi\u02bc\u02b9,\u201d ne\u02b9kho\u02bb \u0115\u207fdjisw\u0101\u02b9yo\u207f\u02bc.\u201d\n\u2018Hither hither-again-(do) ye come, I verily (truly) that will-I-it-say,\u201d there with you (pl.) arrive.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 wa\u0101dy\u0115\u00f1\u02b9t\u02bbho\u02bc ne\u02bb\u02b9 gao\u00f1\u02b9w\u0103\u02bc ne\u02bc\u02b9ho\u02bb g\u0101ni\u0101d\u0101k\u02b9d\u0103\u02bc w\u014do\u02b9e\u207f\u02bc\u02b9he\u02bct. D\u0101\u02b9\nSo (then) now (then) moreover did-he-it-draw the it (n.)-canoe there it (n.) lake-beside did-it-it-stop. So (then)\n\n o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bc\u02b9ho\u02bb h\u0113\u02b9dne\u02bb he\u02b9o\u00f1we\u02bb\nnow (then) the human being did-he-it-say, \u201cNow (then) moreover there thither-thou-I-go (let) there where\n\ng\u0103tg\u0101\u02b9nie\u02bct\u02bbh\u0103\u02bc.&rdquo ; O\u02b9n\u0115\u207f\u02bb wa\u0101y\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc.\nI-self-(to)-amuse-use.\u201d Now (then) did-the y-two-depart.\n\n\n D\u0103\u02bcaonis\u02bbhe\u02bc\u02b9o\u00f1\u02bb o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb w\u0101n\u012b\u02b9io\u207f\u02bc. D\u0101\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02b9g\u014dw\u0101 ne\u02bc\u02b9ho\u02bb\nNot-it (n.)-lasted long now (then) there (there)-did-they-two-arrive. So then the he (an.)-child great (is) there\n\n wa\u0101\u02b9g\u0115\u207f\u02bc na\u207f\u02b9d\u0103\u02bb no\u00f1\u02b9 n\u012b\u02b9w\u0103\u02bc ne\u02bb\u02b9 k\u0103\u02bc\u02b9skw\u0101\u02bc gan\u0115\u00f1y\u0103g\u00e4\u207f\u02b9\u0115nt ne\u02bc\u02b9ho\u02bb ig\u0101\u02b9y\u0115\u207f\u02bc.\ndid-he-it-see this (so) perhaps so-it (n.)-large (is) the it (n.) stone it (n.)-stone-white (is) there it (n.) lay.\n\n D\u0101\u02b9 ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u00f1\u02bc ne\u02bc\u02b9ho\u02bb, \u201cN\u012b\u02b9g\u0115\u207f\u02bc ne\u02b9kho\u02bb g\u0103tg\u0101nie\u02bct\u02bbh\u0103\u02bc. O\u02b9n\u0115\u207f\u02bb diq\u02b9\nSo (then) the human being did-he-it-say there, \u201cBut (so it is) here I-self-it-to-a muse-use. Now (then) moreover\n\n de\u207fseg\u0101\u02b9ne\u02bck he\u02bb\u02b9 n\u0115\u207fgye\u02b9\u00e4\u02bc h\u0103\u02bcdjigw\u0103s\u02b9.\u201d\nboth-will-thy-eye(s)-on (it) be how (there) so-will-I-it-do shortly.\u201d\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 wa\u0101g\u0103\u02bc\u02b9tch\u012d\u02bc ne\u02bb\u02b9 ho\u02bbcio\u00f1\u02b9ni, wa\u0101de\u02bcnosto\u00f1\u02b9n\u012d\u02bc. O\u02b9n\u0115\u207f\u02bb\nSo (then) now (then) truly verily did-he (an.)-it-undo there he-self-dressed-(has), did he-self-naked make. Now (then)\n\n gw\u0103\u02bc\u02b9ho\u02bb o\u02bc\u02b9t\u02bbh\u0103k ne\u02bb\u02b9 g\u0103\u02bc\u02b9skw\u0101\u02bc ne\u02bcne\u02bb\u02b9 gan\u0115\u00f1y\u0103g\u00e4\u207f\u02b9\u0115nt ne\u02bc\u02b9ho\u02bb wao\u02b9d\u012d\u02bc\nnext in order did he-it-take up the it (n.) stone that which it (n.) stone-white-(is) there thither-he-it-cast\n\n one\u02b9g\u0103\u02bcge\u02bb gw\u0103\u02bc\u02b9ho\u02bb, \u0103gw\u0103s\u02b9 on\u014d\u2035des, \u201cbub\u02bb, bub\u02bb, bub\u02bb, bub\u02bb, o\u02bc\u02b9g\u0115\u207f\u02bc. O\u02b9n\u0115\u207f\u02bb-kho\u02bb\nit (n.) water-on next in order very it (n.) depth-long (is), \u201cbub\u02bb, bub\u02bb, bub\u02bb, bub\u02bb, did-it-it-say. Now-(then) and\n\nne\u02bc\u02b9ho\u02bb wa\u0101dy\u0103\u02bcdo\u02bc\u02b9y\u0101k wa\u0101\u02bb\u02b9d\u014d\u02bc o\u02bcyo\u02b9n\u012ds\u02bbhe\u02bct.\n there did-he-his-own- body cast did-he-self- did-it (n.)-last long time.\n\n\n D\u0101\u02b9 ne\u02bb\u02b9 how\u0103\u207fw\u0103\u207f\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 Okt\u0113\u02b9o\u00f1do\u207f\u02bc ne\u02bc\u02b9ho\u02bb deag\u0101ne\u02bc\u02b9s\u02bbho\u00f1, he\u02bb\u02b9ni\u014ddi\u0113\u02b9\u0115\u207f\u02bb ne\u02bb\u02b9\nSo (then) the he-his -nephew the Okteondon there both his eyes on it (is)-severally su ch so it-it-has-done the\n\n o\u00f1\u02b9gwe\u02bb. D\u0101\u02b9 dy\u0115\u00f1\u02b9gw\u0103\u02bb si\u02b9 saa\u02bb\u02b9d\u014dgo\u02bc ne\u02bb\u02b9 dey\u0101\u02b9d\u012b ne\u02b9kho\u02bb\nhuman being. So (then) suddenly lo! again-he-self-dis-immer ses the both they together (are) here\n\n ni\u014dye\u014d\u00f1\u02b9die\u02bc ne\u02bb\u02b9 g\u0103\u02bc\u02b9skw\u0101\u02bc. Ganio\u02bc\u02b9s\u02bbho\u00f1 sa\u0101de\u02bcsk\u014d\u02b9go\u02bc o\u02b9n\u0115\u207f\u02bb h\u014d\u02b9gw\u0101\nso-he-it-has-done coming back the it (n.)-stone. As-soon-as-just again-he now (then) aside yonder\n\n wa\u014d\u02b9d\u012d\u02bc ne\u02bb\u02b9 g\u0103\u02bc\u02b9skw\u0101\u02bc. O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cNe\u02bc\u02b9ho\u02bb o\u02b9n\u0115\u207f\u02bb n\u012bs\u02b9\nthere-he-it-threw the it (n.)-stone. Now (then) the human being did-he-it-say, \u201cThere now (then) the-thou\n\n ne\u02bc\u02b9ho\u02bb n\u0115\u207f\u02b9cye\u02bc.\u201d\nthus (there) so-wilt-thou-it-do.\u201d\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9 nyo\u02bb\u02b9. O\u02b9n\u0115\u207f\u02bb\nSo (then) now (then) moreover the he (an.)-child great (is) did-he-it-say, \u201cCome, so let it be. Now (then)\n\n\u0115\u207fgade\u02bcny\u0115\u00f1\u02b9d\u0115\u207f\u02bc.& rdquo; O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wa\u0101g\u0103\u02bc\u02b9tch\u012d\u02bc ne\u02bb\u02b9 ho\u02bbcyo\u00f1\u02b9n\u012b, \u0103gwas\u02b9\nwill-I-self-it-attempt.\u201d Now (then) verily, truly, did-he-it-undo the he-it-self-dressed-has very\n\n wa\u0101de\u02bcnosto\u00f1\u02b9n\u012d\u02bc, o\u02bct\u02bbh\u0103k-\u02b9kho\u02bb ne\u02bb\u02b9 g\u0103\u02bc\u02b9skw\u0101\u02bc ne\u02bb\u02b9 gan\u0115\u00f1y\u0103g\u00e4\u207f\u02b9\u0115nt ne\u02bc\u02b9ho\u02bb we\u02b9\u0115\u207f\u02bb\ndid-he-self-naked make, did-he-it take up -and the it (n.) stone the it (n.) stone-white (is) there far\n\n o\u02bbneg\u0103\u02bc\u02b9ge\u02bb wa\u014d\u02b9d\u012d\u02bc, o\u02b9n\u0115\u207f\u02bb\u02b9 d\u012dq\u02b9 ne\u02bc\u02b9ho\u02bb-kho\u02bb hae\u02bc\u02b9gw\u0103 waa\u02bb\u02b9d\u014d\u02bc, wa\u0101dy\u0103\u02bcdo\u02bc\u02b9yak\nit (n.)-water-on did-he-it-throw, now (then) moreover there -and too also, did-he-dive, did-he-own-body-lance d\n\n o\u02bbneg\u0103\u02bc\u02b9ge\u02bb. O\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bb\u02b9 g\u0103\u02bc\u02b9skw\u0101\u02bc \u201cbub\u02bb, bub\u02bb, bub\u02bb, bub\u02bb,\u201d so\u02bc\u02b9g\u0115\u207f\u02bc.\nit (n.) water-on. Now (then) moreover the it (n.) stone \u201cbub\u02bb, bub\u02bb, bub\u02bb, bub\u02bb,\u201d again-it-it-did say.\n\n\n G\u0101nyo\u02bc\u02b9s\u02bbho\u00f1 waa\u02bb\u02b9d\u014d\u02bc ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9\nAs-soon-as-just did-he-self-immerse (dive) the he (an.)-child-great (is) now then verily, truly. the\n\n ho\u00f1\u02b9gwe, o\u02bc\u02b9t\u02bbh\u0103k ne\u02bb\u02b9 hocyo\u00f1nyas\u02b9\u02bbh\u00e4\u02bc ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 h\u014d\u02b9w\u0115\u207f\u02bb,\nhe (an.) human being did-he-it-take up the his-raiment the he (an.) child great (is) he-it-owns,\n\n wa\u02bb\u02b9h\u0101\u02bc ne\u02bb\u02b9 gagw\u0113\u02b9go\u207f. Ne\u02bc\u02b9ho\u02bb-kho\u02bb a\u02b9e\u02bc ho\u00f1sa\u02b9e\u02bc he\u02b9o\u00f1we\u02bb\ndid-he-it take away the it (n.) entire (all). There-and again thither-again-he-goes there where\n\n tk\u0103\u02bbho\u00f1w\u0101\u02b9y\u0115\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb w\u0103\u02bch\u0101\u02b9yo\u207f\u02bc o\u02b9n\u0115\u207f\u02bb hae\u02bc\u02b9gw\u0103 w\u0103\u00e4\u207f\u02b9no\u207fk\nthere-it (n.) canoe-lies. So (then) now (then) there did-he (an.)-arrive now (then) also did he-it-call\n\n wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb ages\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc ga\u02b9o\u02bc nond\u0101\u02b9swe\u02bb.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\ndid-he-it-say, \u201cCome, now (then) my-slave(s)-severally hither again hither-do-you-come.\u201d So (then) now (then)\n\no\u02bct\u02bbh\u0103\u02bbdja\u02b9\u0115\u207f\u02bc ne\u02bb\u02b9 g\u0103ho\u00f1\u02b9w\u0103\u02bc o\u02bbhneg\u0103\u02bc\u02b9ge\u02bb w\u0103\u02bb\u02b9ho\u02bc waade\u02bcno\u207f\u02bb\u02b9d\u00e4-kho\u02bb.\nd id-he-it-push the it (n.) canoe it (n.) water-on there-he-it (n.)-put in-to (liquid) did-he-self-put-i nto (it)-and.\n\n \u201cO\u02b9n\u0115\u207f\u02bb diq\u02b9 wai\u02b9\u0115\u00f1\u02bc \u201cO\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb ho\u00f1saswad\u014d\u02b9g\u0115\u207fnt he\u02b9o\u00f1we\u02bb\n\u201cNow (then) moreover did-he-it-say \u201cNow (then) there thither-again-(do)-you-go there where\n\n diyo\u00f1gw\u0103\u02bbd\u0115\u00f1\u02b9dyo\u00f1, ne\u02bb\u02b9 ages\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 ho\u00f1\u02b9g\u0101k.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb o\u02bcwad\u012b\u02b9g\u0103we\u02bc\nthence-we (incl.) started-have, the my-slave(s)-severally that the wild geese.\u201d So (then) now (then) did-they-paddle\n\nne\u02bb\u02b9 ho\u00f1g\u0101k o\u02bbsno\u02b9\u00e4die\u02bc.\nthe wild geese it (n.) swift-went along.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9-kho\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bcne\u02bb\u02b9 Okt\u0113\u02b9o\u00f1do\u207f\u02bc how\u00e4\u207fw\u0103\u207f\u02b9d\u0115\u207f\u02bc saa\u02bb\u02b9d\u014d\u02b9go\u02bc\nSo (then) that-and the he (an.) child great (is) that-the Okteondon his nephew again he-self came up\n\n h\u0101a\u02b9w\u012d\u02bc ne\u02bb\u02b9 g\u0103\u02bc\u02b9skw\u0101\u02bc ne\u02bc\u02b9ne\u02bb\u02b9 gan\u0115\u00f1y\u0103g\u00e4\u207f\u02b9\u0115nt-gow\u0101n\u0115&su pn; h\u014d\u02b9gw\u0101-kho\u02bb wa\u014d\u02b9d\u012d\u02bc\nhe-it-carried the it (n.) stone that-the it (n.)-stone-white-(rock) large aside-yonder-and did-he-it-throw\n\n o\u02b9n\u0115\u207f\u02bb-kho\u02bb sa\u0101de\u02bcsg\u014d\u02b9go\u02bc.\nnow (then) and again-he-self.\n\n\n O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb de\u014dtk\u0103\u02bbto\u00f1\u02b9nio\u207f\u02bc de\u02bcg\u0103tg\u0103\u02bc\u02b9ho\u02bb ne\u02bb\u02b9 o\u00f1\u02bbgwe\u02bb ne\u02bc\u02b9 \u02b9kho\u02bb ne\u02bb\u02b9\nNow (then) verily both he-his-eyes-casts around successively not-anywhere-a t-all the human being that and the\n\n de\u02bcg\u0103tg\u0103\u02bc\u02b9ho\u02bb ne\u02bb\u02b9 ho\u02bbcio\u00f1ni\u0103s\u02b9\u02bbh\u00e4\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bc\u02b9ho\u02bb wa\u0101d\u0101k\u02b9he\u02bc\nnot anywhere at all the his-raiment (his garments). So (then) now (then) moreover there thither-he-running-goes\n\n he\u02bco\u00f1we\u02bb ne\u02bc\u02b9 h\u0113\u02b9e\u02bc tg\u0103ho\u00f1w\u0101\u02b9y\u0115\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb wa\u0101\u02b9yo\u207f\u02bc wa\u0101tg\u0101t\u02b9\u02bbho\u02bc\nthere where that he-it-thought there-it (n.)-canoe-lies. So (there) now (then) there did-he-arrive did-he-look\n\n o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb we\u02b9\u0115\u207f\u02bb waodigawe\u0101\u02b9die\u02bc ne\u02bb\u02b9 ho\u00f1\u02b9g\u0101k ne\u02bb\u02b9 g\u0103ho\u00f1w\u0103\u02bc ne\u02bc\u02b9ho\u02bb\nnow (then) verily, truly, far away thither-they-it-paddling-go-along the wild geese the it (n.) canoe there\n\n h\u0103\u02bcno\u207f\u02bbd\u0101k\u02b9he\u02bc ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb.\nhe (an.)-aboard-goes the human being.\n\n\n Ganio\u02bc\u02b9 ganyad\u0101k\u02b9t\u0103\u02bc wa\u0101\u02b9yo\u207f\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 o\u02b9n\u0115\u207f\u02bb hot\u02bbho\u00f1\u02b9de\u02bc d\u0103\u0101s\u02b9nie\u02bct\nAs soon as it (n.)-lake-beside there he arrived the he (an.)-child-great (is) now (then) he-it-hears thence-he-it-spoke\n\nne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb, ne\u02bcne\u02bb\u02b9 S\u02bbhagowen\u014dt\u02bbh\u0103\u02bc hay\u0101\u02b9so\u207f\u02bb, wai\u02b9\u0115\u00f1\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb o\u02bcgw\u0101\u02b9non\u02bb\nthe human being, that-the Sagowenota he-called (is) did-he-it-say, \u201cNow (then) did I-you-it-give (as food)\n\n hen\u012b\u02b9djo\u00f1 ne\u02bb\u02b9 o\u02bc\u02b9w\u0101\u02bc \u012b\u02b9swas, ne\u02bcne\u02bb\u02b9 ganyod\u00e4\u02b9go\u00f1 swan\u0103\u00f1\u02b9ge\u02bc. Hihe\u02bb\u02b9.\u201d\nthere so you many number the it (n.)-meat you-it-eat habitually, that-the it (n.) lake-in you-dwell. Hihe\u02bb\u02b9 (excl.).\u201d\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb o\u02bc\u02b9w\u0101\u02bc w\u00e4\u00f1\u02b9neks w\u0103\u02bc\u014dno\u02bces\u02b9\u02bbh\u0103\u02bc ne\u02bc\u02b9ne\u02bb\u02b9\nSo (then) now (then) moreover the human being it (n.)-meat they (g.)-eat-it-habitually did they rejoice that-the\n\n o\u00f1\u02b9gwe\u02bb o\u02bc\u02b9w\u0101\u02bc o\u02b9n\u0115\u207f\u02bb \u0115\u207f\u02b9wak. (Ne\u02bc\u02b9 ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb h\u0115\u00f1\u02b9do\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101\nhuman being it (n.)-meat now (then) will you eat. That the human being he-it-means the he (an.) child great (is)\n\nne\u02bc\u02b9ho\u02bb \u0115\u207f\u02bbh\u0103\u02bcw\u0115\u00f1\u02b9d\u0103&mla pos;t he\u02b9o\u00f1we\u02bb wo\u014dwen\u014d\u02b9d\u0115\u207f\u02bc.)\n there will he (an.) perish there where did-he-him en-island.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hau\u00f1w\u0103\u207f\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 Okt\u0113\u02b9o\u00f1do\u207f\u02bc waa\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc\nSo (then) that moreover now then the his (an.)-nephew the Okteondon did-he-start\n\n o\u02bct\u02bbhadaw\u0115\u00f1\u02b9nie\u02bc-kho\u02bb. W\u0101asd\u0101\u02b9\u0115\u207f\u02bc o\u02b9n\u0115\u207f\u02bb. H\u0103sd\u0101e\u02b9ne\u02bcs ne\u02bc\u02b9ho\u02bb \u012b\u02b9e\u02bcs,\ndid-h e-self-stir-from place to place and. Did-he-lament (weep) now (then) He-weeping goes about there he goes about,\n\nne\u02bb\u02b9 diio\u012b\u02b9w\u0103\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 de\u02bc\u014d\u02b9no\u207f\u02bbdo\u207f\u02bc w\u0115\u00f1\u02b9do\u207f\u02bb \u0115\u207fs\u02bbh\u0103\u02bc\u02b9ny\u0103g\u0115&su pn;\u02bct\nthe thus-it (n.)-(matter (is)-reason-is) that the not-he-it-kn ows when will-again-he-escape (get out of hand)\n\n he\u02bb\u02b9 wo\u014dw\u0113\u02b9nod\u0115\u207f\u02bc ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc, w\u0101\u02b9e\u02bc n\u0101\u02b9e\u02bb o\u02b9n\u0115\u207f\u02bb no\u00f1\u02b9 ni\u02bc\u02b9 o\u02bcgi\u02b9\u02bbhe\u02bc.\nwhere-in did-he-him-island cause to be the Sagowenota, did-he-it-think verily now (then) perhaps I did-I-die.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 he\u02b9o\u00f1we\u02bb deodaw\u0115\u00f1\u02b9nie ne\u02bc\u02b9ho\u02bb wa\u0101\u02b9g\u0115\u207f\u02bc he\u02b9o\u00f1we\u02bb\nSo (then) that moreover there where he-self-stirs-from place to place there did-he-it-see there where\n\n t\u02bbh\u0103\u02bcdihes\u02b9t\u02bbh\u0103\u02bc gan\u0115\u00f1yageo\u00f1d\u0103\u02b9die\u02bc ho\u02bcdwag\u0101yo\u207fsd\u0101\u02b9ne\u02bc. D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb\nther e-he-self-it-(to) stop-uses it (n.)-bone(s)-piled-along every-it-(n.) old (age)-stands to. So (then) there\n\n wa\u0101\u02b9g\u0115\u207f\u02bc ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb hay\u0103s\u02b9\u02bbh\u0115\u207f\u02bc \u02bc\u0103\u02bb\u02b9so\u207f hon\u02b9he\u02bc ne\u02bc\u02b9 s\u0115\u207f\u02b9\u02bc\u0115\u207f hay\u0103\u02bcdi\u02bcge\u02bb o\u02b9n\u0115\u207f\u02bb\ndid he-it-see the human being he (an.)-supine-lies still he-alive (is) that in fact, indeed his body-on now (then)\n\n \u014dt\u02b9g\u0115\u207f\u02bb. Dy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb woi\u02bbw\u0103ne\u00e4\u02b9go\u02bc ne\u02bc\u02b9ne\u02bb\u02b9\nit-rotten (is). Suddenly-just (all at once-just) now (then) did-him (it)-matter-skin-to-shake-canoe that-the\n\n h\u0115\u00f1\u02b9gwe\u02bb woo\u02bbt\u02bbh\u0101\u02b9h\u0103s wai\u02b9\u0115\u00f1,\nhe (an.) human being (is) did-he-him-talked to did-he-it-say,\n\n\n\u201cHi\u02b9w\u00e2\u207f\u02b9d\u0115\u207f\u02bc, g\u0101\u02b9dji ne\u02b9kho\u02bb.\u201d O\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9ho\u02bb w\u0101\u02b9e\u02bc,\n\u201cM y nephew, hither-do-thou come here.\u201d Now (then) of course the he (an.)-child-great (is) there did-he-go,\n\nne\u02bc\u02b9ho\u02bb w\u0103k\u02b9\u02bc\u0103\u02bb o\u02bct\u02bbh\u0101\u02b9d\u0103\u02bct he\u02b9o\u00f1we\u02bb h\u0101y\u0103s\u02b9\u02bbh\u0115\u207f\u02bc ne\u02bb\u02b9 hot\u02b9\u02bbh\u0101\u02bc h\u0113\u02bc\u02b9\n there nearby did-he-stop-(stan ding) there where he (an.)-supine lies the he (an.)-talking (is) he-it-desired\n\n d\u0115\u207foi\u02bbw\u0103s\u02b9nie\u02bc ne\u02bcne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f\u02bb.\nwill-he-his-mat ter-attend to that-the he-his-uncle (is).\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0115\u00f1\u02b9gwe\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cHiw\u00e2\u207f\u02b9d\u0115\u207f\u02bc, o\u02b9n\u0115\u207f\u02bb \u0115\u207fs\u0115\u00f1d\u0115\u207fs\u02b9t\u02bbhe\u02bct.\nNow (then) the he (an.)-human being (is) did-he-it-say, \u201cMy nephew, now (then) will, shall-thee-it-poor-to-be-cause.\n\n O\u02b9n\u0115\u207f\u02bb n\u0115\u00f1\u02b9 is\u02b9 w\u0101y\u0101wen\u014d\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 S\u02bbhagowe\u02b9not\u02bbh\u0103\u02bc. D\u0101\u02b9 djia\u02b9go\u207f diq\u02b9.\nNow (then) this one thou did he-thee-island place on the Sagowenota. So (then) (do) thou be-brave moreover.\n\n Heyogo\u207f\u02b9sot ne\u02bb\u02b9ho\u02bb s\u0101dy\u0103\u02bc\u00addat\u02b9ko\u207f\u02bc. D\u0101\u02b9 dji\u0101\u02b9go\u207f diq\u02b9. D\u0101\u02b9\nThere-it (n.)-over-tops verily thy-own-bo dy-potent-magically (is). So then (do)-thou-be-brave moreover. So (then)\n\n o\u02b9n\u0115\u207f\u02bb diq\u02b9 n\u0115\u00f1\u02b9d\u0103 n\u0115\u207f\u02b9sye\u02bc d\u0115\u207fse\u0115\u00f1nog\u0115\u00f1\u02b9n\u012d\u02bc ne\u02bb\u02b9 S\u02bbhagowe\u02b9not\u02bbh\u0103\u02bc. N\u0115\u00f1\u02b9d\u0103\nnow then moreover this (thing) so-wilt-thou-it-do shalt- thou-him-orenda-overmatch the Sagowenota. This (thing)\n\nn\u0101\u02b9e\u02bb n\u0115\u207f\u02b9sye\u02bc ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb \u0115\u207fs\u0101yo\u02bc\u02b9d\u0115\u207f\u02bb.\nindeed so-wilt-thou-it-do the now (then) wilt- thou-it-work.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb heg\u00e4\u00e4\u02bbgw\u0101\u02bc\u02b9\u0103\u02bb o\u02b9n\u0115\u207f\u02bb wai\u02bb\nSo (then) that moreover the now (then) there it (n.)-sun-sets low (= is setting small) now (then) of course\n\n \u0115\u207fst\u0103khe\u02bb\u02b9so\u00f1\u02bc henig\u0101\u02b9wen\u0103\u02bc. Agwas\u02b9 \u0115\u207fsadyan\u0101\u02b9ho\u02bc\nshalt-throw-run ning-go-repeatedly thus-so-it (n.)-island large (is). Very wilt-thou-self-it-track- put-on\n\n gagwe\u02b9go\u207f henig\u0101\u02b9wen\u0103\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9. Ganyo\u02bc\u02b9 \u0115\u207fyo\u02bc\u02b9g\u00e4\u02bb, d\u0101\u02b9\nit (n.)-entire (is) thus-so-it (n.)-is-large (is). So (then) that moreover. As soon as will-it-it-darken, so (then)\n\n o\u02b9n\u0115\u02bb ne\u02bc\u02b9ho\u02bb h\u0115\u207ftc\u02b9he\u02bc he\u02b9o\u00f1we\u02bb t\u02bbhat\u02bbo\u00f1way\u0115\u00f1d\u0103\u02b9kw\u0103\u02bc ne\u02bb\u02b9 S\u02bbhagowe\u02b9not\u02bbh\u0103\u02bc.\nnow (then) there there-again-shalt-thou-go there-where there-he-it-his-canoe-to stop-uses the Sagowenota.\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb h\u0115\u207f\u02b9cyo\u207f\u02bc d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb \u0115\u207fsno\u207f\u02bc\u02b9gw\u0103t o\u02bcne\u02bbs\u0103\u02b9go\u00f1\nNow (then) there there-wilt-thou-arrive so (then) now (then) there shalt-thou-it-dig-u p it (n.)-sand-in\n\n h\u0103\u02bcdegaye\u02b9i\u02bc n\u0115\u207fso\u207f\u02bc\u02b9he\u02bct ne\u02bc\u02b9ho\u02bb h\u0115\u207fsadyas\u02b9\u02bbh\u0115\u00f1\u02bc,\njust-both-it (n.)-fitting so-shalt-thou-it-la rge-to be-cause there there-wilt-th ou-self-supine lay,\n\n o\u02bbsto\u00f1\u02b9s\u02bbho\u00f1 t\u0115\u207fw\u00e2\u207f\u02bc\u02b9h\u00e4k ne\u02bb\u02b9 se\u02bbs\u0103\u02b9gain. D\u0115nt\u02bbhy\u0103kdo\u00f1\u02b9ne\u02bc ne\u02bb\u02b9ho\u02bb\nit (n.)-little-just (is) will it-project the thy-mouth. Hence-will-he-thee -to-visit-come verily\n\n h\u0103\u02bcdew\u0103so\u00f1t\u02b9\u02bbh\u0115\u207f. S\u0115\u00f1\u02b9no\u207f\u02bb \u0115\u207fsa\u02b9no\u02bb\u00adto\u00f1\u02bck ne\u02bc\u02b9 ne\u02bb\u02b9ho\u02bb\njust- it (n.) night-middle (is). Do-thou-it do-not wilt-thou-fear-(be afraid) that verily\n\n d\u0115\u207ft\u02bbhawi\u02b9no\u00f1die\u02bc ne\u02bb\u02b9 otc\u012b\u02b9y\u00e4\u02bcs\u02bbho\u207f\u02bc ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02b9kho\u02bb wai\u02bb\u02b9\nwill-hither-both-he -it (z.)-bring-severally the the now (then) here of course\n\n \u0115\u207fs\u02bbh\u0101\u02b9yo\u207f\u02bc. D\u0101\u02b9 g\u0101\u02b9nyo\u02bc \u0115\u207fo\u00f1\u02bcd\u012b\u02b9he\u02bct o\u02b9n\u0115\u207f\u02bb, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb \u0115\u207f\u02b9\u0115\u00f1\u02bc,\nwill-again-he -return. So (then) as soon as will-they (z.) stop (land) now (then), so (then) now (then) will-he-it-say,\n\n\u201cHau\u02bc\u02b9 hesesni\u02b9y\u0103\u02bcdi\u02bbs\u0103kh\u0103\u02bb. Tw\u016b\u02b9\u0103\u02bb, tw\u016b\u02b9\u0103\u02bb, tw\u016b\u02b9\u0103\u02bb.\u201d O\u02b9n\u0115\u207f\u02bb na\u02b9e\u02bb o\u02b9do\u207f\u02bb.\n\u201cCome there-his-you-two-body-to-seek-do go. Tw\u016b\u02b9\u0103\u02bb, tw\u016b\u02b9\u0103\u02bb, tw\u016b\u02b9\u0103\u02bb.&rdquo ; Now verily it sounds.\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 dj\u012b\u02b9y\u00e4\u02bb \u0115\u207fsayan\u0115\u00f1\u02b9au\u207f\u02bc h\u0103\u02bcde\u02b9yo\u00f1 s\u0103dy\u0101\u02b9\u00adn\u0101\u0115\u00f1\u02b9nio\u207f&mla pos;,\nNow (then) the dog(s) will-thy-(they) track take up just as many as thou-self-it-track put-on-hast,\n\n \u0115\u207fw\u0115\u00f1n\u0115\u00f1ni\u02bcyo\u02bbsw\u0101&eb reve;\u00f1\u02b9nio\u00f1\u02bc, d\u0115\u207fw\u0115\u00f1n\u00e4\u207f\u02bb\u02b9dat\u02bb\u02b9h o\u00f1\u02bc ne\u02bc\u02b9ho\u02bb o\u02bbno\u207f\u02bcg\u0115\u207f\u02bc\u02b9s\u02bbho&su pn;\u02bc\u0103\u02bb\nwill-they (n.)-it-scent-successively, will-they (n.)-run-severally to and fro there behind, just in the rear, just\n\n \u0115\u207f\u0101d\u0103khe\u02bc ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc.\nwill-he-running-go the Sagowenota.\n\n\n G\u0101\u02b9nio\u02bc agwas\u02b9 o\u02b9n\u0115\u207f\u02bb \u0115\u207f\u02bb\u02b9se\u02bc o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb w\u0113\u02b9\u0115\u207f\u02bb h\u0113\u02bcs\u02b9 o\u02b9n\u0115\u207f\u02bb\nJust as soon as very now (then) wilt-thou-it-think now (then) verily far, far away, he-goes-to and fro now (then)\n\n \u0115\u207f\u02bbsatgo\u02bbh\u0115\u00f1\u02b9kw\u0103&mlapos ;, o\u02b9n\u0115\u207f\u02bb he\u02bb\u02b9 tgaho\u00f1w\u0101\u02b9i\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb h\u0115\u207f\u02bb\u02b9s\u0113\u02bc.\nwilt thou-self-head-uncover, now (then) where there-it (n.)-canoe-lies there thither.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb \u0113\u207f\u02bbse\u02bbcio\u00f1\u02b9n\u012d\u02bc h\u0101\u02b9e\u02bcgw\u0103 ne\u02bb\u02b9 gay\u0103\u02bc\u02b9d\u0103\u02bc ne\u02bcne\u02bb\u02b9\nSo (then) now (then) wilt-thou -it-make also (again-just) the it (n.)-body that-the\n\n gay\u0103\u02bcdo\u00f1\u02b9ni n\u0103\u02b9\u207f\u02bcot ne\u02bcne\u02bb\u02b9 h\u0103\u02bcd\u0115\u207fsgyady\u0113\u02b9\u0115\u00f1k ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb\nit (n.)-body-made (is) (doll) (figure) such-kind-of-thing that-the just-b oth-it-shall-again-alike-be the human being\n\n heniyey\u0103\u02bcdo\u02bc\u02b9d\u0115\u00f1, s\u0115\u207f\u02bb\u02b9 n\u0115\u207f\u02b9yo\u00f1k, ow\u0101\u02b9djisd\u0103\u02bc o\u02bbhe\u02bb\u02b9s\u0103\u02bc kho\u02bb\u02b9 ne\u02bb\u02b9\nsuch-as-one (an.)-body-kind of, shape of, three so many will-it-number it (n.)-rough-bark it (n.)-rotten log and the\n\n n\u0103\u207f\u02bc\u02b9ot \u0115\u207f\u02bbso\u00f1\u02b9ny\u0103\u02bct. G\u0101\u02b9nio\u02bc \u0115\u207f\u02bbsady\u0115\u00f1no\u02bckd\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb g\u0115\u207fs\u02b9\nsuch-kind of thing wilt thou-it-to-make-use. As soon as w ilt-thou-it-task-complete there usually\n\n h\u0103\u02bc-deyo\u02bcho\u00f1weo\u02b9g\u0115\u00f1 d\u0115\u207f\u0101\u02b9d\u0103\u02bct ne\u02bb\u02b9 gay\u0103\u02bc\u02b9d\u0103\u02bc g\u0103\u02bc\u02b9no\u207f\u02bc w\u0103\u02bc\u0115\u00f1\u02b9no\u207f\u02bc-kho\u02bb g\u0115\u207fs\u02b9\njust where two-it-it-branch (is) divided will-he-stand the it (n.)-body, (figure) it (n.)-arrow it (n.)-bow-and usually\n\n \u0115\u207fa\u0101\u02b9w\u0103\u02bck ne\u02bc\u02b9ho\u02bb n\u0115\u207fyo\u02bc\u02b9d\u0115\u00f1\u02b9o\u00f1k ay\u0115\u00f1\u02bc\u02b9 \u0115\u207f\u02bbh\u0103\u02bc\u0101\u02b9gw\u0103&mlapo s;. Gagwe\u02b9go\u207f\u02bb\nwill-he-it-hold, have in-hand there so will-it-appear would-one-it-think will-he-it-shoot. It (n.)-entire (all)\n\n ne\u02bc\u02b9ho\u02bb n\u0115\u207f\u02b9cye\u02bc.\u201d\nthere (thus) so-wilt-thou-it-do.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9ho\u02bb wai\u02b9\u0115\u00f1\u02bc, daas\u02b9nye\u02bct, \u201cGan\u014d\u02b9o\u207f\u02bc na\u02b9e\u02bb.\nNow (then) the he (an.)-child-great (is) there did-he-it-say, back-he-it-spoke, \u201cIt (n.)-hopeless verily.\n\nD\u0103\u02bcgwais\u02b9d\u0115\u207f\u02bc d\u0103\u02bc\u0101\u02b9gy\u0115\u207f\u02bc ne\u02bcne\u02bb\u02b9 agadye\u02b9\u00e4\u02bcd\u016dk.\u201d De\u02bcao\u00f1nis\u02bbhe\u02bc\u02b9o\u00f1\u02bc o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9\nNot anything not-I-it-have that-the should-I-self-it-employ-with .\u201d Not-it-long-time was now (then) the\n\nh\u0103\u02bcn\u0115\u00f1yad\u0115\u207f\u02bbd\u0101\u02bc&ml prime;s\u02bbho\u00f1 daas\u02bbnye\u02bct, od\u00e4\u207f\u00e4\u207ft\u02b9 he-niodon\u02bbho\u207fg\u0101\u02b9ny\u0115\u00f1, wai\u02b9\u0115\u00f1\u02bc,\nhe (an.)-bone-lying flat just thence-he-it-answered, it (n.)-pitiful (is) where-so-he-suff ering (is), did-he-it-say,\n\n \u201cHe\u02b9o\u00f1we\u02bb hui\u02b9g\u0115\u00f1 g\u0103\u02bbsw\u0115\u207f\u02bc\u02b9daiy\u0115\u207f&ml apos; ne\u02bc\u02b9ho\u02bb s\u0115\u207f\u02bc\u02b9\u0115\u207f\u02bb g\u0101\u02b9y\u0115\u207f\u02bc ne\u02bb\u02b9 ago\u00f1\u02b9ges\u02bbh\u00e4\u02bc, skayan\u0103n\u0113\u02b9g\u0113\u207f\u02bc\n\u201cThere where that-it-is it (n.)-rotten lies log there indeed, it-lies the my-skin-pouch, fisher\n\n n\u0103\u207f\u02bc\u02b9ot, go\u02bc\u02b9ge\u02bb ho\u02bcs\u0113\u02b9go\u02bb.\u201d\nthe-kind-of-thing in-haste thence-thou-it-bring.&rdq uo;\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 w\u0103a\u02b9go\u02bc ne\u02bb\u02b9 ho\u00f1ges\u02b9\u02bbh\u00e4\u02bc ne\u02bcne\u02bb\u02b9 skayan\u0103n\u0113\u02b9g\u0115\u207f\u02bc\nSo (then) now (then) the he (an.) child-great (is) thence-he-it-brought the his-skin-pouch that-the fisher\n\n n\u0103\u207f\u02bc\u02b9ot. O\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb wa\u0101\u02b9d\u0103\u02bbgo\u02bc ne\u02bb\u02b9 gag\u0103ny\u0103\u02bcs\u02bbh\u00e4\u02bc, kho\u02bb\u02b9 ne\u02bb\u02b9\nthe-kind-of-thing. Now (then) moreover the he-his-uncle (is) there did-he it-take out the it (n.)-knife, and the\n\not\u02bbh\u00e4\u02b9\u02bc\u00adgw\u0115\u207f\u02bcd\u0103&mla pos; yeni\u0115\u00f1kao\u02bck\u02b9t\u02bbh\u0103\u02bc kho\u02bb\u02b9 ne\u02bb\u02b9 on\u00e4\u02bb\u02b9s\u0103\u02bc. Dao\u00f1wai\u02b9y\u0115\u207f\u02bc ne\u02bb\u02b9\n it (n.)-flint one-it-to- make-uses a-spark and the it (n.)-spunk He-it-him-gave the\n\n h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101.\nhe (an.)-child-great (is).\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 waa\u02bbs\u0101\u02b9w\u0115\u207f\u02bc waa\u02bbcyo\u00f1nia\u02b9no\u00f1\u02bc ne\u02bb\u02b9\nSo (then) that moreover now (then) the he (an.)-child-great (is) did-he-it-begin did-he-it-make in succession the\n\n gay\u0103\u02bc\u02b9d\u0103\u02bcs\u0306\u02bbho\u207f&m lapos;\u0103\u02bb, s\u0115\u207f\u02bb\u02b9 ni\u02b9yo\u00f1, w\u0103\u02bc\u00e4\u02b9no\u207f\u02bc g\u0103\u02bcno\u207f\u02bc-\u02b9kho\u02bb g\u0115\u207fs\u02b9 h\u0101\u0101\u02bc\u02b9,\nit (n.)-body-several, (dolls) three so many it-numbered, it (n.) bow it (n.) arrow and usually he-it-holds,\n\n tgaye\u02b9i\u02bc heni\u02b9yot w\u0103\u02bch\u0103s\u02b9nye\u02bct ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f. O\u02b9n\u0115\u207f\u02bb wa\u0101dy\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc\nboth-it-alike (is) where-so-it-form is did-he-it-say the he-his-uncle (is). Now (then) did-he- self-task-complete\n\n gagwe\u02b9go\u207f. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb o\u02bct\u02bbh\u0115\u207f\u00e4\u02bbd\u0101t\u02b9\u02bbho& supn;\u02bc. Ne\u02bc\u02b9 diiui\u02b9w\u0103\u02bc waay\u0103\u02bcdo\u00f1nya\u02b9no\u00f1\u02bc\nit (n.)-entire. So (then) now (then) did-he run successively. That so it (n.) reason (is) did-he-dolls-make-severa lly\n\nne\u02bb\u02b9 gay\u0103\u02bc\u02b9d\u0103\u02bc \u0115\u207fho\u02bcnigo\u207f\u02bbg\u0115\u00f1\u02b9n\u012d& mlapos; ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb i\u02b9yas, ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc, n\u014d\u02b9n\u0115\u207f\u02bb\nthe it (n.)-doll will-it-his-mind-overmatch the human being he-it-eats, the Sagowenota, the now (then) when\n\n \u0115\u207fs\u02bbh\u0101\u02b9yo\u207f\u02bc ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb \u0115\u207fyo\u02bc\u02b9g\u00e4\u02bb.\nwill-again-he- return the now (then) will-it-it-darken (become dark).\n\n\n G\u0101\u02b9nio\u02bc wa\u0101dy\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc gagwe\u02b9go\u207f, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bct\u02bbh\u0115\u207f\u00e4\u02bbd\u0101t\u02b9\u02bbho& supn;\u02bc\nAs soon as did-he- self-task-complete it (n.)-entire, so (then) now (then) verily did-he-run-successively\n\n he-nigaw\u0113\u02b9n\u0103\u02bc ne\u02bc\u02b9 diiui\u02b9\u02bbw\u0103\u02bc ne\u02bcne\u02bb\u02b9 \u0115\u207fho\u02bcnigo\u207fg\u0115\u00f1\u02b9n\u012d\u02bc,\nwhere-so-it (n.)-island-large (is) that such-it-season-(is) that-the will-he-his-mind-overmatch,\n\n\u0115\u207fho\u02bcnigo\u207fho\u207f\u02bc\u02b9d\u00e4\u207f&mla pos;, ne\u02bcne\u02bb\u02b9 ho\u02bbsw\u0101\u02b9\u0115\u207fs ne\u02bc\u02b9 kho\u02bb\u02b9 ne\u02bb\u02b9 hos\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc& abreve; ne\u02bb\u02b9 tc\u012b\u02b9y\u00e4\u02bc.\n will-he-his-mind-deceive that-the he-him-hates that and the he-it-slave(s) several the dog(s).\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9, dj\u0101\u02b9go\u207f, hiw\u0101\u02b9d\u0115\u207f\u02bc. \u0114\u207fson\u02b9\u02bbhek\nSo (then) now (then) the he (an.) ancient-one did-he-it-say, \u201cCome, be brave, my nephew. Shalt-thou-alive-be\n\n ne\u02bb\u02b9ho\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 \u0115\u207f\u02bbsiway\u0113\u02b9is n\u0115\u00f1\u02b9 n\u0103\u207f\u02bc\u02b9ot o\u02b9n\u0115\u207f\u02bb o\u02bc\u02b9gi\u02bc.\u201d D\u0101\u02b9\nit is a fact that the wilt-thou-it-matter-fulfi ll this (thing) such-kind of thing now (then) did-I-it-say.\u201d So (then)\n\nne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 d\u0103as\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201cNi\u02b9io\u02bb ne\u02bc\u02b9ho\u02bb\nthat moreover the he (an.)-child-great (is) thence-he-it answered did-he-it-say, \u201cSo (be) it thus (there)\n\n n\u0115\u207f\u02b9gye\u02bc, \u0115\u207fgiw\u0101ye\u02b9is, n\u0115\u00f1\u02b9 n\u0103\u207f\u02bc\u02b9ot o\u02bc\u02b9si\u02bc.\u201d\nso will I-it-do, will-I-it-matter-fulfill, this (thing) such-kind-of-thing didst-thou-it-say.\u201d\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 waa\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 ha\u0101winon\u02b9die\u02bc ne\u02bb\u02b9\nSo (then) now (then) moreover did-he (an.)-start the he (an.)-child-great (is) he-it-carrying goes along the\n\n gay\u0103\u02bc\u02b9d\u0103\u02bc. O\u02b9n\u0115\u207f\u02bb g\u0115\u207fs\u02b9 ne\u02bc\u02b9ho\u02bb he\u02b9o\u00f1we\u02bb deyo\u02bcho\u00f1we\u014d\u02b9g\u0115\u00f1 ne\u02bc\u02b9ho\u02bb g\u0115\u207fs\u02b9\nit (n.)-body (doll). Now (then) usually there there where two-it-it-branch forked (is) there usually\n\n o\u02bct\u02bbh\u0101\u02b9d\u0103s ne\u02bcne\u02bb\u02b9 gay\u0103\u02bc\u02b9d\u0103\u02bc s\u0115\u207f\u02bb\u02b9 ni\u02b9yo\u00f1 ne\u02bc\u02b9ho\u02bb g\u0115\u207fs\u02b9 n\u00e2\u207f\u02b9ye\u02bc. We\u02b9so\u02bc\ndid-he-it-cause to stand that-the it (n.)-body three so many it-in number (is) there (thus) usually so-he-it-did. Much\n\n waak\u02b9do\u00f1\u02bc hegaw\u0101\u02b9not ne\u02bcne\u02bb\u02b9 gan\u0103kdi\u02b9io he\u02b9 g\u00e4\u02b9it, ne\u02bc\u02b9 n\u0101\u02b9e\u02bb\ndid-he-it-search where-it (n.)-island-floats that-the it (n.)-place-fine (is) where-it (n.)-tree stands, that verily\n\n g\u0115\u207fs\u02b9 ne\u02bb\u02b9 we\u02b9\u0115\u207f\u02bb he\u02b9 g\u00e4\u02b9it ne\u02bb\u02b9 he\u02b9o\u00f1we\u02bb wat\u02bbho\u00f1way\u0115\u00f1d\u0103k\u02b9hw\u0103\u02bc; ne\u02bc\u02b9ho\u02bb n\u00e2\u207f\u02b9ye\u02bc\nusually the far away where-it-(n.)-tree stands the there where it-sel f-canoe-to-lie-uses; there (thus) so-he-it-did\n\n he\u02bb\u02b9 d\u0115\u207fho\u02bcnigo\u207fg\u0115\u00f1\u02b9n\u012d\u02bc ne\u02bb\u02b9 ho\u02bbsw\u0101\u02b9\u0115\u207fs ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb d\u0115\u207ft\u02bbho\u00f1way\u0103\u02bc\u00addi\u02bbs\u0103k \u02b9h\u0103\u02bc\nwhere (so that) so-will-he-his-mind-overmatch the he-him-hates the now (then) thence-will-he-his-body-to-seek-come\n\nne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb \u0115\u207fyo\u02bc\u02b9g\u00e4\u02bb.\nthe now (then) = when will-it-it-darken.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcg\u00e4s\u02b9\u02bc\u0103\u02bb o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb w\u0101\u02b9e\u02bc ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101\nSo (then) now (then) verily it-it-darkens a little now (then) there thither-did-he-go the he (an.)-child-great (is)\n\n he\u02b9o\u00f1we\u02bb t\u02bbhat\u02bbho\u00f1way\u0115\u00f1d\u0103k\u02b9hw\u0103&mlapos ; ne\u02bb\u02b9 ho\u02bbsw\u0101\u02b9\u0115\u207fs, he\u02b9o\u00f1we\u02bb ni\u014dn\u0103kd\u00e4\u02b9gw\u0115\u00f1 he\u02bb\nthere where there-he his-canoe to-lie uses it the he-him-hates, there where there-he-it-place has selected where\n\n \u0115\u207fad\u0103\u02bbse\u02bb\u02b9d\u0103\u02bc. G\u0101\u02b9nio\u02bc ne\u02bc\u02b9ho\u02bb wa\u0101\u02b9yo\u207f\u02bc o\u02b9n\u0115\u207f\u02bb wa\u0101dyo\u02bc\u02b9dat ne\u02bcne\u02bb\u02b9\nw ill-he-self-conceal. As soon as there there-he-arrived now (then) did-he-self-set-to work that-the\n\n wa\u0101yado\u00f1\u02b9n\u012d\u02bc ne\u02bc\u02b9ho\u02bb o\u02bcne\u02bb\u02b9s\u0103go\u00f1 ne\u02bc\u02b9ho\u02bb\u02b9dji\u02bb n\u012b\u02b9w\u0103\u02bcs. De\u02bcaonis\u02bbhe\u02bc\u02b9o\u00f1\u02bc o\u02b9n\u0115\u207f\u02bb\ndid he-it-hole make there it (n.)-sand-in there-just (=just right) so-it-large-is. Not-it-long time-is now (then)\n\n wa\u0101dy\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bc\u02b9ho\u02bb wa\u0101dy\u0103s\u02b9\u02bbh\u0115\u00f1\u02bc o\u02bcne\u02b9\u02bbs\u0103go\u00f1. Ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\ndid-he -his-task-complete, so now (then) moreover there did-he-self-lay it (n.)-sand in. The now (then)\n\n w\u0103\u02bco\u02bc\u02b9g\u00e4\u02bb ne\u02bc\u02b9ho\u02bb hay\u0103s\u02bbh\u0115\u207f\u02bc\u02b9s\u02bbho\u00f1, ne\u02bc\u02b9ho\u02bb ost\u02bbho\u00f1\u02b9s\u02bbho\u00f1 dew\u0103\u02bc\u02b9h\u0101\u02bc ne\u02bb\u02b9 h\u0103s\u0103gain\u02b9,\ndid-it-it-darken there he supine lay just there it-small-just it-projects the his face-hole = his mouth\n\n tgay\u0113\u02b9i\u02bc n\u0101\u02b9e\u02bb ha\u00addo\u00f1\u02b9nye\u02bcs. Ne\u02bc\u02b9ho\u02bb wai\u02bb\u02b9 h\u0103\u02bcnigo\u207f\u02b9\u02bb\u00e4\u207f\u02bc ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb \u0115\u207fs\u02bbh\u0101\u02b9yo\u207f\u02bc ne\u02bb\u02b9\nit (n.) correct (is) verily he-breathes. There of course his-mind-is -on the now then will-again-he- arrive the\n\n ho\u02bbsw\u0101\u02b9\u0115\u207fs, ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc.\nhe-him-hates, the Sagowenota.\n\n\n O\u02bcyo\u02b9n\u012ds\u02bbhe\u02bct ne\u02bb\u02b9ho\u02bb hay\u0103s\u02bb\u02b9h\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb h\u0103\u02bcnigo\u207f\u02b9\u02bb\u00e4\u207f\u02bc ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb \u0115\u207fs\u02bbh\u0101\u02bcyo\u207f\u02bc ne\u02bb\u02b9\nDid-it-delay-long there he-supine lay there his-mind-is -on the now (then) will-again-he-a rrive the\n\n o\u00f1\u02b9gwe\u02bb \u012b\u02b9yas. Hono\u207f\u02bb\u02b9do\u207f\u02bc he-n\u012b\u02b9yo\u00f1 ne\u02bb\u02b9 hot\u02bbhyu\u02b9wi ne\u02bb\u02b9 hono\u207f\u02bc\u02b9s\u0115\u207f gagwe\u02b9go\u207f\nhuman being(s) he-it-eats. He-it-knew there-so-it-numbers-many the he-it-him told the his-uncle it (n.) entire (is)\n\n \u0115\u207fgaiw\u0103ye\u02b9i\u02bb. Hono\u207f\u02bb\u02b9do\u207f\u02bc wai\u02bb\u02b9 he-ni\u014dy\u0103\u02bcd\u0103t\u02b9go\u207f\u02bc ne\u02bcne\u02bb\u02b9 d\u0103\u02bcgwisd\u0115\u207f\u02bc\nwill-it-matter fulfilled be. He-it-knew of course there- so-his-body ot-kon (is) that-the not-anything\n\nde\u02bcao\u207f\u00adw\u0115\u00f1djan\u0103\u02bcg\u014d\u02b9w \u00e4s.\nnot-it-him-earth-affects.\n\n\n D\u0101\u02b9 ne\u02bcho\u02bb\u02b9s\u02bbho\u00f1 n\u012b\u02b9yot o\u02bcyo\u02b9nis& tcomma;he\u02bct. H\u0103\u02bcdew\u0103\u02bbso\u00f1t\u02bb\u02b9h\u0115&supn ; o\u02b9n\u0115\u207f\u02bb o\u02bcg\u0101\u02b9\u0101t,\nSo (then) thus-just (there) so it is did-it (n.)-remain. (endure). Just-it (n.)-night-middle now (then) did-it-it-pass\n\n o\u02b9n\u0115\u207f\u02bb no\u00f1\u02b9 t\u02bbh\u014d\u02b9h\u0103 d\u0115\u207fdw\u0115\u00f1d\u014d\u02b9d\u0115\u207f\u02bc o\u02b9n\u0115\u207f\u02bb dy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1 hot\u02bbho\u00f1\u02b9de\u02bc ne\u02bb\u02b9\nnow (then) perhaps nearly will -it-day-project (protrude) now (then) suddenly-just he-it-hears the\n\n h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 tchihog\u0103\u02bc\u0115\u00f1\u02b9yo\u207f\u02bc he\u02b9-gany\u014d\u02b9dae\u02bc o\u02b9n\u0115\u207f\u02bb dayodi\u02bcs\u02b9d\u0101\u02b9die\u02bc\nhe (an.)-child-great (is) while-he-it-w as-watching where-it (n.)-lake now (then) hither-it (n.)-noise-arising-comes\n\nadi\u02bcgw\u0101\u02bc n\u0103\u207f\u02bc\u02b9ot ne\u02bc\u02b9ho\u02bb odog\u0115\u207f\u02b9d\u012d\u02bb he\u02bb\u02b9 gaw\u0113\u02b9not.\nunknown such-kind-of thing there itself-steers directly where it (n.)-island-floats.\n\n\n D\u0103\u02bcaonis\u02bbh\u0113\u02b9\u02bco\u00f1\u02bc o\u02b9n\u0115\u207f\u02bb hot\u02bbho\u00f1\u02b9de\u02bc dayonadi\u02bcsd\u0101\u02b9die\u02bc ne\u02bb\u02b9 ho\u00f1gak\u02b9\nNo t-it-lasts-long now (then) he-it-hears hither-they (n.)-their-noise-arising come the wild geese\n\n odigaweo\u00f1\u02b9die\u02bc ne\u02bb\u02b9 g\u0103\u02bbho\u00f1\u02b9w\u0103\u02bc ne\u02bcne\u02bb\u02b9 how\u0113\u02b9n\u014dd\u0115\u207f ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101, ne\u02bc\u02b9kho\u02bb\nthey (z.)-paddling come the it (n.)-canoe that-the he-him-island-put on the he (an.) child-great (is), that-and\n\nhot\u02bbho\u00f1\u02b9de\u02bc ne\u02bb\u02b9 dj\u012b\u02b9y\u00e4\u02bb onadi\u02bcs\u02b9d\u0101\u02bc, agwas\u02b9 ig\u0115\u00f1\u02b9 odig\u0101\u02b9y\u0115\u207fs awadis\u02b9\u02bbh\u0113\u02bc\nhe-it-hears the dog(s) their (z.)-self noise very it-is they (z.)-keenly-willing (are) should-they-it-pursue\n\n h\u0103\u02bcgwis\u02b9d\u0115\u207f\u02bc, ne\u02bc\u02b9 diiui\u02bb\u02b9w\u0103\u02bc ne\u02bb\u02b9 ne\u02bc\u02b9 ne\u02bc\u02b9ho\u02bb w\u0101\u02b9diks gaw\u0113\u02b9n\u0103\u02bcge\u02bb ne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb\nwhatsoever thing, that there-it (n.) reason (is) the that there they (z.)-it-eat it (n.)-island-on the human being\n\n o\u02bc\u02b9w\u0101\u02bc; gay\u0115\u00f1de\u02b9i he\u02bb\u02b9 nihay\u0115\u00f1no\u02bc\u02b9d\u0115\u207f\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9 ho\u02bbs\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f& mlapos;\nit (n.)-meat; flesh; it (z.)-it-knows where such-his-manner-of-doing-kind of (is) the that his (an.)-slaves-several\n\nne\u02bb\u02b9 o\u00f1\u02b9gwe\u02bb \u012b\u02b9yas.\nthe human being he-it-eats.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb tci-hot\u02bbho\u207f\u02bbdiyos\u02b9do\u207f hot\u02bbho\u00f1\u02b9de\u02bc d\u0101yotk\u0101\u02b9e\u02bb,\nSo (then) that moreover now (then) as, while, he his ear(s)-fine-has made he-it-hears there-it-sound-arose\n\no\u02b9\u00f1\u0115\u207f&tcomm a; waa\u02bcd\u012b\u02b9he\u02bct ne\u02bb\u02b9 ne\u02bc\u02b9 hao\u00f1way\u0103\u02bcdi\u02bbs\u0103k\u02b9h\u0103\u02bc ne\u02bb\u02b9 ho\u00f1wa\u02bbsw\u0101\u02b9\u0115\u207fs. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9\n now (then) did-he-land the that t hence-he-his-body-to-seek-comes the he-him-hates. So (then) now (then) moreover\n\nhot\u02bbho\u00f1\u02b9de\u02bc o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9\nhe-it-hears now (then) the\n\n\nS\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb sesway\u0103\u02bcd\u012d\u02bbs\u0103k\u02b9h\u0103&tco mma; ne\u02bb\u02b9\n Sagowenot a did-he-it-say, \u201cCome, \u201cGo to, now (then) his-you (pl.)-body-to-seek do go the\n\n ho\u00f1\u02b9gwe\u02bb gawe\u02bb\u02b9 adi\u02bc\u02b9gw\u0103 nia\u02bcn\u0115\u00f1y\u0101\u02b9y\u0115\u207f\u02bc.\u201d Ganio\u02bc\u02b9 diq\u02b9 o\u02bc\u00adhat\u02b9g\u0103\u02bc\nhe (an.)-human being (is) where (in what place) unknown t here-his-bone(s) lie.\u201d As soon as moreover did he-it-let go\n\nne\u02bb\u02b9 hon\u0103s\u02b9kwaiy\u0115\u207f\u02bc ne\u02bb\u02b9 dj\u012b\u02b9y\u00e4\u02bb o\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cSnidj\u0101\u02b9go\u207f, snidj\u0101\u02b9go\u207f. Hestu\u00e4\u02bb\u02b9,\nthe his slave(s)-owned the dog(s) now then did he-it say, \u201cYou-two-be brave, you-two-be brave. Hence you-two-go,\n\n hestu\u00e4\u02bb\u02b9, hestu\u00e4\u02bb\u02b9.\u201d\nhence you-two-go, hence you-two-go.\u201d\n\n(It is usual to confine the use of this last command only to dogs; it signifies \u2018go ye, go ye, hence.\u2019\u2014Ed.)\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 dj\u012b\u02b9y\u00e4\u02bb o\u02b9n\u0115\u207f\u02bb o\u02bcw\u0115\u00f1n\u0115\u00f1ni\u02bcyo\u02bbsw\u0101\u02b9&ebr eve;\u00f1\u02bc he\u02b9o\u00f1we\u02bb hody\u0101n\u0101\u02b9\u02bbho\u207f\u02bc ne\u02bb\u02b9\nSo (then) that moreover the dog(s) now (then) did-they (z.)-take scents there where he-his-tracks-has traced the\n\n h\u0103ks\u0103\u02b9g\u014dw\u0101 o\u02b9n\u0115\u207f\u02bb diq\u02b9 wao\u02bb\u02b9s\u0113\u02bc he\u02b9o\u00f1we\u02bb hod\u0101k\u02b9he\u02bbso\u207f\u02bc ne\u02bb\u02b9\nhe (an.)-child-great (is) now (then) moreover did-they-him pursue where there he-running-went to and fro the\n\n h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 hot\u02bbho\u00f1\u02b9de\u02bc ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc\nhe (an.)-child-great (is). So (then) that moreover the he (an.)-child-great (is) he-it-hears the Sagowenota\n\n wa\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201cHo\u00f1\u02b9gak, ages\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f&ml apos; o\u02b9n\u0115\u207f\u02bb swadekhwi\u02bbs\u0103k\u02b9h\u0103\u02bb.\u201d Ne\u02bb\u02b9\ndid-he-it-speak did-he-it-say, \u201cWild geese, my-servants-several now (then) you-own-f ood-to-seek-do go.\u201d The\n\n h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 hot\u02bbho\u00f1de\u02bbtci\u02bbhw\u0115\u207f ne\u02bb\u02b9 n\u0103\u207f\u02bc\u02b9ot h\u0101\u02b9do\u207f ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d.\nhe (an.)-child-great (is) he-it-hears-distinc tly the kind of thing he-it-says the he-(an.) ancient one (is).\n\n O\u02bcdwad\u012b\u02b9d\u0115\u207f\u02bc o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 ho\u00f1\u02b9gak.\nDid-they (z.)-fly away now (then) the wild geese.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc he\u02bb\u02b9 wa\u0101d\u0101k\u02b9he\u02bc he\u02b9o\u00f1we\u02bb\nSo (then) that moreover now (then) the Sagowenota where thither he-running went there where\n\n heyon\u0113\u02b9no\u00f1 ne\u02bb\u02b9 ho\u02bbs\u02bbhen\u0115\u207f\u02bbs\u02bbho\u207f\u02bc ne\u02bb\u02b9 dj\u012b\u02b9y\u00e4\u02bb. D\u0101\u02b9 tchihad\u0101k\u02b9he\u02bc\nhence-they (z.)-have gone the h is (an.)-slave(s)-several the dog(s). So then as he-running-went\n\n dy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1 hot\u02bbho\u00f1de\u02bc w\u0113\u02b9\u0115\u207f tk\u0101\u02b9n\u012d, \u201cWau\u02bb\u02b9, wau\u02bb\u02b9, wau\u02bb\u02b9,\u201d dyo\u02b9do\u00f1. Agwas\u02b9\nsuddenly-just, all at once, he-it-hears far away there-it (z.)-barks, \u201cWau\u02bb\u02b9, wau\u02bb\u02b9, wau\u02bb\u02b9,\u201d there-it-it-sounds. Very\n\n dosk\u0115\u00f1\u02b9\u0103\u02bb niya\u0101d\u0101k\u02b9he\u02bc o\u02b9n\u0115\u207f\u02bb hot\u02bbho\u00f1\u02b9de\u02bc ne\u02bb\u02b9 sg\u0101t\u02b9 ne\u02bb\u02b9 dj\u012b\u02b9y\u00e4\u02bb\nnearby, close at hand thither-he-running-goes now (then) he-it-hears the one-it (z.) is the dog\n\n o\u02bcdw\u0103\u02bbs\u0115nt\u02b9\u02bbho, \u201cKw\u0115\u00f1\u02bb\u02b9, kw\u0115\u00f1\u02bb\u02b9, kw\u0115\u00f1\u02bb\u02b9,\u201d o\u02bc\u02b9g\u0115\u207f\u02bc. Ne\u02bc\u02b9ho\u02bb wa\u0101d\u0101k\u02b9he\u02bc, ne\u02bc\u02b9ho\u02bb\ndid-it (z.)-cry out, \u201cKw\u0115\u00f1\u02bb&mlprime ;, kw\u0115\u00f1\u02bb\u02b9, kw\u0115\u00f1\u02bb\u02b9,&rdqu o; did-it-say. There hence-he-running-goes, there\n\n wa\u0101\u02b9yo\u207f\u02bc dy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1 wa\u0101\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb gay\u0103s\u02b9\u02bbhe\u207f\u02bc, ne\u02bb\u02b9 hodj\u012b\u02b9y\u00e4\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9\nthere-did-he-arrive suddenly- just (surprised) did-he-it-see there it (z.)-supine-lay, the his-dog that and the\n\nne\u02bc\u02b9ho\u02bb heyo\u02bc\u02b9s\u0115\u207f\u02bco\u207f ne\u02bb\u02b9 g\u0103\u02bc\u02b9no\u207f\u02bc he\u02bb\u02b9 g\u0103s\u0101\u02b9gain. D\u0101\u02b9 ne\u02bb\u02b9 diq\u02b9 ne\u02bb S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc\n there there-it (n.)-fallen-has the it (n.)-arrow where it (z.)-mouth-in. So (then) that moreover the Sagowenota\n\n o\u02b9n\u0115\u207f\u02bb woo\u02bcnigo\u207f\u02bbg\u0101\u02b9\u02bbh\u0115\u207f ne\u02bc\u02b9kho\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cAw\u0115\u00f1do\u00f1\u02b9ny\u0103\u02bct n\u0101\u02b9e\u02bb,\u201d o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9\nnow (then) d id-it-his-mind-vex, trouble that-and did-he-it-say, \u201cIt is discouraging verily,\u201d now (then) of course\n\n woo\u02bb\u02b9do\u207f\u02bcs ne\u02bb\u02b9 honaskwano\u207fs\u02b9de\u02bbk ne\u02bb\u02b9 dj\u012b\u02b9y\u00e4\u02bb.\ndid-he-it-lose the he-it-(z.) servant-cherished the dog.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 n\u00e4\u207f\u02b9g\u00e4\u207f ne\u02bb\u02b9 ho\u00f1\u02b9gwe\u02bb o\u02b9n\u0115\u207f\u02bb wa\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201cAgwas\u02b9,\nSo then that moreover this (it) is the he (an.)-human being (is) now (then) did-he-it-speak did-he-it-say, \u201cVery,\n\n \u0115\u00f1\u02bc\u02b9 no\u00f1\u02b9 hody\u0103\u02bcdat\u02b9ko\u207f\u02bc.\u201d\nI-it-think it seems his body is otkon.\u201d\n\n\n D\u0103\u02bcdji\u0103\u02bb\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc hot\u02bbho\u00f1\u02b9de\u02bc w\u0113\u02b9\u0115\u207f\u02bb tg\u0101\u02b9n\u012d\u02bb, \u201cWau\u02bb\u02b9, wau\u02bb\u02b9, wau\u02bb\u02b9,\u201d\nNot long after-just now (then) again he-it-hears far away there-it (z.)-is barking, \u201cWau\u02bb\u02b9, wau\u02bb\u02b9, wau\u02bb\u02b9,\u201d\n\n dyo\u02b9do\u00f1, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bc\u02b9ho\u02bb wa\u0101dak\u02b9he\u02bc he\u02b9gwa. Agwas\u02b9 o\u02b9n\u0115\u207f\u02bb\nthere-it-it-sounds, so (then) now (then) verily there did-he-running go towards. Very (just) now (then)\n\n dosk\u0115\u00f1\u02b9\u0103\u02bb niya\u0101d\u0101k\u02b9he\u02bc o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc n\u0101\u02b9e\u02bb hot\u02bbhon\u02b9de\u02bc o\u02bcdw\u0103\u02bbs\u0115\u00f1t\u02b9\u02bbho\u02bc ne\u02bb\u02b9\nit is near, nearby, thither-he-running goes now (then) again, once more verily he-it-hears did-i t (z.)-cry out the\n\ndj\u012b\u02b9y\u00e4\u02bb, \u201cKw\u0115\u00f1\u02bb\u02b9, kw\u0115\u00f1\u02bb\u02b9, kw\u0115\u00f1\u02bb\u02b9,\u201d o\u02bc\u02b9g\u0115\u207f\u02bc.\n dog, \u201cKw\u0115\u00f1\u02bb&mlprime ;, kw\u0115\u00f1\u02bb\u02b9, kw\u0115\u00f1\u02bb\u02b9,&rdqu o; did-it-say.\n\n\nNe\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb wa\u0101\u02b9yo\u207f\u02bc o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc waatk\u0101\u02b9t\u02bbho\u02bc ne\u02bb\u02b9 skat\u02b9 ne\u02bb\u02b9 dj\u012b\u02b9y\u00e4\u02bb ne\u02bc\u02b9ho\u02bb\nThe now (then) there did-he-arrive now (then) again, once more did-he-it-look at the one-it-is the dog there\n\n gay\u0103s\u02b9\u02bbh\u0115\u207f\u02bc, ne\u02bc\u02b9ho-kho\u02bb \u0101\u02b9e\u02bc ga\u02bbs\u0101\u02b9gain g\u0103\u02bc\u02b9not, ne\u02bc\u02b9\nit (z.)-supine lay, there and again, once more it(s)-mouth in it (n.)-arrow protruded from that\n\n diiui\u02bb\u02b9w\u0103\u02bc ne\u02bc\u02b9ho\u02bb heyo\u02bcs\u0115\u207f\u02bb\u02b9do\u207f ne\u02bb\u02b9 dekn\u012b\u02b9h\u0103do\u207f\u02bct ne\u02bc\u02b9 ne\u02bb\u02b9 gay\u0103\u02bcdo\u00f1ni\nthere-it (n.)-reason (is) there there-it-has dropped the two = in order (second) that the it (n.)-mannikin\n\n gay\u0103\u02bc\u02b9d\u0103\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc wa\u0101s\u02b9nye\u02bct\nit (n.)-doll, body. So that moreover the he (an.) ancient one (is) now (then) again, once more did-he-it-speak\n\n wai\u02b9\u0115\u00f1\u02bc, \u201cO, aw\u0115ndo\u00f1\u02b9ny\u0103\u02bct, aw\u0115ndo\u00f1\u02b9ny\u0103\u02bct n\u0101\u02b9e\u02bb. Agwas\u02b9 \u0115\u00f1\u02bc\u02b9 no\u00f1\u02b9 hody\u0103\u02bcd\u0101t\u02b9ko\u207f\u02bc\ndid-he-it-say, \u201cOh, it-is-discouraging, it-is-discouraging verily. Very I-it-it-think seems his (an.)-body-otkon (is)\n\nn\u0101\u02b9e\u02bb.\u201d\nverily.\u201d\n\n\n Tchi-hot\u02b9\u02bbh\u0101\u02bc o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc hot\u02bbhon\u02b9de\u02bc ho\u02b9gw\u0101 tk\u0101\u02b9n\u012d\u02bb ne\u02bb\u02b9\nWhile-he-it-is-uttering now (then) again, once more he-it-hears aside, yonder away there-it-is-barking the\n\n s\u0115\u207f\u02bb\u02b9\u0103do\u207f\u02bct ne\u02bb\u02b9 dj\u012b\u02b9y\u00e4\u02bb, \u201cWau\u02bb\u02b9, wau\u02bb\u02b9, wau\u02bb\u02b9,\u201d dyo\u02b9do\u00f1. O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103g\u0115\u207f\u02b9dj\u012d\u02bb\nthree-in order, (third) the dog, \u201cWau\u02bb\u02b9, wau\u02bb\u02b9, wau\u02bb\u02b9,\u201d there-it-sounds. Now (then) the he (an.)-ancient one\n\nne\u02bc\u02b9ho\u02bb wa\u0101d\u0101k\u02b9he\u02bc. Agwas\u02b9 \u0101\u02b9e\u02bc o\u02b9n\u0115\u207f\u02bb dosk\u0115\u00f1\u02b9\u0103\u02bb niya\u0101d\u0101k\u02b9he\u02bc\n there did-he-running go. Very again, once more, now (then) nearby close at hand there-thither-he-running-goes\n\n o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb hot\u02bbhon\u02b9de\u02bc o\u02bcdw\u0103\u02bbs\u0115\u00f1t\u02b9\u02bbho\u02bc ne\u02bb\u02b9 dj\u012b\u02b9y\u00e4\u02bb, \u201cKw\u0115\u00f1\u02bb\u02b9, kw\u0115\u00f1\u02bb\u02b9, kw\u0115\u00f1\u02bb\u02b9,\u201d o\u02bc\u02b9g\u0115\u207f\u02bc.\nnow (then) verily he-it-hears did-i t-cry out the dog, \u201cKw\u0115\u00f1\u02bb&mlprime ;, kw\u0115\u00f1\u02bb\u02b9, kw\u0115\u00f1\u02bb&m lprime;,\u201d did-it-say.\n\n O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9 h\u0103g\u0115\u207f\u02b9dj\u012d\u02bb woo\u02bb\u02b9dyo\u207f\u02bc, wai\u02b9\u0115\u00f1\u02bc-kho\u02bb, \u201cO\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb\nNow (then) verily the he (an.)-ancient one (is) did-he-become afraid, did-he-it-say and, \u201cNow (then) verily\n\n \u0115\u207fsgade\u02bcgo\u02bc\u02b9s\u02bbho\u00f1, o\u02b9n\u0115\u207f\u02bb s\u0115\u207f\u02bc\u02b9\u0115\u207f\u02bb ho\u02bcw\u0103s\u02b9\u02bc\u0103\u02bbt ne\u02bc\u02b9 ne\u02bb\u02b9\nshall-again -I-self-absent = just, now (then) in as much as did-it-(them)-us e up that the\n\n gy\u0103\u02bcd\u00e4\u02bcskw\u0103\u02bc\u02b9cyo\u00f1k ne\u02bc\u02b9 ne\u02bb\u02b9 agedj\u012by\u00e4\u02bc\u02b9s\u02bbho\u207f\u02bcg\u0115\u00f1&mlpr ime;o\u207f\u02bc. Agwas\u02b9 n\u0101\u02b9e\u02bb\nI-their-b odies-prized-severally that the my-dog(s) several-were. Very verily\n\n hody\u0103\u02bcdatko\u207f\u02bc\u02b9s\u02bbho\u00f1.\u201d\nhi s own-body-otkon (is)\u2014just.\u201d\n\n\n He\u02b9o\u00f1we\u02bb h\u0103\u02bcdo\u00f1sa\u0115\u207f\u02bb\u02b9d\u0101t he\u02b9o\u00f1we\u02bb tga\u02bbho\u00f1w\u0101\u02b9y\u0115\u207f\u02bc.\nThere where thence again he-ran (he ran homeward) there where there-it (n.)-canoe-lies.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 tchi-wat\u02bbh\u0101\u02b9w\u012d\u02bc ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 t\u02bbhihodye\u02b9\u0115\u207f\u02bb\nSo (then) that moreover while-it (n.)-self-bore along the he (an.)-child-great (is) just-he-self-kept-still\n\n h\u0103\u02bcnigo\u207f\u02b9h\u00e4\u02bc-kho\u02bb, ganio\u02bc\u02b9 w\u0113\u02b9\u0115\u207f\u02bb h\u0113\u02bcs\u02b9 ne\u02bb\u02b9 h\u0103g\u0115\u207f\u02bb\u02b9dj\u012d go\u02bc\u02b9ge\u02bb\nhis-mind-wa s on (it), and, just as soon as far away he-goes-to and fro the he (an.)-ancient one (is) quickly\n\n wa\u0101de\u02bcno\u207f\u02bbda\u02bb\u02b9go\u02bc ne\u02bb\u02b9 o\u02bcne\u02bb\u02b9s\u0103go\u00f1 ne\u02bc\u02b9ho\u02bb ganyad\u0101k\u02b9d\u0103\u02bc he\u02bbhaw\u0113\u02b9no\u00f1, o\u02bct\u02bbha\u02bbdj\u0101\u02b9\u0115\u207f\u02bc-kh o\u02bb ne\u02bb\u02b9\ndid-he -self-unbury the it (n.)-sand-in there it (n.)-lake-beside thither-he-went, did-he-it-shove-and the\n\n g\u0103\u02bbho\u00f1\u02b9w\u0103\u02bc o\u02bbneg\u0103\u02bc\u02b9ge\u02bb o\u0115\u207f\u02bc\u02b9he\u02bct, o\u02bct\u02bbh\u014d\u02b9et wai\u02b9\u0115\u00f1\u02bc, \u201cG\u0101\u02b9o\u02bc nond\u0101\u02b9swet\nit (n.)-canoe it (n.)-water-on it (n.)-stood, stopped, did-he-call aloud did-he-it-say, \u201cHither thence-do-you-come\n\n ages\u02bbheno\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc ne\u02bb\u02b9 ho\u00f1\u02b9gak.\u201d\nmy-ser vants-several the wild geese.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 ho\u00f1\u02b9gak onadi\u02bcs\u02b9d\u0101\u02bc \u201cdau\u00f1\u02bb\u02b9\u201d dyo\u02b9do\u00f1, gagwe\u02b9go\u207f o\u02bcw\u0101d\u012b\u02b9yo\u207f\u02bc\nNow (then) the wild geese they (z.)-noise-raised \u201cdau\u00f1\u02bb\u02b9\u201d there-it-sounded, it (n.)-entire did-they (z.)-arrive\n\n gaho\u00f1wak\u02b9d\u0103\u02bc o\u02bcwady\u0103\u02bcdaniyo\u00f1\u02b9d\u0115\u207f\u02bc. D\u0101\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 ganio\u02bc\u02b9\nit (n.)-canoe-beside d id-they-own-body-attach. So (then) the he (an.)-child-great (is) as soon as\n\n wa\u0101de\u02bcno\u207f\u02bb\u02b9d\u00e4\u02bb o\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cNe\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb h\u0115\u207fdjiswad\u014d\u02b9g\u0115\u207ft he\u02b9o\u00f1we\u02bb\ndid-he-self-put- aboard now (then) did-he-it-say, \u201cThere verily hence-will-again -you-direct (yourselves) there where\n\n diswa\u02bbd\u0115\u00f1\u02b9dyo\u00f1 kho\u02bb\u02b9 ne\u02bb\u02b9 dyo\u00f1gw\u0103\u02bbd\u0115\u00f1\u02b9dyo\u00f1.\u201d\nthence-you-have-departed and the thence-we-you-hav e-started.\u201d\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 ho\u00f1\u02b9gak onat\u02bbhon\u02b9de\u02bc ne\u02bb\u02b9 n\u0103\u207f\u02bc\u02b9ot wa\u0101s\u02b9nye\u02bct o\u02b9n\u0115\u207f\u02bb\nSo (then) that moreover the wild geese they (z.)-it-hear the kind-of-thing did-he-it-speak now (then)\n\n o\u02bcwad\u012b\u02b9gawe\u02bc o\u02bbsno\u00e4\u02b9die\u02bc, \u201cSu\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9,\u201d \u014d\u02b9do\u207f\u02bb.\ndid-they (z.)-paddle it-swiftly-went along, \u201cSu\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9,\u201d it (n.)-kept saying.\n\n\nNe\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc wa\u0101\u02b9yo\u207f\u02bc he\u02b9o\u00f1we\u02bb hat\u02bbho\u00f1way\u0115\u00f1d\u0103k\u02b9hw\u0103\u02bc wa\u0101\u02b9g\u0115\u207f\u02bc ne\u02bb\u02b9\nThe now (then) Sagowenota did-he-arrive, reach there where he-his- canoe-to-lie-uses (it) did-he-it-see the\n\n g\u0103\u02bbho\u00f1\u02b9w\u0103\u02bc \u012b\u02b9no\u207f w\u0103\u02bco\u02bbd\u0115\u00f1dyo\u00f1\u00e2\u00f1\u02b9die\u02bc ganyad\u0101e\u02bc\u02b9ge\u02bb ne\u02bc\u02b9ho\u02bb h\u0103\u02bcno\u207f\u02bbd\u0103\u02b9die\u02bc ne\u02bb\u02b9\nit (n.)-canoe far away thither- it-moving-went along it (n.)-lake-on thereon he being aboard went along the\n\n h\u0103ks\u0103\u02bc-g\u014dw\u0101, ne\u02bc\u02b9 daonoo\u02bbdon\u02b9die\u02bc, o\u02b9n\u0115\u207f\u02bb o\u02bct\u02bbh\u014d\u02b9et ne\u02bb\u02b9\nhe (an.)-child-great (is) that thence-he-it-controlling came along, now (then) did-he-shout the\n\n hag\u0115\u207f\u02b9dj\u012d\u02bb wa\u0101s\u02b9nyet wai\u02b9\u0115\u00f1\u02bc, \u201cDondas\u0103\u02bb\u02b9get dedyad\u00e4\u207fnon\u02b9de\u02bc.\nhe (an.)-ancient one (is) did-he-it-speak did-he-it-say, \u201cThence do-thou-turn back both-thou-I-brothers-are.\n\n Sko\u207f\u02bbnonk\u02b9he\u02bc n\u012b\u02b9g\u0115\u207f\u02bc.\u201d O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 t\u0115\u207f\u02bc\u02b9\u0115\u207f, d\u0101og\u0103\u02b9y\u0115\u207f\nAgain-I-thee-to-bring-come so-it-is.\u201d Now (then) the he (n.)-child-great (is) not-at all, not-he-consents\n\n ahat\u02bbhon\u02b9d\u0101t. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 dy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1\nshould-he-it-listen to. So (then) now (then) moreover the he (an.)-child-great (is) suddenly-just (all at once)\n\n da\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcgw\u0101\u02b9non he-ni\u02b9yo\u00f1 o\u02bcw\u0101\u02bc\u02b9\nthence-he-it-spoke did-he-it-say, \u201cNow (then) verily did-I-you-it-give to eat as many-it is as (much) it (n.)-meat\n\n i\u02b9swas\u02b9 ne\u02bb\u02b9 ganyod\u00e4\u02b9go\u00f1 sw\u0115\u207f\u02bc\u02b9dyo\u207f\u02bc deswadaw\u0115n\u02b9nye-kho\u02bb.\u201d O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 w\u0115\u00f1n\u0115ndy\u0103\u02bcdat\u02b9ko\u207f\u02bcs\nyou-it-eat the it (n.)-lake-in you-abide you travel-and.\u201d Now (then) then the y (z.)-whose bodies (are)-otkon\n\no\u02bcw\u0115\u00f1no\u00f1don\u02bbh\u0101\u02b9\u0115\u207f&mlapos ; w\u0103\u02bco\u00f1no\u207f\u02bces\u02b9\u02bbh\u0103\u02bc -kho\u02bb. \u201cHist\u02b9, hist\u02b9, hist\u02b9, hist\u02b9, hai\u02b9, hai\u02b9, hai\u02b9, hai\u02b9,\u201d o\u02bc\u02b9g\u0115\u207f\u02bc.\n did-they-rejoice did-they have joy-and. \u201cHist\u02b9, hist\u02b9, hist\u02b9, hist\u02b9, hai\u02b9, hai\u02b9, hai\u02b9, hai\u02b9,\u201d did-it-say.\n\n Ne\u02bc\u02b9ho\u02bb niyodi\u02bcs\u02b9d\u0101\u02bc ne\u02bb\u02b9 o\u02bcw\u0101\u02bc\u02b9 w\u0101\u02b9dis.\nThere (Thus) so they (z.)-much noise made the it (n.)-meat they (z.)-it-eat.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc o\u02b9n\u0115\u207f\u02bb do\u00f1s\u0101h\u014d\u02b9et, wai\u02b9\u0115\u00f1\u02bc, \u201cH\u014d\u02b9, dag\u012b\u02b9d\u0115\u00f1\u02bb\nSo (then) that moreover the Sagowenota now then again-did-he-shout, did-he-it-say, \u201cH\u014d\u02b9, thou-me-do-have pity on\n\n dedyad\u0115\u00f1no\u00f1\u02b9de\u02bc. Dondas\u0103\u02bb\u02b9get.\u201d\nboth-thou-I-brothers (are). Thence-do-thou-turn back.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 da\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201cNis\u02b9 d\u0103\u02bc\u0101\u02b9o\u207f\u02bb ais\u0103g\u0101\u02b9yo\u207f\u02bb\nNow (then) the he (n.)-child-great (is) thence-he-it-spoke did-he-it-say, \u201cThe-thou not-able did-you-consent\n\n dondas\u0103\u02bb\u02b9get.\u201d\nthence-then-wouldst-turn-bac k.\u201d\n\n\n D\u0101\u02b9 ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc donda\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc \u0101\u02b9e\u02bc. \u201cH\u0115\u207f\u02bc\u02b9\u0115\u207f de\u02bc\u02b9i\u02bc ne\u02bb\u02b9\nSo (then) the Sagowenota thence again-did-he-it-speak did-he-it-say again, once more \u201cNot at all not-I the\n\nS\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc. Ge\u02bbh\u0103\u02bcs\u02bbh\u00e4\u02bc-s\u02bbho\u00f1 ni\u02bc\u02b9\u0103\u02bb. T\u02bbh\u0115\u207f\u02bc\u02b9dyo\u207f\u02bc n\u0101\u02b9e\u02bb ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc.\u201d\n Sagowenota. I-servant-j ust (am) the-I-only. There-he-abi des verily the Sago wenota.\u201d\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 t\u0115\u207f\u02bc\u02b9\u0115\u207f de\u02bcot\u02bbhond\u0101\u02b9to\u207f ne\u02bb\u02b9 n\u0103\u207f\u02bc\u02b9ot\nSo (then) that moreover the he (an.)-child-great (is) not (it is) not-did-he-it-obey the kind of thing\n\n wo\u014ddo\u207fesyo\u207f\u02bb\u02b9kw\u0115\u207f\u02bc ne\u02bb\u02b9 hosw\u0101\u02b9\u0115\u207fs. W\u0103as\u02b9nye\u02bct wo\u014d\u02b9w\u012d\u02bc ne\u02bb\u02b9 ho\u00f1\u02b9gak wai\u02b9\u0115\u00f1\u02bc,\ndi d-he-him-it-pray for the he-him-hates. Did-he-it-speak he-it-told the wild geese did-he-it-say,\n\n \u201cNe\u02bc\u02b9ho\u02bb heseswad\u014d\u02b9g\u0115\u207ft he\u02bb\u02b9 disw\u0103\u02bbd\u0115\u00f1\u02b9dyo\u00f1.\u201d\n\u201cThere (to that place) thither, (do)-again you-go directly where thence-you started away.\u201d\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 kho\u02bb\u02b9 ne\u02bb\u02b9 hos\u02bbhe\u02b9n\u0115\u207f\u02bcs\u02bbho\u207f\u02bc ne\u02bb\u02b9 ho\u00f1\u02b9gak\nSo (then) now (then) the he (an.)-child-great (is) and the his-servants-several the wild geese\n\n y\u0103\u02bbho\u00f1n\u0103d\u012b\u02b9\u02bche\u02bct o\u02bbh\u0115\u207f\u02bco\u00f1\u02b9die\u02bc; he\u02b9o\u00f1we\u02bb t\u02bbhodino\u207f\u02bb\u02b9sot. G\u0101\u02b9nio\u02bc\nthith er-they (z.)-arrived (stopped) it (n.)-day-becoming (was); there where there-their (an.)-lodge-stood. As soon as\n\n wao\u02bcd\u012b\u02b9\u02bche\u02bct o\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cAges\u02bbheno\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc ne\u02bb\u02b9 ho\u00f1\u02b9gak o\u02b9n\u0115\u207f\u02bb\ndid-they (z.) stop now (then) did he-it-say, \u201cMy-servants-several the wild geese now (then)\n\n swadekhwi\u02bbs\u0103k\u02b9h\u0103\u02bb.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcdwad\u012b\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 ho\u00f1\u02b9gak, \u201cdau\u00f1\u02bb\u02b9,\u201d\nyou-your- food-to-seek-for (do) go.\u201d So (then) now (then) verily did-they (z.)-fly the wild geese, \u201cdau\u00f1\u02bb\u02b9,&rdqu o;\n\n o\u02bc\u02b9g\u0115\u207f\u02bc.\ndid-it-say\n\n\n D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb o\u02bch\u0103s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201cOgond\u0103\u02b9die\u02bc d\u0115\u207fd\u012b\u02b9swe\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 g\u0101\u02b9nio\u02bc ne\u02bc\u02b9\nSo (then) there did-he-it-speak did-he-it say, \u201cAt once, right away, thence-will you-come that the as soon as that\n\n \u0115\u207f\u02b9gi\u02bc,\u201d o\u02b9n\u0115\u207f\u02bb-kho\u02bb wa\u0101dy\u0115\u00f1\u02b9t\u02bbho\u02bc ne\u02bb\u02b9 g\u0103ho\u00f1\u02b9w\u0103\u02bc kho\u02bb\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb wa\u0101\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc, kho\u02bb\u02b9 ne\u02bb\u02b9\nwill-I-it say,\u201d now (then) -and did-he-it-draw the it (n.)-canoe and the now (then) did-he-depart, and the\n\n o\u02b9n\u0115\u207f\u02bb wa\u0101daw\u0115\u00f1\u02b9\u0115\u00f1t he\u02bb\u02b9 g\u00e4o\u207f\u02bb\u02b9g\u00e4de\u02bc. Wa\u0101dy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1 ne\u02bc\u02b9ho\u02bb dosk\u0115\u00f1\u02b9o\u207f\u02bb\nnow (then) did-he-it ascend where it (n.)-bank (of the shore). Suddenly (surprised-just he was) there not-far, nearby\n\nne\u02bc\u02b9ho\u02bb gano\u207f\u02bb\u02b9sot, ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb hw\u0103\u02bc\u00adh\u0101\u02b9yo\u207f\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\n there it (n.)-lodge stood, there verily thither he-arrived. So (then) that moreover the now (then)\n\n he\u02b9\u014dyo\u00f1 wa\u0101\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb ye\u02bc\u02b9dyo\u207f\u02bc ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9g\u014dw\u0101, ne\u02bc\u02b9 ne\u02bb\u02b9\nthere-he-it-entered did-he-it-see there she (an.)-abode the she (an.)-child-great (is), (young maid) that the\n\n ago\u00f1\u02b9gwe\u02bb.\nshe (an.) woman (is) = (human being).\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb wa\u0101\u02b9yo\u207f\u02bc he-gano\u207f\u02bb\u02b9sot ho\u02bcnos\u02b9t\u0103\u02bcge\u02bb. D\u0101\u02b9\nSo (then) that moreover the now (then) did-he-it-enter there-it (n.) lodge stands his (an.)-bare-skin-in. So (then)\n\n o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9 ago\u00f1\u02b9gwe\u02bb dondaye\u02b9d\u0103\u02bct wao\u00f1waye\u02b9n\u0101\u02bc ne\u02bb\u02b9\nnow (then) verily the she (an.)-woman (human being) (is) thence-did-she-arise did-she-him-embrace (seize) the\n\n h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101, \u201c\u0114\u207fs\u0115\u00f1d\u0115\u207fst\u02b9\u02bbhe&mla pos;t,\u201d w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cI\u02bc\u02b9 n\u012b\u02b9g\u0115\u207f\u02bc go\u00f1\u02bc\u02b9g\u0115\u00f1\u02bc.\nhe (an.)-child-great (is), \u201cShalt-thou-to-be-pitied-become,\u201d did-she-it-sa y \u201cI so-it-is I-thy-elder sister (am).\n\n\n\u201cNe\u02bc\u02b9 wai\u02bb\u02b9 n\u0115\u00f1\u02b9 is\u02b9\u02bc\u0103&tc omma; yano\u02bc\u02b9s\u0115\u207f ne\u02bb\u02b9 Okte\u02b9o\u00f1do\u207f\u02bc.\u201d \u201cNe\u02bc\u02b9 ne\u02bb\u02b9ho\u02bb,\u201d\n\u201cThat it certain (is) this (one) thou only he-thy-uncle (is) the Okteondon.\u201d \u201cThat (one is) indeed,\u201d\n\n wai\u02b9\u0115\u207f\u02bc ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101. Dayes\u02b9nye\u02bct w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cI\u02bc\u02b9-kho\u02bb hakno\u02bc\u02b9s\u0115\u207f\ndid-he-it say the he (an.)-child-great (is). Thence-she-replied (spoke) did-she-it-sa y, \u201cI-and he-my-uncle (is)\n\nne\u02bb\u02b9 Okte\u02b9o\u00f1do\u207f\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 gaio\u00f1\u02b9n\u012d\u02bb dedyad\u0115\u00f1no\u00f1\u02b9de\u02bc. O\u02b9n\u0115\u207f\u02bb\nthe Okteondon. So (then) that it-matter-makes (= it is the cause) both-thou-I-brother-sister (are). Now (then)\n\n \u014d\u02b9n\u0115\u207f\u02bbtc\u012d ne\u02bb\u02b9 I\u02bc\u02b9 de\u00adt\u02bbhongy\u0103\u02bcd\u0103\u02bb\u02b9gw&ebrev e;\u207f he\u02b9o\u00f1we\u02bb dyo\u00f1gwa\u02b9no\u207f\u02bbsot.\nlong while ago (now the main) the I thence one-my-body-has-taken (= kidnapped me) there where there-our-lodge-stands.\n\n\n \u201cO\u02b9n\u0115\u207f\u02bb diq\u02b9 n\u0101\u02b9e\u02bb sa\u02bbs\u0101\u02bbcyo\u00f1\u02b9n\u012d\u02bb ne\u02bc\u02b9ho\u02bb h\u014d\u02b9gwa hod\u0103\u02bbkan\u012b\u02b9yo\u00f1t ne\u02bb\u02b9\n\u201cNow (then) moreover verily again-thou-do- dress-thyself there aside, (yonder) he-it-bundle-attached to hang the\n\n sacyo\u00f1ny\u0103s\u02b9\u02bbh\u00e4\u02bc ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb s\u02bbh\u014d\u02b9yo\u00f1.\u201d\nthy-garments, thy raiment the now (then) again-he-returned (home).\u201d\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb sa\u02bb\u0101\u02bbcyo\u00f1\u02b9n\u012d\u02bc gagwe\u02b9go\u207f, o\u02b9n\u0115\u207f\u02bb gagwe\u02b9go\u207f\nSo (then) now (then) again-he-self-d ressed it (n.)-entire (is), now (then) it (n.)-entire (is)\n\n sa\u0101dy\u0103\u02bc\u02b9d\u0103wit. O\u02b9n\u0115\u207f\u02bb dayes\u02b9nye\u02bct w\u0103\u02bca\u02b9g\u0115\u207f\u02bc, \u201cN\u00e4\u207f\u02b9da n\u0101\u02b9e\u02bb s\u0103\u02bc\u0115\u00f1\u02b9n\u0103\u02bc\nagain-he-self-body-en closed (dressed). Now (then) thence-she-spoke did-she-it-say, \u201cHere so then verily thy-bow (it is)\n\n g\u0103\u02bcno\u207f\u02bc\u02b9-kho\u02bb.\u201d\nit (n.)-arrow-and.\u201d\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 n\u0101\u02b9e\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 o\u02b9n\u0115\u207f\u02bb sa\u0101ye\u02b9n\u0101\u02bc ne\u02bb\u02b9 ha\u02b9o\u207fha\u207f\u02bc\nSo (then) that moreover verily the he (an.)-child-great (is) now (then) again-he-it (n.) received the he-self\n\n h\u014d\u02b9w\u0115\u207f he\u02b9niyo\u00f1 deo\u02bcnyu\u02bb\u02b9syo\u207f\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 yeks\u0103\u02bc&mlprime ;g\u014dw\u0101\nhe-it-owns as-many-it-numbers one-his-hands-has taken from. So (then) that moreover the she (an.)-child-great (is)\n\n o\u02b9n\u0115\u207f\u02bb w\u0103\u02bces\u02b9nye\u02bct w\u0101\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb\nnow (then) did-she-it-speak did-she-it-say , \u201cSo (then) now (then) verily\n\n h\u0115\u207fdjidy\u0103\u02bbd\u0115\u00f1\u02b9d\u012d&mlapos ; nik\u02b9hu\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 k\u0103\u02b9sno\u207f\u02bc\nhence-will-again-thou-I-depart-(=start-for home) here. So (then) now (then) moreover it (n.)-bark (rough b.)\n\n \u0115\u207fgy\u0115\u00f1\u02bc\u02b9 he\u02b9o\u00f1we\u02bb o\u0101\u02b9de\u02bc ne\u02bc\u02b9ho\u02bb g\u0103\u207fs\u02b9 h\u0103\u02bcd\u0115\u207fsas\u02bbh\u0115\u00f1\u02b9d\u0103 \u02bct ne\u02bc\u02b9 n\u0101\u02b9e\u02bb\nwill I it lay there where it (n.)-path appears there usually just-shalt-thy-steps rest that verily\n\n diiui\u02bb\u02b9w\u0103\u02bc he\u02bb\u02b9 \u0115\u207fsadyan\u0103\u02bb\u02b9se\u02bbt.\nthere-it (n.)-reason (is) where wilt-thy-trac k-conceal.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb wai\u02bb\u02b9 n\u0115\u207fyo\u02bcd\u0115\u00f1o\u00f1\u02b9die\u02bc he-niyo\u02b9we\u02bc ne\u02bb\u02b9 tkaho\u00f1wa\u02b9y\u0115\u207f\u02bc.\nSo (then) there of course so-will-it (n.) way-be-going there-so-it distant is the there, it (n.)-canoe lies.\n\nO\u02bcdiqni\u02b9e\u02bc ne\u02bb\u02b9ho\u02bb ne\u02bb\u02b9 dy\u0115\u00f1\u02b9gw\u0103\u02bb g\u0101\u02b9o\u02bc \u0115\u207fs\u02bbho\u00f1\u00adg\u012b\u02b9\u00e4\u02bct ne\u02bb\u02b9\nThou-I-die indeed, in fact, that if it be hither (this side) will-again-h e us overtake the\n\n deyagy\u0101\u02b9d\u012d\u02bb. Dy\u0103w\u00e4\u207f\u02bc\u02b9o\u207f\u02bb kasno\u207f\u02bc\u02b9ge\u02bb h\u0103\u02bcd\u0115\u207fsas\u02bbh\u0115\u00f1\u02b9d\u0103 \u02bct he\u02b9-niyowe\u02bc\nboth-we-two-together abide (my husband). Successively it (n.)-bark-on just shalt thy steps rest there-so-it-distant (is)\n\n oad\u0103\u02b9die\u02bc ne\u02bb\u02b9 tkaho\u00f1wa\u02b9y\u0115\u207f\u02bc.\u201d\nit (n.)-path appears along the there-it-(n.) -canoe-lies.\u201d\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bc\u02b9ho\u02bb wan\u0103\u00f1dio\u02bc\u02b9d\u0101t ne\u02bc\u02b9ho\u02bb wanii\u02bbo\u02bck\u02b9d\u0115\u207f\u02bc he\u02bcniyo\u00f1\nSo (then) that moreover there did-they carry-out there did-they-two fulfill the matter as-so many it numbers\n\n go\u02bbsnye\u02bc\u02b9o\u207f\u02bb ne\u02bb\u02b9 ago\u00f1\u02b9gwe\u02bb ne\u02bc\u02b9 diiui\u02bb\u02b9w\u0103\u02bc \u0115\u207fhadyan\u0103\u02bb\u02b9se\u02bbt ne\u02bb\u02b9\nshe-it-attended to the she (an.)-human being (woman) that there-it (n.) reason (is) will-he-his-tr acks conceal the\n\n ago\u02bcg\u0115\u00f1\u02bc\u02b9s\u02bbh\u00e4\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ka\u02b9sno\u207f\u02bc\u02b9ge\u02bb hos\u02bbh\u0115\u00f1d\u0103\u02bco\u00f1\u02b9die\u02bc\nher-younger- brother. So (then) now (then) verily it (n.)-rough-bark-on his-footst eps-fall-successively\n\n he-niy\u014d\u02b9we\u02bc tkaho\u00f1w\u0101\u02b9y\u0115\u207f\u02bc. Ganio\u02bc\u02b9 ne\u02bc\u02b9ho\u02bb wan\u012b\u02b9yo\u207f\u02bc o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9\nas-so it-distant is there it (n.)-canoe-lies. Just as soon as there did-they-two-arrive now (then) the\n\n h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 o\u02bct\u02bbho\u02b9et, wa\u0101s\u02b9nye\u02bct, wai\u02b9\u0115\u207f\u02bc, \u201cHo\u00f1\u02b9gak, ages\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc\nhe (an.)-child great (is) did-he-call out, did-he-it-speak, did-he-it-say, \u201cWild geese, my-servants-several\n\n g\u0101\u02b9o\u02bc nond\u0101\u02b9swe\u02bb.\u201d D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ganio\u02bc\u02b9 sawad\u012b\u02b9yo\u207f\u02bc o\u02b9n\u0115\u207f\u02bb\nthis-way, hither, thence again you come.\u201d So (then) that moreover just as soon as again-did-they (z.)-return now (then)\n\n \u0101\u02b9e\u02bc sa\u0101s\u02b9nye\u02bct ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 wai\u02b9\u0115\u207f\u02bc, \u201cNe\u02bc\u02b9ho\u02bb h\u0115\u207fdjiswad\u014d\u02b9g\u0115\u207ft\nagain, once more again-he-spoke the he (an.)-child-great (is) did-he-it-say, \u201cThere hence-will-you-g o-directly\n\n he\u02b9o\u00f1we\u02bb degy\u0115\u00f1d\u0103s\u02b9gw\u0103\u02bc.\u201d\nthere where I-it-to bet-use.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wayade\u02bcno\u207f\u02bb\u02b9d\u00e4 ne\u02bc\u02b9 ne\u02bb\u02b9 y\u0103de\u02bc\u02b9g\u0115\u00f1\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9\nNow (then) verily did-they two get aboard that the they-two-elder-sister-y ounger-brother. So (then) now (then) the\n\n ho\u00f1\u02b9gak o\u02bcwad\u012b\u02b9gawe\u02bc, \u201cSu\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9,\u201d o\u02bc\u02b9g\u0115\u207f\u02bb ne\u02bb\u02b9 o\u02bbne\u02b9g\u0103\u02bc,\nwild geese did-they (z.)-paddle (-it), \u201cSu\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9,\u201d did-it-say the it (n.)-water,\n\n wadi\u02bbho\u00f1yo\u00f1\u02b9die\u02bc agwas\u02b9 osn\u014d\u02b9we\u02bc.\nthey (z.)-canoe-propelling-go very it (n.)-swift-(is).\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 waa\u02bbs\u0101\u02b9w\u0115\u207f\u02bc wa\u0101d\u0115\u00f1no\u02b9d\u0115\u207f\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\nSo (then) that moreover the he-(an.)- child-great (is) did-he-it-begin did-he-his-song-u tter that the\n\n woowatkwe\u02b9n\u012d\u02bc ne\u02bb\u02b9 hosw\u0101\u02b9\u0115\u207fs, wai\u02b9\u0115\u207f\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb o\u02b9n\u0115\u207f\u02bb g\u012b\u02b9 ne\u02bb\u02b9\ndid-he-him-overcome the he-him-hates, did-he-it-say, \u201cNow, (then) now (then) now (then) I-it-believe that\n\n sag\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc.\u201d\nagain-I -start homeward.\u201d\n\n\n D\u0103\u02bcaonis\u02bbhe\u02bc\u02b9o\u00f1\u02bc o\u02b9n\u0115\u207f\u02bb s\u0103as\u02b9nye\u02bct wai\u02b9\u0115\u207f\u02bc, \u201cHo\u00f1\u02b9gak, ages\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc ,\nNot-it-l asted (Not-it was long time) now (then) again-he-it-spoke did-he-it-say, \u201cWild geese, my-servants-several,\n\ndjidj\u0101\u02b9go\u207f, djidj\u0101\u02b9go\u207f, djidj\u0101\u02b9go\u207f.\u201d\nbe ye brave, be ye brave, be ye brave.\u201d\n\n\n T\u0115\u207f\u02bc\u02b9\u0115\u207f de\u02bci\u02b9no\u207f niyo\u02b9we\u02bc niho\u00f1n\u0103\u02bbd\u0115\u00f1dyo\u00f1\u02b9die\u02bc o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 deiyas\u02b9\u02bbh\u0113 ne\u02bc\u02b9\nNot (it is) not-far away so it-distant (is) so-they-depart ing-go-along now (then) the two-they (an.)-persons are that\n\nne\u02bb\u02b9 gaho\u00f1wa\u02b9go\u00f1 dei\u02bcnont wainina\u207f\u02b9dog ne\u02bc\u02b9 ne\u02bb\u02b9 ne\u02bc\u02b9ho\u02bb g\u0101t\u02b9 ne\u02bb\u02b9 ga\u02bbho\u00f1\u02b9w\u0103\u02bc.\nthe it (n.) canoe-in two-they contained (are) did-they-it-notice that the there it-stands the it (n.)-canoe.\n\n Dy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1 \u0101\u02b9y\u0115\u00f1\u02bc gad\u014dg\u0115\u00f1\u02b9s\u02bbho\u00f1 d\u0103\u02bca\u02b9on\u02bb o\u00f1saw\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc ne\u02bb\u02b9\nSuddenly, just-All at once-just would one think it (n.)-one-just place not-it-able (is) should it start again the\n\n gaho\u00f1\u02b9w\u0103\u02bc odi\u02b9gawe\u02bb ne\u02bb\u02b9 ho\u00f1\u02b9gak n\u0101\u02b9e\u02bb, \u201cSu\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9,\u201d o\u02b9do\u00f1.\nit (n.)-canoe they (z.)-paddle = are paddling the wild geese verily, \u201cSu\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9, su\u02bb\u02b9,\u201d it (n.)-says.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bco\u00f1tk\u0103\u02bb\u02b9t\u02bbho\u02bc ne\u02bb\u02b9 eks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bb\u02b9 ye\u02bbs\u02bbho\u00f1\u02b9ne\u02bb dy\u0115\u00f1gw&abre ve;\u02bb\u02b9si, ne\u02bc\u02b9ho\u02bb\nSo (then) now (then) did-s he-look the she (an.)-child-great (is) the her (n.)-back-at surprised, lo, there\n\n g\u0101\u02b9nyot ne\u02bc\u02b9 ne\u02bb\u02b9 gan\u0103\u02bb\u02b9son, g\u0103\u02bbsto\u207f\u02bcs\u02b9\u02bbh\u00e4\u02bc ne\u02bc\u02b9ho\u02bb g\u0103sto\u207f\u02bc\u02b9cyot\none-it (n.)-attached that (it is) the one-it-has attached, it-( n.)-fish-hook there one-it-fish-hook has attached\n\n gaho\u00f1w\u0103\u02bc\u02b9ge\u02bb. Dy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1 w\u0103\u02bco\u00f1tk\u0103\u02bb\u02b9t\u02bbho\u02bc si\u02b9gw\u0101 t\u02bbhanyu\u02bb\u02b9cyut ne\u02bc\u02b9kho\u02bb\nit (n.)-canoe-on. Suddenly-just did-s he-look lo, yonder there-he (an.)-sits-erect that-and\n\n nit\u02bbhoy\u0113\u02b9\u0115\u207f\u02bb kho\u02bb\u02b9 ne\u02bb\u02b9 t\u02bbhody\u0115\u00f1tw\u0115\u207f\u02bb\u02b9adie\u02bc ne\u02bb\u02b9 gaho\u00f1\u02b9w\u0103\u02bc.\nso-there-he-it-pos ed (is) and the hen ce he-it-drawing along (is) the it (n.)-canoe.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 eks\u0103\u02bc\u02b9g\u014dw\u0101 dond\u0101\u02b9yek k\u0103\u02bc\u02b9skw\u0101\u02bc a\u02bcskwe\u02bb\u02b9s\u0103\u02bc ne\u02bc\u02b9ho\u02bb\nSo (then) that moreover the she (an.)-child great (is) there-she (an.)-it-took up it (n.)-stone it (n.)-hatchet there\n\nkho\u02bb\u02b9 w\u0103\u02bce\u02b9y\u0115\u207ft he\u02b9o\u00f1we\u02bb g\u0103sto\u207f\u02bc\u02b9cyot agwas\u02b9 niyosno\u02b9we\u02bc ho\u00f1\u02b9we\u02bb\n and did-she-it-strike there where it (n.)-hook (is) attached very, just as so-it (n.)-swift is yonder, far away\n\n w\u0103\u02bco\u02b9d\u012d\u02bc ne\u02bb\u02b9 gaho\u00f1\u02b9w\u0103\u02bc ne\u02bc\u02b9 diiui\u02bb\u02b9w\u0103\u02bc odi\u02b9gawe\u02bb ne\u02bb\u02b9 ho\u00f1\u02b9gak.\ndid-it-it-cast the it (n.)-canoe that there-it (n.)-reason (is) they (z.)-paddle = are paddling the wild geese.\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 da\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u207f\u02bc, \u201cAges\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f& mlapos;, hau\u02bc\u02b9\nNow (then) the he (an.)-child-great (is) thence-he-it-spoke did-he-it-say, \u201cMy-servants-several, come, go to,\n\n o\u02b9n\u0115\u207f\u02bb djidj\u0101\u02b9go\u207f, djidj\u0101\u02b9go\u207f, djidj\u0101\u02b9go\u207f.\u201d Ne\u02bc\u02b9s\u02bbho\u00f1 h\u0101\u02b9do\u207f\u02bb.\nnow (then) be ye brave, be ye brave, be ye brave.\u201d That-just he-it-kept saying.\n\n\nAgwas\u02b9 d\u0103\u02bcdj\u012b\u02b9\u0103\u02bb o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc wanig\u0103\u02bc\u0115\u00f1\u02b9yo\u00f1\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\n Very not-long time (soon) now (then) again, once more, did-they-two-it-watc h (= examine) that the now (then)\n\n \u0101\u02b9e\u02bc s\u0101wa\u02bb\u02b9get ne\u02bb\u02b9 gaho\u00f1\u02b9w\u0103\u02bc, odi\u02b9gawe\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9 ho\u00f1\u02b9gak.\nagain, once more, again-it-went-backward the it (n.)-canoe, they (z.)-paddled = are paddling verily the wild geese.\n\n O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9 eks\u0103\u02bc\u02b9g\u014dw\u0101 w\u0103\u02bcontkat\u02b9\u02bbho\u02bc ne\u02bc\u02b9ho\u02bb ho\u00f1\u02b9we\u02bb\nNow (then) verily the she (an.)-child-great (is) did-she-look (= see) there yonder, far away\n\n t\u02bbh\u0101yas\u02b9\u02bbh\u0115\u207f\u02bc ne\u02bb\u02b9 dey\u0101\u02b9di ne\u02bc\u02b9ho\u02bb t\u02bbhayoskw\u0115\u207f\u02bb\u02b9d\u0101\u02bc, kho\u02bb\u02b9 ne\u02bb\u02b9\nthere-he-l ies (= lies supine) the two-they-are one (= her husband) there there- he (an.)-prone lies, and the\n\n t\u02bbh\u0103hnegi\u02b9\u02bbh\u0103\u02bc agwas\u02b9 a\u02b9y\u0115\u00f1\u02bc o\u02b9n\u0115\u207f\u02bb t\u02bbho\u02b9h\u0103\u02bb \u0115\u207fo\u207fs\u02b9\u02bc\u0103\u02bbt\nthence-he (an.)-water-drinks (is drinking) very would-one-think now (then) nearly (almost) will-he-it-con sume all\n\nne\u02bb\u02b9 ohne\u02b9g\u0103\u02bc he-ganyo\u02b9dae\u02bc.\nthe it (n.)-water there-it (n.)-lake-stands out.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 agwas\u02b9 osno\u02b9we\u02bc ne\u02bc\u02b9ho\u02bb w\u0103\u02bcoweno\u00f1\u02b9o\u00f1die\u02bc ne\u02bb\u02b9 gaho\u00f1\u02b9w\u0103\u02bc he\u02b9o\u00f1we\u02bb\nSo (then) that moreover very it (n.)-rapid (is) there thither it (n.)-goes along the it (n.)-canoe there where\n\n nit\u02bbhosg\u00e4\u02bc\u02b9w\u0115\u207f\u02bb; agwas\u02b9 h\u0103\u02bbs\u014d\u02b9w\u0103n\u0115\u00f1 kho\u02bb\u02b9 ne\u02bb\u02b9 hatkwisd\u0103s\u02b9d\u0115\u00f1\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\nso-there-his- mouth-holds open; very his (an.)-mouth-large (is) and the his-stomach-enormous (is) that the\n\n hanekdj\u0115\u207f\u02bcd\u014d\u02b9w\u0103n\u0115\u00f1 ne\u02bc\u02b9 ne\u02bb\u02b9 diiui\u02bb\u02b9w\u0103\u02bc weso\u02bc\u02b9dj\u012d\u02bb ho\u02bcwadi\u02b9yo\u207f\u02bc ne\u02bb\u02b9 ohne\u02b9g\u0103nos,\nhis (an.)-paunch large (is) that the there-it-reason (is) much-too thither-they (z.)-it-entered the it (n.)-water,\n\n ga\u02b9\u00e4\u207fgw\u0103\u02bb he\u02bct\u02b9g\u0115\u207f\u02bb t\u02bbhay\u0103\u02bcd\u0101\u02b9de\u02bc, ho\u02bbd\u0103\u02bc\u02b9o\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9 ohne\u02b9g\u0103nos.\nquite, marked, high up there-his-body -extends, he-self-has filled verily the it (n.)-water.\n\n\n O\u02b9n\u0115\u207f\u02bb n\u0115\u00f1\u02b9s\u02bbho\u00f1 det\u02bbhosg\u00e4\u02bc\u02b9w\u0115\u207f\u02bb, ne\u02bc\u02b9ho\u02bb dehni-ga\u02b9we\u02bc ne\u02bb\u02b9 gaho\u00f1\u02b9w\u0103\u02bc\nNow (then) near-just fly there-he-mout h-holds open, there they (2)-paddle, are paddling the it (n.)-canoe\n\n odi\u02b9gawe\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9 ho\u00f1\u02b9gak heniyogwe\u02b9nyo\u00f1.\nthey (z.)-paddle (= are paddling) verily the wild geese as-so much it is able (just as much as they are able).\n\n\n Ganio\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb dosk\u0115\u00f1\u02b9o\u207f\u02bb nit\u02bbhayas\u02b9\u02bbh\u0115\u207f\u02bc ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9\nJust as soon as now (then) near (it is) as there-he-supine-lies the Sagowenota, so then now (then) the\n\n h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 o\u02bct\u02bbhayo\u207f\u02bbgw\u00e4g\u00e4\u02b9dat ne\u02bc\u02b9 ne\u02bb\u02b9 ho\u0115\u00f1\u02b9no\u207f\u02bc, kho\u02bb\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb\nhe (an.)-child-great (is) did-he-it-bend (= bend the bow) that the it (n.)-bow, and the now (then) there\n\n wa\u0101de\u02bc\u02b9syo\u00f1n\u012d\u02bc he\u02b9o\u00f1we\u02bb t\u02bbhatkwis\u02b9day\u0115\u207f\u02bc, agwas\u02b9 n\u0101\u02b9e\u02bb hay\u0103\u02bcd\u014d\u02b9w\u0103n\u0115\u00f1.\ndid-he-self-to-aim-ma ke there where there-his-paunch-li es, very verily his-body-great (is).\n\n\n D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb waa\u02bc\u02b9yak agwas\u02b9 oy\u0115\u00f1\u02b9det otkai\u02bc\u02b9ni, \u201cb\u016b\u02bb\u02b9\u201d, o\u02bc\u02b9g\u0115\u207f\u02bc. Agwas\u02b9\nSo (then) there did-he-it-shoot very it (n.)-notable it (n.)-loud (is), \u201cbu\u02bb\u02b9&rdq uo;, did-it-say. Very\n\n ohne\u02b9ganos osno\u02b9we\u02bc dondagay\u0103\u02b9g\u0115\u207f\u02bct.\nit (n.)-water it (n.)-rapid (is) thence-did-it-come forth.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 gaho\u00f1\u02b9w\u0103\u02bc we\u02b9\u0115\u207f\u02bb o\u02b9n\u0115\u207f\u02bb ho\u02bc\u02b9we\u02bc.\nSo then that moreover the it (n.)-canoe far away, yonder, now (then) thither-did-it-go.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wao\u02bcsai\u02b9y\u0115\u207f\u02bb o\u02b9n\u0115\u207f\u02bb hagoe\u02bcdjo\u00f1\u02b9nyo\u207f ne\u02bb\u02b9 ho\u00f1\u02b9gak, h\u0101\u02b9do\u207f,\nSo (then) now (then) did-he-make haste now (then) he-(them) urged-on-repeatedly the wild geese, he-it-kept saying,\n\n \u201cDjidj\u0101\u02b9go\u207f djidj\u0101\u02b9go\u207f, djidj\u0101\u02b9go\u207f ne\u02bb\u02b9 ages\u02bbhen\u0115\u207f\u02bc\u02b9s\u02bbho\u207f\u02bc .\u201d\n\u201cBe ye brave, be ye brave, be ye brave, the my servant (my servants-several).\u201d\n\n\n D\u0103\u02bcaonis\u02bbhe\u02bc\u02b9o\u207f\u02bb o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb wa\u0101di\u02b9yo\u207f\u02bc he\u02b9o\u00f1we\u02bb\nNot -it-(n.)-long-time-(was) now (then) there did-they (an.)-arrive there where\n\n det\u02bbhii\u0115\u207f\u02bbd\u0101s\u02b9gw\u0103&mlapos ; ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc. Ganio\u02bc\u02b9 ne\u02bc\u02b9ho\u02bb wa\u0101ii\u02b9yo\u207f\u02bc o\u02b9n\u0115\u207f\u02bb\nboth there-they (an. masc.) it-to-gamble use the Sagowenota. As soon as there did-they (an.) now (then)\n\n h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 wai\u02b9\u0115\u207f\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb Is\u02b9 ne\u02bb\u02b9 ho\u00f1\u02b9gak, o\u02b9n\u0115\u207f\u02bb\nhe (an.)-child-great (is) did-he-it-say, \u201cNow (then) You the wild geese, now (then)\n\n \u0115\u207fdjiswadadw\u0115\u00f1n\u012b\u02b9y\u014dk. Ne\u02bc\u02b9 wai\u02bb\u02b9 sewano\u207fs\u00adgweo\u00f1\u02b9gw\u0115\u207f ne\u02bb\u02b9 ne\u02bc\u02b9\nwill-again -you-free-continue to be. That of course one-you-captive has made the that\n\n de\u02bctg\u0101i\u02bbway\u0113\u02b9i\u02bc ne\u02bb\u02b9 S\u02bbhagow\u0113\u02b9not\u02bbh\u0103\u02bc n\u0101\u02b9e\u02bb.\nnot-there-it (n.)-matter-of right (is) the Sagowenota verily.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 \u0115\u207fdjiswadadw\u0115\u00f1n\u012b\u02b9y\u014dk; h\u0115\u207f\u02bc\u02b9\u0115\u207f\u02bb n\u0101\u02b9e\u02bb\nSo (then) now (then) moreover will-again -you-self-to-control continue; (= continue to be free); not (it is) verily\n\n de\u02bcawe\u02bc\u02b9o\u207f\u02bb ne\u02bb\u02b9 S\u02bbho\u00f1gwady\u0115\u00f1nu\u02bckd\u0103\u02bc\u02b9o\u207f& tcomma;, ne\u02bb\u02b9 Haw\u0115\u00f1ni\u02b9yo\u02bc, ne\u02bc\u02b9 ne\u02bb\u02b9\nnot-he-it-intended the He-our-faculties-completed (= our Creator), the He, the Disposer, that the\n\n ayes\u02bbheno\u207f\u02bcg\u0115\u00f1\u02b9o\u00f1k gy\u0113\u02b9.\nshould-one-slave-to-be-continue some (persons).\n\n\n Hawe\u02bc\u02b9o\u207f\u02bb s\u0115\u207f\u02bc\u02b9\u0115\u207f\u02bb n\u0101\u02b9e\u02bb gagwe\u02b9go\u207f ne\u02bb\u02b9 go\u00f1non\u02bb\u02b9he\u02bc \u0115\u207fw\u0115\u00f1no\u00f1dadw\u0115\u00f1n\u012b\u02b9y\u014dk ne\u02bc\u02b9\nHe-it-intended in fact verily it (n.) entire (all) the they (z.)-alive (are) will -they-self-to-control-continue that\n\nne\u02bb\u02b9 h\u0103\u02bcdeganyo\u02bc\u02b9d\u0103ge\u02bb. H\u0115\u207f\u02bc\u02b9\u0115\u207f\u02bb n\u0101\u02b9e\u02bb de\u02bcawe\u02bc\u02b9o\u207f\u02bb\nthe as many as it (z.) game-animal numbers. Not (it is) verily not He-it-designed\n\n ayagona\u207fskway\u0115\u00f1\u02b9d\u0103\u02bck g\u0115\u207fs\u02b9 n\u00e4\u207f\u02b9g\u0115\u207f ne\u02bb\u02b9 g\u0101\u02b9nyo\u02bc.\nshould-one-it-sl ave-to-possess-continue usually this (it is) the it (z.)-game animal.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 n\u0101\u02b9e\u02bb \u0115\u207fdjisw\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc o\u02b9n\u0115\u207f\u02bb. D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb-kho\u02bb\u02b9 n\u0101\u02b9e\u02bb\nSo (then) now (then) moreover verily will-again-you-depart (for your homes) now (then). So (then) there-and verily\n\n nis\u02b9\u02bc\u0103\u02bb n\u0103\u207fyo\u02bcd\u0115\u00f1o\u00f1\u02b9die\u02bc kho\u02bb\u02b9 ne\u02bb\u02b9 n\u0101\u02b9e\u02bb heniswaye\u02b9h\u0103\u02bc. Nis\u02b9 ne\u02bc\u02b9kho\u02bb\nthe-you-only so-will-it (n.)-condition-to-be, -continue, and the verily as-so-you-it-do-habitually. The-you that-and\n\n g\u0115\u207fs\u02b9 n\u0115\u207fyo\u02bcd\u0115\u00f1o\u00f1\u02b9die\u02bc ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb d\u0115\u207fdjo\u00f1w\u0115\u00f1dji\u0103\u02bck\u02b9ho\u207fk.\nusually so-will-it (n.)-condition-to-be, continue, the now (then) wi ll-you-land-cross-successively as habit.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 g\u0115\u207fs\u02b9 \u0115\u207fyetc\u02bbhi\u02b9g\u0115\u207f\u02bc ne\u02bb\u02b9 o\u02b9y\u0103\u02bc h\u0115\u207fyagon\u02bbhe\u02b9die\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\nSo (then) that (then) usually will-one-y ou-see the other, different there-will-one-alive -to-be, continue that the\n\n w\u0115\u00f1do\u207f\u02bb\u02b9gw\u0101 he\u02bb\u02b9 n\u0115\u207fyonis\u02b9\u02bbhe\u02bct \u0115\u207fyow\u0115\u00f1dj\u0103\u02b9dek.\nat the time-just where so-will-it-(n.) continue to be will-it-earth-to-stan d, continue.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb o\u02bcgadw\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 sw\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bb\nSo (then) there. So (then) now (then) did- I-my-word-end. So (then) now (then) moreover you-depart\n\n \u0115\u207fswat\u02bbh\u00e4\u02b9die\u02bc-kho\u02bb.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcw\u0115\u00f1n\u0103\u02bb\u00add\u0115\u00f1\u02b9d\u012d&m lapos;.\nwi ll-you-flying-go and.\u201d So (then) now (then) verily did they (z.) depart.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc dondah\u0103s\u02b9nye\u02bct wai\u02b9\u0115\u207f\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb diq\u02b9\nSo (then) that moreover now (then) again thence-again-he-spoke did-he-it-say, \u201cNow (then) moreover\n\n h\u0115\u207fdjidy\u0103\u02bbd\u0115\u00f1\u02b9d\u012d&mlapos ; aq\u02b9dji\u02b9i\u02bc.\u201d W\u0103\u02bcag\u014dgai\u02b9y\u0115\u207f\u02bb n\u0101\u02b9e\u02bb.\nhence-will-thou-I-depart (homeward) my elder sister.\u201d Did-she-i t-consent-to verily.\n\n\n O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb day\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc. Ne\u02bc\u02b9 ne\u02bb\u02b9 sk\u0115\u00f1no\u207f\u02bc\u02b9o\u00f1\u02bb yat\u02bbhai\u02b9ne\u02bc.\nNow (then) verily thence-they-two-departed. That the slowly (= peaceably) they-two-travel on.\n\n W\u0103hy\u0115\u00f1no\u02b9het g\u0115\u207fs\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bco\u02bc\u02b9g\u00e4\u02bb. W\u0103\u02bco\u02b9\u02bbh\u0115\u00f1\u02bct o\u02b9n\u0115\u207f\u02bb\nDid-they-two-stay over night usually the now (then) did-it (n.)-night-become. It-day-became now (then)\n\n w\u0103\u02bco\u02bc\u02b9g\u00e4\u02bb. W\u0103\u02bco\u02b9h\u0115\u00f1\u02bct o\u02b9n\u0115\u207f\u02bb g\u0115\u207fs\u02b9 \u0101\u02b9e\u02bc way&abrev e;\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc.\ndid it night become. It day became now (then) usually again did-they-two-depa rt.\n\n\nWis\u02b9 no\u00f1sahiy\u0103\u02bb\u02b9go\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb sani\u02b9yo\u207f\u02bc o\u02b9n\u0115\u207f\u02bb\nFive so many again-they-two-staid over night. So that moreover the now (then) again they two arrived home now (then)\n\n da\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u207f\u02bc, \u201cAqdj\u012b\u02b9i\u02bc, o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb sed\u012b\u02b9yo\u207f\u02bc. T\u0115\u207f\u02bc\u02b9\u0115\u207f\u02bb\nthence-he (an.)-spoke did-he-it say, \u201cMy dear elder sister, now (then) verily thou-I-have-returned home. Not (it is)\n\n ni\u02bc\u02b9\u0103\u02bb de\u02bcgo\u00f1y\u0115\u00f1de\u02b9i, so\u02bc\u02b9dj\u012d\u02bb no\u00f1\u02b9 tchi-geks\u0101\u02bc\u02b9\u0103\u02bb o\u02b9n\u0115\u207f\u02bb s\u0103\u02bbd\u0115\u00f1\u02b9dyo\u00f1.\nthe-I-only not-I-thee-know, because, (= much-too) perhaps while-I-child-small (was) now (then) thou-departedst.\n\n D\u0101\u02b9 ne\u02bc\u02b9kho\u02bb nis\u02b9 sedino\u02bc\u02b9s\u0115\u207f ne\u02bb\u02b9 Okt\u0113\u02b9o\u00f1do\u207f\u02bc.\nSo (then) that-and the-thou he-our-two-uncle (is) the Okteondon.\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 ne\u02bb\u02b9 I\u02bc\u02b9 waeyan\u0115\u00f1\u02b9hau\u00f1\u02bc s\u02bbh\u0103\u02bc\u02b9g\u0103\u02bbd\u0115\u00f1d\u012d \u02bc. Ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb he\u02b9\u02bbhoyo\u00f1 he\u02b9o\u00f1we\u02bb\nSo (then) that the I did-I-his-track follow when-I-departed. There verily there-he-arrived there where\n\n tganyod\u00e4\u02b9de\u02bc. D\u0101\u02b9 i\u02b9wi ne\u02bc\u02b9 no\u00f1\u02b9 n\u0101\u02b9e\u02bb h\u014d\u02b9nyo\u02bb hoi\u02b9g\u0115\u00f1 ne\u02bb\u02b9\nthere-it (n.)-lake-exists. So (then) I-it-think that perhaps verily he-him-killed that-one (it is) the\n\n h\u0103\u02bb\u02b9sow\u0101n\u0115\u00f1.\nhis-mouth-large (is).\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bc\u02b9 ne\u02bb\u02b9 d\u0115\u207fdyatnoo\u207f\u02b9gw\u0101k, I\u02bc\u02b9 dedyad\u0101\u207f\u02b9nonde\u02bc.\nSo (then) now (then) moreover that the shalt-thou-I-self-love -ever, we thou-I-brother-sister (are).\n\n \u0114\u207fgo\u00f1noo\u207f\u02b9gw\u0101k o\u02b9n\u0115\u207f\u02bb nis\u02b9\u02bc\u0103\u02bb I\u02bc\u02b9kho\u02bb \u0115\u207fs\u00adgnoo\u207f\u02b9gw\u0101k.\nShall-I-thee-to-love, continue now then the-thou-(only) I-and shall-thou-me-to-lov e, continue.\n\n\n D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bb\u02b9 I\u02bc\u02b9 \u0115\u207fgadow\u00e4t\u02b9\u02bbh\u0103\u02bc.\u201d\nSo (then) now (then) moreover the I will-I- to-hunt-go.\u201d\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb wa\u0101d\u014d\u02b9w\u00e4t; agwas\u02b9 hadjino\u207f\u02bcd\u012b\u02b9yo; o\u02bc\u02b9w\u0101\u02bc ne\u02bc\u02b9s\u02bbho\u00f1\nSo (then) that moreover now (then) did-he-it-hunt; very he-hunter-fine (is); it (n.) meat that-just\n\n hod\u012b\u02b9go\u207f; aweno\u00f1tg\u00e4de\u02bc\u02b9s\u02bbho\u00f1 he\u02b9o\u00f1we\u02bb deni\u02bc\u02b9dyo\u207f\u02bc. D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb\nthey-it-continue-to-eat; it (n.)-pleasant-just there where both-they-two-abide. So (then) there\n\n nigag\u0101\u02b9is.\nso-it-legend-long (is).\n\n\n\n\n\n137. THE LEGEND OF DO\u00c4DANEGE\u00d1 AND HOTKWISDADEGE\u00d1A\n\n(TWO FEATHERS TOGETHER AND THE TORTURED BOY)\n\nTwo male persons lived together in a lodge. The elder was named\nDo\u00e4danege\u00f1, and the younger, his nephew, was called Hotkwisdadege\u00f1a.\nUncle and nephew lived by hunting, and they two dwelt in contentment,\nfor they had meat to eat at all times. They thus spent their lives\npleasantly. There were no other people dwelling in their neighborhood.\n\nAfter a long time passed in this kind of life the uncle said to his\nnephew: \u201cOh, my nephew! now go yonder to that valley, where you must\nseat yourself and listen very intently for whatever sounds that are\npeculiar which you may hear. I do not know what sounds you may hear,\nbut you shall hear something.\u201d So Hotkwisdadege\u00f1a set out for the\nvalley, which he was not long in reaching. Having arrived there, he\nseated himself and kept very quiet. He remained in this attitude for a\nlong time.\n\nSuddenly and without any warning an owl perched in the hollow of a\nnear-by tree hooted Wu, wu, wu, wu-\u016b\u02bb. The youth quickly arose, saying:\n\u201cThis is perhaps what my uncle means,\u201d and started on the run homeward.\nIt was not long before he reached the lodge. Then the elder man,\nDo\u00e4danege\u00f1, his uncle, said: \u201cWhat did you hear? Come, now, tell it.\u201d\n\u201cSo let it be,\u201d replied Hotkwisdadege\u00f1a. But the elder said: \u201cWait just\na moment first. You may commence just as soon as my tobacco begins to\nburn, for I want to be smoking when you relate what you have heard.\u201d So\nhe put tobacco in his pipe and lighted it and immediately drew in the\nsmoke. Then he exclaimed: \u201cNow, relate what you have heard.\u201d \u201cAll that\nI heard,\u201d said the nephew to his uncle, \u201cwas the hooting of an owl.\u201d\nThe uncle at once laid aside his pipe, and seizing a bark paddle he\narose quickly, and dipping up a paddleful of hot coals and ashes,\npoured them over his nephew, who was standing not far away. The burning\ncoals fell on the youth\u2019s head. As he did this, the uncle said: \u201cI do\nnot mean that.\u201d The nephew began to cry because of the hot coals on his\nhead, and going to his bunk he sat down, for these two persons occupied\neach his own side of the fireplace. Finally he stopped his crying and\nsaid: \u201cVery miserable, indeed, has become my state, for now my uncle\nhas begun to mistreat me, and he has never done this thing before.\u201d\nNight came on, and they lay down to sleep, the uncle and his nephew.\nThe next morning they arose, and when they had eaten their morning meal\nthe uncle again said to his nephew: \u201cCome, oh, my nephew! do you again\ngo to listen, and you must again sit in yonder valley where you sat\nyesterday.\u201d\n\nThe nephew soon started, and having arrived at the valley he again sat\ndown to listen for mysterious sounds. He listened very attentively. He\nwas surprised in a short time to hear hard by the place where he sat\nthe cry of some being: Tc\u012dk\u012ds, tc\u012dk\u012dsk\u012dsk\u012ds. This was a cry made by\nTcoktco\u00f1\u02b9khw\u0115\u00f1. Again the youth arose with a spring and ran toward the\nplace where stood the lodge occupied by his uncle and himself. On\nreaching his home the elder man, his uncle, said: \u201cWhat thing is it you\nhave heard, having just returned home? Now, please tell it.\u201d Then his\nnephew, Hotkwisdadege\u00f1a, replied, \u201cSo be it; I shall tell it.\u201d His\nuncle answered: \u201cJust a little while, first. I will first fill my pipe,\nand just as soon as the tobacco is lighted you may tell me what you\nhave heard.\u201d So he filled his pipe with tobacco and lighted it, and\nwhen he had taken his pipe into his mouth, he said: \u201cCome, now, tell me\nwhat you have heard.\u201d Hotkwisdadege\u00f1a answered: \u201cSo let it be. All I\nheard were the sounds tc\u012dk\u012dsk\u012dsk\u012ds, tc\u012dk\u012dsk\u012dsk\u012ds, in whispers.\u201d Then\nDo\u00e4danege\u00f1, the uncle, suddenly sprang up, and laying his pipe aside,\nseized a bark paddle and dipped up from the fire burning coals and hot\nashes, which he poured on the top of his nephew\u2019s head, who was\nstanding near by. The nephew began to weep, and the uncle exclaimed:\n\u201cThat is not what I meant.\u201d The nephew then went away to his own bunk\non his side of the fire and there sat down. He stopped his crying and\nsaid: \u201cIndeed, I am in a miserable state. Poor me! He has now\novermatched my orenda.\u201d\n\nNight coming on, they two retired and lay down to sleep for rest. In\nthe morning they ate their breakfast. Just as soon as they had finished\neating, the uncle said: \u201cOh, my nephew! go again to listen. You must\nagain seat yourself in the valley, and you must listen with great\nattention.\u201d The nephew replied, \u201cSo let it be,\u201d and started. Having\narrived in the valley where he was accustomed to sit, and there seating\nhimself, he listened very attentively for strange sounds. Suddenly he\nheard a woman begin to sing in the distance. He understood clearly that\nit was a woman who was singing, and then saying, \u201cI believe this is\nwhat he wants me to hear,\u201d he started on the run for the lodge very\nswiftly. Having arrived there, the elder man said: \u201cAre you returning\nafter hearing something? Tell what you have heard.\u201d The nephew replied:\n\u201cYes.\u201d The uncle said, \u201cCome, tell it!\u201d The nephew answered: \u201cSo be it;\nI will tell it\u201d; but the uncle said, \u201cWait a moment until I fill my\npipe, so that I will be smoking while you are telling me your story.\u201d\nHaving lighted his pipe, he said: \u201cCome, now, you must relate what you\nhave heard.\u201d The young man, Hotkwisdadege\u00f1a, answered: \u201cSo let it be as\nyou say. The only thing that I heard was a woman singing, and in her\nsong she used these words, \u2018Ha\u02bbhowe, at the home of Do\u00e4danege\u00f1,\nha\u02bbhowe, I am going to seek a young person, a male, ha\u02bbhowe.\u2019\u201d Then the\nnephew ceased talking. It so came to pass that this time the uncle did\nnot use a bark paddle to dip up hot ashes and burning coals to pour on\nthe head of his nephew. He did not scorch him. \u201cIt is a fact, indeed,\nthe woman comes naming me as the object of her coming, and that is why\nshe comes saying on the way, \u2018Do\u00e4danege\u00f1.\u2019 Verily, as you know, that is\nmy name. So, now, do you go thither again to listen again for strange\nsounds, for she is, perhaps, now nearing this place.\u201d\n\nThen the nephew, Hotkwisdadege\u00f1a, returned to the valley to listen\nagain. He found that the singing was approaching quite near to the\nplace where he was listening. Suddenly it stopped, and the voice of a\nwoman began to sing: \u201cHa\u02bbhowe, ha\u02bbhowe, ha\u02bbhowe, at the home of\nDo\u00e4danege\u00f1, ha\u02bbhowe, I go to seek the person of a young man, ha\u02bbhowe,\nha\u02bbhowe.\u201d The nephew sprang up, and turning homeward, ran back there as\nswiftly as it was possible for him to run. Arriving there he exclaimed:\n\u201cBehold, the singing is, indeed, now close at hand, just a short\ndistance away.\u201d\n\nThereupon the uncle arose and began to clean up the lodge, sweeping all\nmanner of dirt and filth over to the place where his nephew was\naccustomed to stay. Then the uncle bade the young man sit down in that\nplace among the dirt and filth. The entire head of the nephew was\ncovered with scabs and sores. On the other hand, the old uncle cleaned\nhimself up as well as he could. He spread furs and skins about his\ncouch and seat in such wise as to appear to be one who is \u201cdownfended,\u201d\none who is a noble in the family. He carefully washed his feather\nplumes, which had become smoked and dusty from disuse and from lying\naround among his belongings. When they were nicely cleaned he preened\nthem, and then, taking his headgear, he set these feathers, two in\nnumber, side by side in the front of it. When he had finished this task\nhe put the headgear back in the bark case containing his various\nbelongings. In like manner he cleaned and furbished up all his raiment\nand arms and ornaments.\n\nHe had hardly completed his renovations and cleaning of his belongings\nwhen suddenly they heard a woman sing not far away from the lodge. In\nthe song the woman said: \u201cHa\u02bbhowe, ha\u02bbhowe, ha\u02bbhowe, I am seeking the\nbody of a young male person, ha\u02bbhowe, ha\u02bbhowe. It is He-who-listens,\nHe-who-listens, ha\u02bbhowe, ha\u02bbhowe.\u201d Then the uncle said to his nephew:\n\u201cOh, my nephew! now you must keep very quiet; you must not talk nor\nmove around.\u201d Suddenly there came sounds at the doorway, which seemed\nto be the footsteps of two women. All at once the doorflap was thrust\naside, and a woman stepped into the lodge followed by another woman,\nand there the two women stood in the lodge. One of the women said:\n\u201cBehold it is not certain on which side of the fire sits Do\u00e4danege\u00f1.\nIndeed, this one who is sitting here is verily not the one. That one\nsitting in yonder place is, indeed, the one who is called Do\u00e4danege\u00f1.\nThis one is called Hat\u02bbhondas (i.e., He-who-listens). So, as long as\nyou think this one is Do\u00e4danege\u00f1, you go to him; but I myself will go\nto that one.\u201d The two sisters were not of the same opinion as to the\nidentity of the two male persons before them. The younger desired to go\nto one of the men, while the other sister wished to go to the other.\nNow, Do\u00e4danege\u00f1 overhearing these remarks of the two sisters, and\nmeanly seeking to deceive them as to his own identity, kept saying:\n\u201cThis is the right side of the fire. Come here.\u201d\n\nFinally, the younger sister, who carried the marriage bread in a large\nbasket (which women customarily carried when they went to the lodges of\nmen to seek for husbands), going over to the place where Hat\u02bbhondas\nsat, took a seat beside him. All at once the elder woman also ran in\nthat direction and took her seat beside him. So each woman now sat on\none side of him.\n\nThen the uncle, Do\u00e4danege\u00f1, went over to the place where the three were\nsitting, and seizing the hand of his nephew, pushed the youth away\nacross the fire, ordering him to remain there. He himself took the seat\nbetween the two maidens. But they both arose at once and went to the\nplace where Hat\u02bbhondas was then seated and again sat down on each side\nof him. Now the old man again arose, and going over to the place where\nthe three were seated he seized the young man, his nephew, by the arm\nand shoved him across the fireplace to the other side of the fire,\nwhile he once more seated himself between the maidens. But as the\nmaidens did not come to marry him they again arose quickly and, leaving\nthe old man, went over to the place where the young man was and sat\ndown on each side of him.\n\nThe old man did not repeat his previous actions, but he sat silent for\na long time. At last the old man, addressing his nephew, said: \u201cOh, my\nnephew! now verily you will marry. I will make the proper arrangements\nand will put in order the place where you are accustomed to seat\nyourself, because it is so very filthy and dirty, since you are foolish\nand do filthy things in the place where you are accustomed to abide.\u201d\nBut it was he himself who had swept all manner of dirt and filth over\nthe place and on the things belonging to his young nephew and so had\ndisgustingly soiled them. The uncle added: \u201cFor a while seat yourselves\nherein this place while I clean and renovate the place and things\nbelonging to my nephew.\u201d\n\nThen he proceeded to clean up the things and to make them fine in\nappearance, for he carefully swept and dusted everything belonging to\nhis nephew. A bearskin and a deerskin and a beaver skin he carefully\nspread over the couch of his nephew and caused the latter to be covered\nentirely with furs and skins.\n\nThe two maidens again took their seats beside him as his wives, for he\nindeed married them. Then the uncle said to his nephew: \u201cNow you have\nmarried. Come, now, I do not know whether these two women have brought\nwith them that which confirms customarily the marriage of people one to\nanother, which usually is 20 loaves of marriage bread, commonly called\nby the Seneca degan\u0103\u02bcho\u00f1sdi\u0103\u02bcgo\u207f.\u201d One of the women, replying, said:\n\u201cSo let it be as you have indicated.\u201d Taking up the basket and going\nover to the place where he sat, she said: \u201cThese are the things of\nwhich you are telling,\u201d and placed the basket between his feet. He just\nkept his eyes on the proceedings while the woman returned to her seat.\nThe uncle uncovered the basket of marriage bread and took from it the\n20 loaves of marriage bread, saying with some warmth: \u201cThe matter has\nbeen fulfilled, for she has given me the marriage bread, which has\nconfirmed the matter. It certainly has been fulfilled according to the\ncustom of marrying.\u201d\n\nNow the head of Hat\u02bbhondas, his nephew, was literally covered with\nsores and scabs, so the uncle said to him: \u201cOh, my nephew! come hither.\nCome!\u201d The nephew went over to where his uncle was sitting, whereupon\nthe old man said: \u201cI am going to attend to you for the purpose of\ndressing you and cleaning you.\u201d Near at hand hung the bladder of a\nbear, in which there was a quantity of sunflower oil, or butter. Out of\nthis receptacle he took a quantity of the sunflower oil, or butter, in\nthe palm of his hand and anointed the head of his nephew with it. He\nrepeated this act until he had completely saturated the hair with the\nsunflower oil. Further, he poured three handfuls of the sunflower oil\non his nephew\u2019s head. The two young women, who merely looked on, only\nmarveled at what they saw. All at once they saw the uncle remove a cap\nof scabs from the head of his nephew. No more scabs were left on his\nhead, which now looked clean and handsome.\n\nIt happened that on the young man\u2019s forehead two feathers stuck out,\nwhich were set side by side, one red and the other blue. These, which\nwere set side by side, were about so long [indicating with the hand].\nThe old man said to his nephew: \u201cThis ornamentation is very\nunbecoming\u201d; so he pulled first the one feather and then the other.\nThen he said: \u201cThis is fine. Go over to that place, and there you must\nstand, facing this way. I will look at you, for I do not know how\nhandsome you are.\u201d The young man went to the place indicated and faced\nhis uncle. The latter eyed him carefully and critically as he stood\nthere under review. Suddenly the old man said: \u201cCome hither. Come back\nhere again. I am not at all satisfied.\u201d When the nephew had come up to\nhim the uncle again poured sunflower oil into the palm of his hand,\nwith which he carefully anointed the face of his nephew. Then he said:\n\u201cAgain go to that place and face me again.\u201d The nephew again went there\nand faced his uncle. Once more the old man critically eyed his nephew,\nfinally exclaiming, \u201cYou are such a fine-looking young man that there\nis nowhere living another young man as handsome. Now come to me. This\nis what you shall be named: Do\u00e4danege\u00f1 you shall be called; and in all\nthe distant places where people dwell the sound has gone, saying of\nyou, \u2018He is the great hunter of all kinds of animals.\u2019 Your name is one\nwhich is obeyed, and which is heard in distant places of the land.\nAgain take your seat in yonder place.\u201d So the nephew resumed his seat.\n\nThen one of the two women, the elder, said: \u201cI am exceedingly thankful\nthat our husband is so fine-looking a man.\u201d To this the younger\nanswered: \u201cAs to me, I will cherish him. I myself will love him. I will\ndo only whatever it may be that he sees fit to ask me to do.\u201d When\nnight came on they lay down to sleep, the young man lying down between\nthe two women, so that Hat\u02bbhondas had a wife on each side. It now came\nto pass that the elder one could not fall asleep. Hat\u02bbhondas, however,\nwas fast asleep, and she most of the time kept looking at him as he lay\nasleep. As to the other wife, she was sound asleep, indeed. Daylight\ncame, and the elder one had not slept at all during the entire night.\nThen the two sisters set to work preparing their morning meal. So, as\nsoon as the food was cooked they began to eat it; and they took up a\nshare for the old man, who sat on the opposite side of the fire. They\nthemselves ate together on their own side of the fire\u2014Do\u00e4danege\u00f1 and\nhis wives.\n\nWhen all had finished eating the old man said: \u201cOh, my nephew! you must\nbegin to travel over the earth. You must be very circumspect and\ncareful because there are traveling about many kinds of beings which\nare full of the highest potency of evil orenda. You must go out to hunt\nfor any kind of game animals, it may be. It is possible for you to kill\nthem, it is true, for you are not susceptible to the influence of evil\norenda.\u201d So the nephew started out to hunt. He remarked to himself: \u201cI\nwonder whether what my uncle said is true, indeed. I will begin with\nraccoons.\u201d\n\nAs he went along he saw a standing tree greatly scarred with claw\nmarks. Climbing this tree he found a nest of raccoons. From this he\npulled out a raccoon, which he threw down; then taking out another\nraccoon he threw it also to the ground, and then another and another.\nFinally he said: \u201cI do think these will do.\u201d He now descended from the\ntree, and when he reached the ground he said: \u201cI am, perhaps, strong\nenough to carry these bodies home on my back by means of the forehead\nstrap.\u201d So he set to work packing the bodies into a bundle, by laying\ndown his forehead strap and placing the bodies of the raccoons on it\nand then binding the ends of the strap around them in such manner as to\nmake a closely bound bundle. When he had completed this task he took up\nthe pack and placed it on his back in such wise that he carried it by\nmeans of the forehead strap, as was the custom at that time. Then he\nstarted for home. With the bundle on his back he reached his home.\nCasting the bundle down indoors, he said: \u201cOh, my uncle! dress these,\nif you will.\u201d\n\nThen, truly, the old man set to work dressing the raccoons, exclaiming:\n\u201cH\u014d\u02b9, my nephew! All has happened for good. Ever since you were small I\nhave been attending to you. As you were growing up I took care of you\nand I pitied you. Now, in turn, you have grown to manhood. So it is, I\nhave been accustomed to think that this would come to pass. Now these\nbodies lie here as a fulfillment of my hopes; so I am very thankful.\u201d\n\nThen the old man skinned the raccoons, and when he had completed his\ntask he said, delightedly: \u201cWith these skins I will make for myself a\nrobe. You must go to hunt again. These things are to be cooked in only\none way; they must be cooked by being boiled down.\u201d He told this to the\ntwo wives of his nephew, asking them whether that was not the right way\nof cooking raccoons. Then the two women, arising, proceeded to dress\nthe raccoons. When they had dressed them they set the kettle over the\nfire and started the raccoon meat to cooking. When it was cooked it was\nindeed boiled down in the manner suggested by the old man. Then the two\nwomen placed the meat on bark trays, and all began to eat. The old man\nkept on saying: \u201cH\u014d\u02b9, I am thankful, thankful, thankful.\u201d\n\nThe next morning Do\u00e4danege\u00f1 again went forth to hunt. As he traveled\nthrough the forest he finally came to a tree all over the outside of\nwhich he saw many claw marks. Hence he decided to climb it to see\nwhether there was any game in the hollow of the trunk. As on the former\ntrip, he found raccoons in the hollow of the tree, which he proceeded\nto drag out. He would put his arm into the hollow of the rotten old\ntree, drag out a raccoon, and throw it to the ground, repeating this\nprocess until he had thus dragged forth six or seven raccoons. Then\nexclaiming \u201cI believe that I have now killed a sufficient number,\u201d he\nagain descended the tree to the ground. Again he laid out his forehead\nstrap, whereon he placed the bodies of the raccoons which he had\nkilled. They made a large load. He bound the bodies into a bundle ready\nto carry. Placing this on his back so that he could carry it by means\nof his forehead strap, he again started for the lodge of his family.\nHaving returned home, he laid his pack down indoors, before the place\nwhere sat his uncle, who could only exclaim: \u201cH\u014d\u02b9! I am so thankful;\nh\u014d\u02b9! I am so thankful. Perhaps, now, I can complete my robe with these\neight skins.\u201d Then the old man skinned them, and when he had completed\nthis task he proceeded to stretch and dry the skins in the usual manner\non frames of wooden sticks. As soon as they were dried he made himself\na robe, which was very beautiful when he had completed it. So it came\nto pass that he had a raccoon-skin robe with which to cover himself.\n\nContinually, indeed, did the two women cook and prepare food for the\nfamily, and all lived in the greatest contentment. It came to pass that\nthe elder sister said to the younger: \u201cLet us go to fetch wood, for it\nis the custom for those who are living in their husband\u2019s lodge to\ngather wood.\u201d They two then went forth from the lodge toward the\nneighboring forest. There they saw a standing tree which appeared to be\nfit for their purpose. The elder carried with her a round, hard, white\nstone, which she struck against the tree, making a sound which was\nheard everywhere, and the tree fell into a heap of firewood. The two\nwomen proceeded to make themselves loads by laying together the strips\nof wood. They placed thus in two heaps the whole of that great tree.\nWhen they had finished their packs, placing them on their backs, they\nstarted for home. When they reached the doorway they separated, and\nstanding on opposite sides of the lodge, they untied their forehead\nstraps, whereupon their packs fell to the ground, growing into such\ngreat heaps that the lodge was quite surrounded with firewood. Then the\ntwo reentered the lodge, and the elder said: \u201cOne who is in the lodge\nof her husband\u2019s family is customarily expert in preparing wood.\u201d This\nshe said to the old man, the uncle of her husband. The old man replied:\n\u201cH\u014d\u02b9! I am very thankful.\u201d\n\nAt this time some women who lived in a distant place learned that\nDo\u00e4danege\u00f1 had grown to manhood. There were four persons in this family\nof women\u2014a mother and her three daughters. The mother, addressing her\ndaughters, said: \u201cNow, my children, you must go after him to secure him\nfor a husband. And you, the eldest, shall be the first to go in quest\nof him.\u201d Then the three daughters commenced to make the marriage bread\n(deganaho\u00f1dy\u0103\u02bcgo\u207f). They began their task by preparing the flour corn\nby boiling in ashes to loosen the husk of the grains, afterwards\nwashing the grains in clean water and pounding the corn into meal in a\nwooden mortar with pestles of wood. The three sisters united their\nlabors in the preparation of this bread. The sounds made by the pestles\nwere tu\u02bb, tu\u02bb, tu\u02bb, tu\u02bb, tu\u02bb. It was not long before they had prepared\nthe needed 20 cakes of marriage bread.\n\nWhen the bread was ready it was placed in a basket made for carrying by\nmeans of the forehead strap. Then the mother said to the eldest\ndaughter: \u201cCome to me.\u201d The daughter obeyed her, and the mother began\nto comb her hair; she also anointed it with oil of a fine smell. Then\nshe braided her hair, tying it so close with a string that the eyebrows\nwere drawn up to the extent that the eye-sockets had quite disappeared.\nThen the mother said to her daughter affectionately: \u201cNow, go you to\nthat distant place where Do\u00e4danege\u00f1 moves, and I expect that by all\nmeans you will bring him back with you. Have courage. Very certainly it\nis safe, that by which you shall cross this lake.\u201d Then she placed the\nbasket of bread on her daughter\u2019s back so that it might be carried by\nmeans of the forehead strap.\n\nThereupon the eldest daughter started away. Having indeed arrived at\nthe settlement in which dwelt Do\u00e4danege\u00f1, she took position a long\ndistance from his lodge and watched for him a very long time, but was\nnot able to see him. Suddenly, Do\u00e4danege\u00f1 came out of his lodge and\nlooked around. The young woman was just a short distance aside,\nwatching him. Then he started on his hunting trip, for he had not\ndetected the presence of the young woman. She kept her eyes on him as\nhe walked away and finally disappeared in the distance. Swiftly now the\nyoung woman pursued him with the determination of finding him. She had\nfollowed him a very long distance when suddenly, as she kept looking\nahead, she saw him climbing a large tree. Going toward that tree\nundetected, not far from it she stopped still. The raccoons were coming\nout one after another with great rapidity and verily there was a high\npile of bodies. The maiden stood there watching Do\u00e4danege\u00f1 at work.\nMoving up close to the tree, she exclaimed: \u201cDo you come down again\nfrom the tree. Perhaps you are now bringing down the last one.\u201d But all\nat once a yellow hammer cried out Kw\u0115\u207f\u02bb, kw\u0115\u207f\u02bb, kw\u0115\u207f\u02bb, and she saw it\nflying along the edge of the forest, crying as it flew. In bitter\nchagrin the maid exclaimed: \u201cOh, how provoking it is! Do\u00e4danege\u00f1 has\nmade me angry,\u201d and taking from her back the basket of marriage bread,\nconsisting of 20 cakes, she emptied the basket to one side of her and\nthen started homeward.\n\nHaving reached her home, where her sisters and her mother awaited her,\nshe was asked by the latter: \u201cWell, what has happened so serious that\nyou have returned without bringing him?\u201d The young woman replied: \u201cI\nhave not the ability to do anything with him, because, I think, he is\nimmune from my orenda\u2014he is, indeed, immune to enchantment.\u201d The mother\nanswered: \u201cTruly I do not depend on you because you are so incapable,\nso weak (in orenda). So now my youngest daughter shall go, for truly I\ndo depend on her so much. Now, then, do you prepare the basket of\nmarriage bread, which must consist of 20 cakes.\u201d\n\nWith a cry of \u201cCome, now,\u201d they set to work pounding the corn into\nmeal, and after making the meal into 20 cakes they boiled them, and\nwhen they were cooked they placed them in a basket suitable for the\npurpose. Then her mother set to work dressing the hair of her youngest\ndaughter; she oiled it with fine bear\u2019s grease and braided it into many\nfine braids. She braided it very close and wrapped the braids so tight\nthat the maiden seemed not to have any eyebrows left. When the mother\nhad finished the task of dressing her daughter and had instructed her\nas to what she should do to insure success on her way, the basket of\nmarriage bread was placed on the young woman\u2019s back. Finally her mother\nsaid to her: \u201cHave courage. You certainly are able to conquer him. I\ndepend on you to bring Do\u00e4danege\u00f1 back with you.\u201d\n\nThen the young woman started on her journey. She carried the basket on\nher back by means of the forehead strap. Finally she reached the\nsettlement to which she had been sent. There, not far away from the\nlodge of her intended victim, she concealed herself in various places\nthe better to keep a watch on the lodge. She hid from place to place\nfor a long time without seeing her victim. But finally she was\nsurprised to see him come out of the lodge and after looking around\nvery carefully start away. She tracked him, and after pursuing him for\na long time she saw him in the distance high up in a tall tree. She\nconcealed her presence from him as best she knew how. She would get\nbehind a tree and move nearer the tree on which her victim was. Then,\nslipping quickly around another, she kept drawing nearer and nearer to\nhim, for she was determined to conquer him. Finally she reached the\ntree without being perceived and there she sat down, leaning against\nthe tree. She placed there beside her the basket of marriage bread. She\nsaw the raccoons falling down one after another without interruption.\nFor a long time she remained there very quiet. Meanwhile Do\u00e4danege\u00f1\nlooked around suspiciously, first taking in the entire horizon and then\nthe ground below; then he descended the tree very slowly, until finally\nhe reached the ground on the side opposite the spot where the young\nwoman was sitting. At this time the maiden, quickly arising, went\nswiftly around the tree to the place where Do\u00e4danege\u00f1 stood. He could\ndo nothing to escape. He looked at her with a smile of defeat and was\nastonished to see how beautiful the maiden was. She was, indeed, far\nprettier than his wives were, although they, too, were fine looking.\nThen the victorious maiden said to him: \u201cRest yourself. Perhaps you are\ntired, for you have been continually climbing high up in the trees. You\nmust sit down and rest your head in my lap, and I will dress your hair.\nYou must face me when you sit in front of me.\u201d\n\nSo Do\u00e4danege\u00f1 took the seat indicated by the young woman, placing his\nhead in her lap. She removed the vermin and snarls from his hair, being\nat this task a long time. So, indeed, the young man fell asleep, and,\nperhaps, she caused him to sleep soundly. Finally, she said to him in a\nloud voice, \u201cWell, awake thou,\u201d whereupon all his members moved. Then\nshe placed him in her bag and emptied her basket of marriage bread.\nThen, after fastening a forehead strap to her pack, she placed it on\nher back, carrying it by means of the strap. It was very heavy, and he\nwas asleep. Far away from the place where she had conquered him there\nwas a very steep rock. On this the young woman seated herself and\nproceeded to unwrap her pack. She bound a band around the head of the\nyoung man; then she called to him, saying, \u201cAwake thou!\u201d She used all\nher might of voice in saying again, \u201cAwake thou!\u201d\n\nSuddenly the young man awoke, and the young woman said to him: \u201cDost\nthou recognize this place?\u201d He looked around to see whether he had any\nknowledge of the place, and said in reply: \u201cI know this place. Here is\nwhere my uncle and myself take the moose while out hunting.\u201d Answering\nhim, the maiden replied: \u201cIt is true. You do know this place. I think\nthat, perhaps, I can not do better than to hunt the vermin in your head\nagain. Again you must face the place you did once before.\u201d So he sat\ndown facing the young woman, resting his head in her lap. The young\nwoman again searched his head for vermin, while he meekly faced her\nperson.\n\nAgain he fell asleep, and again his sleep was very sound, so truly,\nwhen the young woman again said, \u201cAwake thou!\u201d it was impossible for\nhim to awake. Again she wrapped him in her bag, which she took on her\nback again, carrying the pack by means of the forehead strap. She then\nstarted for home. Arriving at the shore of the lake, she again awakened\nhim, saying to him, \u201cAwake thou!\u201d But it was a very long time before he\nawoke. When he did so, she said to him: \u201cWell, dost thou know this\nplace?\u201d After looking around a while, he replied: \u201cI recognize this\nplace. It is here that my uncle and myself engage in fishing.\u201d She\nreplied merely: \u201cSo be it. Now again I will search for vermin in your\nhead, and again thou must face the same place that thou didst the last\ntime I cleaned thy head.\u201d So she again searched for vermin in his head.\nIt was not very long before he again was fast asleep with his head on\nthe lap of the young woman. Thereupon she bound him up once more in her\nbag and again placed the pack on her back, carrying it by means of the\nforehead strap.\n\nWhen she arrived at the place wherein abode her sisters and mother they\nwere surprised that she returned carrying a pack on her back. Throwing\nthe pack on the ground in the lodge, she said to her mother and\nsisters, \u201cVerily, Do\u00e4danege\u00f1 is contained in the pack. Do you now take\nhim out of it.\u201d Then her mother said to her, \u201cOh, my daughter! I am\nthankful that the matter has been accomplished, because I depend on\nyou.\u201d Then, addressing herself to the sleeping young man, she said:\n\u201cOh, my son-in-law, awake thou!\u201d but it was a very long time before he\nawoke. He arose, and going aside, took a seat there. He was greatly\nsurprised by the beauty of the inmates of the lodge and their mother,\ntoo. When night came on Do\u00e4danege\u00f1 shared the bed of the young woman\nwho had brought him back with her.\n\nIn the meanwhile, the next day, the younger one of his wives said to\nher elder sister: \u201cThese women who live far from here have taken our\nhusband away from us; it is they who have conquered him. Now, I will\nnow go after him. You must remain with the old man, his uncle.\u201d\nThereupon the old man began to weep because he did not know where his\nnephew was. He lamented, saying \u201cH\u0101\u02b9gi\u02bb, h\u0101\u02b9gi\u02bb, gi\u02bc; 10 years will\npass before I shall give him up, h\u0101\u02b9gi\u02bb.\u201d\n\nThen the younger wife started, saying: \u201cI will go to fetch him back\nhome.\u201d So she departed, leaving her elder sister to remain with the\nuncle of Do\u00e4danege\u00f1. Finally she arrived at the tree in which her\nhusband was accustomed to hunt for raccoons. She could see plainly the\ntrail left by the woman who had accomplished his seduction and then\ncarried him away. Then she started on farther. Again she sang the song\nin which she used the following words: \u201cH\u0103\u02bbhowi, h\u0103\u02bbhowi, h\u0103\u02bbhowi; I am\ngoing to hunt for the person, h\u0103\u02bbhowi, h\u0103\u02bbhowi, of Do\u00e4danege\u00f1 wherever\nhe may be, h\u0103\u02bbhowi, h\u0103\u02bbhowi, I am going to hunt for the person of\nHat\u02bbho\u00f1\u02b9das (The Obedient), \u0115\u02bc \u0115\u207f\u02bbh\u0115\u207f\u02bb.\u201d Thus she traveled on.\n\nAt last she reached the settlement in which lived the wicked four\nwomen, the mother and her three daughters. She was surprised to see a\nshort distance away the lodge she was seeking. She stood there for a\nmoment, listening very intently for any sounds that she might be able\nto hear from the lodge. She was greatly surprised to hear her husband\ntherein weeping; she recognized his voice. At once she rushed forward\nto the side of the lodge, and peering through the crevices in its bark\nwalls she was surprised to see Do\u00e4danege\u00f1 standing there weeping as he\nwas being tortured with fire. The mother stood there holding a basket\nin her hands, at the same time drawing brands out of the fire, with\nwhich they touched their victim around the ears, causing him to weep.\nThe tears which he shed were wampum beads, which were caught on a\nbuckskin spread out on the ground for the purpose. Then the old woman\nwould gather the beads into her basket.\n\nHis wife saw this taking place\u2014a provoking sight\u2014and without any\nthought of what was going on and regardless of any fear as to\nconsequences she rushed into the lodge and, seizing her husband, drew\nhim out of the lodge. As soon as they had come out she called in a loud\nvoice: \u201cHither do ye come, you brave ones, my own guardian beings, ye\nsmall humming birds.\u201d And they two, wife and husband, quickly ran\naround the lodge, the wife shouting exultingly, \u201cLet no person\nwhatsoever escape from the lodge, no matter how great a wizard he or\nshe may be; let the top and the bottom and the sides of the lodge be\nclosed up, and let the lodge become red hot. Have courage, my guardian\nbeings, have courage.\u201d These came to her aid, making the sound dau\u00f1\u02bb\u02b9\nwhile they worked. Suddenly the lodge burst into flames, and then the\nimprisoned women wept\u2014the unfortunate mother and her daughters. Slowly\nthe sounds they made in their frantic efforts to escape died away to\nsilence.\n\nThen the young wife said to her husband, \u201cNow, let us go to our home.\u201d\nSo they started; but the husband could scarcely walk because he had\nbeen so cruelly tortured. Finally they reached the lake, whereupon the\nyoung wife said, \u201cHither do thou come to give us aid, thou the great\nleech, as thou art called.\u201d Just then they saw it make its appearance\nabove the water in the middle of the lake. It was not long before it\ncame up to the place where they two were standing. Then the young woman\nsaid to it, \u201cDo you help us two, for we are to be pitied, my husband\nand myself. He is named Do\u00e4danege\u00f1, a famous name. We two will mount on\nyour back, so now make a straight course for the place whence we two\nhave departed.\u201d The great leech, obeying the young woman\u2019s command,\nbore them across the lake to their own shore. Then the young woman\ngratefully thanked it, saying, \u201cI am thankful, and I make my\nacknowledgments to you for aiding us. Now you are again free.\u201d\n\nSo husband and wife returned to their home whence they had gone on this\nadventure. When they had arrived near the lodge the young man overheard\nhis uncle weeping within it. He heard him singing his lamentation, \u201cOh,\nmy nephew! my nephew, my nephew, 10 years will be the limit of my\nmourning for you. It will be 10 years before I will give you up.\u201d In\naddition to this he sat near the fire and was engaged in dipping up\nwith a paddle burning coals and hot ashes, which he poured on the top\nof his head. He had, indeed, already burned or scorched off all the\nhair. The nephew found him only half alive. When the nephew entered the\nlodge he said tenderly, \u201cOh, my uncle! I have now returned home.\u201d But\nthe wretched old man would not cease his weeping and self-humiliation.\nThen the nephew grasped the old man, saying, \u201cOh, my uncle! I have now\nreturned home. It is I, Do\u00e4danege\u00f1, who have returned home.\u201d The aged\nuncle, recognizing his nephew, whom he believed dead, exclaimed, \u201cWu\u02bc\u02b9!\nIs it indeed you? I am thankful that you have returned home. Do not\nhereafter go to distant places. You must remain at home with us. You\ncan hunt in places which are not far from here, because now the time is\nat hand when this elder one of your wives is about to become a mother,\nso you must be near her.\u201d\n\nThis is the story of Do\u00e4danege\u00f1. This is the end of the story.\n\n\n\n\n\n138. THE LEGEND OF DO\u00c4\u02bbDANE\u02b9G\u0114\u207f\u02bc AND HOTKWISDADEG\u0114\u207f\u02bc\u02b9\u0102\n\n\n Hodino\u207f\u02b9s\u014dt gi\u02bc\u02b9o\u207f\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc hay\u0101\u02b9so\u207f ne\u02bb\u02b9\nTheir (an.) lodge stands it is said. That (it is) the Doo\u00e4\u02bcdan& emacr;\u02b9g\u0115\u207f\u02bc he is called, is named the\n\n hag\u0115\u207f\u02b9dj\u012d. D\u0101\u02b9 ne\u02bc\u02b9 n\u0101\u02b9e\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u00f5w\u0101, ne\u02bc\u02b9 ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc\nhe, the old one. So that (it is) truly (of course) the he, the youth, large child, that (it is) the his nephew\n\n Tkwisdadeg\u0115\u207f\u02bc\u02b9\u0103\u02bb (i.e., Hotkwisdadeg\u0115\u207f\u02bc\u02b9\u0103\u02bb) ne\u02bb\u02b9 ne\u02bc\u02b9 haya\u02b9so\u207f. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb,\nTkwisdadeg&eb reve;\u207f\u02bc\u02b9\u0103\u02bb (i.e., Hotkwisdadeg\u0115\u207f\u02bc\u02b9\u0103\u02bb) the that he is called. is named. So now, (then) it is said,\n\n yad\u014d\u02b9w\u00e4s ne\u02bc\u02b9 ne\u02bb\u02b9 yad\u0103d\u012b\u02b9w\u00e2\u207fd\u0115\u207f\u02bc. Agwas\u02b9 sk\u0115\u00f1\u02b9no\u207f\u02bc, gi\u02bc\u02b9o\u207f\u02bb,\nthey two (n.) kept hunting that (it is) the they two (an.) uncle and nephew. Verily, Indeed, (it) peace it is said,\n\n y\u0115\u00f1no\u207f\u02bb\u02b9do\u00f1nyo\u207f\u02bb deni\u02bcdyo\u207f\u02bc\u02b9s\u02bbho\u00f1. D\u0101\u02b9 diaw\u0115\u207f\u02bc\u02b9o\u207f\u02bb o\u02bc\u02b9w\u0101\u02bc hod\u012b\u02b9go\u207f\nthey two (an.) kept on thinking two they two (an.) dwelt together. So, constantly, it meat (n.) they (masc. pl.) it-ate.\n\nne\u02bb\u02b9 yad\u0103d\u012b\u02b9w\u00e2\u207fd\u0115\u207f\u02bc Agwas\u02b9 aw\u0115\u00f1notg\u00e4\u02b9de\u02bc he\u02b9\u00f5\u00f1we\u02bb deni\u02bcdyo\u207f\u02bc\u02b9s\u02bbho\u00f1.\nthe they two (an.) uncle-nephew (are). Verily, it pleasant (is) there where two they two (an.) lived, dwelt together\n\n Ne\u02b9 kho\u02bb de\u02bcgatg\u0103\u02bc\u02b9ho\u02bb so\u00f1\u02b9g\u0101\u02bc de\u02bcen\u00e2\u00f1\u02b9ge\u02bc.\nThere in that place and not anywhere (nowhere) some one (an.) not one (an.) dwells.\n\n\n Agwas\u02b9 o\u02bcyo\u02b9nis\u02bbhe\u02bct, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb niyo\u02bc\u02b9d\u0115\u00f1, o\u02b9n\u0115\u207f\u02bb\u02bb gi\u02bc\u02b9o\u207f\u02bb,\nVerily, Indeed, it remained long, was long time, it is said, (there) thus so it (n.) state was, now (then) it is said,\n\nne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d w\u0101i\u02b9\u0115\u00f1\u02bc, \u201cH\u012b\u02b9w\u00e2\u207fd\u0115\u207f\u02bc, o\u02b9n\u0115\u207f\u02bb hE\u02bb\u02b9o\u00f1we\u02bb ho\u02bc\u02b9se\u02bb h\u012b\u02b9g\u0115\u00f1\nthe he, the old one he it said, \u201cOh, my nephew, now, then there where thither thou go that it-is\n\n diyogo\u00f1\u02b9wande\u02bc. Ne\u02bc\u02b9ho\u02bb h\u0115\u207fsa\u02b9dy\u0115\u00f1\u02bc \u0115nsadau\u207f\u02bbdi\u02b9yos-kho\u02bb,\nthere it-lunate-stream-washed bluff (is). There thither thou wilt seat thyself will-thy ear fine make (it)-and,\n\n\u0103\u02b9d\u012d\u02bcgw\u0103\u02bb wai\u02bb\u02b9 \u0115\u207fs\u0101\u02b9o\u00f1k h\u0103\u02bc\u02b9gw\u012ds\u0306d\u0115\u207f\u02bc.&rd quo; G\u0103d\u014d\u02b9g\u0115\u00f1 h\u0103\u02bc\u02b9gw\u012dsd\u0115\u207f\u02bc \u0115\u207fs\u0101\u02b9o\u00f1k he\u02b9o\u00f1we\u02bb\nwhatsoever of course wilt thou-it hear something.\u201d It-certain is something wilt thou-it-hear there where\n\n h\u0115\u207fsi\u02bcdyo\u00f1\u02b9d\u0101k.\u201d\nthere wilt thou be abiding.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, waa\u02bb\u02b9d\u0115\u00f1d\u012d\u02bc ne\u02bb\u02b9 Hotkwisdadeg\u0115\u207f\u02bc\u0103\u02bb ne\u02bc\u02b9ho\u02bb w\u0103\u02bche\u02bc\u02b9 he\u02b9o\u00f1we\u02bb\nSo now, (then) it is said, he started, departed, the Hotkwisdadeg\u0115 \u207f\u02bc\u0103\u02bb there thither he went there where\n\n dyogo\u00f1wan\u02b9de\u02bc. D\u0101\u02b9 de\u02bcaonis\u02bbhe\u02bc\u02b9o\u00f1\u02bc o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb w\u0103\u0101\u02b9yo\u207f\u02bc. D\u0101\u02b9\nthere it-lunate-stream-washed bluff (is) So not it was a long time now (then) it is said, there did he arrive. So\n\n o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9 gw\u0101\u02b9, wai\u02bb\u02b9, d\u0103gas\u02b9nye\u02bc t ne\u02bb\u02b9 o\u02bc\u014d\u02b9w\u0101\u02bc,\u201d gi\u02bc\u02b9on\u02bb, wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9\nnow (then) it is said, That (it is) only, truly, thence it spoke the owl,\u201d it is said, did he-it say the\n\nhau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 Hotkwisdadeg\u0115\u207f\u02bc\u02b9\u0103\u02bb.\n his-nephew the Hotkwisdadeg \u0115\u207f\u02bc\u02b9\u0103\u02bb.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f gond\u0103\u02b9die\u02bc (gonda\u02b9djie\u02bc) h\u014d\u02b9gw\u0101 w\u0101\u0101\u02b9y\u0115\u00f1\u02bc ne\u02bb\u02b9 ho\u02bbs\u02bbhogw\u0103\u02bb\u02b9d\u0103,\nSo now (then) besides the his uncle at once, (right away) (modern form) aside did he-it lay the his-pipe\n\n dond\u0101\u0101\u02b9d\u0103\u02bct-kho\u02bb g\u0103\u02b9sno\u207f\u02bc g\u0103g\u0103\u02b9w\u012ds\u0103\u02bc ne\u02bc\u02b9 dond\u0101\u02b9\u0103k-kho\u02bb o\u02b9n\u0115\u207f\u02bb gi\u02bc\u02b9s\u02bbh\u00e4\u207f he\u02b9o\u00f1we\u02bb\nthence he arose (and) stood-and it-bark it-paddle that thence he-it took up-and now (then) it seems there where\n\n honadeg\u0103\u02bc\u02b9d\u014d\u207f\u02bb ne\u02bc\u02b9ho\u02bb w\u0101\u0101djis\u02b9d\u014ddj\u0115nt-kho\u02bb, d\u0101\u02b9 ne\u02bc\u02b9ho\u02bb hogw\u0101\u02b9s\u02bbho\u00f1 i\u02b9yad ne\u02bb\u02b9 hau\u00f1\u02b9w\u00e2\u207fd\u0115\u207f\u02bc\nthey (pl.) fire have kindled there did he-it-fire dip up-and so there aside just he stood the his-nephew\n\nne\u02bc\u02b9ho\u02bb wau\u00f1\u02b9t\u02bbho\u02bc hono\u02bc\u0115\u00f1g\u0115\u00f1\u02b9y\u0103d ne\u02bb\u02b9 odjisd\u0103\u02bc\u02b9s\u02bbho\u207f\u02bc, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 wai\u02b9\u0115\u00f1\u02bc,\n there did-he-it pour his-head-top of (on) the it-fire nothing but, so now (then) besides did-he-it say,\n\n \u201cDe\u02bcne\u02bc\u02b9 de\u02bcg\u012b\u02b9do\u207f.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101e\u02bb\u02b9 ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc o\u02bct\u02bbh\u0103\u02bb\u02b9s\u0115\u207f\u02b9t&t comma;ho ne\u02bc\u02b9 gaiyo\u00f1\u02b9n\u012d\u02bb\n\u201cNot that (it is) not I-it-mean.\u201d So now (then) truly the his nephew did he weep that it-matter causes\n\nne\u02bc\u02b9 ne\u02bb\u02b9 odjisd\u0103\u02bc\u02b9s\u02bbho\u207f\u02bc hono\u02bc\u0115\u00f1\u02bc\u02b9ge\u02bb o\u02bcw\u0103\u02bc\u02b9s\u0115\u207f\u02bct, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, hon\u0103kd\u0103\u02bc\u02b9ge\u02bb w\u0101\u0101dy\u0103s\u02b9\u02bbh\u0115\u00f1\u02bc,\nthat the it-fire nothing but his-head-on did it fall, So, now (then) it is said, his-couch-on did-he-s elf prone lay,\n\nne\u02bc\u02b9ho\u02bb ho\u02b9gw\u0101 w\u0101\u0101\u02b9dy\u0115\u00f1\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb h\u0103dy\u0115\u00f1\u02b9d\u0103\u02bb\u02b9gw\u0103&mlapo s;, ne\u02bc\u02b9 s\u0115\u207f\u02bc\u02b9\u0115\u207f\u02bb\n there aside did he-self seat there where he-self-seats customarily, that (it is) because\n\n d\u014d\u014ddidj\u0115\u00f1\u02b9o\u00f1t.\ntwo-they-fire have between them.\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wa\u0115\u207fni\u02b9\u02bbh\u0115\u207f\u02bc ne\u02bb\u02b9 h\u0103sd\u0101\u02bb\u02b9h\u0103\u02bc, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 wai\u02b9\u0115\u00f1\u02bc, \u201cG\u0115\u00f1\u02bb\u02b9\nSo that besides now (then) verily did he-it stop the he weeping (is), so now (then) besides did he-it-say, \u201cAlas,\n\n o\u02b9n\u0115\u207f\u02bb o\u00f1gid\u0115\u207fs\u02b9t\u02bbhe\u02bct; o\u02b9\u00f1\u0115\u207f\u02bb wai\u02bb\u02b9 w\u0101\u0101kno\u207f\u02b9go\u00f1d\u0115\u207f\u02bc ne\u02bb\u02b9 \u0101kno\u02bc\u02b9s\u0115\u207f\u02bb. Dew\u0115\u00f1\u02b9do\u207f\u02bb ne\u02bc\u02b9ho\u02bb\nnow (then) I pitiable have become now (then) truly he-me-abuse d has the my uncle. Not-ever before thus, so,\n\n deoye\u02b9o\u207f\u02bb.\u201d ne\u02bc\u02b9ho\u02bb h\u0115\u207f\u02b9o\u00f1we\u02bb dyogo\u00f1\u02b9wande\u02bc w\u0103\u0101\u02b9dy\u0115\u00f1\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nso he-it has done.\u201d these (thus) there where it-valley-cliff stands did he seat himself. So (then) now then\n\n diq\u02b9 t\u02bbh\u0101\u02b9dy\u0113\u02bc. Agwas\u02b9 o\u02bcyonis\u02b9\u02bbhe\u02bct ne\u02bc\u02b9ho\u02bb\ntoo, besides so he kept quiet. Verily, just, it lasted a long time, it was a long time thus (there)\n\n niyo\u02bc\u02b9d\u0115\u00f1.\nso it was (situated).\n\n\n Dy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb d\u0103gas\u02b9nye\u02bct, \u201cWu\u02b9, wu\u02b9, wu\u02b9, wu\u02b9, w\u016b\u02b9,\u201d o\u02bc\u02b9g\u0115\u207f\u02bc. O\u02bc\u02b9ow\u0101\u02bc, gi\u02bc\u02b9o\u207f,\nSuddenly, all at once, then (now) thence it-spoke \u201cWu\u02b9, wu\u02b9, wu\u02b9, wu\u02b9, w\u016b\u02b9,\u201d it-said. Owl, it is said,\n\n n\u0101\u02b9e d\u0103gas\u02b9nye\u02bct. Dond\u0101ad\u0103s\u02b9d\u0103k ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 wai\u02b9\u0115\u00f1\u02bc-kho\u02bb, \u201cNe\u02bc\u02b9 no\u00f1\u02b9 h\u0115\u00f1\u02b9do\u207f\u02bb\nindeed, verily thence it-spoke. Thence he arose suddenly the he-youth (is) he-said-and, \u201cThat perhaps he-it-means\n\n n\u0101\u0101kno\u02bc\u02b9s\u0115\u207f,\u201d h\u0103\u02bcdo\u00f1s\u0101\u0115\u207f\u02bb\u02b9d\u0101t-kh o\u02bb, w\u0103\u02bco\u02b9snow\u0115\u207f. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ho\u00f1sa\u0101\u02b9yo\u207f\u02bc\nthe-he-my-un cle (is),\u201d hence-he ran (=showed heels) -and it-in-haste-was. So now (then) there again he returned\n\n o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 ha\u02b9g\u0115\u207fdj\u012d, ne\u02bc\u02b9 ne\u02bb\u02b9 Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc, \u201cA\u207fna\u207f\u02bco\u02bb\u02b9d\u00e4\u207f\u02bc\u00e4\u207f\nnow (then) it is said, did-he-it-say, the he-elder one, (is) that (it is) the Doo\u00e4danegen, \u201cWhat thing is it\n\n o\u02bcs\u0101\u02b9o\u00f1k? Hau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb sat\u02bbhyo\u02b9w\u012d\u02bb.\u201d\ndidst thou-it hear? Come, now then do thou-it-tell.\u201d\n\n\n \u201cNiyo\u02bb\u02b9,\u201d wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 Hotkwisdadeg\u0115\u207f\u02bc\u02b9\u0103\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d wai\u02b9\u0115\u00f1\u02bc,\n\u201cSo be it,\u201d did he-it say the Hotkwisdad eg\u0115\u207f\u02bc\u02b9\u0103\u02bb. So now, (then) it is said, the he-elder one (is) did he-it say,\n\n \u201cTcikwas\u02b9 y\u0101\u02b9e\u02bc. Ga\u02b9nyo\u02bc y\u0101\u02b9e\u02bc \u0115\u207fwagy\u0115\u00f1\u02bcgwad\u0113\u02b9g\u0115\u207f& mlapos;. Agwas\u02b9 \u0115\u207fwagedjeo\u02b9d\u0103\u02bck ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\n\u201cJust a moment first. As soon as first will it-my-tobacco burn (light). At all events will I smoking be the now (then)\n\n \u0115\u207fsat\u02bbhyo\u02b9w\u012d\u02bc ne\u02bb\u02b9 n\u0103\u207f\u02bc\u02b9ot o\u02bcs\u0101\u02b9o\u00f1k.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb, gi\u02bc\u02b9o\u207f\u02bb,\nwilt thou-it tell the kind of thing didst thou-it hear.\u201d So now (then) verily, indeed, it is said,\n\n w\u0103ay\u0115\u207f\u02bc\u02b9go\u02bb w\u0103\u0101de\u02b9g\u0103\u02bct-kho\u02bb ne\u02bb\u02b9 ho\u02bbsokwa\u02bbt\u0101\u02b9ko\u00f1. D\u0101\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103ady\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc\ndid he-it-tobacco put in did he-it light -and the his-pipe-in. So the now (then) did he-it-task end (finish)\n\n o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, d\u0103ay\u0115\u207f\u02bcgw\u0103\u00addy\u0115\u00f1\u02b9t&t comma;ho\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb\nnow (then), it is said, thence did-he-it-smoke draw. So now (then) besides did-he-it say, \u201cCome, now (then)\n\n sat\u02bbhyo\u02b9w\u012d\u02bb ne\u02bb\u02b9 na\u207f\u02bc\u02b9ot o\u02bcs\u0101\u02b9o\u00f1k.\u201d\ndo thou-it tell the kind of thing didst thou it hear.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb woo\u02b9no\u207f\u02bcg\u0101\u0101\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 w\u0103\u02bcodiy\u0103\u02bcda\u02b9\u0115\u207f\u02bch e\u02bct ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 wayady\u0103s\u02b9\u02bbh\u0115\u00f1\u02bc\nSo now (then) they retired for the night that-and the their bodies came to rest that-and the they (two) lay supine\n\nne\u02bc\u02b9 ne\u02bb\u02b9 yad\u0103diw\u00e2\u207f\u02b9d\u0115\u207f\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bco\u02b9\u02bbh\u0115\u00f1\u02bct d\u0101y\u0101t\u02b9g\u0115\u207f, ne\u02bb\u02b9\nthat the they (two) (are) uncle and nephew. So that besides the now (then) it-day-dawned thence they (two) arose the\n\n yad\u0103diw\u00e2\u207f\u02b9d\u0115\u207f\u02bc, ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0101\u0101nikhw\u0115\u00f1\u02b9d\u0103\u02bct ne\u02bb\u02b9 sede\u02b9\u02bbtci\u0103\u02bb\nthey (two) (are) uncle and nephew, that-and the now (then) they (two) eating food ceased the early in the morning\n\n o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, kho\u02bb\u02b9 a\u02b9e\u02bc wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 h\u0103g\u0115\u207f\u02b9dj\u012d, \u201cHau\u02bc\u02b9, hiw\u00e2\u207f\u02b9d\u0115\u207f\u02bc o\u02b9n\u0115\u207f\u02bb\nnow (then) it is said, and again did he-it say the he elder one (is), \u201cCome, my nephew now (then)\n\n s\u0103sad\u0101o\u207f\u02bbdiyosd\u0101\u02b9no\u207f&tcomma ;, ne\u02bc\u02b9ho\u02bb a\u02b9e\u02bc gi\u02bc\u02b9s\u02bbh\u0115\u207f h\u0115\u207f\u02bbs\u0101\u02b9dy\u0115\u00f1\u02bc he\u02b9o\u00f1we\u02bb\nagain thou to listen attentively do go, there again perhaps, I think, there wilt thou thyself seat there where\n\n diyogo\u00f1wan\u02b9de\u02bc, he\u02b9o\u00f1we\u02bb nis\u0115\u00f1nigod\u0101\u02b9gw\u0115\u207f\u02bb ne\u02bb\u02b9 t\u0113\u02b9d\u0115\u207f.\u201d\nthere valley-cliff stands, there where thence thou didst arise from sitting the yesterday.\u201d\n\n\n De\u02bcaonis\u02bbhe\u02bc\u02b9o\u207f\u02bb o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0115\u207fw\u00e2\u207fd\u0115\u207f\u02bc\u02b9s\u02bbh\u00e4&mlap os; o\u02b9n\u0115\u207f\u02bb a\u02b9e\u02bc w\u0101\u0101\u02b9\u02bbd\u0115\u00f1d\u012d\u02bc. Ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb\nNot it long time (is) now (then) the he nephew-ship (is) now (then) again did he start. The now (then) there\n\n w\u0101\u0101\u02b9yo\u207f\u02bc o\u02b9n\u0115\u207f\u02bb na\u02b9e\u02bb ne\u02bc\u02b9ho\u02bb w\u0101\u0101\u02b9dy\u0115\u00f1\u02bc he\u02b9o\u00f1we\u02bb diyogo\u00f1wan\u02b9de\u02bc kho\u02bb\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\ndid he arrive now (then) truly there did he self seat there where there valley-cliff stands and the now (then)\n\na\u02b9e\u02bc w\u0101\u0101dau\u207f\u02bbdi\u02b9yos. Dy\u0115\u00f1\u02b9gw\u0103\u02bb-se\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, d\u0103gas\u02b9nye\u02bct gwasa\u02b9 ne\u02bc\u02b9ho\u02bb\nagain did he listen attentively. Suddenly now (then), it is said, thence it spoke, cried out, just there\n\ndosk\u0115\u00f1\u02b9o\u207f\u02bb, \u201cTcik\u012ds\u02b9, tcik\u012ds\u02b9, k\u012ds\u02b9, k\u012ds\u02b9,\u201d o\u02bc\u02b9g\u0115\u207f\u02bc. Tcoktco\u207f\u02b9\u02bbkhw\u0115\u00f1\u02bc, gi\u02bc\u02b9o\u207f\u02bb, d\u0103gas\u02b9nye\u02bct.\n near, \u201cTcik\u012ds\u02b9, tcik\u012ds\u02b9, k\u012ds\u02b9, k\u012ds\u02b9,\u201d did it-it say. Fish-hawk, it is said, thence it spoke, cried out.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 dond\u0101\u0101d\u0103s\u02b9d\u0103k ho\u00f1s\u0101\u0101dak\u02b9h\u0113\u02bc kho\u02bb\u02b9 h\u0115\u207f\u02b9o\u00f1we\u02bb\nSo now (then) the he youth (is) thence he arose at once thence he running went and there where\n\n t\u02bbhodino\u207f\u02b9sot ne\u02bb\u02b9 yad\u0103diwa\u207f\u02b9d\u0115\u207f\u02bc. Ho\u00f1s\u0101\u0101\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb\nthere their lodge stands the they (two) (are) uncle and nephew. There again he arrived there where\n\n t\u02bbhonadeg\u0103\u02bc\u02b9do\u207f\u02bb o\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dji \u201cA\u207f\u02b9na\u207f\u02bco\u02bb\u02b9d\u00e4\u207f&mlapo s;\u00e4\u207f\nthere they fire have kindled now (then) did he-it say the he elder one (is) \u201cWhat kind of thing (is it)\n\n sao\u00f1g\u0115\u00f1\u0101\u02b9die\u02bc? Hau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb sat\u02bbhyu\u02b9w\u012d\u02bb.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb d\u0101\u0101s\u02b9nye\u02bct ne\u02bb\u02b9 Hotkwisdadeg\u0115\u207f\u02bc\u02b9\u0103\u02bb\nthou it hearing hast returned? Come, now (then) thou-it tell.\u201d So now (then) thence he spoke the Hotkwisdade g\u0115\u207f\u02bc\u02b9\u0103\u02bb\n\n wai\u02b9\u0115\u00f1\u02bc, \u201cNiyo\u02bb\u02b9. O\u02b9n\u0115\u207f\u02bb \u0115\u207fkat\u02bbhyu\u02b9w\u012d\u02bc na\u207f\u02bco\u02bb\u02b9d\u00e4\u207f\u02bc\u00e4\u207f agiwaiy\u0115\u00f1d\u0101\u02b9die\u02bc.\u201d D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9\ndid he it say, \u201cSo be it. Now (then) will I-it tell kind of thing I-it matter having return.\u201d So that too the\n\n hag\u0115\u207f\u02b9dj\u012d o\u02b9n\u0115\u207f\u02bb d\u0101\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc kho\u02bb, \u201cDjigwas\u02b9 y\u0101\u02b9e\u02bc \u0115\u207fgy\u0115\u00f1\u02bc\u02b9go\u02bb\nhe elder one (is) now (then) thence he spoke did he it say, -and \u201cJust a moment first will I-tobacco put in (it)\n\naksokw\u0103\u02bb\u02b9t\u0103ko\u00f1. Ganio\u02bc\u02b9 \u0115\u207fwagy\u0115\u00f1\u02bcgwade\u02bcg\u0115\u207f\u02bc o\u02b9n\u0115n\u02bb \u0115\u207fsat\u02bbhyu\u02b9w\u012d\u02bc na\u207f\u02bco\u02bb\u02b9d\u00e4\u207f\u02bc\u00e4\u207f\n my pipe-in. Just as soon as will it me tobacco kindle for now (then) wilt thou it tell kind of thing\n\n w\u0103\u02bcsi\u00adw\u0101\u02b9o\u00f1k.\u201d D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9, gi\u02bc\u02b9o\u207f\u02bb o\u02b9n\u0115\u207f\u02bb, w\u0103ay\u0115\u207f\u02bc\u02b9go\u02bb wa\u0101de\u02b9g\u0103\u02bct-kho\u02bb,\ndidst thou it matter hear.\u201d So that too, it is said, now (then) did he tobacco put in (it) did he it light and,\n\n gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 ho\u02bbsokwa\u02bb\u02b9d\u0103\u02bc, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bc\u02b9ho\u02bb hodj\u0101\u02b9od, ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\nit is said, the his pipe, so now then, now then truly there he-fire holds out, smokes that-and the now (then)\n\n d\u0101\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d, \u201cHau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb sat\u02bbhy\u016b\u02b9w\u012d\u02bb ne\u02bb\u02b9 na\u207f\u02bc\u02b9ot\nthence he spoke did he it say the he elder one (is), \u201cCome, now (then) thou it tell the the thing\n\n o\u02bcs\u0101\u02b9o\u00f1k.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101 d\u0101\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc kho\u02bb \u201cNiyo\u02bb\u02b9.\ndidst thou it hear.\u201d So now (then) it is said the he youth (is) thence he spoke did he it say -and \u201cSo be it.\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb n\u0115\u207fy\u0101\u02b9w\u0115\u207f\u02bb. Ne\u02bc\u02b9 gw\u0101\u02b9 o\u02bc\u02b9g\u0115\u207f\u02bc, \u201cTcik\u012ds\u02b9, tcik\u012ds\u02b9, tcik\u012ds\u02b9, k\u012ds\u02b9, k\u012ds\u02b9.\u201d\nNow (then) there so will it come to pass. That only did it say, \u201cTcik\u012ds\u02b9, tcik\u012ds\u02b9, tcik\u012ds\u02b9, k\u012ds\u02b9, k\u012ds\u02b9.\u201d\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ho\u02b9gw\u0101 w\u0101\u0101\u02b9y\u0115\u00f1\u02bc he\u02bb\u02b9 ho\u02bbs\u02bbhogw\u0103\u02bb\u02b9d\u0103\u02bc\nSo that too the Doo\u00e4\u02bcdane&mlpri me;g\u0115\u207f\u02bc now (then), it is said, aside did he it say the his pipe\n\n dondaadas\u02b9d\u0103k-kho\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 ka\u02b9sno\u207f\u02bc gag\u0101\u02b9w\u012d\u02bbs\u0103\u02bc o\u02bc\u02b9t\u02bbh\u0103k-kho\u02bb waadj\u012dsdo\u02b9dj\u0115n-kho\u02bb h\u0115\u207f\u02b9-nie\u02bct\nthence he arose instantly-and that the it-bark it-paddle did he it take-and did he fire dip up -and there where\n\no\u00f1we\u02bb ni\u02bbhonadeg\u0103\u02bc\u02b9do\u207f hogw\u0101\u02b9s\u02bbho\u00f1 i\u02b9yad ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb wau\u00f1\u02b9t\u02bbho\u02bc-kho\u02bb hono\u02bc\u0115\u00f1g\u0115\u00f1\u02b9yad. D\u0101\u02b9\n so they fire have kindled aside-just he stood the his nephew there did he it pour -and his head, top of. So\n\nne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, n\u0101\u02b9e\u02bb o\u02bch\u0103sd\u0101\u02b9\u0115\u00f1\u02bc o\u02bct\u02bbh\u0103\u02b9s\u0115\u00f1t\u02bbho\u02bc-kho&t comma;, ne\u02bc\u02b9kho\u02bb\nthat too besides the he youth (is) now (then), it is said, truly did he weep did he cry out and, that-and\n\nne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, wai\u02b9\u0115\u00f1\u02bc o\u02bchas\u02b9nye\u02bct, \u201cDe\u02bc\u02b9 ne\u02bc\u02b9 de\u02bcg\u012b\u02b9do\u207f.\u201d\nthe he elder one (is) now (then), it is said, did he it say did he speak, \u201cNot that not I it mean.\u201d\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 n\u0101\u02b9e\u02bb o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hau\u00f1\u02b9w\u00e2\u207fd\u0115\u207f\u02bc h\u014d\u02b9gw\u0101 w\u0103\u0101\u02b9dy\u0115\u00f1\u02bc he\u02b9o\u00f1we\u02bb hady\u0115\u00f1d\u0103\u02b9\u02bbkhw\u0103\u02bc\nSo that too truly now (then) the his nephew aside did he self seat there where he it to sit uses\n\n sgadj\u00e4\u207fon\u02b9d\u012d\u02bb w\u0103\u0115\u00f1ni\u02b9\u02bbh\u0115\u00f1\u02bc he\u02bb\u02b9 h\u0103sd\u0101\u02b9\u02bbh\u0103\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, wai\u02b9\u0115\u00f1\u02bc \u201cG\u0115\u00f1\u02bc\u02b9,\none it fire side of did he it cease where he weeps, is weeping. So now (then), it is said, did he it say, \u201cAlas,\n\n o\u02b9n\u0115\u207f\u02bb o\u00f1gi\u02b9d\u0115\u207fst\u02bbhe\u02bct. O\u02b9n\u0115\u207f\u02bb no\u00f1\u02b9 ni\u02bc\u02b9\u0103\u02bb ne\u02bc\u02b9 n\u0101\u02b9e\u02bb ot\u02bch\u0101g\u0115\u00f1\u02bb\u0115\u207f\u02bcg\u0115\u00f1&ml prime;n\u012d\u02bc\nnow (then) it me poor has made. Now (then) perhaps I, poor me, that truly did he my orenda (magic power) overmatch\n\n wai\u02bb\u02b9 ne\u02bb\u02b9 hakno\u02bc\u02b9s\u0115\u207f\u02bb.\u201d\nI think the he my uncle (is).\u201d\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0115\u02bco\u02bc\u02b9g\u00e4\u02bb o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb waodiy\u0103\u02bcda\u0115\u207f\u02bc\u02b9he\u02bct\nSo that too now (then) it might become now (then), it is said, did they (their) bodies keep still\n\n o\u02bcdhyady\u0103s\u02b9\u02bbh\u0115\u00f1\u02bckho\u02bb. Ganio\u02bc\u02b9 w\u0103\u02bco\u02b9\u02bbh\u0115\u00f1\u02bct o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, w\u0101y\u0101\u02b9dekho\u00f1\u02b9n\u012d\u02bc. Agwas\u02b9\ndid they (two) selves lay down. -and. As soon as did it day dawn now (then), it is said, did they (two) food eat. Just\n\nne\u02bc\u02b9s\u02bbho\u00f1 w\u0101\u0101nikhw\u0115\u00f1\u02b9d\u0103\u02bct o\u02b9n\u0115\u207f\u02b9\u02bbkho\u02bb \u0101\u02b9e\u02bc wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d, \u201cHiw\u00e2\u207f\u02b9d\u0115\u207f\u02bc, o\u02b9n\u0115\u207f\u02bb\nthat only did they food cease from now (then) and again did he it say the he elder one (is), \u201cMy nephew, now (then)\n\n\u0101\u02b9e\u02bc sat\u02bbho\u00f1dat\u02b9\u02bbh\u0103\u02bb, ne\u02bc\u02b9ho\u02bb kho\u02bb\u02b9 \u0101\u02b9e\u02bc h\u0115\u207fs\u0101\u02b9dy\u0115\u00f1\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb diyogo\u00f1wan\u02b9de\u02bc.\u201d\nagain thou to listen do go there and again there wilt thou self seat there where there it valley-cliff stands.\u201d\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hau\u00f1\u02b9w\u00e2\u207fd\u0115\u207f\u02bc d\u0101as\u02b9\u2014 \u201cNiyo\u02bb\u02b9, ne\u02bc\u02b9ho\u02bb n\u0115\u207fy\u0101\u02b9w\u0115\u207f.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9\nNow (then) the his nephew there he spoke \u201cSo be it, (there) thus so will it come to pass.\u201d So now (then) too\n\nw\u0101\u0103\u02bb\u02b9d\u0115\u00f1d\u012d\u02bc. W\u0101\u0101\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb diyogo\u00f1wan\u02b9de\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb ni\u02bbhady\u0115\u00f1d\u0103k\u02b9hw\u0103\u02bc,\ndid he start. There he arrived there where there it valley-cliff stands there where there he self to sit uses,\n\n o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb w\u0101\u0101\u02b9dy\u0115\u00f1\u02bc w\u0101\u0101dau\u207f\u02bbdi\u02b9yos-kho\u02bb, ne\u02bc\u02b9ho\u02bb-s\u02bbho\u00f1 hanyo\u02bb\u02b9cyot\nnow (then), it is said, there did he self seat did his ears prick up -and, there-only he sat upright\n\n t\u02bbhihody\u0113\u02b9\u0115\u207f\u02bbs\u02bbho\u00f1, dy\u0115\u00f1gw\u0103\u02b9\u02bbs\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb hot\u02bbho\u00f1\u02b9de\u02bc, gi\u02bc\u02b9o\u207f\u02bb, dayo\u00f1d\u0115\u00f1n\u014d\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9\njust he still remains-only, suddenly-just now (then) he it hears, it is said, thence she her song uttered the\n\n ago\u00f1\u02b9gwe\u02bb we\u0115\u207f\u02b9-gw\u0101. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 woo\u02bcnigo\u207f\u00e4\u207fy\u0115\u00f1\u02b9d\u0103\u02bct ne\u02bc\u02b9 gw\u0101\u02b9 ne\u02bb\u02b9 ye\u02b9o\u207f\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9\nshe human being (is) far away-toward. So that too did his mind seize it that just the she female (is) that the\n\n dy\u0101god\u0115\u00f1n\u014d\u02bcd\u0103\u02bc, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, w\u0101\u02b9e\u02bc ne\u02bc\u02b9 no\u00f1\u02b9 h\u0115\u00f1\u02b9do\u207f wai\u02bb\u02b9 ha\u02bcgiw\u0101\u02b9o\u00f1k,\u201d\nthere she singing is, so now (then), it is said did he it think that perhaps he it means I think I matter have heard,\u201d\n\n o\u02b9n\u0115\u207f\u02bb gi\u02bc\u02b9o\u207f\u02bb, da\u0101d\u0103s\u02b9d\u0103k ho\u00f1s\u0101\u0101d\u0101k\u02b9he\u02bc osno\u02b9we\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb t\u02bbhodino\u207f\u02b9sod.\nnow (then) it is said, thence he jumped up thence he running went it swift is there where there their lodge stands.\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb ho\u00f1s\u0101\u0101\u02b9yo\u207f\u02bc ne\u02bb\u02b9 ne\u02bc\u02b9 hag\u0115\u207f\u02b9tc\u012d, gi\u02bc\u02b9o\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cGw\u0113\u02b9. D\u014d\u02b9\nSo that now (then) there again he arrived the that he elder one (is) it is said, did he it say, \u201cLook here. What\n\nh\u0103\u02bcgw\u012ds\u02b9d\u0115\u207f\u02bc s\u0101o\u00f1g\u0115\u00f1\u02b9\u0101die\u02bc?\u201d Ne\u02bc\u02b9 kho\u02bb\u02b9 ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 da\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201c\u0114\u207f\u02bb\u02b9.\u201d D\u0101\u02b9\n something thou it having heard return?\u201d That and the he youth (is) thence he spoke did he it say, \u201cYes.\u201d So\n\n o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb sat\u02bbhyu\u02b9w\u012d\u02bb.\u201d O\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9\nnow (then) it is said the his uncle did he it say, \u201cCome, now (then) thou it do relate.\u201d Now (then) that the\n\n haks\u0103\u02bc\u02bbg\u014dw\u0101 wai\u02b9\u0115\u00f1\u02bc, \u201cNiyo\u02bb\u02b9. O\u02b9n\u0115\u207f\u02bb diq\u02b9 \u0115\u207fgat\u02bbhyu\u02b9w\u012d\u02bc.\u201d \u201cH\u0103\u02bcdjigwas\u02b9 y\u0101\u02b9e\u02bc \u0115\u207fgy\u0115\u00f1\u02bc\u02b9go\u02bb ne\u02bb\u02b9\nhe youth (is) did he it say, \u201cSo be it. Now (then) besides will I it relate.\u201d \u201cJust a moment first will I tobacco the\n\naksokw\u0103\u02bb\u02b9t\u0103\u02bc. Agwas\u02b9 \u0115\u207fwagedje\u014d\u02b9d\u0103\u02bck ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb \u0115\u207f\u02bbsei\u00ad\u02bbw\u0103d\u0115\u207f\u02b9 d\u0101\u02bc,\u201d wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9\n my pipe. Verily I will be smoking the now (then) wilt thou matter set forth,\u201d did he it say the\n\n hag\u0115\u207f\u02b9tc\u012d.\nhe elder one (is).\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, wai\u02bb\u02b9 wa\u0101de\u02b9g\u0103\u02bct ne\u02bb\u02b9 ho\u02bbsogw\u0103\u02bb\u02b9t\u0103\u02bb ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\nSo now (then), it is said, indeed, did he it light the (that) his pipe that and the (that) now (then)\n\n wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb sat\u02bbhy\u02b9w\u012d\u02bb ne\u02bb\u02b9 na\u207f\u02bc\u02b9ot sao\u00f1g\u0115\u00f1\u02b9\u0101die\u02bc.\u201d\ndid he it say, \u201cCome now (then) thou it do relate the (that) kind of thing thou it having heard return.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101, ne\u02bb\u02b9 Hotgwisdageg\u0115\u207f\u02bc\u02b9\u0103\u02bb, da\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201cNiyo\u02bb\u02b9. Ne\u02bc\u02b9 gw\u0101\u02b9\nNow (then) too the he youth, the (that) Hotgwisdag eg\u0115\u207f\u02bc\u02b9\u0103\u02bb, thence he spoke did he it say, \u201cSo be it. That just\n\nagat\u02bbho\u00f1de\u02bc ago\u00f1\u02b9gwe\u02bb w\u0103\u02bco\u00f1d\u0115\u00f1n\u014d\u02b9d\u0115\u207f\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cH\u0103-ho-wi,\n I it hear she human being (is) d id she her song uttered that the did she it say, \u201cH\u0103-ho-wi,\n\n Doo\u00e4\u02bcd\u0101neg\u0115\u207f\u02bc\u02b9ge\u02bb, h\u0103-ho-wi, w\u0103\u02bbhey\u0103\u02bcdi\u02bbsak\u02b9he\u02bc-&a breve;, h\u0103-ho-wi.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nDoo\u00e4& mlapos;d\u0101neg\u0115\u207f\u02bc\u02b9ge\u02bb, h\u0103-ho-wi, thither I his person to seek go (lightly) h\u0103-ho-wi.\u201d So now (then)\n\n o\u02bchai\u02bbhok\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 h\u0115\u207fw\u00e2\u207fd\u0115\u207f\u02bc\u02b9s\u02bbh\u00e4&mlap os;.\ndid he news finished the he (the) nephew-ship.\n\n\nNe\u02bc\u02b9 ne\u02bb\u02b9ho\u02bc h\u0115\u207f\u02bc\u02b9\u0115\u207f ne\u02b9w\u0103\u02bc de\u02bbt\u02bbhogawesodj\u0115\u207f\u02b9do\u207f ne\u02bb\u02b9 g\u0103gawe\u02bb\u02b9s\u0103\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\nThat as a matter of fact not it is in turn not thence he paddle has dipped up the it-paddle that (it is) the (that)\n\ng\u0103\u02b9sno\u207f\u02bc n\u0103\u207f\u02bc\u02b9ot; h\u0115n\u02bc\u02b9\u0115\u207f ne\u02b9w\u0103\u02bc doo\u02bc\u00adsko\u00f1\u02b9t\u02bbhw\u0115\u207f\u02bb.\nit-bark kind of thing; not it is in turn did he him burn.\n\n\n O\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d da\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201cI\u02bc\u02b9 ne\u02bb\u02b9ho\u02bb\nNow, (then) it is said, the he elder one (is) thence he spoke did he it say, \u201cI as a matter of fact\n\n dayo\u00f1gid\u014d\u00f1\u02b9ne\u02bc n\u0101\u02b9e\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 ago\u00f1\u02b9gwe\u02bb ne\u02bc\u02b9 wai\u02bb\u02b9 gayo\u00f1\u02b9n\u012d\u02bb\nthence she me meaning comes truly that (it is) the she human being (is) that (it is) of course it-it causes\n\n Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc dayondo\u00f1\u02b9ne\u02bc. I\u02bc\u02b9 wai\u02bb\u02b9 ne\u02bc\u02b9 gy\u0101\u02b9so\u207f. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 \u0101\u02b9e\u02bc\nDoo\u00e4\u02bcdane& mlprime;g\u0115\u207f\u02bc thence she it saying comes. I of course that (it is) I am named. So now (then) also again\n\nne\u02bc\u02b9ho\u02bb ho\u00f1s\u0101\u02b9se\u02bb ne\u02bc\u02b9ho\u02bb sasat\u02bbho\u00f1dat\u02b9\u02bbh\u0103, o\u02b9n\u0115\u207f\u02bb no\u00f1\u02b9 ne\u02bb\u02b9ho\u02bb\n there hence again thou do go there again thou thy ear put forth do go, now (then) perhaps as a matter of fact\n\ndosk\u0115\u00f1\u02b9o\u207f \u012b\u02b9y\u0115\u207f\u02bc.\u201d\n nearby she is moving.\u201d\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 h\u0115\u207fw\u00e2\u207fd\u0115\u207f\u02bc\u02b9s\u02bbh\u00e4&mlap os;, ne\u02bb\u02b9 Hotkwis\u02b9dadeg\u0115\u207f\u02bc\u02b9\u0103\u02bb, o\u02b9n\u0115\u207f\u02bb wa\u0101y\u0103\u02b9g\u0115\u207f\u02bct\nSo (then) that (it is) too, also the he, the nephew-hood (is) the H otkwis\u02b9dadeg\u0115\u207f\u02bc\u02b9\u0103\u02bb, now then did he go out\n\nne\u02bb\u02b9kho\u02bb ne\u02bb\u02b9 he\u02bb\u02b9 diyogo\u00f1\u02b9wande\u02bc ne\u02bc\u02b9ho\u02bb ho\u00f1s\u0101\u02b9e\u02bc\nthat-and the where, at the place, just it-lunate-bluff stands there again thither he went\n\nsa\u0101t\u02bbhond\u0101t\u02b9\u02bbh\u0103\u02bb-kho&tc omma;. W\u0103\u02bc\u0101\u02b9yo\u207f\u02bc ne\u02bc\u02b9ho\u02bb o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, oy\u0115\u00f1\u02b9det o\u02bcw\u0101\u02b9do\u207f\u02bc o\u02b9n\u0115\u207f\u02bb agwas\u02b9\nagain he to listen-went -and. There he arrived there now then, it is said, it is evident it became now (then) just\n\ndosg\u0115\u00f1\u02b9on\u02bb daga\u00e4\u207fnoda\u02b9die\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb ni\u02bbhanyo\u02bb\u02b9cyot\n nearby thence it song standing out comes along there where where his \u201cspine\u201d stands forth\n\n hot\u02bbho\u207f\u02bbdiyos\u02b9do\u207f-kho\u02bb. Ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 ago\u00f1\u02b9gwe\u02bb agwas\u02b9 n\u0101\u02b9e\u02bb dosk\u0115\u00f1\u02b9o\u207f\u02bbs\u02bbho\u00f1 w\u0103\u02bco\u0115\u00f1\u02bc\u02b9he\u02bct\nhe his ear hath made alert-and. That and the she human being (is) just verily near by-just did-she-halt\n\n h\u0115\u207f\u02b9o\u00f1we\u02bb hanyo\u02bb\u02b9cyot, d\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 dye\u00f1gw\u0103\u02bb\u02b9-se\u02b9 w\u0103\u02bco\u00f1d\u0115\u00f1n\u014d\u02b9d\u0115\u207f\u02bc,\nthere where his \u201cspine\u201d stands forth so that (it is) too, also the suddenly, unawares did-she her song put forth,\n\ndosk\u0115\u00f1o\u207f\u02bb\u02b9s\u02bbho\u00f1, ne\u02bc\u02b9 ne\u02bb\u02b9 w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cH\u0103-ho-wi, h\u0103-ho-wi, h\u0103-ho-wi, Doo\u00e4\u02bcdaneg\u0103\u207f\u02bc\u02b9ge\u02bb,\n near by-just that (it is) the did she it say, \u201cH\u0103-ho-wi, h\u0103-ho-wi, h\u0103-ho-wi, Doo\u00e4&mlapos ;daneg\u0103\u207f\u02bc\u02b9ge\u02bbs (lodge),\n\nh\u0103-ho-wi, w\u0103\u02bbhey\u0103\u02bcd\u012d\u02bbs\u0101k\u02b9 h\u0103\u02bc, h\u0103-ho-wi, h\u0103-ho-wi.\u201d\nh\u0103-ho-wi, thither I his person to find do go, h\u0103-ho-wi, h\u0103-ho-wi.\u201d\n\n\n D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 h\u0115\u207fw\u00e2\u207fd\u0115\u207f\u02bc\u02b9s\u02bbh\u00e4&mlap os; o\u02b9n\u0115\u207f\u02bb d\u0103\u0101das\u02b9d\u0103k kho\u02bb\u02b9 ne\u02bb\u02b9\nSo then that (it is) too the he-nephew-ship (is) now (then) thence he uprose instantly and the\n\n do\u00f1d\u0103h\u0103\u02bb\u02b9get kho\u02bb\u02b9 ne\u02bb\u02b9 do\u00f1s\u0103\u00e4\u207f\u02b9d\u0101d heyogo\u207f\u02b9sot o\u02bbsnow\u00e4\u02b9die\u02bc. Ho\u00f1s\u0103\u0101\u02b9yo\u207f\u02bc d\u0101\u02b9\nthence he returned and the thence again he ran home exceedingly it rapid, swift, is. There again he arrived so\n\n o\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cGwe\u02b9, o\u02b9n\u0115\u207f\u02bb dosk\u0115\u00f1\u02b9o\u207f\u02bb, n\u0115\u00f1\u02b9s\u02bbho\u00f1 dosk\u0115\u00f1o\u207f\u02bb\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb \u012b\u02b9ye\u207f\u02bc.\u201d D\u0101\u02b9\nnow (then) did he it say, \u201cLo, now then nearby, close by-just nearby-just now she is moving.\u201d So\n\n o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb, gi\u02bc\u02b9o\u207f\u02bb, do\u00f1d\u0103\u0101\u02b9d\u0103\u02bct ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d w\u0103\u02bc\u0115\u00f1sg\u00e4\u02b9w\u0101k h\u0115\u207f\u02b9o\u00f1we\u02bb\nnow (then) there it is said, thence he arose she he elder one (is) did he dust shake off there where\n\n h\u0103dy\u0115\u00f1d\u0103k\u02b9\u02bbhw\u0103\u02bc, ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc h\u0103\u02bcd\u0113\u02b9yo\u00f1 otgi\u02bc\u02b9s\u02bbho\u207f\u02bc ne\u02bc\u02b9ho\u02bb w\u0101\u02b9od\u012d\u02bc, o\u02b9n\u0115\u207f\u02bb gi\u02bc\u02b9o\u207f\u02bb,\nhe it to sit uses, that-and the his his nephew all kinds it filth-s (are) there did he it cast, now it is said,\n\n wai\u02b9\u0115\u00f1\u02bc-kho\u02bb, \u201cHau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb h\u0115\u207fs\u0101\u02b9dy\u0115\u00f1\u02bc.\u201d Gagwe\u02b9go\u207f ne\u02bc\u02b9ho\u02bb\ndid he it say-and, \u201cCome on, now (then) there there wilt thou thyself seat.\u201d It entire (is) thus, so,\n\n niyo\u02bc\u02b9d\u0115\u00f1\u02bb hono\u207f\u02bc\u0115\u00f1\u02bb\u02b9ge\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 osd\u0103\u02bc\u02b9s\u02bbho\u00f1, ne\u02bb\u02b9 h\u0115\u207fw\u00e2\u207fd\u0115\u207f\u02bc\u02b9s\u02bbh\u00e4&mlap os;.\nso it condition (is) his-head on that (it) the it scab-s, the he nephew-ship (is).\n\n\nDy\u0115\u00f1gw\u0103\u02bb\u02b9-se o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, o\u02bct\u02bbhadades\u02b9nye\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d. Agwas\u02b9 o\u02bct\u02bbhade\u02bccyos\u0103\u02b9do\u00f1\u02bc\n Suddenly now, it is said, did he self attend to the he elder one (is). Indeed, did he self furs enwrap with\n\n g\u0103\u02bccyo\u02b9s\u0103de\u02bc, ne\u02bc\u02b9 ne\u02bb\u02b9 yag\u0115\u207f\u02bc\u02b9o\u207f de\u0101no\u00e4\u02b9do\u207f\u02bc.\nit fur(s) stood out (also), that (it is) the it is pretended he noble one (is).\n\n\n Ne\u02bc\u02b9-kho\u02bb ne\u02bb\u02b9 wa\u0101n\u014dai\u02bc\u02b9ho\u00f1\u02bc ne\u02bb\u02b9 o\u00e4\u02bc\u02b9d\u0103\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 ho\u02bbst\u014d\u00e4\u02bc\u02b9ge\u02bb, agwas\u02b9\nThat (it is) -and the did he it wash severally the it feather that (it is) the his feather-headdress-on just\n\noy\u0115\u00f1\u02bc\u02b9gw\u0103\u02bc \u012b\u02b9g\u0115\u00f1 niyo\u02bc\u02b9d\u0115\u00f1 s\u014d\u02bc\u02b9dji\u02bb otgi\u02bc\u02b9s\u02bbho\u207f\u02bc\u02b9o\u207f\u02bc- ge\u02bb gay\u0115\u00f1d\u0103\u02b9die\u02bcs o\u02b9n\u0115\u207f\u02bb\n it smoke it is so it condition (is) too much (because) it-filths -on it lay from place to place now\n\n o\u02bcy\u014d\u02b9nis\u02b9\u02bbhe\u02bct. Gagwe\u02b9go\u207f wa\u0101n\u014d\u02b9ai\u02bc. G\u0103\u02b9nio\u02bc wa\u0101dy\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nit was a long time. It entire did he it wash. As soon as did he his task finish then (so) now\n\no\u02bct\u02bbhano\u02bc\u0115\u00f1\u02bc\u02b9\u00adho\u00f1&mlapos ;. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb wa\u0101ny\u014d\u02b9d\u0115\u207f\u02bc, o\u02bct\u02bbha\u00e4\u02bcd\u0101\u02b9\u00adneg\u0115\u207f&ml apos;\n did he-it head place on. So now, it is said, there did he it set up, did he two feathers set side by side\n\n o\u0115\u00f1do\u00f1\u02b9gw\u0101. G\u0103\u02b9nio\u02bc wa\u0101dy\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc he\u02b9niyo\u00f1 deh\u0115\u207f\u02bcnya\u00e4\u02bb\u02b9go\u207f d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wa\u0101dj\u012b\u02b9od\u0115\u207f\u02bc.\nfront-toward. As soon as did he his task finish as many as two his hands employ so now did he it conceal (shut up).\n\n W\u0103\u02bcdj\u012b\u02b9\u0103\u02bb hody\u0115\u00f1\u02b9\u00adno\u02bckt dy\u0115\u00f1gw\u0103\u02bb-se\u02b9 o\u02b9n\u0115\u207f\u02bb dosk\u0115\u00f1o\u207f\u02b9s\u02bbho\u00f1 w&ab reve;\u02bco\u00f1d\u0115\u00f1n\u014d\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9\nShortly after he his task has finished suddenly, unawares now nearby just did she her song sing the\n\n ago\u00f1\u02b9gwe\u02bb h\u0115\u207f\u02b9o\u00f1we\u02bb nigano\u207f\u02bb\u02b9sot, iyo\u00f1\u02b9do\u207f he\u02bb\u02b9 god\u0115\u00f1\u02b9n\u014dt, \u201cH\u0103-ho-wi, h\u0103-ho-wi, h\u0103-ho-wi,\nshe human being there where there it-lodge stands she kept saying where she her song sang \u201cH\u0103-ho-wi, h\u0103-ho-wi, h\u0103-ho-wi,\n\n w\u0103\u02bbhey\u0103\u02bcdi\u02bbs\u0103khe\u02bc&mlpr ime;\u0103\u02b9, h\u0103-ho-wi, h\u0103-ho-wi, h\u0103-ho-wi, Doo\u00e4\u02bcdaneg\u0115\u00f1\u02bc\u02b9ge\u02bb, h\u0103-ho-wi, h\u0103-ho-wi,\nthither I his body to find go quietly, h\u0103-ho-wi, h\u0103-ho-wi, h\u0103-ho-wi, Doo\u00e4\u02bcdane g\u0115\u00f1\u2019s lodge, h\u0103-ho-wi, h\u0103-ho-wi,\n\nh\u0103-ho-wi, ne\u02bb\u02b9 Hat\u02bbho\u00f1\u02b9d\u0101s, ne\u02bb\u02b9 Hat\u02bbho\u00f1\u02b9d\u0101s, ne\u02bb\u02b9 Hat\u02bbho\u00f1\u02b9d\u0101s, h\u0103-ho-wi, h\u0103-ho-wi, h\u0103-ho-wi.\u201d\nh\u0103-ho-wi, the Hat\u02bbho\u00f1\u02b9d\u0101s , the Hat\u02bbho\u00f1\u02b9d\u0101s , the Hat\u02bbho\u00f1\u02b9d\u0101s , h\u0103-ho-wi, h\u0103-ho-wi, h\u0103-ho-wi.\u201d\n\n\nO\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0103g\u0115\u207f\u02b9dj\u012d woo\u02bbt\u02bbh\u0101\u02b9h\u0103s ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc wai\u02b9\u0115\u00f1\u02bc, \u201cD\u0115\u207fsady\u0113\u02b9o\u207fks\u02bbho\u00f1\n Now the he, the old one did he-him talked to the his nephew (is) did he-it say, \u201cW ilt thou quiet be just\n\n nis\u02b9\u02bc\u0103\u02bb.\u201d Dy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bcot\u02b9k\u0101e\u02bb he\u02bb\u02b9 g\u0103\u02b9hogain ne\u02bc\u02b9ho\u02bb, gi\u02bc\u02b9o\u207f\u02bb,\nthe thou exclusively.\u201d Suddenly then now did it sound emit there where it doorway (is) (there) thus it is said,\n\n niyo\u02bc\u02b9d\u0115\u00f1 ne\u02bc\u02b9 ne\u02bb\u02b9 \u0101\u02b9y\u0115\u00f1\u02bc \u012d\u02b9g\u0115\u00f1 degno\u00f1\u02b9gwe\u02bb\nso it kind of (is) that (it is) the one it would think it is two they (f.) persons (are)\n\n o\u02bctgni\u02bcdyo\u00f1\u02b9d\u0103\u02bct. Dy\u0115\u00f1gw\u0103\u02b9-se o\u02bcdwade\u02bbnho\u02bbho\u00f1\u02b9d\u012d\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9\ndid two they (f.) stopped, alighted. Suddenly did two it-door-flap cast aside\u2014(thrown open both ways) that-and the\n\n day\u0113\u02b9yo\u207f\u02bc ne\u02bb\u02b9 ago\u00f1\u02b9gwe\u02bb gano\u207fs\u0103\u02b9go\u00f1 ne\u02bc\u02b9ho\u02bb kho\u02bb o\u02bcdy\u0113\u02b9d\u0103\u02bct; o\u02b9n\u0115\u207f\u02bb\nthence she (anthropic) came in the she (anthropic) person (is) it-lodge-in there and did she (anth.) stand; now\n\ndiq\u02b9, gi\u02bc\u02b9o\u207f\u02bb, dy\u0115\u00f1gw\u0103\u02b9se o\u02b9y\u0103\u02bc-kho\u02bb donday\u0113\u02b9yo\u207f\u02bc o\u00f1gy\u0113\u02b9gw\u0101; d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 o\u00f1\u02b9gye\u02bb\nalso, it is said, suddenly it other-and thence she (anthropic) came in indoors-side; so now truly indoors\n\n o\u02bctg\u012b\u02b9d\u0103\u02bct gano\u207fs\u0103\u02b9go\u00f1.\ndid two she (anthrop.) stand it-lodge-in.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bb\u02b9 dyeg\u0115\u207f\u02b9dj\u012d o\u02b9n\u0115\u207f\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cGw\u0113\u02b9, ga\u02b9\u00e4\u207fnig\u0101\u0101\u02bc so\u02bct\u02b9 h\u014d\u02b9gw\u0101\nSo now (then) too the she (anth.) elder one now did she it say, \u201cLo, whichever (it is) it may be aside\n\nh\u0115\u207f\u02bc\u02b9dyo\u207f\u02bc de\u02bcgago\u00f1\u02b9do\u207f\u02bc kho\u02b9 n\u0101\u02b9e\u02bb Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc, t\u0115\u207f\u02bc\u02b9\u0115\u207f ne\u02bb\u02b9ho\u02bb de\u02bc\u02b9ne\u02bc ne\u02bc\u02b9\nhe abides not it certain (is) and truly, Doo\u00e4\u02bcdan \u0113\u02b9g\u0115\u207f\u02bc, not (it is) as a matter of fact not that that\n\n ne\u02bb\u02b9ho\u02bb n\u00e4\u207f\u02b9g\u0115\u00f1 ni\u02bb\u0101nyo\u02bb\u02b9cyod ne\u02bb\u02b9 ne\u02bb\u02b9ho\u02bb hui\u02b9g\u0115\u00f1 ne\u02bc\u02b9 ne\u02bb\u02b9ho\u02bb\nas a matter of fact this it is so he sits that as a matter of fact that it is that as a matter of fact\n\n Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc hay\u0101\u02b9so\u207f, ne\u02bc\u02b9 wai\u02bb\u02b9 n\u00e4\u207f\u02b9g\u0115\u00f1 Hat\u02bbho\u00f1\u02b9d\u0101s hay\u0101\u02b9so\u207f. D\u0101\u02b9 ne\u02b9kho\u02bb gwa\u02b9 nis\u02b9\nDoo\u00e4\u02bcdan& emacr;\u02b9g\u0115\u207f\u02bc he is named, that verily this it is Hat\u02bbho\u00f1\u02b9d\u0101s he is named. So here side the thou\n\n ho\u02bc\u02b9se\u02bb h\u0115\u207f\u02b9o\u00f1we\u02bb i\u02b9\u02bbs\u0113 ne\u02bc\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc, ne\u02b9kho\u02bb gw\u0101\u02b9 ni\u02bc\u02b9\u0103\u02bb h\u0115\u207f\u02b9ge\u02bc.\nthither do thou go there where thou it thinkest that Doo\u00e4\u02bcdan \u0113\u02b9g\u0115\u207f\u02bc, here side the I exclusively thither will I go.\n\nD\u0101\u02b9 ne\u02bc\u02b9 ne\u02bb\u02b9 degyad\u0115\u00f1non\u02b9de\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 gos\u02b9t\u02bbho\u207f \u012b\u02b9y\u0115\u00f1\u02bb n\u0101\u02b9e\u02bb ne\u02b9kho\u02bb gw\u0101\u02b9\nSo that the two they (f.) sister(s) (are) that the she (anth.) younger she it thinks truly here side\n\n h\u0115\u207f\u02b9ge\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 \u012b\u02b9y\u0115\u00f1\u02bb ne\u02bb\u02b9 djye\u00ady\u0103\u02bc\u02b9dad, \u201cNe\u02b9kho\u02bb gw\u0101\u02b9 I\u02bc\u02b9 h\u0115\u207f\u02b9ge\u02bc.\u201d\nthither will I go that the she it thinks the she (anth.) other one (is), \u201cHere side I thither will I go.\u201d\n\n O\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 ne\u02bb\u02b9 Doo\u00e4\u02bcd\u0101\u02b9neg\u0115\u207f\u02bc hot\u02bbho\u00f1\u02b9de\u02bc ne\u02bb\u02b9 n\u0103\u207f\u02bc\u02b9ot odit\u02bb\u02b9h\u0101\u02bc, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb\nNow, then so the Doo\u00e4\u02bcd&am acr;\u02b9neg\u0115\u207f\u02bc he it hears the kindly thing they (an.) it talk about, so now there\n\n h\u0101\u02b9do\u207f, \u201cNe\u02b9kho\u02bb gw\u0101\u02b9 n\u012b\u02b9g\u0115\u207f\u02bc.\u201d\nhe it kept saying, \u201cHere side but it is.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bc, ne\u02bb\u02b9 gos\u02b9t\u02bbho\u207f ne\u02bc\u02b9 ne\u02bb\u02b9 ye\u02bc\u0103s\u02bbh\u0115\u207fau\u00f1\u02bc ne\u02bb\u02b9 o\u00e4\u02bb\u02b9gw\u0103\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\nSo now, it is said, the she (anth.) younger that the she (anth.) it basket held he it-bread that the\n\n degan\u0103\u02bcho\u00f1sdy\u0103\u02bc\u02b9go\u207f \u012b\u02b9wad, ne\u02bc\u02b9 ne\u02bb\u02b9 g\u0115\u207fs\u02b9, gi\u02bc\u02b9o\u207f\u02bb, ye\u0101\u02b9w\u012d\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\ntwo one-it loaf cut has it is contained, that the customarily, it is said she (anth.) it bears that the\n\n yen\u0103\u02bbkwinyo\u00f1\u02b9ne\u02bc, o\u02b9n\u0115\u207f\u02bb w\u0103\u02bco\u207f\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc ne\u02bc\u02b9ho\u02bb w\u0103\u02bc\u02b9\u0115\u207f\u02bc, h\u0115\u207f\u02b9o\u00f1we\u02bb\nshe (anth.) wedlock to enter goes, now di d she (anth.) start there thither she went there where\n\n t\u02bbhanyo\u02bb\u02b9cyot ne\u02bb\u02b9 Hat\u02bbho\u00f1\u02b9das, ne\u02bc\u02b9 ne\u02bb\u02b9 Hotkwisdade\u02b9ge\u207f\u02bc\u02b9\u0103\u02bb, ne\u02bc\u02b9ho\u02bb w\u0103\u02bco\u00f1\u02b9dy\u0115\u00f1\u02bc ne\u02bc\u02b9ho\u02bb\nthere his spine sets up the Hat\u02bbho\u00f1\u02b9das, that the Hotk wisdade\u02b9ge\u207f\u02bc\u02b9\u0103\u02bb, there did she herself seat there\n\n hay\u0103\u02bcd\u0103k\u02b9\u02bc\u0103\u02bb.\nhis body beside.\n\n\nDy\u0115\u00f1gw\u0103\u02bb\u02b9-se ne\u02bc\u02b9ho\u02bb kho\u02bb\u02b9 \u0101\u02b9e\u02bc gw\u0101\u02b9 yed\u0101k\u02b9he\u02bc ne\u02bb\u02b9 o\u02b9\u02bbdj\u012d\u02bc ne\u02b9kho\u02bb h\u0101\u02b9e\u02bcgw\u0101\n Suddenly there and again side she (anth.) ran along the its elder sister here also in turn\n\n w\u0103\u02bco\u00f1\u02b9dy\u0115\u00f1\u02bc ne\u02bc\u02b9ho\u02bb hay\u0103\u02bcd\u0103k\u02b9\u02bc\u0103\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9, gi\u02bc\u02b9o&su pn;\u02bb o\u02bct\u02bbho\u00f1way\u0103\u02bcd\u0101\u02b9y\u0115\u00f1&mla pos;,\ndid she herself seat there his body beside. So now truly, it is said did they two his body have between them,\n\nh\u0103\u02bcdew\u0103s\u0115\u00f1\u02b9no\u207f ne\u02bc\u02b9ho\u02bb hanyo\u02bb\u02b9cyot.\nin the middle there his spine set upright.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb wa\u0101dy\u0103\u02bcdo\u02bc\u02b9y\u0101k d\u0103\u02bbhonyat\u02b9g\u0101\u02bc wai\u02b9\u0115\u00f1\u02bc-kho\u02bb \u201cHo\u02b9gw\u0101\nSo now the Doo\u00e4\u02bcdane&mlpri me;g\u0115\u207f\u02bc there did he his body thrust thence he him drew away did he it say-and \u201cAside\n\n nis\u02b9 ho\u02bc\u02b9se\u02bb sgadj\u0115\u207fan\u02b9d\u012d\u02bb n\u0101\u02b9e\u02bb waod\u014d\u02b9ny\u0103\u02bct, gi\u02bc\u02b9o\u207f\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nthe thou thither do thou go one it fireside of as a matter of fact did he him drive towards it is said. So now\n\n ne\u02bc\u02b9 ne\u02bb\u02b9 ha\u02b9o\u207fha\u207f\u02bc (or ha\u02b9o\u207fhwa\u207f\u02bc) ne\u02bc\u02b9ho\u02bb h\u0103\u02bcdew\u0103s\u0115\u00f1\u02b9no\u207f h\u0115\u207f\u02b9o\u00f1we\u02bb degni\u02bc\u02b9dyo\u207f\u02bc ne\u02bb\u02b9\nthat (it is) the he himself there just between there where two they (du.) abide the\n\n degiks\u0101\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb wa\u0101\u02b9dy\u0115\u00f1\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb,\ntwo they (du.) (maidens are) there indeed did he himself seat. So that (it is) too now, it is said\n\n dondagid\u0103s\u02b9d\u0103k ne\u02bb\u02b9 dedj\u0101\u02b9o\u207f ne\u02bc\u02b9ho\u02bb o\u02bc\u02b9gne\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb\nthence they (du. f.) arose quickly the both (two they are) there where did they (f.) (dual) go there where\n\n he\u02bb\u02b9s\u02bbhanyo\u02b9cyot ne\u02bb\u02b9 h\u0103ks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9 ne\u02bb\u02b9 Hat\u02bbhon\u02b9d\u0101s (Hotkwisdadeg\u0115\u207f\u02bc\u02b9\u0103\u02bb), ne\u02bc\u02b9ho\u02bb\nwhere again he sits the he youth (is) that (it is) the (The Listener) (His stomach burned little), there where\n\n o\u02bct\u02bbho\u00f1way\u0103\u02bcd\u0101\u02b9y\u0115\u00f1&mla pos; ne\u02bc\u02b9ho\u02bb h\u0103\u02bcdew\u0103s\u0115\u00f1\u02b9no\u207f s\u02bbhanyo\u02b9cyot.\ndid they (f.) his person embrace there where just between (in the middle) again he sits.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d ne\u02bb\u02b9 Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc donda\u0101\u02b9d\u0103\u02bct ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9ho\u02bb\nSo now then again the he old one (is) the Doo\u00e4\u02bcdane&mlpri me;g\u0115\u207f\u02bc thence he arose that-and the there\n\n w\u0101\u02b9e\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb h\u0103\u02bcdew\u0103s\u0115\u00f1\u02b9no\u207f kho\u02bb\u02b9 \u0101\u02b9e\u02bc yes\u02bbhanyo\u02b9cyot ne\u02bb\u02b9 Hat\u02bbhon\u02b9d\u0101s, o\u02b9n\u0115\u207f\u02bb\nthither he went there where just between (in the middle) and again there again he sits the Hat\u02bbhon\u02b9d\u0101s , now\n\n wai\u02bb\u02b9 d\u0103hon\u0115\u207fs\u02b9\u02bbh\u0101\u02bc o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bckho\u02bb sgadj\u0115\u207fan\u02b9d\u012d\u02bb o\u02bct\u02bbho\u02bbdj\u0101\u02b9\u0115\u207f\u02bc d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nof course thence he his arm seized now again-and one it-fireside of (beyond the fire) di d he-him pushed so now\n\ndiq\u02b9 ha\u02b9o\u207fha\u207f\u02bc ne\u02bc\u02b9ho\u02bb \u0101\u02b9e\u02bc sa\u0101\u02b9dy\u0115\u00f1\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb degni\u02bc\u02b9dyo\u207f\u02bc h\u0103\u02bcdew\u0103s\u0115\u00f1\u02b9no\u207f\ntoo he himself there again again did he sit there where two they (du. f.) were abiding just between (in the middle)\n\nhe\u02bb\u02b9 n\u0103\u02bcdegy\u0101\u02b9de\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 h\u012b\u02b9g\u0103\u207f degiks\u0103\u02bc\u02b9g\u014dw\u0101 h\u0115\u207f\u02bc\u02b9\u0115\u207f\nwhere so two they (du. f.) far are apart. So that (it is) too the that it is two they maidens not\n\n de\u02bc\u02b9ne\u02bc dagig\u0103\u02bbd\u0101\u02b9die\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d aod\u012b\u02b9ny\u0101k, d\u0101\u02b9 ne\u02bc\u02b9 wai\u02bb\u02b9\nnot that (it is) thence they (du.) to seek came that the he old one (is) should they marry, so that of course\n\n gayo\u00f1\u02b9n\u012d\u02bb d\u0103\u02bc\u0101\u02b9o\u207f ayod\u012b\u02b9g\u0103y\u0115\u207f ne\u02bb\u02b9 n\u0103\u207f\u02bc\u02b9ot h\u0113\u0113\u02bc\u02b9 ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d; d\u0101\u02b9\nit-it causes not it is possible would they (f.) consent the kind of thing he it desires the he old one (is); so\n\no\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 \u0101\u02b9e\u02bc dondagid\u0103s\u02b9d\u0103k ne\u02bc\u02b9ho\u02bb ho\u00f1sagy\u0101\u02b9dy\u0115\u00f1\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb\n now of course again thence they (du. f.) arose quickly there hence again they (du.) themselves seated there where\n\n t\u02bbhanyo\u02bb\u02b9cyot ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9ho\u02bb \u0101\u02b9e\u02bc o\u02bct\u02bbho\u00f1way\u0103\u02bcd\u0101\u02b9y\u0115\u00f1&mla pos;\nthere he sat was sitting the he youth (is) there again did they his body embrace\n\n h\u0103\u02bcdew\u0103s\u0115\u00f1\u02b9no\u207f-kho\u02bb \u0101\u02b9e\u02bc s\u02bbhanyo\u02bb\u02b9cyot ne\u02bb\u02b9 Hat\u02bbho\u00f1\u02b9d\u0101s.\njus t between (or in the middle)-and again again he sat the Hat\u02bbho\u00f1\u02b9d\u0101s.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d o\u02b9n\u0115\u207f\u02bb wa\u0115\u00f1n\u012b\u02bbh\u0115\u207f\u02bc\u02b9 he\u02bb\u02b9 ni\u02bbhody\u0113\u02b9\u0115\u207f. Ne\u02bc\u02b9ho\u02bb o\u02bcyo\u02b9nis\u02bbhe\u02bct\nSo now then, it is said, the he old one now did he it cease where so he is acting. Thus (There) it was a long time\n\n t\u02bbhiodye\u02b9\u0115\u207f\u02bbs\u02bbho\u00f1 hanyo\u02bb\u02b9cyot. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d o\u02b9n\u0115\u207f\u02bb da\u0101s\u02b9nye\u02bct\njust he kept still, kept silent, he sat. So now it is said, the he old one (is) now thence he spoke\n\n wai\u02b9\u0115\u00f1\u02bc, \u201cHiw\u00e2\u207f\u02b9d\u0115\u207f\u02bc o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 \u0115\u207fs\u0101\u02b9ny\u0101k. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 n\u0101\u02b9e\u02bb. I\u02bc\u02b9 \u0115\u207fge\u02bbcyo\u00f1ny\u0101\u02b9no\u00f1\u02bc\ndid he it say, \u201cOh, my nephew now of course wilt thou marry. So that too truly. I will I it prepare severally\n\n h\u0115\u207f\u02b9o\u00f1we\u02bb ni\u02bbsady\u0115\u00f1d\u0103\u02bb\u02b9gw\u0103\u02bc, so\u02bc\u02b9dj\u012d ot\u02b9g\u012d\u02bc, so\u02bc\u02b9dj\u012d wai\u02bb\u02b9 de\u02bcs\u0103\u02bcn\u012b\u02b9go\u00f1t,\nthere where so thou it to sit usest, because (too much) it filthy (is), because of course not thou hast mind (sense),\n\nso\u02bc\u02b9dj\u012d ot\u02b9g\u012d\u02bc ni\u02bbsady\u0113\u02b9h\u0103\u02bc ne\u02bc\u02b9 wai\u02bb\u02b9 gayo\u00f1\u02b9n\u012d\u02bb so\u02bc\u02b9dj\u012d\u02bb ot\u02b9g\u012d\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb\nbecause it filthy (is) so thou it doest that of course it it causes because it filthy (is) there where\n\nni\u02bbsady\u0115\u00f1d\u0103\u02bb\u02b9gw\u0103\u02bc.&rd quo;\nso thou it to sit usest.\u201d\n\n\nHa\u02b9o\u207fha\u207f\u02bc, gi\u02bc\u02b9o\u207f\u02bb, n\u012b\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb ni\u02bbhoye\u02b9\u0115\u207f. Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc ha\u02b9o\u207fha\u207f\u02bc wa\u0101\u02b9tgit h\u0115\u207f\u02b9o\u00f1we\u02bb\nHe himself it is said, so it is there so he it has done. Doo\u00e4\u02bcdane&mlpri me;g\u0115\u207f\u02bc he himself did he-it soil there where\n\n hady\u0115\u00f1d\u0103\u02bb\u02b9gw\u0103\u02bc ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc. O\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9 ne\u02b9kho\u02bb gw\u0101\u02b9 y\u0101\u02b9e\u02bc\nhe (it) self to sit uses the his nephew. Now did he it say, \u201cCome here just first\n\n h\u0115\u207fsw\u0101\u02b9dy\u0115\u00f1\u02bc. \u0114\u207fgecyo\u00f1ny\u0101\u02b9no\u00f1\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb ni\u02bbhady\u0115\u00f1d\u0103\u02bb\u02b9gw\u0103\u02bc ne\u02bb\u02b9 hey\u0115\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc\nthere will ye yourselves seat. Will I it prepare severally there where so he self to sit uses (it) the my nephew\n\n so\u02bc\u02b9dj\u012d\u02bb wai\u02bb\u02b9 ot\u02b9g\u012d\u02bc-s\u02bbho\u00f1. D\u0101\u02b9 ne\u02b9kho\u02bb gw\u0101\u02b9 y\u0101\u02b9e\u02bc \u0115\u207fsw\u0101\u02b9dy\u0115\u00f1\u02bc.\u201d O\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9\nbecause (too much) of course it filthy just. So here just first will ye yourselves seat.\u201d Now of course\n\n d\u0103\u00e4\u207fno\u207f\u02bbd\u00e4\u207f\u02b9d\u012d\u02bc.\nthe nce they departed.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d wa\u0101cyo\u00f1ny\u0101\u02b9no\u00f1\u02bc agwas\u02b9 wi\u02b9yo, wa\u0101dy\u0115\u00f1no\u00f1\u02b9n\u012d\u02bc\nSo now the he old one (is) did he it prepare severally very it fine, (is) did he his skill employ\n\n waa\u207fsk\u00e4w\u0103k\u02b9ho\u00f1nyo\u207f\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 g\u0103\u02bccyo\u02b9s\u0103\u02bc, ne\u02b9og\u0115\u207f\u02bc g\u0103\u02bccyo\u02b9s\u0103\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 ny\u0101\u02b9gwai\u02bc, gagwe\u02b9go\u207f\ndid he it rubbish wipe away severally that and the it skin, deer it-skin that-and the a bear, it-entire\n\n wa\u0103\u02bccyo\u02bbs\u0103do\u00f1\u02b9nyo\u00f1\u02bc. D\u0101\u02b9 agwas\u02b9 waady\u0115\u00f1no\u00f1\u02b9n\u012d\u02bc; ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 wa\u0101cyo\u00f1\u02b9n\u012d\u02bc ne\u02bb\u02b9 Da\u0101no\u00e4\u02b9do\u207f\u02bc\ndid he skins spread out severally. So very did he his skill employ; that and the did he it prepare the Noble One\n\n g\u0115\u207fs\u02b9 niyagonakdo\u02bc\u02b9d\u00e4\u207f, ne\u02bc\u02b9 n\u0101\u02b9e\u02bb ne\u02bb\u02b9 ga\u02bccyo\u02b9s\u0103\u02bc-s\u02bbho\u207f\u02bco&supn ; gagwe\u02b9go\u207f wa\u0101dy\u0115\u00f1no\u00f1\u02b9n\u012d\u02bc,\ncustomarily so one\u2019s place kind of (is), that verily the it skins-several it-entire did he it set in order,\n\nhe\u02bb\u02b9 hady\u0115\u00f1d\u0103\u02bb\u02b9gw\u0103\u02bc ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc, no\u207f\u02bc\u02b9go\u00f1\u02bb ne\u02bc\u02b9ho\u02bb h\u0115\u207f\u02bc\u02b9dyo\u207f\u02bc ne\u02bb\u02b9 Hat\u02bbhon\u02b9d\u0101s, ne\u02bc\u02b9ho\u02bb-kho\u02bb \u0101\u02b9e\u02bc gw\u0101\u02b9\nwhere he self it to seat uses the his nephew, underneath there he abode the Hat\u02bbhon\u02b9d\u0101s, there-and again just\n\n o\u02bctgy\u0101\u02b9\u00addy\u0115\u00f1\u02bc ne\u02bb\u02b9 degiks\u0103\u02bc\u02b9g\u014dw\u0101, ne\u02bc\u02b9 ne\u02bb\u02b9 neyo\u02bc\u02b9s\u02bbho\u207f\u02bc, de\u02b9gni\u02bb n\u0101\u02b9e\u02bb\ndid they (du.) selves seat the two they (du. f.) maidens, that the his wives two they are verily\n\n n\u0103\u02bbt\u02bbh\u014d\u02b9ny\u0101k.\nso many times he married.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u02bb ne\u02bb\u02b9 hag\u0115\u02b9\u207fdj\u012d woo\u02bbt\u02bbh\u0101\u02b9h\u0103s ne\u02bb\u02b9 hau\u00f1\u02b9w\u00e2\u207fd\u0115\u207f\u02bc wai\u02b9\u0115\u00f1\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 wes\u0101\u02b9ny\u0101k,\nSo now the he old one did he him talk to the his nephew did he it say, \u201cNow of course, didst thou marry,\n\nhiw\u00e2\u207fd\u0115\u207f\u02bc. Hau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb wadod\u0103\u02b9s\u012d a\u02b9di\u02bc\u02b9gw\u0103 n\u0103\u207f\u02bc\u02b9ot gi\u0101\u02b9w\u012d\u02bc, ne\u02bb\u02b9\nmy nephew. Come, now let it itself bring forth unknown kind of thing they (du. f.) it bring, the\n\n g\u0101iw\u0103ni\u00e4s\u02b9t\u02bbh\u0103\u02bc g\u0115\u207fs\u02b9 ne\u02bc\u02b9 waag\u014d\u02b9ny\u0101k, ne\u02bc\u02b9 wai\u02bb\u02b9 g\u0115\u02b9\u207fs\u02b9 ne\u02bb\u02b9 dewas\u02b9\u02bbh\u0115\u00f1\nit it-matter to be strong makes customary that did one marry that (it is) of course customary the two tens\n\n niyo\u00e4\u02bb\u02b9gw\u0103ge ne\u02bc\u02b9 ne\u02bb\u02b9 degan\u0103\u02bcho\u207fsdy\u0103\u02bc\u02b9go\u207f gay\u0101\u02b9so\u207f. D\u0101\u02b9 \u0101\u02b9d\u012d\u02bcgw\u0103 diq\u02b9\nso it many loaves number that the two she it-loaf has divided (-marriage bread) it is called. So unknown (it is) too\n\n gi\u0101\u02b9w\u012d\u02bc?\u201d\nthey (du. f.) it bring.\u201d\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 ego\u02b9w\u0103n\u0115\u207f dayes\u02b9nye\u02bct w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc,\nSo that (it is) too now, it is said, the she (anth.) elder one (-larger one) thence she spoke did she it say,\n\n \u201cNiyo\u02bb\u02b9, o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb \u0115\u207fg\u0101iw\u0103ye\u02b9i\u02bb he\u02bb\u02b9 n\u0103\u207f\u02bc\u02b9ot sat\u02bbhyu\u02b9wi.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb,\n\u201cSo be it, now verily, will it fulfill the matter where kind of thing thou it are relating.\u201d So now, it is said,\n\nne\u02bb\u02b9 g\u0103\u02bc\u0103s\u02b9\u02bbh\u00e4\u02bc o\u02b9n\u0115\u207f\u02bb dond\u0101\u02b9yek o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bc\u02b9ho\u02bb w\u0103\u02bc\u02b9\u0115\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb t\u02bbhanyo\u02b9\u02bbcyot ne\u02bb\u02b9\nthe it basket now thence she it took up now too there thither she went there where there he sits the\n\nhag\u0115\u207f\u02b9dj\u012d, \u201cN\u0115\u00f1\u02b9d\u0103 wai\u02bb\u02b9,\u201d w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cne\u02bb\u02b9 ne\u02bc\u02b9 sat\u02bbhyu\u02b9wi,\u201d ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9\nhe old one, \u201cThis here of course,\u201d did she it says, \u201cthe that (it is) now it are talking about,\u201d that-and the\n\n d\u0101\u0101o\u02b9g\u0115\u00f1 ne\u02bc\u02b9ho\u02bb w\u0103e\u02bc\u0103s\u02b9\u02bbh\u00e4y\u0115\u00f1\u02b9.\nbetween his forked thighs there did she it basket place.\n\n\n D\u0101\u0101gan\u0113\u02bc\u02b9s\u02bbho\u00f1 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, h\u014d\u02b9gw\u0101 ho\u207fsayo\u00f1\u02b9dy\u0115\u00f1\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 w\u0101\u0101g\u0101\u02bc\u02b9tc\u012d\u02bc ne\u02bb\u02b9\nHe it viewed only the now, it is said, aside there again she sat down. So now too did he it undo the\n\ng\u0103\u02bc\u0103s\u02b9\u02bbh\u00e4\u02bc waad\u0103\u02bb\u02b9go\u02bc-kho\u02bb ne\u02bb\u02b9 o\u00e4\u02bb\u02b9gw\u0103\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 degan\u0103\u02bcho\u207fsdy\u0103\u02bc\u02b9go\u207f gay\u0101\u02b9so\u207f\nit basket did he it take out and the it bread that the two one loaf has divided (-marriage bread) it is called\n\ndew\u0103s\u02b9\u02bbh\u0115\u00f1 niyo\u00e4\u02bb\u02b9gw\u0103ge, ne\u02bc\u02b9ho\u02bb wai\u02bb g\u0115\u207fs\u02b9 n\u012b\u02b9yo\u00f1. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d\n two tens so it many loaf numbers, there of course customary so it is in number. So now the he old one\n\n wai\u02b9\u0115\u00f1\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcg\u0101iwaye\u02b9i\u02bb w\u0103\u02bco\u207fkh\u00e4\u02bbgw\u00e4\u02b9o\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bcgai\u02bbw\u0103ni\u02b9\u00e4d\ndid he it say, \u201cNow verily it matter is complete did one me bread give. So none did it matter confirm\n\n o\u02bcg\u0101i\u02bbw\u0103y\u0113\u02b9i\u02bb s\u0115\u207f\u02bc\u02b9\u0115\u207f\u02bb he\u02bb\u02b9 nigay\u0115\u00f1no\u02bc\u02b9d\u0115\u00f1 ne\u02bb\u02b9 g\u0115\u207fs\u02b9 w\u0103\u02bcag\u014d\u02b9ny\u0101k. D\u0101\u02b9\nit matter is fulfilled for the reason that where so it custom kind of (is) the customary one marries. So\n\n ne\u02bc\u02b9ho\u02bb.\u201d\nthere (-that is enough).\u201d\n\n\n O\u02bbsko\u00f1w\u0103\u02bc\u02b9s\u02bbho\u00f1 ne\u02bb\u02b9 hono\u02bc\u0115\u00f1\u02bc\u02b9ge\u02bb ne\u02bb\u02b9 Hat\u02bbhon\u02b9d\u0101s. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f, ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9,\nIt-roasted flesh only the his head-on the Hat\u02bbhon\u02b9d\u0101s. So now, it is said the he old one did he it say, \u201cCome,\n\no\u02b9n\u0115\u207f\u02bb hi\u02b9w\u00e2\u207fd\u0115\u207f\u02bc g\u0101\u02b9o\u02bc nond\u0101se\u02bb. G\u0101\u02b9tc\u012d.\u201d\n now my nephew hither thence do thou come. Do thou come hither.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb gi\u02bc\u02b9o\u207f\u02bb ne\u02bb\u02b9 h\u0115\u207f\u02b9w\u00e2\u207fd\u0115\u207f\u02bcsh\u00e4\u02bc ne\u02bc\u02b9ho\u02bb w\u0101\u02b9e\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb t\u02bbhanyo\u02bb\u02b9cyot\nSo now, it is said, the he (-his) nephewship there thither he went there where there he sits (-his spine stands)\n\nne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d wai\u02b9\u0115\u00f1\u02bc, \u201cNi\u02b9yo\u02bb. O\u02b9n\u0115\u02bb n\u0101\u02b9e\u02bb\nthe his mother\u2019s brother (uncle), so now too the he old one did he-it-say, \u201cSo be it. Now so then\n\n d\u0115\u207fgo\u00f1s\u02b9nye\u02bc \u0115\u207fgo\u00f1y\u0103\u02bcd\u0103\u02bbs\u0115\u00f1no\u00f1&mlprim e;n\u012d\u02bc-kho\u02bb.\u201d\nwill I-thee attend to will I-thy body dress up -and.\u201d\n\n\nD\u0101\u02b9 ne\u02bc\u02b9ho\u02bb, gi\u02bc\u02b9o\u207f\u02bb, h\u014d\u02b9gw\u0101 gani\u02b9yon\u02bb (gani\u02b9yo\u00f1t) ne\u02bb\u02b9 ny\u0101\u02b9gwai\u02bc gah\u00e4\u207fond\u0103\u02bb\u02b9gw\u0103\u02bc ne\u02bc\u02b9ho\u02bb, gi\u02bc\u02b9o\u207f\u02bb,\nSo there, it is said, aside it hangs the bear its bladder (= urine-holder) there, it is said,\n\n \u012b\u02b9w\u0101d ne\u02bb\u02b9 \u014d\u02b9no\u207f\u02bc, ne\u02bc\u02b9 ne\u02bb\u02b9 aw\u00e4\u02bco\u207f\u02b9s\u0103\u02bc n\u0103\u207f\u02bc\u02b9ot ne\u02bb\u02b9 \u014d\u02b9no\u207f\u02bc. O\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, gas\u02bbhe\u02bc\u02b9d\u0103go\u00f1\nit is contained the it oil, fat, that the sun-flower kind of the it-oil. Now, it is said, it gourd in\n\n wa\u0101d\u0103\u02bb\u02b9go\u02bc ne\u02bb\u02b9 \u014d\u02b9no\u207f\u02bc, d\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 has\u02bco\u02bbd\u0103\u02bc\u02b9ge\u02bb w\u00e4u\u00f1\u02b9t\u02bbho\u02bc (w\u00e4\u02b9o\u00f1t\u02bbho\u02bc), gagwe\u02b9go\u207f\ndid he it take out the it oil, so that too his hand on did he it pour, (w\u00e4\u02b9\u02b9o\u00f1t\u02bbho& mlapos;), it-entire (is)\n\nhono\u207f\u02bc\u0115\u00f1\u02bc\u02b9ge\u02bb wa\u0101\u02b9no\u02bbg\u0101\u02bc; \u02bc\u0103\u02b9so\u207f, gi\u02bc\u02b9o\u207f, \u0101\u02b9e\u02bc s\u0101o\u00f1t\u02b9\u02bbho\u02bc ne\u02bb\u02b9 has\u02bco\u02bbd\u0103\u02bc\u02b9ge\u02bb, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\n his head on did he it rubs-anoint; still, it is said, again again he it poured out the his hand on, so now\n\nn\u0101\u02b9e\u02bb, gi\u02bc\u02b9o\u207f\u02bb saho\u02b9\u02bbg\u0101\u02bc. Agwas\u02b9, gi\u02bc\u02b9o\u207f\u02bb, o\u02bct\u02bbho\u00f1\u02b9got ne\u02bc\u02b9 ne\u02bb\u02b9 hoge\u02bc\u00e4\u02bc\u02b9ge\u02bb. D\u0101\u02b9\nso then it is said again he it anoint. Very, it is said did he it soak through that (it is) the his hair. So\n\ns\u0115\u207f\u02bb\u02b9, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb na\u0101\u207f\u02b9ye\u02bc. Ne\u02bc\u02b9ho\u02bb degnigane\u02bc\u02b9s\u02bbho\u00f1 ne\u02bb\u02b9 ne\u02bc\u02b9\nthree, it is said, thus (there) so did he it do. There two they (du.) looked on-just the that\n\n degiks\u0103\u02bc\u02b9g\u014dw\u0101. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9, gi\u02bc\u02b9o\u207f\u02bb, odii\u02bbwan\u00e4\u02b9gw\u0103\u02bco\u207f. Dy\u0115\u00f1gwa\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb,\ntwo they (du.) maidens (are). So that too, it is said, did they (anim.) it wonder at. Suddenly now\n\n gi\u02bc\u02b9o\u207f\u02bb, ay\u0115\u00f1\u02bc\u02b9s\u02bbho\u00f1 wa\u0101\u02b9go\u02bc, ne\u02bc\u02b9 ne\u02bb\u02b9 wo\u014dhigw\u00e4\u00e4\u02b9go\u02bc hono\u207f\u02bc\u0115\u00f1\u02bc\u02b9ge\u02bb gagwe\u02b9go\u207f n\u0101\u02b9e\u02bb ne\u02bb\u02b9\nit is said, one it would think-just did he it get, that the did he him uncap his head on it entire (is) so then the\n\n os\u02b9d\u0103\u02bc-s\u02bbho\u00f1.\nit-scab-(is) just.\n\n\nDy\u0115\u00f1gw\u0103\u02bb\u02b9-se o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb agwas\u02b9 w\u012b\u02b9yo o\u02bcw\u0101\u02b9do\u207f\u02bc ne\u02bb\u02b9 hono\u207f\u02bc\u0115\u00f1\u02bc\u02b9ge\u02bb. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 n\u0101\u02b9e\u02bb, gi\u02bc\u02b9o\u207f\u02bb, he\u02bb\u02b9\n Suddenly now very it fine (is) did it become the his head on. So that too indeed, it is said, so\n\n niyu\u02bc\u02b9d\u00e4\u207f ay\u0115\u00f1\u02bc\u02b9s\u02bbho\u00f1 agwas\u02b9 w\u012b\u02b9yo o\u02bcw\u0101\u02b9do\u207f\u02bc. Dy\u0115\u00f1gw\u0103\u02bb\u02b9-se hag\u0115\u207f\u02bcdj\u0103\u02bc\u02b9ge\u02bb\nso it is situated, pastured, would one think just very it good (is) did it become. Suddenly his forehead on\n\nne\u02bc\u02b9ho\u02bb dega\u0101\u02bc\u02b9d\u0103\u02bch\u0101\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 degni\u02bb\u02b9 n\u012b\u02b9yo\u00f1\u02bb, dy\u0115\u00f1gw\u0103\u02bb\u02b9-se doo\u00e4\u02bcdane\u02b9g\u0115\u207f, ne\u02bc\u02b9 ne\u02bb\u02b9\n there two it feathers stuck up that the two so many it is, suddenly two he feathers set together that the\n\ntkw\u0115\u207fd\u00e4\u02bc\u02b9\u0115\u00f1\u02bc gi\u02bc\u02b9o\u207f\u02bb, niyu\u02bc\u02b9d\u0115\u00f1\u02bb ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 sg\u0101t\u02b9 o\u00f1y\u0103\u02bc\u02b9\u0115\u00f1\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 ne\u02bb\u02b9\nit red (is), it is said, so it is in kind that and the one it is it blue (is). So that the\n\n degy\u0103\u02bcd\u00e4\u02bcne\u02b9g\u0115\u00f1 ne\u02bc\u02b9ho\u02bb n\u00e4\u207fn\u02b9d\u0103\u02bb no\u00f1\u02b9 niyo\u00f1\u02b9so\u207fs. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9\ntwo they (f. du.) body are joined there this (it is) perhaps so it long (is) (pl. sign). So that too\n\n woau\u00f1\u02b9h\u0103s ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc wai\u02b9\u0115\u00f1\u02bc, ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d, \u201cH\u0115\u207f\u02bc\u02b9\u0115\u207f agwas\u02b9 de\u02bcoy\u0101\u02b9ne\u02bc, agwas\u02b9\ndid he him address the his nephew did he it say, the he old one, (is) \u201cNot very not it good, (is) very\n\n de\u02bc\u02b9oy\u0115\u207fsdo\u207f, wai\u02bb\u02b9,\u201d d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb da\u0101dy\u0115\u00f1\u02b9t\u02bbho\u02bc ne\u02bb\u02b9 o\u00e4\u02bc\u02b9d\u0103\u02bc ne\u02bc\u02b9ho\u02bb na\u207fn\u02b9d\u0103\u02bb no\u00f1\u02b9\nnot it seemly, (is) certainly,\u201d so now hence he it pulled the it feather there this (it is) perhaps\n\n n\u012b\u02b9yo\u00f1s, ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 sgat\u02b9 da\u0101dy\u0115\u00f1\u02b9t\u02bbho\u02bc. D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb w\u012b\u02b9yo,\u201d wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9\nso it long (is) that and the one it is thence he it pulled. So there it good (is)\u201d. did he it say the\n\n hag\u0115\u207f\u02b9dj\u012d, \u201cHo\u00f1\u02b9we\u02bb ho\u02bc\u02b9se\u02bb. Ho\u00f1\u02b9we\u02bb d\u0115\u207ftc\u02b9d\u0103\u02bct, d\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 g\u0101\u02b9o\u02bc\nhe old one (is), \u201cYonder thither do thou go. Yonder there wilt thou stand, so that too hither\n\n d\u0115\u207ftchatk\u0103\u02bb\u02b9d\u0115\u207f\u02bc, \u0115\u207fgo\u00f1yat\u00adgat\u02b9\u02bbho\u02bc n\u0101\u02b9e\u02bb a\u02b9di\u02bcgw\u0103, nisay\u0103\u02bcday\u0115\u207fs\u02b9do\u207f.\u201d\n thence wilt thou turn facing, will I thee look upon indeed unknown so thy body.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9ho\u02bb w\u0101\u02b9e\u02bc ho\u00f1\u00adwe\u02bb\u02b9gw\u0101 g\u0101o\u02bc\u02b9kho\u02bb da\u0101tg\u0103\u02bb\u02b9d\u0115\u207f\u02bc\nSo now, it is said the he you (is) there thither he went yonder-ward hither and thence he turned facing\n\n deog\u0101\u02b9ne\u02bc\u02b9s\u02bbho\u00f1 ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d deag\u0101\u02b9ne\u02bc ne\u02bc\u02b9ho\u02bb it\u02b9\u02bbhad\ntwo he him eyed-just the his uncle. So now the he old one (is) two he eyed (it) there there he stood\n\nadey\u0115\u00f1no\u00f1ni\u02bc\u02b9ge\u02bb. Dy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1 ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d o\u02b9n\u0115\u207f\u02bb gi\u02bc\u02b9o\u207f\u02bb, wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9 g\u0101\u02b9tc\u012d,\n \u201cAttention\u201d at. Suddenly just the he old one (is) now it is said, did he it say, \u201cCome hither do thou come,\n\ng\u0101\u02b9o\u02bc n\u0103\u02bcnond\u0101\u02b9se\u02bb, o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb dondagado\u02bck\u02b9\u00adt\u02bbh\u0103s \u02bca\u02b9so\u207f.\u201d\nhither again hither do thou come, now indeed there it me failed (= I am not satisfied) yet.\u201d\n\n\n Ga\u02b9nio\u02bc o\u02bc\u02b9h\u0101yo\u207f\u02bc ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f ne\u02bb\u02b9 o\u00e4\u02bco\u207f\u02bb\u02b9s\u0103\u02bc \u014d\u02b9no\u207f\u02bc ne\u02bb\u02b9 has\u02bco\u02bbd\u0101\u02bc\u02b9ge\u02bb\nJust as soon as did he arrive the he youth (is) now the his uncle the it sun-flower it-oil the his hand on\n\n w\u00e4o\u00f1\u02b9t\u02bbho\u02bc wa\u0101no\u02bb\u02b9\u00adg\u0101\u02bc-kho\u02bb gagwe\u02b9go\u207f ne\u02bb\u02b9 hago\u207fs\u0103\u02bc\u02b9ge\u02bb ne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101 wa\u0101dy\u0115\u00f1no\u00f1\u02b9n\u012d\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\ndid he it pour did he it anoint-and it entire the his face on the he youth (is) did he it do with care. So now,\n\n gi\u02bc\u02b9o\u207f\u02bb, wai\u02b9\u0115\u00f1\u02bc, \u201cHau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb ho\u00f1\u02b9we\u02bb ho\u00f1s\u0101\u02b9se\u02bb g\u0101\u02b9o\u02bc diq\u02b9 d\u0115\u207ftchatk\u0103\u02bb\u02b9d\u0115\u207f\u02bc.& rdquo; O\u02b9n\u0115\u207f\u02bb\nit is said did he it say, \u201cCome now yonder again thither do thou go hither too wilt thou turn facing.\u201d Now\n\nne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9ho\u02bb w\u0101\u02b9e\u02bc g\u0101\u02b9o\u02bc diq\u02b9 da\u0101tg\u0103\u02bb\u02b9d\u0115\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d\nthe he youth (is) there thither did he go hither too did he face. So now certainly the he old one (is)\n\n deog\u0101\u02b9ne\u02bc agwas\u02b9 wai\u02bb\u02b9 wa\u0101dy\u0115\u00f1n\u00f5\u00f1\u02b9n\u012d\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, wa\u0101s\u02b9nye\u02bct o\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc,\ntwo he him eyed very certainly did he do it with care. So now, it is said, did he speak now did he it say,\n\n \u201cNe\u02bc\u02b9 ne\u02bb\u02b9 he\u02bb\u02b9 niseks\u0101\u02bc\u02b9g\u014dw\u0101 de\u02bcgatk\u0103\u02bc\u02b9ho\u02bb no\u00f1\u02b9 de\u02bct\u02bbh\u0115\u207f\u02b9\u02bcd\u0115\u00f1\u02bc (or de\u02bct\u02bbh\u0115\u207f\u02bc\u02b9dyo\u207f\u02bc) ne\u02bc\u02b9ho\u02bb\n\u201cThat (it is) the wherein so thou youthful (are) not in any place perhaps no t he does abide there\n\nne\u02bb\u02b9 haks\u0103\u02bc\u02b9g\u014dw\u0101 g\u0115\u00f1\u02b9o\u00f1k. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb g\u0101\u02b9tc\u012d diq\u02b9. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ho\u00f1\u02b9we\u02bb ho\u00f1s\u0103s\u0103\u02b9dy\u0115\u207f(-dy\u0115\u00f1\u02bb). D\u0101\u02b9 ne\u02bc\u02b9\nthe he youthful it was. So now hither do thou come too. So now yonder t hither again do thou sit. So that\n\ndiq\u02b9 n\u00e4\u207fnd\u0103\u02bb\u02b9 n\u0103\u02bb\u207f\u02b9ot \u0115\u207fsyas\u014d\u02b9o\u00f1k ne\u02bc\u02b9 ne\u02bb\u02b9 Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc. Gagwe\u02b9go\u207f he\u02bb\u02b9 n\u012b\u02b9yo\u00f1\ntoo this kind of thing wilt thou be called that the Doo\u00e4\u02bcdane&mlpr ime;g\u0115\u207f\u02bc. It entire (is) as so art many\n\n yenag\u0113\u02b9nio\u207f\u02bc we\u0115\u207f\u02b9s\u02bbho\u00f1 w\u0103\u02bcot\u02b9k\u0101e\u02bb h\u0101o\u207f\u02b9\u02bbho\u207f\u02bc hadjino\u207f\u02bcd\u012b\u02b9y\u016b ne\u02bb\u02b9 h\u0103\u02bcdeganyo\u02bc\u02b9d\u0103ge.\nthey dwell severally (peoples) for just did it noise make he himself he hunter fine (is) the all game in number.\n\n S\u0103s\u0115\u00f1n\u0103o\u00f1\u02b9g\u0103\u02bct s\u0115\u207f\u02bc\u02b9\u0115\u207f. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ho\u00f1\u02b9we\u02bb s\u0101\u02b9dy\u0115\u00f1.\u201d\nThy name (is) famous because. So now yonder thou thyself seat.\u201d\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 djey\u0103\u02bc\u02b9dad ne\u02bc\u02b9 ne\u02bb\u02b9 dyegowa\u02b9n\u0115\u207f ne\u02bc\u02b9 ne\u02bb\u02b9 w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc,\nSo that too the one she person (is) that (it is) the there she elder (is) that (it is) the did she it say,\n\n gi\u02bc\u02b9o\u207f\u02bb, \u201cG\u0115\u207f\u02bc\u02b9 ny\u0101\u02b9w\u0115\u207f he\u02bb\u02b9 ni\u0101ks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9 ne\u02bb\u02b9 o\u00f1gwany\u0101\u02b9go\u207f.\u201d D\u0101\u02b9 ne\u02bc\u02b9\nit is said, \u201cHow thankful (we are) so much so he handsome (is) that (it is) the we have married.\u201d So that (it is)\n\ndiq\u02b9 ne\u02bb\u02b9 gos\u02b9t\u02bbho\u207f ne\u02bb\u02b9 n\u0101\u02b9e\u02bb ne\u02bb\u02b9 w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, gi\u02bc\u02b9o\u207f\u02bb, \u201cNe\u02bc\u02b9 ne\u02bb\u02b9 I\u02bc\u02b9 \u0115\u207fwagno\u207fs\u02b9dek,\ntoo the she younger (is) that truly that did-she-it-sa y it is said, \u201cThat it is the I will I it cherish,\n\n ne\u02bc\u02b9 ne\u02bb\u02b9 I\u02bc\u02b9 ne\u02bb\u02b9 \u0115\u207fgnoo\u207f\u02b9gwak, ne\u02bcho\u02bb\u02b9s\u02bbho\u00f1 n\u0115\u207fdwagyean\u02b9die\u02bc ne\u02bb\u02b9 a\u02b9di\u02bcgwa\nthat it is the I the will I it hold it dear (love) thus only so will I it continue to do the any\n\n n\u0103\u207f\u02bc\u02b9ot \u0115\u00f1\u02bc\u02b9 ne\u02bc\u02b9ho\u02bb n\u0103\u02bc\u02b9dje\u02bb wai\u02bb\u02b9. D\u0101\u02b9 ny\u0101\u02b9w\u0115\u207f diq\u02b9.\u201d\nkind of thing it may be there so do thou it do of course. So it is to be thankful too.\u201d\n\n\n Ne\u02bc\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bco\u02bc\u02b9g\u00e4\u02bb o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 wai\u0115nondy\u0103\u02bcdag\u0113\u02b9o\u00f1\u02bc, h\u0103\u02bcdew\u0103s\u0115\u00f1\u02b9no\u207f\nThat (it is) the now did it become now of course did they their bodies lay down just between\n\n n\u0103\u02bcdegy\u0101\u02b9de\u02bc ne\u02bb\u02b9 degiks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9ho\u02bb wa\u0101dyas\u02b9\u02bbh\u0115\u00f1\u02bc ne\u02bb\u02b9 Hat\u02bbhon\u02b9das\nthe distance between them the two they (f.) maidens (are) there did he himself lay recumbent the Hat\u02bbhon\u02b9das\n\n ne\u02bc\u02b9 ne\u02bb\u02b9 Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc.\nthat (it is) the Doo\u00e4\u02bcdane&mlpr ime;g\u0115\u207f\u02bc.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, n\u0101\u02b9e\u02bb ne\u02bb\u02b9 dyeg\u014d\u02b9w\u0103n\u0115\u207f d\u0103\u02bc\u0101\u02b9o\u207f\u02bb ayag\u014d\u02b9d\u0103\u02bc. O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9\nSo now, it is said, truly the thence she is elder one not it is able should she fall asleep. Now truly the\n\nHat\u02bbhon\u02b9das ne\u02bc\u02b9 ne\u02bb\u02b9 Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc hod\u0103\u02bc\u02b9o\u207f, dyaw\u0115\u207f\u02bco\u207f\u02b9s\u02bbho\u00f1 n\u0101\u02b9e\u02bb\nHat\u02bbhon\u02b9das that (it is) the Doo\u00e4\u02bcdane&mlpri me;g\u0115\u207f\u02bc he has fallen asleep, did all the time just truly\n\n da\u00f1w\u0103g\u0101\u02b9ne\u02bc he\u02bb\u02b9 hayas\u02b9\u02bbh\u0115\u207f\u02bc hod\u0103\u02bc\u02b9o\u207f. D\u0101\u02b9 ne\u02bc\u02b9 ne\u02bb\u02b9 djey\u0103\u02bc\u02b9d\u0101d\ntwo her him eyes were on where he lay recumbent he has fallen asleep. So that (it is) the she the other one\n\n god\u0103\u02bc\u02b9o\u207f n\u0101\u02b9e\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9.\nshe has fallen asleep truly the that one.\n\n\n W\u0103\u02bco\u02b9\u02bbh\u0115\u00f1\u02bct, gi\u02bc\u02b9o\u207f\u02bb, n\u0101\u02b9e\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 dyeg\u014d\u02b9w\u0103n\u0115\u207f de\u02bcagod\u0103\u02bc\u02b9o\u207f n\u0101\u02b9e\u02bb he\u02bb\u02b9 niw\u0103\u02b9\u02bbsondis.\nDid it day become it is said truly that the she elder one (is) she has fallen asleep, truly as so it night long (is).\n\nO\u02b9n\u0115\u207f\u02bb diq\u02b9, d\u0101yat\u02b9g\u0115\u207f ne\u02bb\u02b9 degiks\u0103\u02bc\u02b9g\u014dw\u0101 o\u02b9n\u0115\u207f\u02bb diq\u02b9, gi\u02bc\u02b9o\u207f\u02bb,\n Now too, also, thence two (f.) they arose the two they (f.) maidens (are) now too, it is said,\n\n o\u02bcgikho\u00f1\u02b9n\u012d\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 gyade\u02bc\u02b9g\u0115\u00f1\u02bc. D\u0101\u02b9 g\u0101\u02b9nio\u02bc\ndid they two (f.) food prepare that it is the they two (f.) elder and younger sisters are. So as soon as\n\n o\u02bcgak\u02b9hwai\u02bb o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb wainondekho\u00f1\u02b9n\u012b\u02bc. Ne\u02bc\u02b9 n\u0101\u02b9e\u02bb ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d\ndid it food cook now it is said they food ate. That (it is) truly the he elder one (is)\n\n wao\u00f1w\u00e4\u02b9gw\u0103s, gi\u02bc\u02b9o\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb wa\u207fw\u0103non\u02bb sgadj\u0115\u207fon\u02b9d\u012b\u02bb wai\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9\ndid she him take a portion for, it is said, now did she it him give one it fireside of of course the that it is\n\nt\u02bbhanyo\u02b9\u02bbcyot. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9 ha\u02b9o\u207fha\u207f\u02bc (ha\u02b9o\u207fhwa\u207f\u02bc) nekho\u02b9gw\u0101 n\u0101\u02b9e\u02bb na\u02bcgadj\u0115\u207fon\u02b9d\u012d\u02bb\nthere he sits. So now truly the he himself he himself] [[for hono\u207f\u02b9ha\u207f\u02bc-gea\u02bb here-ward truly such it fireside of\n\no\u02b9n\u0115\u207f\u02bb wainondekho\u00f1\u02b9n\u012d\u02bc o\u02bct\u02bbh\u0115\u00f1non\u02b9don n\u0101\u02b9e\u02bb ne\u02b9yo\u02bcs\u02bbho\u207f\u02bc ne\u02bb\u02b9 Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc.\n now did they food eat did they themselves eat together truly husband and wives-just the Doo\u00e4dane\u02b9g&eb reve;\u207f\u02bc.\n\n\n Wa\u0101dikhw\u0115\u00f1\u02b9d\u0103\u02bct d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d, \u201cHiwa\u207fd\u0115\u207f\u02bc \u0115\u207f\u02bb\u02b9s\u0103s\u0103w\u0115\u207f&mlapos ;\nDid they food cease from so now, it is said, did they it say the he old one (is) \u201cMy nephew wilt thou it begin\n\nn\u0101\u02b9e\u02bb d\u0115\u207fs\u0103daw\u0115\u00f1\u02b9nye\u02bc he\u02bb\u02b9 yo\u0115\u00f1\u02b9dj\u0103de\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 \u0115\u207fse\u02bcnigo\u207f\u02b9\u02bbh\u00e4\u02bck ne\u02bc\u02b9 ne\u02bb\u02b9\ntruly wilt thou self travel where it earth is present. So that it is too wilt thou careful be that (it is) the\n\n do\u014dnondaw\u0115\u00f1nye\u02b9\u00ad\u02bbho\u207f\u02bc sg\u0101\u02b9se he\u02bb\u02b9 nionondy\u0103\u02bcdat\u02b9go\u207f\u02bcs. O\u02b9n\u0115\u207f\u02bb diq\u02b9 n\u0101\u02b9e\u02bb \u0115\u207fsad\u014d\u02b9w\u00e4d.\nthey travel about in numbers unmatched where so much they are wizards severally. Now too truly wilt thou hunt.\n\nGanio\u02bc\u02b9s\u02bbho\u00f1 n\u0101\u02b9e\u02bb n\u0103\u02bcgay\u0103\u02bcdo\u02bc\u02b9d\u0115\u207f& mlapos; ogw\u0113\u02b9nyo\u00f1 \u0115\u207f\u02bbs\u012b\u02b9yo\u02bc s\u0115\u207f\u02bc\u02b9\u0115\u207f n\u0101\u02b9e\u02bb\nAny kind-just truly such it body kind of it possible (is) wilt thou it kill because truly\n\n de\u02bcsano\u207f\u02bcg\u014d\u02b9w\u00e4s.\u201d\nnot it thou affects.\u201d (thou art immune.\u201d)\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 h\u0115\u207fw\u00e2\u207fd\u0115\u207f\u02bc\u02b9s\u02bbh\u00e4&mlap os; waa\u02bb\u02b9d\u0115\u00f1d\u012d\u02bc, o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wa\u0101do\u00e4t\u02b9\u02bbh\u0103\u02bc-kho\u02bb wai\u02b9\u0115\u00f1\u02bc-kho\u02bb,\nSo now the he the nephewship did he start, now truly did he it to hunt go and did he it say and,\n\n \u201cA\u02b9d\u012d\u02bcgw\u0103 d\u014d\u02b9g\u0115\u207fs ne\u02bb\u02b9 n\u0103\u207f\u02bc\u02b9ot wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 h\u0101kno\u02bc\u02b9s\u0115\u207f. Ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9\nI do not know it is certain the kind of thing did he it say the he my uncle. That too the\n\n \u0115\u207fdgadye\u02b9\u0115\u207ft ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc.\u201d\nwill I it begin (= do first) the raccoon.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 wa\u0101y\u0103\u02b9g\u0115\u207f\u02bct waa\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc. Tchi-i\u02bb\u02b9he\u02bc wa\u0101\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb g\u00e4\u02b9it agwas\u02b9\nSo now too hence he went out did he start. While he walked along did he it see there it (tree) stands very\n\n o\u02bce\u02bb\u02b9d\u0101\u02bc a\u02b9di\u02bcgw\u0103\u02bb n\u0103\u02bcgay\u0103\u02bcdo\u02bc\u02b9d\u00e4\u207f ne\u02bc\u02b9ho\u02bb g\u0115\u207f\u02bc\u02b9dyo\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb w\u0101\u00e4\u02bc\u02b9t\u02bbh\u0115\u207f\u02bc he\u02bb\u02b9\nit clawed (is) uncertain (it is) what it body kind of (is) there it abides. So now truly did he it climb where\n\n g\u00e4\u02b9it d\u0101\u02b9 ne\u02bc\u02b9ho\u02bb wa\u0101\u02b9g\u0115\u207f\u02bc djo\u02bc\u00e4\u02b9g\u0103\u02bc dyunande\u02bbs\u00e4ndon\u02bbnio\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb waay\u0103\u02bcd\u0103d\u0103\u02bb\u02b9go\u02bc\nit (tree) stands so there did he it see raccoon they are in array. So now did he its body take out\n\no\u02bbso\u00f1w\u0103\u02b9go\u00f1 ne\u02bc\u02b9kho\u02bb ne\u02bb\u02bc e\u02bbd\u0103\u02bc\u02b9ge\u02bb, gi\u02bc\u02b9o\u207f\u02bb, wooy\u0103\u02bcdo\u00f1\u02b9d\u012d\u02bc; o\u02b9y\u0103\u02bc\u02b9kho\u02bb waay\u0103\u02bcd\u0103d\u0103\u02bb\u02b9go\u02bc ne\u02bc\u02b9-kho\u02bb\nit hollow-in that and the earth-on, it is said, did he its body cast; it-other and did he its body take out that-and\n\nne\u02bb\u02b9 e\u02bbd\u0103\u02bc\u02b9ge\u02bb wooy\u0103\u02bcdo\u00f1\u02b9d\u012d\u02bc; o\u02b9y\u0103\u02bc\u02b9kho\u02bb waay\u0103\u02bcd\u0103d\u0103\u02bb\u02b9go\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 e\u02bbd\u0103\u02bc\u02b9ge\u02bb wooy\u0103\u02bcdo\u00f1\u02b9d\u012d\u02bc;\nthe earth-on did he its body cast; it-other-and did he its body take out that-and the earth-on did he its body cast;\n\n o\u02b9y\u0103\u02bc\u02b9kho\u02bb waay\u0103\u02bcd\u0103d\u0103\u02bb\u02b9go\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 e\u02bbd\u0103\u02bc\u02b9ge\u02bb wooy\u0103\u02bcdo\u00f1\u02b9d\u012d\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc\nit-other-and did he its body take out that-and the earth-on did he its body cast. So now did he it say\n\nw\u0103\u02bcas\u02b9nye\u02bct, \u201cNe\u02bc\u02b9ho\u02bb-s\u02bbho\u00f1 o\u02b9n\u0115\u207f&tcomm a; wai\u02bb\u02b9,\u201d o\u02b9n\u0115\u207f\u02bb diq\u02b9 dondaady\u0103\u02bc\u02b9d\u0115n.\ndid he speak, \u201cEnough-just now of course,\u201d now too thence he his body caused to descend.\n\n\n G\u0101\u02b9nio\u02bc e\u02bbd\u0103\u02bc\u02b9ge\u02bb o\u02bct\u02bbh\u0101\u02b9d\u0103\u02bct o\u02b9n\u0115\u207f\u02bb w\u0103\u02bcas\u02b9nye\u02bct, gi\u02bc\u02b9o\u207f\u02bb, wai\u02b9\u0115\u00f1\u02bc, \u201cNe\u02bc\u02b9ho\u02bb no\u00f1\u02b9\nAs soon as earth-on did he stand now did he speak, it is said, did he it say, \u201cEnough, perhaps,\n\n h\u0103\u02bcdegaye\u02b9i\u02bc he\u02bb\u02b9 nige\u02bchas\u02b9de\u02bc h\u0115\u207fsgatge\u02bb\u02b9d\u0101t.\u201d\njust it is sufficient where so I am strong hence will I body bear away.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 wa\u0101t\u02bbhe\u02bbno\u00f1\u02b9n\u012d\u02bc, ne\u02bc\u02b9 ne\u02bb\u02b9 h\u014d\u02b9y\u0115\u207f\u02bc ne\u02bb\u02b9 g\u0103s\u02b9\u02bbh\u0101\u02bc ne\u02bb\u02b9 ne\u02bc\u02b9\nSo now of course did he it bundle make of, that the he it has the it forehead-strap the that\n\nwa\u0103s\u02bbh\u00e4d\u0115\u207f\u02bb\u02b9d\u0101\u0115&s upn;\u02bc. O\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb wa\u0101y\u0103\u02bcdage\u02b9o\u00f1\u02bc ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc-s\u02bbho\u207f\u02bco\u207f ,\ndid he it strap lay out. Now it is said, there did he its body lay severally the raccoon-s,\n\n waadey\u0115\u00f1no\u00f1\u02b9n\u012d\u02bc wa\u0101\u00adw\u0103h\u0103s\u02b9yo\u00f1\u02bc. G\u0101\u02bcnio\u02bc\u02b9 waady\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\ndid he it do with care did he it wrap with care severally. As soon as did he it task complete so now\n\n o\u02bct\u02bbhat\u02bbh\u0113\u02b9\u00adna\u207fk agwas\u02b9 wa\u0101t\u02bbge\u02bb\u02b9d\u0101t ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\ndid he his bundle take up very, indeed, did he it bear with the forehead-strap that and the now\n\n sa\u0101\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc.\nagain he started (= went home).\n\n\nNe\u02bc\u02b9ho\u02bb niyu\u02bc\u02b9d\u00e4\u207f ga\u02bbhenod\u0101\u02b9die\u02bc ho\u00f1sa\u0101\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb\n Thus so it was in form it bundle stood out moving thither he returned home there where\n\n t\u02bbhonadeg\u0103\u02bc\u02b9do\u207f, ne\u02bc\u02b9ho\u02bb o\u00f1\u02b9gye\u02bb wa\u0101t\u02bbheno\u00f1\u02b9d\u012d\u02bc wai\u02b9\u0115\u00f1\u02bc kho\u02bb, \u201cHau\u02bc\u02b9, hagno\u02bc\u02b9s\u0115\u207f, n\u0115\u207f\u02bb\u02b9\nthere they it fire have kindled, there indoors did he his bundle cast did he it say and, \u201cCome, my uncle, here\n\nig\u0101\u02b9y\u0115\u207f\u02bc deses\u02b9nye\u02bb, d\u0115\u207fs\u0115\u207f\u02bcny\u0101\u02b9\u0115\u207f& mlapos;-kho\u02bb.\u201d\nit lies two they hands put to (it), wilt thou it care -and.\u201d\n\n\nO\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bct\u02bbh\u0103s\u02b9nye\u02bc. \u201cH\u014d\u02b9, niy\u0101\u02b9w\u0115\u207f hi\u02b9w\u00e2\u207fd\u0115\u207f\u02bc,\u201d\n Now, it is said the he old one now truly did he it attend to. \u201cH\u014d, so it is in-gratitude my nephew,\u201d\n\n wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f, \u201cO\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 o\u02bcg\u0101i\u02bbwaye\u02b9i\u02bb tchi-s\u0103\u02bc\u0101\u02bb\u02b9s\u02bbho\u00f1 s\u02bbh\u0103\u02bcdego\u00f1s\u02b9nye\u02bc\ndid he it say the his uncle, \u201cNow indeed did it matter fulfill while thou small-just I thee attended to\n\n d\u0103sadody\u0115\u00f1\u02b9a\u207fdie\u02bc dyaw\u0115\u207f\u02bc\u02b9o\u207f dego\u00f1s\u02b9nye\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 go\u00f1d\u00e4\u00f1\u02b9\u00e4s. O\u02b9n\u0115\u207f\u02bb n\u0115\u02b9w\u0103\u02bc\nthence thou grew apace always I thee cared for that and the I thee pitied customarily. Now in turn\n\n o\u02bcsadodi\u02b9\u0101k, d\u0101\u02b9 ne\u02bc\u02b9kho\u02bb g\u0115\u207fs\u02b9 tchi\u02b9-wi o\u02b9n\u0115\u207f\u02bb n\u0115\u02b9w\u0103\u02bc na\u207f\u02b9d\u0103 gay\u0103\u02bcd\u0103g\u0113\u02b9o\u00f1\u02bc. D\u0101\u02b9\ndidst thou grow up, so that and customarily while I it thought now in turn this it body lie severally. So\n\n niy\u0101\u02b9w\u0115\u207f diq\u02b9.\u201d\nlet it happen (I am thankful) too.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d wa\u0101y\u0115\u00f1\u02b9s\u0113\u02bc he\u02bb\u02b9 n\u012b\u02b9yo\u00f1 ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc. Wa\u0101dy\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc d\u0101\u02b9\nSo now, it is said, the he old one did she it skin as so it many the the raccoon. Did he his task finish so\n\no\u02b9n\u0115\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cNe\u02bc\u02b9 n\u0101\u02b9e\u02bb ne\u02bb\u02b9 g\u0103\u02bccyo\u02b9s\u0103\u02bc \u0115\u207fgado\u02bbso\u00f1\u02b9n\u012d\u02bc, ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9 \u02bc\u0103\u02bb\u02b9so\u207f\n now did he it say, \u201cThat truly the it skin will I self pouch make, that and the that still\n\n \u0115\u207ftch\u0103do\u00e4t\u02b9\u02bbh\u0103\u02bc, ne\u02bc\u02b9kho\u02bb n\u00e4\u207f\u02b9g\u00e4\u207f gay\u0103\u02bcd\u0103g\u0113\u02b9o\u00f1\u02bc heyon\u0113g\u0101s\u02b9de\u02bb ne\u02bb\u02b9ho\u02bb deyodog\u0115\u207f\u02b9do\u207f\nwilt thou to hunt go, that and this it is it body lie several \u201cpot-roasted\u201d as a matter of fact it it requires\n\n hui\u02b9g\u0115\u207f djo\u02bc\u00e4\u02b9g\u0103\u02bc.\u201d\nthat it is raccoon.\u201d\n\n\nNe\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 wa\u0101go\u014dn\u02b9do\u00f1\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 neyo\u02bc\u02b9s\u02bbho\u207f\u02bc ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc ne\u02bc\u02b9 D\u014d\u02b9 n\u0115\u207fdjik\u02b9hway\u0113\u02bc?\nThat and the did he her ask several that the his wife-s the his nephew that How so will you two food prepare?\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, dondag\u012b\u02b9d\u0103\u02bct o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcgy\u0103\u02bb\u02b9tc\u014d\u02bc ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc; g\u0101\u02b9nio\u02bc\nSo now, it is said thence they two arose now truly did they (du.) it cut up the raccoon; as soon as\n\n o\u02bcwady\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb o\u02bcgina\u207f\u02bcdj\u014d\u02b9d\u0115\u207f\u02bc. He\u02bb\u02b9 niyu\u02b9we\u02bc o\u02bcg\u0101i\u02bb\u02b9 yoneg\u0101s\u02b9de\u02bb\ndid they their task complete so now d id they two (f.) pot set up. As so far as it is did it cook it boiled down\n\n wai\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb o\u02bcw\u0101\u02b9do\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 degiks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9 ne\u02bb\u02b9 o\u02bc\u02b9w\u0101\u02bc ga\u02bco\u00f1\u02b9w\u0103go\u00f1 ne\u02bc\u02b9\nof course now did it become. So now the two they (f.) (du.) maidens that the it meat it-bowl-in that it is\n\nne\u02bb\u02b9 g\u0103\u02b9sno\u207f\u02bc n\u0103\u207f\u02bc\u02b9ot ne\u02bc\u02b9ho\u02bb o\u02bcgi\u02b9ond\u00e4\u02bb, ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb wainandek\u02b9ho\u00f1n\u012d\u02bc hadigwe\u02b9go\u207f.\nthe it bark kind of thing there did they two (du.) it part, that and the now did they food eat they together.\n\nD\u0101\u02b9 \u201cNiy\u0101\u02b9w\u0115\u207f, h\u014d\u02b9, niy\u0101\u02b9w\u0115\u207f, niy\u0101\u02b9w\u0115\u207f,\u201d h\u0101\u02b9do\u207f, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d.\nSo \u201cI am thankful, h\u014d\u02b9, I am thankful, I am thankful,\u201d he kept saying, it is said, the he old one (is).\n\n\n W\u0103\u02bc\u014d\u02b9h\u0115\u00f1\u02bct, gi\u02bc\u02b9\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc sa\u0101do\u00e4t\u02b9\u02bbh\u0103\u02bc ne\u02bb\u02b9 Doo\u00e4\u02bcdane\u02b9g\u0115\u207f\u02bc. D\u0101\u02b9 ne\u02bc\u02b9\nIt became day, it is said now again again he to hunt went the Doo\u00e4\u02bcdane&mlpr ime;g\u0115\u207f\u02bc. So that\n\n tch\u012b\u02b9ie\u02bcs ne\u02bb\u02b9 ga\u02bbhad\u0103\u02b9go\u00f1 ne\u02bc\u02b9ho\u02bb wa\u0101\u02b9g\u0115\u207f\u02bc g\u00e4\u02b9itgow\u0101\u02b9n\u0115\u00f1, agwas\u02b9, gi\u02bc\u02b9o\u207f\u02bb, o\u02bce\u02bb\u02b9d\u0101\u02bc\nwhile he walked around the it-forest-in there did he it see it tree stands great, very it is said, it clawed (is)\n\nne\u02bc\u02b9 ne\u02bb\u02b9 ow\u0103djisd\u0103\u02bc\u02b9ge\u02bb he\u02bb\u02b9 g\u00e4\u02b9it. O\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, wa\u0101de\u02bbcyony\u0101\u02b9no\u00f1\u02bc wa\u0101\u00e4\u02bc\u02b9t\u02bbh\u0115\u207f\u02bc-kho\u02bb . D\u0101\u02b9\nthat the it-bark-on where it tree stands. Now, it is said did he his preparations make did he it climb-and. So\n\no\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bc\u02b9ho\u02bb n\u0103\u02bca\u207f\u02b9w\u0115\u207f \u0101\u02b9e\u02bc, ne\u02bc\u02b9ho\u02bb waay\u0103\u02bcd\u0101\u00addy\u0115\u00f1\u02bct\u02bbho\u02bc ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc ne\u02bb\u02b9 o\u02bbsw\u0115\u207f\u02bcd\u0103\u02b9go\u00f1\n now truly there so it happened again, there did he its body draw out the raccoon the it dead tree-in\n\n go\u00f1ni\u02bc\u02b9dio\u207f\u02bc e\u02bbd\u0103\u02bcge\u02bb\u02b9kho\u02bb wooy\u0103\u02bcdo\u00f1\u02b9d\u012d\u02bc, o\u02b9n\u0115\u207f\u02bb o\u02b9y\u0103\u02bckho\u02bb ho\u207fsa\u0101y\u0103\u02bcdady\u0115\u00f1\u02b9\u00adt\u02bbh o\u02bc\nthey (anim.) abide earth-on-and did he its body cast, now it-other-and thence again he its body drew out\n\ne\u02bbd\u0103\u02bc\u02b9ge\u02bb-kho\u02bb \u0101\u02b9e\u02bc wooy\u0103\u02bcdo\u00f1 \u02b9d\u012d\u02bc, o\u02b9n\u0115\u207f\u02bb, o\u02b9y\u0103\u02bckho\u02bb \u0101\u02b9e\u02bc ho& supn;saay\u0103\u02bcdady\u0115\u00f1\u02b9t\u02bbho\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\n earth-on-and again did he its body cast, now, it other and again thence again he its body drew out that the\n\n o\u02bbswe\u207f\u02bc\u02b9d\u0103go\u00f1 e\u02bbd\u0103\u02bc\u02b9ge\u02bb-kho\u02bb \u0101\u02b9e\u02bc wooy\u0103&mla pos;do\u00f1\u02b9d\u012d\u02bc, o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, o\u02b9y\u0103\u02bckho\u02bb\nit dead tree-in earth-on-and again did he its body cast down, now it is said, it other-and\n\n ho\u207fsaay\u0115\u02bcdady\u0115\u00f1\u02b9t\u02bbho\u02bc e\u02bbd\u0103\u02bc\u02b9ge\u02bbkho\u02bb \u0101\u02b9e\u02bc wooy\u0103\u02bcdo\u00f1\u02b9d\u012d\u02bc, ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc, y\u0113\u02b9i\u02bc gi\u02bcs\u02b9\u02bbh\u00e4\u207f,\nt hence again he its body drew out earth-on-and again did he its body cast down the raccoon, six it is believed,\n\ndj\u0101\u02b9d\u016dk gi\u02bbs\u02b9h\u00e4\u207f, nigay\u0103\u02bc\u02b9d\u0103ge\u02bb ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bc\u02b9ho\u02bb\n seven it is believed so many its body in number the raccoon. So now truly did he it say, \u201cNow truly there\n\n h\u0103\u02bcdegay\u0113\u02b9i\u02bc,\u201d o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9 n\u0101\u02b9e\u02bb dondaady\u0103\u02bcd\u0115n(t) ho\u00f1s\u0101\u0115\u207f\u02bcdyo\u00f1\u02b9d\u0103\u02bct-kho&tc omma; ne\u02bb\u02b9\njust two it suffice,\u201d now the that truly thence again he his body brought down there did he again step-and the\n\ne\u02bbd\u0103\u02bc\u02b9ge\u02bb\u02b9.\n earth-on.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc waas\u02bbh\u00e4d\u0115\u207f\u02b9d\u0101\u0115\u207f\u02bc ne\u02bb\u02b9 os\u02b9\u02bbh\u0101\u02bc, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 ne\u02bc\u02b9ho\u02bb \u0101\u02b9e\u02bc\nSo now again di d he it forehead strap lay out the it forehead strap, so now of course there again\n\n waay\u0103\u02bcd\u0103sodj\u014d\u02b9d\u0115n\u02bc ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 waat\u02bbhe\u02b9no\u00f1n\u012d\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9\ndid he it body put in a pile the raccoon that and the did he it bundle make that and the\n\n waahw\u0103h\u0103\u02b9cyo\u00f1\u02bc ne\u02bb hot\u02bbh\u0113\u02b9naiy\u0115\u207f\u02bc waady\u0115\u00f1n\u00f1o\u02b9n\u012d\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9\ndid he it wrap up repeatedly the he his bundle lying there did he it care use. So now too\n\n do\u00f1saat\u02bbh\u0113\u02bbna\u207fk waatge\u02bb\u02b9d\u0101t-kho\u02bb, o\u02b9n\u0115\u207f\u02bb saa\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb\ndid again he his bundle take up did he it bear with and the forehead strap- now again he departed now there\n\n saat\u02bbh\u0113\u02b9na\u207fk waatge&tcomm a;\u02b9d\u0101t-kho\u02bb o\u02b9n\u0115\u207f\u02bb diq\u02b9 saa\u02bbd\u0115\u00f1\u02b9d\u012d\u02bb\nagain he his pack took up did he hit bear with and the forehead strap now (then) too, (also), again he started homeward\n\nne\u02bc\u02b9ho\u02bb ho\u00f1s\u0101\u02b9\u0113\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb t\u02bbhodino\u207f\u02b9sot ne\u02bb\u02b9 neyo\u02bc\u02b9s\u02bbho\u207f\u02bco\u207f.\n there thither again he went there where there their lodge stands the the spouses several.\n\n\nNe\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb ho\u00f1sa\u0101\u02b9yo\u207f\u02bc ne\u02bc\u02b9ho\u02bb, gi\u02bc\u02b9o\u207f\u02bb, wa\u0101t\u02bbh\u0113\u02b9nay\u0115\u207f\u02bc o\u00f1\u02b9gye\u02bb h\u0115\u207fo\u00f1we\u02bb\nThe now (time) thither again he arrived there it is said, did he burden place indoors there where\n\n ni\u02bb\u0101nyo\u02b9cyot ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f. D\u0101\u02b9, o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d\nthere his form abides the his uncle (mother\u2019s brother). So, now, (then), it is said, the he old person (is)\n\n wa\u0101s\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201cH\u014d\u014d\u02b9, niy\u0101\u02b9w\u0115\u207f, h\u014d\u014d\u02b9, niy\u0101\u02b9w\u0115\u207f,\ndid he it speak did he it say, \u201cOh, thence may it come to pass, oh, thence may it come to pass,\n\n niy\u0101\u02b9w\u0115\u207f wai\u02bb\u02b9. O\u02b9n\u0115\u207f\u02bb no\u00f1\u02b9 \u0115\u207fwag\u014d\u02b9dj\u012ds ne\u02bb\u02b9 de\u02b9gio\u207f\u02bc, gi\u02bcs\u02b9\u02bbh\u00e4\u207f, nigay\u0103\u02bc\u02b9d\u0103ge\u02bb\nthence may it come to pass, truly. Now, (then) perhaps will it-me suffice the eight, it may be so-it-body-number\n\nne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc.\u201d\nthe raccoon.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d waay\u0115\u00f1cyo\u00f1\u02b9go\u02bc (waay\u0115\u00f1\u00adzyo\u00f1\u02b9go\u02bc) he\u02bb\u02b9 n\u012b\u02b9yo\u00f1\u02bb\nSo, now verily the he old person (is) did-he-it-skin-remove respectively as (many) so-many in number (are),\n\n ne\u02bc\u02b9ho\u02bb; waady\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc gagwe\u02b9go\u207f. O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wa\u0103\u02bc\u02b9s\u00e4do\u00f1nyo\u00f1\u02bc (wa\u0103\u02bc\u02b9z\u00e4do\u00f1nyo\u00f1\u02bc)\nthere (so) did he-it-task finish it-entire (whole). Now verily did he it-skin stretch (on frames) respectively\n\n gagwe\u02b9go\u207f.\nit-entire (whole).\n\n\nG\u0101\u02b9nio\u02bc o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, o\u02bcg\u0101\u02b9\u02bbh\u0115\u207f o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 o\u02bch\u0103\u02bb\u02b9saw\u0115\u207f\u02bc wa\u0101\u02bcd\u014d\u02bbso\u00f1\u02b9n\u012d\u02bc (wa\u0101d\u014dzo\u00f1\u02b9n\u012d\u02bc), h\u014d\u02b9 agwas\u02b9\nWhenever now, (then), it is said, it dried now indeed did he-it-begin he tanned them oh, very\n\n w\u012b\u02b9y\u014d ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 wa\u0101dy\u0115\u00f1no\u02bck\u02b9d\u0115\u207f\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 n\u0101\u02b9e\u02bb ha\u02bbgwas\u02b9t\u02bbh\u0103\u02bc\nit-fine, beautiful (is) the now indeed did he-it-task-finish. So that (it is) truly he-it-wrap-used for\n\n ne\u02bc\u02b9 ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc \u012byos\u02b9.\nthat (it is) the raccoon robe.\n\n\n Dyaw\u0115\u207f\u02bc\u02b9o\u207f n\u0101\u02b9e\u02bb-s\u02bbho\u00f1 ne\u02bb\u02b9 degiks\u0103\u02bc\u02b9g\u014dw\u0101\u02bb odikho\u00f1\u02b9n\u012b, agwas\u02b9 sk\u0115\u00f1\u02b9no\u207f\u02bc gagwe\u02b9go\u207f h\u0115\u207fn\u0115\u00f1no\u207fdo\u00f1\u02b9nio\u207f.\nAll the time just only the two they children large (are) they ate, very contentedly it-all they were thinking.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb o\u02bcgas\u02b9nye\u02bct o\u02b9n\u0115\u207f\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc ne\u02bb\u02b9 dyeg\u014d\u02b9w\u0103n\u0115\u207f,\nSo now (then), it is said, there it spoke now (then) did it say the she, the elder one (is),\n\n \u201c\u0114\u207fdiy\u0115\u00f1d\u0101\u02b9gw\u0103\u02bc n\u0101\u02b9e\u02bb, yey\u0115\u00f1d\u0101\u02b9gw\u0103s g\u0115\u207fs\u02b9 ne\u02bb\u02b9 ne\u02bc\u02b9 yen\u0115\u00f1w\u0103s\u02b9\u02bbh\u0115\u207f\u02bc. Hau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb\n&l dquo;Thou-will I wood get truly, one gets wood usually the that one husband\u2019s people is with. Come, now (then)\n\n dy\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bb.\u201d\nlet us two start.\u201d\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ho\u02bcgniy\u0103\u02b9g\u0115\u207f\u02bct he\u02bb\u02b9 odino\u207f\u02b9sot ne\u02bc\u02b9ho\u02bb\nSo that moreover now (then) truly thence they two went out of doors there their two lodge stands there\n\n w\u0103\u02bc\u02b9gn\u0113\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb tgahad\u0101\u02b9y\u0115\u207f\u02bc, ne\u02bc\u02b9ho\u02bb h\u014d\u02b9gw\u0101, gi\u02bc\u02b9o\u207f\u02bb o\u02bcgni\u02b9g\u0115\u207f\u02bc\nthither they two went there where there it forest (is), there aside, it is said, did they two it see\n\n tg\u00e4\u02b9it o\u02b9h\u0115\u207f.\nthere it-tree stands it dry (is).\n\n\n Ne\u02bc\u02b9 ne\u02bb\u02b9 dye\u02b9g\u014dwan\u0115\u207f gan\u0115\u00f1yag\u00e4\u207f\u02b9\u0115\u207ft (gan\u0115\u00f1ya\u02b9g\u00e4n) y\u0113\u02b9\u0101\u02bc deyot\u02bbhwe\u02bcno\u00f1\u02b9ni ne\u02bc\u02b9 ne\u02bc\u02b9ho\u02bb\nThat (it is) the she elder one (is) it stone white (is) she-it held it round (is) that (it is) there\n\n w\u0103\u02bc\u0113\u02b9y\u0115n he\u02bb\u02b9 g\u00e4\u02b9it gagwe\u02b9go\u207f n\u0101\u02b9e\u02bb w\u0103\u02bcot\u02b9k\u0101e\u02bb ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 tcoy\u0115\u00f1d\u0103sodjot\u02b9s\u02bbho\u00f1. D\u0101\u02b9\ndid she it strike there it tree stands it whole (is) truly did it sound that-and the only it wood pile left (is). So\n\n o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb o\u02bcgyat\u02bbh\u0113\u02b9no\u00f1n\u012d\u02bc o\u02bcgis\u02bbh\u00e4y\u0115\u00f1\u02b9do\u00f1\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 ho\u02bc\u00adgis\u02b9\u02bc\u016dt ne\u02bb\u02b9\nnow (then) it is said, there did they two pack make did they two cord fasten to each that the did it-it exhaust the\n\n sg\u00e4ondat\u02b9-g\u0115\u00f1o\u207f\u02bc; d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 o\u02bcgyatge\u02bb\u02b9d\u0101t ne\u02bb\u02b9 dega\u02bbh\u0113\u02b9n\u0103ge\u02bb\none it tree number(s)-was; so now (then) moreover did they two it bear by forehead-band the two it pack number\n\n o\u02b9n\u0115\u207f\u02bb diq\u02b9 sagy\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc.\nnow (then) moreover back they two started.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ho\u00f1sagn\u012b\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb tyodino\u207f\u02b9sot o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb he\u02bb\u02b9 ga\u02bb\u02b9hogain\nSo now (then) there again they two arrived there where there their lodge stands now (then) there where it-door (is)\n\nne\u02bc\u02b9ho\u02bb ho\u00f1sag\u012b\u02b9yo\u207f\u02bc o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb o\u02bctgyadekh\u0103\u02b9\u02bbs\u012d\u02bc he\u02bb\u02b9 ga\u02bb\u02b9hogain, o\u02b9n\u0115\u207f\u02bb,\n there there again they two entered now (then) there did they two separate where it-door (is), now (then),\n\n gi\u02bc\u02b9o\u207f\u02bb, dagy\u0101dy\u0115\u00f1\u02b9t\u02bbho\u02bc ne\u02bb\u02b9 gas\u02b9\u02bbh\u0101\u02bc dedj\u0101\u02b9o\u207f-gw\u0101 n\u0103\u02bcgano\u207f\u02b9s\u0103d\u012d o\u02bcdwat\u02bbhw\u0103d\u0101\u02b9se\u02bc ne\u02bb\u02b9\nit is said, thither they two it draw the it-pack-strap both-sides there it lodge side(s) did it around go the\n\n gano\u207f\u02b9sot ne\u02bb\u02b9 oy\u0115\u00f1\u02b9d\u0103\u02bc.\nit-lodge stand the it-wood.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb ho\u00f1sag\u012b\u02b9yo\u207f\u02bc ne\u02bb\u02b9 gano\u207fsgo\u00f1\u02b9w\u0103. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\nSo now, it is said thither again they two entered the it-lodge-in. So now, it is said, did she say that the\n\n dye\u02b9gow\u0103n\u0115\u207f, \u201cYondy\u0115\u00f1day\u0113\u02b9o\u207f\u02bc g\u0115\u207fs\u02b9 wai\u02bb\u02b9 ne\u02bb\u02b9 yen\u0115\u00f1w\u0103s\u02bbh\u0115\u207f\u02bc,\u201d w\u0103\u02bco\u00f1wa\u014d\u02b9w\u012d\u02bc\nshe, the elder one, \u201cOne wood for fire gathers usually truly the she is with her husband\u2019s people,\u201d did she-him tell\n\nne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d. \u201cH\u014d\u014d\u02b9, niy\u0101\u02b9w\u0115\u207f; niy\u0101\u02b9w\u0115\u207f, wai\u02bb,\u201d wai\u02bc\u0115\u00f1\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d, agwas\u02b9 o\u00f1gw\u0103t\u02b9gano\u00f1ni\u02bb\nthe he, old man (is). \u201cH\u014d\u014d\u02b9, thanks; thanks, truly,\u201d did he say the he, old man, (is) very we are wealthy\n\nwai\u02bb.\u201d\ntruly.\u201d\n\n\n O\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 w\u0113\u02b9\u0115\u207f\u02bb dw\u0115\u00f1ni\u02bc\u02b9dio\u207f\u02bc ne\u02bb\u02b9 go\u00f1t\u02bbho\u00f1w\u012b\u02b9s\u0103s o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcw\u0115\u207fn\u0115\u00f1nina\u207f\u02bcdog ne\u02bc\u02b9\nNow (then) that the far away there they (fem.) abide the they women (are) now (then) verily did they notice that\n\nne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb wa\u0101d\u014d\u02b9di\u0101g ne\u02bb\u02b9 Hat\u02bbhon\u02b9das ne\u02bc\u02b9 ne\u02bb\u02b9 Hotkwisdadeg\u0115\u207f\u02b9\u02bc\u0103\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9\nthe now (then) did he grow up the He, the Listener, that (is) the He, the Scorched Paunch that (is) the\n\n Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc, g\u0113\u02b9i\u02bb nigo\u00f1\u02b9di. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9 yeg\u0115\u207f\u02b9dj\u012d, \u201cO\u02b9n\u0115\u207f\u02bb\nTwo, He, Feathers Together (is), four so many they are. So now (then) verily the she, old woman, \u201cNow (then)\n\n h\u0115\u207fswatgond\u016dk o\u02b9n\u0115\u207f\u02bb h\u0115\u207fseswana\u207f\u02b9gw\u0103gw\u0101\u0101\u02bc gi\u0115\u207f\u02bc\u02b9\u00ads\u02bbho\u207f\u02bco\u207f, \u201d ne\u02bc\u02b9 w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc. S\u0115\u207f\u02b9\nthither will you go now (then) thither will you him fetch as a spouse my children,\u201d that did she it say. Three\n\n n\u0103\u02bcdew\u00e4nnond\u0115\u207f\u02b9nond\u0113\u02bc. O\u02b9n\u0115\u207f\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc ne\u02bb\u02b9 yeg\u0115\u207f\u02b9dj&i breve;, \u201cIs\u02b9 \u0115\u207ftchadye\u02b9\u0115\u207ft ne\u02bb\u02b9\ns o many they (are) sisters. Now (then) did she it say the she, old woman, \u201cYou will you be first the\n\n seg\u014d\u02b9w\u0103n\u0115\u207f ne\u02bc\u02b9 ne\u02bb\u02b9 h\u0115\u207fsena\u207fgwagw\u0103\u02b9h\u0103\u02bc.&rdquo ;\nyou eldest (are) that the thither wilt thou fetch him as spouse.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, o\u02bcwadi\u00e4\u02bbgo\u00f1n\u012d\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 degan\u0103\u207f\u02bcho\u00f1sdy\u0103\u02bc\u02b9go\u207f, o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 o\u02bcwad\u012b\u02b9t\u02bbhe\u02bct ne\u02bb\u02b9\nSo now (then), it is said, did they bread make that the it \u201cmarriage\u201d bread, now (then) truly did they pound the\n\ns\u0115\u207f\u02b9 niw\u0115\u00f1non\u02b9d\u012d\u02bb ne\u02bb\u02b9 w\u0115\u207fnonde\u02bcg\u0115\u207f\u02bc\u02b9s\u02bbho \u207f\u02bco\u207f, ne\u02bc\u02b9 ne\u02bb\u02b9 gagai\u02bbd\u0115\u207f\u02bc\u02b9do\u207f n\u0103\u207f\u02bc\u02b9ot ne\u02bb\u02b9 o\u00e4\u02bb\u02b9gw\u0103\u02bc. Ne\u02bc\u02b9 ne\u02bb\u02b9\nthree so many they number the they sisters (are), that the it-boiled-in-ashe s kind of the it-bread. That the\n\nwai\u02bb\u02b9 ne\u02bb\u02b9 tu\u02bb\u02b9, tu\u02bb\u02b9, tu\u02bb\u02b9, tu\u02bb\u02b9, so\u02bc\u02b9g\u0115\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb o\u02bcwadit\u02bbhe\u02bct.\ntruly the tu\u02bb\u02b9, tu\u02bb\u02b9, tu\u02bb\u02b9, tu\u02bb\u02b9, it sounded there where did they pound it.\n\n\nD\u0103\u02bcdj\u012b\u02b9\u0103\u02bbs\u02bbho\u00f1, gi\u02bc\u02b9o\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb w\u0103\u02bcodi\u00e4\u02bb\u02b9gwaiis ne\u02bb\u02b9 gony\u0101k\u02b9t\u02bbh\u0103\u02bc, o\u00e4\u02bb\u02b9gw\u0103\u02bc\nIn a short time, it is said, now (then) did their bread get done the one it uses to marry, it bread\n\ndegana\u207f\u02bcho\u00f1sdy\u0103\u02bc\u02b9go\u207f gay\u0101\u02b9so\u207f, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ga\u02bc\u0103s\u02b9\u02bbh\u00e4go\u00f1 wa\u02bcagon\u02b9d\u00e4\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 dew\u0103s\u02b9\u02bbh\u0115\u207f\nit \u201cmarriage\u201d bread it called is, so now (then) it-basket-in did one it put that the two-tens (twenty)\n\n niyo\u00e4\u02bb\u02b9gw\u0103ge\u02bb, ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 yeg\u0115\u207f\u02b9dj\u012d o\u02b9n\u0115\u207f\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cHau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb g\u0101\u02b9tc\u012d\nso many it loaves number that-and the she, old woman now (then) did she it say, \u201cCome, now (then) hith er come thou\n\nne\u02b9kho\u02bb d\u0115\u207fs\u02b9d\u0103\u02bct.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 go\u0101\u02b9w\u0103k ne\u02bc\u02b9ho\u02bb o\u02bcdy\u0113\u02b9d\u0103\u02bct, ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\n here wilt thou stand.\u201d So now (then) the her daughter there did she stand, that-and the now (then)\n\n w\u0103\u02bcagaot\u02b9g\u0103\u02bc ne\u02bb\u02b9 go\u0101\u02b9w\u0103k ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 g\u0103s\u0115\u00f1nag\u0103\u02bc\u02b9o\u207f w\u0103\u02bcago\u02bb\u02b9g\u0101\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\ndid she her hair comb the her daughter that-and the it-perfume (smell-sweet) did she her anoint that the\n\ngono\u02bc\u0115\u00f1\u02bc\u02b9ge\u02bb, ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 w\u0103\u02bcagony\u0103\u02bbtchi\u02bcd\u014d\u02b9d&eb reve;\u207f\u02bc, agwas\u02b9 daye\u02bbdo\u02b9es ne\u02bb\u02b9 g\u0103\u02bche\u02bb\u02b9s\u0103\u02bc, agwas\u02b9\nher head-on, that-and the did she-her-top-knot set on, very did she it taut make the it-band, very\n\n dedjagogao\u02bcgw\u0101e\u02bc\u02b9s\u02bbho\u00f1 so\u02bc\u02b9dj\u012d\u02bb w\u0103\u02bce\u02bbni\u02b9\u00e4d.\ndid she eye-sockets-have-only too much did she it taut make.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bco\u207f\u02bb, ne\u02bb\u02b9 yeg\u0115\u207f\u02b9dj\u012d w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cHau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb ho\u02bcse\u02bb\u02b9 h\u0115\u207f\u02b9o\u00f1we\u02bb\nSo now (then) it is said the she, old woman did she it say, \u201cCome, now (then) there thither go thou there where\n\n we\u02b9\u0115\u207f it\u02b9\u02bbhe\u02bcs ne\u02bb\u02b9 Doo\u00e4\u02bcdan&e macr;\u02b9g\u0115\u207f\u02bc; ne\u02bc\u02b9 ne\u02bb\u02b9 \u0115\u207fwi\u02bbh\u0113\u02b9ag\u02b9 h\u0103\u02bc\u02b9degagon\nfar away there he goes about the Two He Feathers Together Are that the will I be thinking without fail\n\n \u0115\u207fho\u00f1w\u00e2\u207fo\u02b9w\u012d\u02bc. D\u0101\u02b9 dj\u0101\u02b9go\u207f diq\u02b9. Agwas\u02b9 n\u0101\u02b9e\u02bb ot\u02bbhyo\u02bb\u02b9gwan\u012b\u02bb h\u0115\u207f\u02b9o\u00f1we\u02bb\nwill she him tell. So do thou take courage moreover. Very verily it is frightful there where\n\n d\u0115\u207fsyay\u0103\u02bck\u02b9d\u0103k n\u00e4\u207f\u02b9g\u00e4\u207f gany\u014d\u02b9d\u0101e\u02bc.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb,\nwilt thou it use to cross this (it is) it lake (is).\u201d So now (then) it is said,\n\n w\u0103\u02bco\u00f1dadege\u02bb\u02b9d\u0101d n\u00e4\u207f\u02b9g\u00e4\u207f g\u0103\u02bc\u0103s\u02b9\u02bbh\u00e4\u02bc o\u00e4\u02bb\u02b9gw\u0103\u02bc \u012b\u02b9wad.\ndid she-her place it on, with forehead band this (it is) it basket it-bread it contains it.\n\n\nO\u02b9n\u0115\u207f\u02bb n\u0103\u02b9e\u02bb w\u0103\u02bco\u207f\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc ne\u02bb\u02b9 dye\u02b9gow\u0103n\u0115\u207f. W\u0103\u02bce&ml prime;yo\u207f\u02bc n\u0101\u02b9e\u02bb h\u0115\u207f\u02b9o\u00f1we\u02bb t\u02bbhadina\u207f\u02b9ge\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\n Now verily di d she start the she, eldest. Did she arrive verily there where there they inhabit that the\n\n Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc ha\u02bbwadj\u012b\u02b9\u00e4\u02bc o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 we\u0115\u207f\u02b9s\u02bbho\u00f1 dedyeg\u0101\u02b9ne\u02bc ne\u02bc\u02b9ho\u02bb deyeg\u0101\u02b9ne\u02bc ne\u02bc\u02b9\nTwo He Feathers Together Are his clan now (then) truly far away only there she looked from there did she look that\n\nne\u02bb\u02b9 t\u02bbhono\u207f\u02b9sot ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb agwas\u02b9 o\u02bcyo\u02b9nis\u02bbhe\u02bct ne\u02bc\u02b9ho\u02bb\nthe there his lodge stands the &l dquo;Two Feathers Together.\u201d So now (then) very it was long time there (thus)\n\nniyo\u02bc\u02b9d\u0115\u00f1 d\u0103\u02bc\u0101\u02b9o\u00f1\u02bb au\u00f1\u02b9w\u00e2\u207f\u02b9g\u0115\u207f\u02bc n\u0101\u02b9e\u02bb.\nso it was not able could she him see verily.\n\n\nDy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1, gi\u02bc\u02b9o\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb da\u0101y\u0103\u02b9g\u0115\u207f\u02bct ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\n Suddenly, it is said, now (then) thence he emerged the \u201cTwo Feathers Together\u201d there-and the none then\n\n o\u02bct\u02bbhat\u02b9g\u0103\u02bbdo\u207f. O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wa\u0103\u02bb\u02b9d\u0115\u00f1d\u012d\u02bc, o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, hogw\u0101\u02bb\u02b9s\u02bbho\u00f1 ne\u02bc\u02b9ho\u02bb dedye\u02b9g\u0101ne\u02bc ne\u02bb\u02b9\nhe did look around. Now verily did he start, now, it is said, aside-just there thence she looked the\n\n yeks\u0103\u02bc\u02b9g\u014dw\u0101. Ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb wa\u0101dow\u00e4\u02b9t\u02bbh\u0103\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 w\u0101\u02b9\u0101t dosk\u0115\u00f1o\u207f\u02b9s\u02bbho\u00f1 h\u0115\u207f\u02b9o\u00f1we\u02bb\nshe maiden (is). That-and the now (then) did he to hunt go that-and the did he stop nearby-just there where\n\n dedyeg\u0101\u02b9ne\u02bc ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9g\u014dw\u0101.\nthence she looked the she maiden (is).\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb wa\u0101tgon\u02b9d\u016dk h\u0115\u207f\u02b9o\u00f1we\u02bb det\u02bbhado\u00adw\u00e4s\u02b9t\u02bbh\u0103\u02bc. Ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9ho\u02bb\nSo now (then) there did he start for there where there he it to hunt uses That-and the there\n\n deyegan\u0113\u02b9die\u02bc he\u02bb\u02b9 w\u0101\u02b9e\u02bc, ne\u02bc\u02b9ho\u02bb-kho\u02bb n\u0101\u02b9e\u02bb ho\u02bcwa\u02bb\u02b9do\u207f\u02bc. Djok\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb,\nthence she looked-along where thence he went, there -and verily thither it disappeared. Quickly, now, it is said,\n\nne\u02bc\u02b9ho\u02bb w\u0103\u02bc\u02b9\u0115\u207f\u02bc o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wau\u00f1w\u0103\u207fs\u02b9\u02bbhe\u02bc -kho\u02bb w\u0103\u02bco\u00f1way\u0103\u02bcdi\u00ads\u0101k\u02b9h&abreve ;\u02bc -kho\u02bb dwad\u0101des\u02bc\u0103\u02bb\u02b9do\u207f\n there thither she went now verily did she him pursue -and did she him seek -and did she her best do\n\nn\u0101\u02b9e\u02bb.\nverily.\n\n\nAgwas\u02b9 w\u0113\u02b9\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb niyu\u02bcd\u00e4\u207f\u02b9\u0101die\u02bc hos\u02b9\u02bbhe\u02bc. Dy\u0115\u00f1gw\u0103\u02bb\u02b9-se\n Very far away, it is said, there so it continued to be she-him followed. Suddenly\n\n ho\u02bcdyegan\u00e4\u02b9die\u02bc ne\u02bc\u02b9ho\u02bb t\u02bbh\u00e4\u02b9die\u02bcs he\u02bb\u02b9 tg\u00e4\u02b9it ne\u02bc\u02b9 ne\u02bb\u02b9\nthither she is looking as she went there there he went climbing about where there it tree stands that (it is) the\n\n g\u00e4o\u00f1d\u0103s\u02b9d\u0115\u00f1\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bc\u02b9ho\u02bb w\u0103\u02bc\u02b9\u0115\u207f\u02bc, w\u0103\u02bc\u0113\u02b9yo\u207f\u02bc -kho\u02bb h\u0115\u207f\u02b9o\u00f1\u02b9we\u02bb\nit tree large (is). So now (then) verily there thither did she go, thither she arrived -and there where\n\n tg\u00e4\u02b9it t\u0115\u207f\u02bc\u02b9\u0115\u207f diq\u02b9 n\u0101\u02b9e\u02bb deono\u207f\u02b9do\u207f\u02bc; dosk\u0115\u00f1\u02b9o\u207f ne\u02bc\u02b9ho\u02bb o\u02bcdy\u0113\u02b9d\u0103\u02bct h\u0115\u207f\u02b9o\u00f1we\u02bb\nthere it tree stands not moreover verily not he it aware of (is); near there did she stand there where\n\n nig\u00e4\u02b9it. Ne\u02bc\u02b9ho\u02bb g\u00e4o\u00f1d\u0101k\u02b9\u02bc\u0103\u02bb \u012b\u02b9yet t\u02bbhiyagody\u0113\u02b9\u0115\u207f. D\u0101\u02b9 ne\u02bc\u02b9 kho\u02bb\u02b9 ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc\nthere it tree stands. There (it is) it tree beside she stands she kept still. So that and the raccoon\n\n ody\u0103\u02bcd\u0103d\u0113\u02b9nyo\u00f1\u02bb, agwas\u02b9 n\u0101\u02b9e\u02bb o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, n\u00e4\u207f\u02b9 niyoy\u0103\u02bcd\u0103\u02bbs\u014d\u02b9djes\ndid it exchange, body(s) (= body after body) very verily now (then), it is said, so so it-body pile high (long) (is)\n\nne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc. D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb deyeg\u0101\u02b9ne\u02bc ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc hoyo\u02bc\u02b9de\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9g\u014dw\u0101. D\u0101\u02b9\nthe raccoon. So there she is watching the \u201cTwo Feathers Together\u201d he is working that the she maiden (is). So\n\nne\u02bc\u02b9ho\u02bb ho\u02bcdy\u0113 \u02b9d\u0103\u02bct o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb w\u0103\u02bces\u02b9nye\u02bct ne\u02bc\u02b9 ne\u02bb\u02b9 w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cHau\u02bc\u02b9, Do\u207fdasady\u0103\u02bc\u02b9d\u0115n\n there did she stop now (then) verily did she speak that the did she say, \u201cCome, thence thou thy body bring down\n\n(do\u207fdasady\u0103\u02bc\u02b9d\u0115nt) o\u02b9n\u0115\u207f\u02bb no\u00f1\u02b9 n\u0101\u02b9e\u02bb dases\u02b9\u02bc\u0103\u02bbt.\u201d Dy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1 ne\u02bc\u02b9ho\u02bb o\u02bcgas\u02b9nye\u02bct\n now (then) perhaps verily thence you (thou) it hast exhausted.\u201d Suddenly there did it cry out\n\nne\u02bb\u02b9 gw\u0115\u207fgw\u0115\u00f1\u02b9o\u207f, \u201cKw\u0115\u207f\u02b9, kw\u0115\u207f\u02b9, kw\u0115\u207f\u02b9,\u201d o\u02bc\u02b9g\u0115\u207f\u02bc; w\u0103\u02bc\u0113\u02b9g\u0115\u207f\u02bc ni\u00adg\u0103had\u0103g\u0115\u00f1\u02bbyat\u02b9\u02bbs&tcom ma;ho\u00f1 ne\u02bc\u02b9ho\u02bb\nthe yellowhammer, \u201cKw\u0115\u207f\u02b9, kw\u0115\u207f\u02b9, kw\u0115\u207f\u02b9,\u201d did it say; did she it see just it forest-edge- there\n\n w\u0103\u02bcot\u02b9\u02bbh\u00e4die\u02bc.\nthither it flying sang along.\n\n\nO\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9g\u014dw\u0101 w\u0103\u02bces\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc diq\u02b9, \u201c\u0100\u02b9gi, g\u0115\u00f1\u02bc\u02b9 \u0103w\u0115\u00f1do\u00f1\u02b9ny\u0103\u02bct, o\u02b9n\u0115\u207f\u02bb\n Now that the she maiden did she speak did she it say moreover, \u201c\u0100\u02b9gi, exceedingly it discouraging (is), now\n\nwai\u02bb\u02b9 wa\u0101kna\u207f\u02bckhw\u0103\u02bc\u02b9d\u0115\u207f&m lapos; ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc.\u201d Djok\u02b9 ogonda\u02b9die\u02bc w\u0103\u02bco\u207ftge\u02bbd\u0103\u02b9\u02bbs\u012d& mlapos;\ntruly did he me anger the \u201cT wo Feathers Together.\u201d At once it it followed did she burden unloose\n\nh\u014d\u02b9gw\u0101\u02b9-kho\u02bb w\u0103\u02bc\u0101gos\u02b9\u02bbho\u02bc ne\u02bb\u02b9 o\u00e4\u02bb\u02b9gw\u0103\u02bc-g\u0115\u00f1\u02b9o\u207f&mlapos ;, ne\u02bc\u02b9 ne\u02bb\u02b9 dew\u0103s\u02b9\u02bbh\u0115\u207f niyo\u00e4\u02bb\u02b9gw\u0103ge\u02bb. D\u0101\u02b9\n aside-and did she it pour out the it bread-it was, that the two tens so many it loaves number. So\n\n o\u02b9n\u0115\u207f\u02bb diq\u02b9 sayo\u207f\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc, ne\u02bc\u02b9ho\u02bb ho\u00f1s\u0101\u02b9y\u0115\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb dw\u0115\u00f1ni\u02bc\u02b9dio\u207f\u02bc ne\u02bb\u02b9 dew\u0115\u00f1nond\u00e4\u207f\u02b9\u00adnonde\u02bc\nnow then moreover she went home, there again she arrived, there where there they abide the they are sisters\n\ngodino\u02bc\u02b9\u0115\u207f-kho\u02bb. G\u0101nio\u02bc\u02b9s\u02bbho\u00f1 n\u0101\u02b9e\u02bb o\u02b9n\u0115\u207f\u02bb ho\u00f1saye\u02b9yo\u207f\u02bc, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc ne\u02bb\u02b9 yeg\u0115\u207f\u02b9tc\u012d,\ntheir mother-and. As soon-just verily now there again she arrived, so now verily did she say the she, old woman,\n\n\u201cGw\u0113\u02b9, na\u207f\u02bc\u00ad\u0101\u02b9w\u0115\u207f\u02bb-heg\u014d w\u0101 d\u0113\u02bcs\u02bbh\u0101\u02b9w\u012d\u02bc?\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9g\u014dw\u0101 dayes\u02b9nye\u02bct\n\u201cWell, what happened-so great not thou him bring with thee?\u201d So now the she maiden (is) thence she answered\n\n wai\u02b9\u0115\u00f1\u02bc, \u201cNe\u02bb\u02b9 I\u02bc\u02b9 d\u0103\u02bc\u0101\u02b9o\u207f\u02bb agegw\u0113\u02b9n\u012d\u02bc so\u02bc\u02b9dj\u012d\u02bb \u0115\u00f1\u02bc\u02b9 no\u00f1\u02b9 do\u014dno\u207f\u02bcg\u014d\u02b9w\u00e4s s\u0115\u207f\u02bc\u02b9\u0115\u207f.\u201d\ndid she it say, \u201cThe I not able I it can do because I think perhaps not it him affects indeed.\u201d (in fact.\u201d)\n\n\nD\u0101\u02b9 w\u0103\u02bces\u02b9nye\u02bct ne\u02bb\u02b9 ono\u02bc\u02b9\u0115\u207f wai\u02b9\u0115\u00f1\u02bc, \u201cN\u0101\u02b9e\u02bb-kho\u02bb de\u02bcgo\u00f1\u00ady\u0103\u02bc\u02b9d\u0101\u0101\u02bcs so\u02bc\u02b9dj\u012d\u02bb ne\u02bb\u02b9 \u012bs\u02b9\nSo did she speak the her mother did she it say, \u201cVerily- and no t I thee depend on because the thou\n\n nisady\u0113\u02b9\u00e4\u02bct, san\u0103\u02bcg\u014d\u02b9w\u00e4s. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb wayagw\u0113\u02b9n\u012d\u02bc. O\u02b9n\u0115\u207f\u02bb diq\u02b9 ne\u02bc\u02b9\nso thou not smart (art), thou liable to attack art. So now (then) verily did he thee overcome. Now moreover that\n\n \u0115\u207fyo\u207f\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc ne\u02bb\u02b9 gos\u02b9t\u02bbho\u207f, ne\u02bc\u02b9 n\u0101\u02b9e\u02bb agwas\u02b9 khey\u0103\u02bc\u02b9d\u0101\u0101\u02bcs. O\u02b9n\u0115\u207f\u02bb diq\u02b9 n\u0101\u02b9e\u02bb\ndid she start moreover the she youngest (is), that verily very I her depend on. Now moreover verily\n\n \u0115\u207fswa\u00e4\u02bbgo\u00f1\u02b9n\u012d\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 degana\u207f\u02bcho\u00f1sdy\u0103\u02bc\u02b9go\u207f ne\u02bc\u02b9 ne\u02bb\u02b9 dew\u0103s\u02b9\u02bbh\u0115\u207f n\u0115\u207f\u02b9yo\u00f1k. Hau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb.\u201d\nyou bread make (Imp.) that the \u201cmarr iage-bread\u201d that the two tens (twenty) so many will it number. Come, now.\u201d\n\n\u201cHau\u02bc\u02b9,\u201d o\u02b9n\u0115\u207f\u02bb o\u02bcwad\u012bt\u02b9\u02bbhe\u02bct ne\u02bb\u02b9 o\u02b9n\u0115\u00f1\u02b9o\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcwadi\u00e4\u02bbgo\u00f1\u02b9n\u012d\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 dew\u0103s\u02b9\u02bbh\u0115\u207f\n\u201cCome,\u201d now did they pound the it corn. So now verily did they (fem.) bread make that the two tens (twenty)\n\n n\u012b\u02b9yo\u00f1, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcwadi\u00e4\u02bb\u02b9g\u014d\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 dew\u0103s\u02b9\u02bbh\u0115\u207f n\u012b\u02b9yo\u00f1, d\u0101\u02b9\nso many they number, so now verily did they (fem.) bread make that the two tens (twenty) so many they number, so\n\no\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcwadi\u00e4\u02bb\u02b9g\u014d\u02bc degana\u207f\u02bcho\u00f1sdy\u0103\u02bc\u02b9go\u207f gay\u0101\u02b9so\u207f. Ganio\u02bc\u02b9 o\u02bcgai\u02b9\u02bb d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb\n now verily did they (fem.) bread boil \u201cmarr iage-bread\u201d it is called. As soon as did it cook so then (now) verily\n\ng\u0103\u02bc\u0103s\u02bb\u02b9h\u00e4go\u00f1 w\u0103\u02bcagon\u02b9d\u00e4\u02bb.\nit basket-in did one it place in.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb, gi\u02bc\u02b9o\u207f\u02bb, w\u0103\u02bcagoyot\u02b9g\u0103\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 g\u0103s\u0103\u00f1nag\u0103\u02bc\u02b9o\u207f\nSo now (then) verily it is said, did she her hair combed that-and the it smell sweet (perfume)\n\n w\u0103\u02bcagao\u02bb\u02b9g\u0101\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 w\u0103\u02bcagony\u0103\u02bbtchi\u02bcd\u014d\u02b9d&eb reve;\u207f\u02bc, agwas\u02b9 w\u0103\u0113\u02b9n\u012b\u00e4d ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9\ndid she her anoint with that-and the did she her top-knot fix on, very did she it taut make that-and the\n\n w\u0103\u02bcew\u0103h\u0103\u02b9\u02bbcyo\u00f1\u02bc agwas\u02b9 d\u014d\u02b9g\u0115\u207fs de\u02bcdjagogao\u02bcgw\u0101e\u02bc\u02b9s\u02bbho\u00f1.\ndid she it wrap severally very it certain not she eyebrows has just.\n\n\nD\u0101\u02b9 ganio\u02bc\u02b9 w\u0103\u02bco\u00f1dy\u0115\u00f1no\u02bck\u02b9d\u0115\u207f&mlapo s; ne\u02bb\u02b9 yeg\u0115\u207f\u02b9dj\u012d ne\u02bc\u02b9 ne\u02bb\u02b9 go\u00f1way\u0103\u02bcd\u0103s\u0115\u00f1n\u014d\u00f1\u02b9n\u012b&tco mma; d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb\nSo as soon as did she her task finish the she old woman that the she her body adorns thus now verily\n\n w\u0103\u02bco\u00f1dadge\u02bb\u02b9d\u0101t (for w\u0103\u02bc\u00ado\u00f1wage\u02bb\u02b9d\u0101t) ne\u02bb\u02b9 g\u0103\u02bc\u0103s\u02b9\u02bbh\u00e4\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 o\u00e4\u02bb\u02b9gw\u0103\u02bc \u012b\u02b9w\u0101d, \u201cHau\u02bc\u02b9\ndid she her pack with the forehead band the it basket that the it-bread it it in is, \u201cCome,\n\no\u02b9n\u0115\u207f\u02bb sa\u02bbd\u0115\u00f1\u02b9d\u012d\u02bb,\u201d w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc ne\u02bb\u02b9 yeg\u0115\u207f\u02b9dj\u012d, \u201cdj\u0101\u02b9go\u207f diq\u02b9, is\u02b9 wai\u02bb\u02b9 h\u0103\u02bcdeg\u0101\u02b9gon\n now thou, do start,\u201d did she it say the she, old woman, \u201cTake courage moreover, thou truly without fail\n\n \u0115\u207fs\u02bbhegw\u0113\u02b9n\u012d\u02bc, agwas\u02b9 go\u00f1y\u0103\u02bc\u02b9d\u0101\u0101\u02bcs s\u0115\u207f\u02bc\u02b9\u0115\u207f, h\u0103\u02bcdeg\u0101\u02b9gon d\u0115\u207ft\u02bbhes\u02b9\u02bbh\u0101w\u012d\u02bc ne\u02bb\u02b9\nwilt thou him overcome, very I thee trust in fact, without t hence wilt thou him bring the\n\n Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc. Dj\u0101\u02b9go\u207f diq\u02b9.\u201d\n\u2018Two Feathers Together.\u2019 Take courage moreover.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, w\u0103\u02bco\u207fd\u0115\u00f1\u02b9d\u012d\u02bc ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9ho\u02bb w\u0103\u02bco\u00f1tgon\u02b9d\u016dk h\u0115\u207f\u02b9o\u00f1we\u02bb\nSo now (then), it is said, did she depart the she maiden (is) there did she herself direct there where\n\n t\u02bbhadina\u207f\u02b9ge\u02bc ne\u02bb\u02b9 Hotkwisd\u0103deg\u0115\u207f\u02bc\u02b9\u0103\u02bb ha\u02bbhw\u0103dj\u012b\u02b9\u00e4\u02bc. Go\u02bc\u0103s\u02bbh\u00e4ge\u02bb\u02b9de\u02bc ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb\nthere they dwell the &ldq uo;Scorched Paunch\u201d his clan. She basket bore by the forehead the now (then)\n\n hw\u0103\u02bc\u0113\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb t\u02bbhadina\u207f\u02b9ge\u02bc, o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bcho\u02bb\u02b9s\u02bbho\u00f1 god\u0103\u02bbse\u02bbdo\u00f1\u02b9die\u02bcs\nthere did she arrive there where there they dwell, now verily there just she herself hid from place to place\n\ndosk\u0115\u00f1\u02b9o\u207f h\u0115\u207f\u02b9o\u00f1we\u02bb nihodino\u207f\u02b9sot ne\u02bc\u02b9 ne\u02bb\u02b9 go\u00f1way\u0103\u02bc\u02b9di\u02bbs\u0103k\u02b9h\u0103&m lapos;. Agwas\u02b9 \u0101\u02b9e\u02bc, gi\u02bc\u02b9o\u207f\u02bb,\n nearby there where there their lodge stands that the they (fem.) him to seek went. Very again, it is said,\n\n o\u02bcyonis\u02b9\u02bbhe\u02bb \u0101\u02b9e\u02bc ne\u02bc\u02b9ho\u02bb god\u0103\u02bbse\u02bbdo\u00f1\u02b9die\u02bcs. Dy\u0115\u00f1gw\u0103\u02b9-se da\u0101y\u0103\u02b9g\u0115\u207f\u02bct agwas\u02b9 \u0101\u02b9e\u02bc\nit was a long while again there she herself hid from place to place. Suddenly thence he came out very again\n\n o\u02bct\u02bbhat\u02b9g\u0103\u02bbdo\u207f agwas\u02b9 wa\u0101dy\u0115\u00f1no\u00f1\u02b9n\u012d\u02bc, o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, wa\u0103\u02bb\u02b9d\u0115\u00f1d\u012d\u02bc ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb wa\u0101tgon\u02b9d\u016dk\ndid he look around very did he take pains, now then, it is said, did he start there verily did he himself direct\n\n h\u0115\u207f\u02b9o\u00f1we\u02bb t\u02bbhado\u00e4s\u02b9t\u02bbh\u0103\u02bc. O\u02b9n\u0115\u207f\u02bb kho\u02bb\u02b9 \u0101\u02b9e\u02bc ne\u02bc\u02b9ho\u02bb w\u0103\u02bc\u02b9\u0115\u207f\u02bc, o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 w\u0103\u02bco\u00f1w\u0103s\u02b9\u02bbh\u0113\u02bc,\nthere where there he it to hunt uses. Now and again there thither did she go, now truly did she him pursue,\n\nne\u02bc\u02b9ho\u02bb w\u0103\u02bc\u02b9\u0115\u207f\u02bc, h\u0115\u207f\u02b9o\u00f1we\u02bb he\u0101w\u0113\u02b9no\u00f1. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb o\u02bcyo\u02b9nis\u02bbhe\u02bct ne\u02bc\u02b9ho\u02bb nidyagoy\u0115\u02b9\u0115\u207f\n there thither did she go, there where thither did he go. So now did it last a long time there so she continued\n\no\u02b9n\u0115\u207f\u02bb dy\u0115\u00f1gw\u0103\u02bb\u02b9s\u02bbho\u00f1 \u0101\u02b9e\u02bc o\u02b9n\u0115\u207f\u02bb w\u0103\u02bco\u00f1w\u0101\u02b9g\u0115\u207f\u02bc he\u02bc\u02b9tk\u0115\u207f ne\u02bc\u02b9ho\u02bb t\u02bbh\u00e4\u02b9de\u02bcs. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb\n now suddenly just again now did she him see above there there he is climbing about. So now (then) verily\n\n w\u0103\u02bco\u00f1dey\u0115\u207f\u02b9o\u207fs ne\u02bc\u02b9 ne\u02bb\u02b9 god\u0103\u02bbse\u02bbdo\u00f1\u02b9die\u02bcs ne\u02bc\u02b9ho\u02bb. Ne\u02bc\u02b9 ne\u02bb\u02b9 g\u00e4\u02b9it g\u0115\u207fs\u02b9\ndid she do carefully that the she herself hid from place to place there. That the it tree stands usually\n\n sayo\u00f1d\u00e4w\u0115\u207f\u02b9d\u0101t, ne\u02bc\u02b9ho\u02bb g\u0115\u207fs\u02b9 w\u0103\u02bc\u02b9\u0115\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb \u014d\u02b9y\u0103\u02bc tg\u00e4\u02b9it. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nagain she herself interpolate, there usually did she go there where it other there it tree stands. So now\n\n w\u0103\u02bc\u00e4\u02bct\u02b9\u02bbh\u0113 ne\u02bc\u02b9ho\u02bb w\u0103\u02bce\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb g\u00e4\u02b9it, o\u02bcn\u0115\u207f\u02bb diq\u02b9 ne\u02bc\u02b9ho\u02bb\ndid she him overtook (overhaul) there did she there arrive there where it tree stands, now moreover there\n\n w\u0103\u02bco\u00f1\u02b9dy\u0115\u00f1\u02bc; ne\u02bc\u02b9ho\u02bb yenyo\u02bb\u02b9cyot g\u00e4o\u00f1d\u0101k\u02b9\u02bc\u0103\u02bb ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9ho\u02bb w\u0103\u02bco\u00f1dy\u0103\u02bcd\u0103\u02bc\u02b9d&ibreve ;\u02bb he\u02bb\u02b9\ndid she herself seat; there she sat it tree beside that and the there did she lean where\n\n g\u00e4\u02b9it. D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb kho\u02bb\u02b9 ga\u02bc\u0103s\u02bbh\u00e4\u02b9y\u0115\u207f\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 o\u00e4\u02bb\u02b9gw\u0103\u02bc ga\u00e4\u02bbgw\u0103d\u0101\u02b9nio\u207f\u02bc. Do\u02bcos\u02b9t\u02bbho\u00f1\nit tree stands. So there and it basket lay that the it bread it bread contained were severally. Not in the least\n\nda\u0101ninon\u00addok\u02b9h\u0103\u02bc ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc, agwas\u02b9, ne\u02bb\u02b9 ne\u02bc\u02b9 ody\u0103\u02bcd\u0103de\u02b9nyo\u00f1 ne\u02bb\u02b9 djo\u02bc\u00e4\u02b9g\u0103\u02bc. Ne\u02bc\u02b9ho\u02bb\ndid he it realize the \u201cTwo Feathers Together\u201d very, the that it its body changed the raccoon. There\n\n o\u02bcyo\u02b9nis\u02bbhe\u02bbt n\u0101\u02b9e\u02bb t\u02bchiyagodye\u0115\u207f\u02b9s\u02bbho\u00f1 ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9g\u014dw\u0101.\ndid it last a long while verily just she kept quiet just the she maiden (is).\n\n\nNe\u02bc\u02b9 gw\u0101\u02b9 ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc o\u02b9n\u0115\u207f\u02bb o\u02bct\u02bbhatg\u0103\u02bb\u02b9do\u207f kho\u02bb\u02b9 w\u0113\u0115\u207f\u02bb\u02b9s\u02bbho\u00f1 wa\u0101t\u02bbhw\u0103d\u0101\u02b9se\u02bc e\u02bbd\u0103\u02bcge\u02bb\u02b9-kho\u02bb.\nThat indeed the \u201cTwo Feathers Together\u201d now did he look about and far away just did he circle make below-and.\n\nDy\u0115\u00f1gw\u0103\u02bb\u02b9-se o\u02b9n\u0115\u207f\u02bb dond\u0101\u0101dy\u0103\u02bc\u02b9d\u0115n (dond\u0101\u0101dj\u0103\u02bc\u02b9d\u0115n) ske\u00f1no\u207f\u02bc\u02b9o\u00f1\u02bb ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 ho\u0115\u00f1\u02bche\u02bccyo\u00f1\u02b9ne\u02bc\n Suddenly now thence he descended slowly that and the he stopped betimes moving\n\n tchi-dondao\u00f1dy\u0103\u02bcd\u0115ndo\u00f1\u02b9dye\u02bc, agwas\u02b9 h\u0103\u02bcdo\u207fsa\u0115\u00f1\u02bc\u00addyon\u02b9d\u0103 \u02bct ne\u02bc\u02b9 ne\u02bb\u02b9 g\u00e4o\u00f1d\u0103k\u02b9\u02bc\u0103\u02bb, sg\u00e4o\u00f1d\u0103\u02b9d\u012d\u02bb gw\u0101\u02b9\nwhile thence he descended came very back again he stopped that the it tree beside, it tree on the other side just\n\n h\u0115\u207f\u02b9o\u00f1we\u02bb niyenyo\u02bb\u02b9cyot.\nthere where just she is seated.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, dondayed\u0103s\u02b9d\u0103k agwas\u02b9 o\u02bcdyago\u02bcsai\u02b9y\u0115\u207f w\u0103\u02bco\u00f1t\u02bbhw\u0103d\u0101\u02b9se\u02bc he\u02bb\u02b9 g\u00e4\u02b9it\nSo now, it is said, thence she arose quickly very did she move quickly did she go around where it tree stands\n\nne\u02bc\u02b9ho\u02bb \u012b\u02b9y\u0101d ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc. T\u02bbh\u0103\u02bcgwis\u02b9d\u0115\u207f\u02bc n\u0101\u02b9e\u02bb no\u00f1s\u0101\u0101\u02b9y\u0113\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 ha\u0101de\u02bc\u02b9go\u02bc ne\u02bc\u02b9s\u02bbho\u00f1\n there he stood the \u201cTwo Feathers Together.\u201d Not Anything verily can he do that the could he escape that only\n\nn\u0101\u02b9e\u02bb o\u02bcs\u02bbhagotg\u0101\u02b9t\u02bbho\u02bc, wo\u014dyon\u02b9d\u012d\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 wo\u014di\u02bbw\u0103n\u00e4\u00e4\u02b9go\u02bc he\u02bb\u02b9 niyeks\u0103\u02bc\u02b9g\u014dw\u0101.\nverily did he her look at, did he smile that and the did he marvel where so she beautiful maiden (is).\n\n O\u02bcgowandigwe\u02b9n\u012d\u02bc ney\u014d\u02bc\u02b9s\u02bbho\u207f\u02bco\u207f, ne\u02bc\u02b9 s\u0113\u207f\u02bc\u02b9\u0115\u207f oi\u02bbw\u0103n\u00e4\u00e4\u02b9gw\u0103t h\u0101\u02b9e\u02bcgw\u0103\u02bb degiks\u0103\u02bc\u02b9g\u014dw\u0101.\nDid they him overcome the his wives, that in fact it matter marvelous also they are beautiful.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9g\u014dw\u0101 o\u02bcgo\u00f1wagw\u0113\u02b9n\u012d\u02bc ne\u02bc\u02b9 kho\u02bb\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cHau\u02bc\u02b9,\nSo now truly the she, maiden did she him overcome that and the now verily did she say, \u201cCome,\n\n sado\u00f1\u02b9is\u02bbh\u0115\u00f1 de\u00adsasg\u0113\u02b9yo\u00f1 no\u00f1\u02b9 dyaw\u0115\u207f\u02bc\u02b9o\u207f (dj\u0103w\u0115\u207f\u02bc\u02b9o\u207f) he\u02bctk\u0115\u207f\u02b9s\u02bbho\u00f1 s\u00e4\u02b9de\u02bcs, ne\u02b9kho\u02bb\ndo thou thyself rest thou weary art perhaps continually above-just thou art climbing, here\n\n \u0115\u207fsa\u02b9dy\u0115\u00f1\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 \u0115\u207fgo\u00f1i\u02bbs\u0101\u02b9g\u0115\u207f\u02bc ne\u02b9kho\u02bb diq\u02b9 \u0113\u207fsat\u02b9\u00adgo\u0115\u00f1\u02bc he\u02bb\u02b9 dekh\u014d\u02b9g\u0115\u00f1\u02bb\nwilt thou thyself seat that the will I thee search here moreover wilt thou recline thy head where between my thighs\n\nne\u02b9kho\u02bb diq\u02b9 dekh\u014d\u02b9g\u0115\u00f1\u02bb d\u0115\u207fseg\u0101\u02b9ne\u02bck. \u201cHau\u02bc\u02b9, ne\u02b9kho\u02bb o\u02b9n\u0113\u207f\u02bb s\u0101\u02b9dy\u0115\u00f1\u02bb.\u201d\n here moreover between my thighs shalt thou gaze. \u201cCome, here now do thou thyself seat.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb wa\u0101\u02b9dy\u0115\u00f1\u02bc ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb nigan\u0103\u02bc\u02b9do\u207f\u02bc ne\u02bb\u02b9\nSo now (then), it is said, there did he himself seat the \u201cTwo Feathers Together\u201d there where just she indicated the\n\nyeks\u0103\u02bc\u02b9g\u014dw\u0101 ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 ne\u02bc\u02b9ho\u02bb wa\u0101tgo\u207f\u02b9h\u0115\u00f1\u02bc. O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb w\u0103\u02bco\u00f1w\u0101i\u02bb\u02b9s\u0103k\u0115\u207f&m lapos;\nshe maiden that and the there did he his head recline. Now verily did she him search\n\n o\u02bcyo\u02b9nis\u02bbhe\u02bct, gi\u02bc\u02b9o\u207f&tcom ma;, ne\u02bc\u02b9ho\u02bb niyo\u02bc\u02b9d\u00e4\u207f. Ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 wa\u014d\u02b9d\u0103\u02bc, o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb agwas\u02b9\ndid it long while last, it is said, there so it continued. That-and the did he sleep, now verily very\n\n no\u00f1\u02b9 woe\u02bbs\u0115\u207fd\u0101ni\u02bc\u02b9he\u02bct. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb w\u0103\u02bces\u02b9nye\u02bct, wai\u02b9\u0115\u00f1\u02bc, \u201cGw\u0113\u02b9, \u012b\u02b9dje\u02bb.\u201d\nperhaps did his sleep become sound. So now it is said, there did she speak did she it say, \u201cCome, do thou awake.\u201d\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9s\u02bbho\u00f1 gagw\u0113\u02b9go\u207f o\u02bcwadody\u0101\u02b9no\u00f1\u02bc ne\u02bb\u02b9 hay\u0103\u02bc\u02b9d\u0103\u02bcge\u02bb ne\u02bc\u02b9 kho\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb goy\u00e4\u02b9go\u00f1\u02bb\nSo now that-just it entire did it move severally the his body on that and the now (then) her pouch in\n\n w\u0103\u02bco\u00f1w\u0103\u02bcno\u207f\u02bb\u02b9d\u00e4\u02bb w\u0103\u02bcagos\u02b9\u02bbho\u02bc-kho\u02bb n\u0101\u02b9e\u02bb y\u0101\u02b9e\u02bc ne\u02bb\u02b9 o\u00e4\u02bb\u02b9gw\u0103\u02bc iw\u0101\u02b9d\u0103k. Djok\u02b9 o\u02b9n\u0115\u207f\u02bb\ndid she him enclose did she it empty-and verily first the it bread did it hold. At once now\n\n w\u0103\u02bco\u00f1d\u0103s\u00ad\u02bbheo\u02b9d\u0115\u207f&m lapos; w\u0103\u02bco\u00f1tge\u02bb\u02b9d\u0101d, agwas\u02b9 n\u0101\u02b9e\u02bb os\u02b9de\u02bc\ndid she it attach to a forehead band did she it bear on her back by the forehead band, very verily it heavy (is)\n\n hod\u0103\u02bc\u02b9o\u207f wai\u02bb\u02b9 ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc.\nhe asleep (is) truly the \u201cTwo Feathers Together.\u201d\n\n\n We\u02b9\u0115\u207f\u02bb niyu\u02b9we\u02bc hetcyagaw\u0113\u02b9no\u00f1 ne\u02bc\u02b9ho\u02bb ga\u02bbst\u0115\u00f1\u02b9de\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 o\u02bbst\u0115n\u02b9\u00f1\u0113t ga\u02b9nio\u02bc\nFar away so it distant (is) thither she returned has there it-rock projects that the it rock sharp (is) as soon as\n\nne\u02bc\u02b9ho\u02bb w\u0103\u02bc\u0113\u02b9yo\u207f\u02bc o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb w\u0103\u02bco\u00f1\u02b9dy\u0115\u00f1\u02bc w\u0103\u02bcew\u0103h\u0103\u02bb\u02b9s\u012d\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 got\u02bbh\u0113\u02b9nai\u0115\u207f\u02bc\n there did she arrive now (then) there did she herself seat did she it unbind that the her bundle lying for her\n\nne\u02bc\u02b9 ne\u02bb\u02b9 go\u00f1wadigwenyo\u00f1\u02b9\u0101die\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 o\u02bct\u02bbho\u00f1wano\u207f\u02bc\u0115\u207f\u02bb\u02b9h \u0115\u00f1t. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb kho\u02bb ne\u02bb\u02b9 w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc,\nthat the she him overcame, returning that and the did she his head shook. So now (then) and the did she it say,\n\n\u201cHau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb \u012b\u02b9dje\u02bb.\u201d Agwas\u02b9 \u0101\u02b9e\u02bc dayo\u00f1de\u02bc\u02b9h\u0101sdo\u00f1\u02bc, \u201cHau\u02bc\u02b9, o\u02b9n\u0115\u207f\u02bb \u012b\u02b9dje\u02bb,\u201d\n\u201cCome now (then) do thou awake.\u201d Very again thence she force employed, \u201cCome, now (then) do thou awake,\u201d\n\n yo\u00f1\u02b9do\u207f\u02bb.\nshe it continued to say.\n\n\nDy\u0115\u00f1gw\u0103\u02bb\u02b9-se o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, w\u0103\u02bc\u0101\u02b9ye\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb wai\u02bb, w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cCy\u0115\u00f1de\u02b9i-g\u0115\u207f\u02bb ne\u02b9kho\u02bb?\u201d\n Suddenly now, it is said, did he awake. So now (then) truly did she it say, \u201cThou it knowest-dost thou here?\u201d\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, o\u02bct\u02bbhat\u02b9g\u0103\u02bbdo\u207f ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 wai\u02b9\u0115\u00f1\u02bc, \u201cTgay\u0113\u02b9i\u02bc gy\u0115\u00f1d\u0113\u02b9i. Ne\u02b9kho\u02bb g\u0115\u207fs\u02b9\nSo now, it is said, did he his eyes open that-and the did he it say, \u201cIt full (is) I it know. Here usually\n\n deyakn\u0115\u207fnisday\u0115\u00f1d\u0103\u02bb\u02b9gw\u0103 \u02bc ne\u02bb\u02b9 djona\u0115\u00f1\u02bc\u02b9d\u0103\u02bc.\u201d\ntwo we it snares to set use the elk.\u201d\n\n\nO\u02b9n\u0115\u207f\u02bb ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9g\u014dw\u0101 dayes\u02b9nye\u02bct wai\u02b9\u0115\u00f1\u02bc, \u201cCy\u0115\u00f1de\u02b9i wai\u02bb\u02b9, o\u02b9n\u0115\u207f\u02bb gw\u0101\u02b9 no\u00f1\u02b9 \u0101\u02b9e\u02bc\n Now the she, maiden she replied did she it say, \u201cThou it dost know truly, now (then) just perhaps again\n\n \u0115\u207fsgo\u00f1i\u02bbs\u0101\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bbs\u02bbho\u00f1 kho\u02bb\u02b9 \u0101\u02b9e\u02bc d\u0115\u207ftcheg\u0101\u02b9n\u00e4\u02bck h\u0115\u207f\u02b9o\u00f1we\u02bb g\u0115\u207fs\u02b9 de\u02bbseg\u0101\u02b9n\u0113\u02bc\nwil l I thee search for there-just and again again wilt thou keep looking there where usually dost thou keep looking\n\nne\u02bc\u02b9 ne\u02bb\u02b9 dekh\u014d\u02b9g\u0115\u00f1\u02bb.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc ne\u02bc\u02b9ho\u02bb wa\u0101tgo\u207f\u02b9\u0115\u00f1\u02bc ne\u02bc\u02b9ho\u02bb deye\u02bbh\u014d\u02b9g\u0115\u00f1\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb,\nthat the between my thighs.\u201d So now (then) again there did he his head rest (lean) there her lap on. So now,\n\n gi\u02bc\u02b9o\u207f\u02bb, \u0101\u02b9e\u02bc wao\u00f1wai\u02bbs\u0101\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb \u0101\u02b9e\u02bc de\u0101g\u0101\u02b9ne\u02bc, ne\u02bb\u02b9 ne\u02bc\u02b9\nit is said, again did she him search for him there verily again did he keep looking, the that\n\n gaio\u00f1\u02b9\u00f1\u012d\u02bb ne\u02bb\u02b9 deowa\u0115\u207f\u02bcg\u0115\u00f1\u02b9nyo\u00f1.\nit it makes it it causes the she him overcame.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, \u0101\u02b9e\u02bc wa\u014d\u02b9d\u0103\u02bc, ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 w\u0103\u02bc\u00adoi\u02bbs\u0115\u207fd\u0101n\u012b&mlprime ;\u02bche\u02bct. Dy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb\nSo now, it is said again did he fall asleep, that-and the did his sleep become sound. Suddenly just now\n\nn\u0101\u02b9e\u02bb \u0101\u02b9e\u02bc dayes\u02b9nye\u02bct w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9g\u014dw\u0101, \u201cHau\u02bc\u02b9, \u012b\u02b9dje\u02bb.\u201d D\u0103\u02bc\u0101\u02b9o\u207f n\u0101\u02b9e\u02bb d\u0103\u02bc\u0101\u02b9ye\u02bb.\nverily again did she reply did she it say, the she, maiden, \u201cCome, do thou awake.\u201d Not can verily could he awake.\n\nO\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, \u0101\u02b9e\u02bc o\u00f1sao\u00f1w\u0103\u02bbh\u0103\u02b9cio\u207f\u02bc; g\u0101\u02b9nio\u02bc w\u0103\u02bco\u00f1dy\u0115\u00f1no\u02bck\u02b9d\u0115\u207f&mlapo s; o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9\n Now, it is said, again again did she him bind up repeatedly; as soon as did she her task complete now truly\n\n sayo\u00f1t\u02bbh\u0113na\u207fge\u02bb\u02b9d\u0101d-kho\u02bb, o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 \u0101\u02b9e\u02bc sayo\u207f\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc. D\u0103\u02bcaonis\u02bbh\u0113\u02bc\u02b9o\u00f1\u02bc o\u02b9n\u0115\u207f\u02bb\nagain she her pack bore by the forehead band-and now truly again again she started. Not a long while now (then)\n\n ho\u00f1say\u0113\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb tgany\u014d\u02b9d\u0101e\u02bc, o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, \u0101\u02b9e\u02bc ne\u02bc\u02b9ho\u02bb s\u0101o\u00f1w\u0101\u02b9y\u0113t. \u201cHau\u02bc\u02b9,\nagain she returned home there where there it lake (is), now, it is said, again there again she him awoke. \u201cCome,\n\n o\u02b9n\u0115\u207f\u02bb \u012b\u02b9dje\u02bb,\u201d w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc. Ne\u02bc\u02b9 n\u0101\u02b9e\u02bb, gi\u02bc\u02b9o\u207f\u02bb, agwas\u02b9 o\u02bcyo\u02b9nis\u02bbhe\u02bbt o\u02b9n\u0115\u207f\u02bb w\u0101\u0101\u02b9ye\u02bb.\nnow (then) do thou awake,\u201d did she it say. That verily, it is said, very it was a long while now (then) did he awake.\n\n\n G\u0103nio\u02bc\u02b9 w\u0101\u0101\u02b9ye\u02bb o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bb, \u201cGw\u0113\u02b9, cy\u0115\u00f1d\u0113\u02b9i-g\u0115\u207f\u02bb\u02b9 ne\u02b9kho\u02bb?\u201d\nAs soon as did he awake now (then), it is said, did she it say, Say, dost thou it know dost thou here (this place?)\u201d\n\nAgwas\u02b9 o\u02bct\u02bbhatg\u0103\u02bb\u02b9do\u207f y\u0101\u02b9e\u02bc o\u02b9n\u0115\u207f\u02bb gi\u02bc\u02b9o\u207f\u02bb wai\u02b9\u0115\u00f1\u02bc, \u201cGy\u0115\u00f1d\u0113\u02b9i ne\u02b9\u02bcho\u02bb. Ne\u02b9kho\u02bb g\u0115\u207fs\u02b9\n Very did he look around first now (then) it is said, did he it say, \u201cI it know indeed. Here usually\n\n deyagni\u02bcskodanis\u02b9t\u02bbh\u0103\u02bc ne\u02bb\u02b9 hakno\u02bc\u02b9s\u0115\u207f.\u201d\nhe-I-it to cure (meat) use the my uncle.\u201d\n\n\n \u201cNiyo\u02bb\u02b9,\u201d w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 \u0101\u02b9e\u02bc sgo\u00f1i\u02bbs\u0101\u02b9g\u0115\u207f\u02bb. \u02bc\u0102\u02bb\u02b9so\u207f-kho\u02bb \u0101\u02b9e\u02bc n\u0115\u207fcye\u02b9\u00e4\u02bc\n\u201cSo be it,\u201d did she it say, \u201cNow truly again again I thee search for thee. yet-and again so will thou it do\n\nne\u02bc\u02b9ho\u02bb d\u0115\u207fseg\u0101\u02b9n\u00e4\u02bck ne\u02bb\u02b9 dekh\u014d\u02b9g\u0115\u00f1&tcom ma;.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, \u0101\u02b9e\u02bc\n there wilt thou keep looking at the between my thighs.\u201d So now (then) it is said, again,\n\n wao\u00f1w\u0101i\u02bbs\u0101\u02b9g\u0115\u207f\u02bc, ne\u02bc\u02b9 ne\u02bb\u02b9 hono\u207f\u02bc\u02b9\u0115\u00f1ge\u02bb. D\u0103\u02bcdji\u0103\u02bb\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc wa\u014d\u02b9d\u0103\u02bc, d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\ndid she him search, for him, that the his head on. Soon-just now (then) again did he fall asleep, so now\n\n diq\u02b9 sayew\u0103\u02bbh\u0103\u02b9cyo\u00f1\u02bc, o\u02b9n\u0115\u207f\u02bb \u0101\u02b9e\u02bc wai\u02bb\u02b9 sayo\u00f1tge\u02bb\u02b9d\u0101d ne\u02bc\u02b9 ne\u02bb\u02b9\nmoreover again she it wraps up repeatedly, now (then) again truly again she her pack bore by the forehead-band that the\n\n goy\u00e4\u02b9go\u00f1 h\u0103\u02bc\u02b9non\u02bb (h\u0103\u02bc\u02b9nont).\nher pouch in he is contained.\n\n\nO\u02b9n\u0115\u207f\u02bb sayo\u207f\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc. O\u02b9n\u0113\u207f\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f&tcomma ; ho\u00f1say\u0113\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb dw\u0115\u00f1ni\u02bc\u02b9dyo\u207f\u02bc\n Now again she started. Now that the now (then) there again she arrived there where there they (fem.) dwell\n\nne\u02bb\u02b9 dew\u00e4\u207fnond\u00e4\u207f\u02b9nonde\u02bc go\u00f1dino\u02bc\u02b9\u0115\u207f-kho\u02bb, o\u02bcw\u0103\u207fnondy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1 donday\u0113\u02b9yo\u207f\u02bc\nthe they are sisters one with another their mother-and, d id they (fem.) become surprised thence she entered (in lodge)\n\n sgainod\u0103\u02b9die\u02bc.\nagain she as a pack returns.\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 ganesd\u00e4\u02bc\u02b9ge\u02bb w\u0103\u02bco\u00f1t\u02bbhe\u02b9nond\u012d\u02bc ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cNe\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb gay\u00e4\u02b9go\u00f1\nSo that moreover the it-floor-on did she her pack cast that and the did she it say, \u201cThere verily it-pouch-in-he\n\nh\u0103\u02bc\u02b9non\u02bb (h\u0103\u02bc\u02b9no\u00f1t) ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc. Hau\u02bc\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 sesw\u0103\u02bcno\u207f\u02bbd\u0103\u02bb\u02b9go&tcomma ;\n contained (is) the \u201cTwo Feathers Together.\u201d Come, now moreover do you him loose from his container\n\nogond\u0103\u02b9die\u02bc.\u201d\n at once.\u201d\n\n\nO\u02b9n\u0115\u207f\u02bb diq\u02b9 n\u0101\u02b9e\u02bb ne\u02bb\u02b9 gono\u02bc\u02b9\u0115\u207f w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb dayes\u02b9nye\u02bct, \u201cNiy\u0101\u02b9w\u0115\u207f\u02bb giy\u0115\u207f\u02bc\u02b9. O\u02bcg\u0101i\u02bbw\u0103ye\u02b9i\u02bb\n Now moreover verily the her mother did she it say the now she answered, \u201cI am thankful my child. It is fulfilled\n\nhe\u02bb\u02b9 so\u02bc\u02b9dj\u012d\u02b9 go\u00f1y\u0103\u02bcd\u0101\u0101\u02bcs.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, kho\u02bb\u02b9 yo\u00f1\u02b9do\u207f, \u201cHau\u02bc\u02b9, agn\u0115\u02b9ho\u00f1s, \u012b\u02b9dje\u02bb.\u201d\nwhere so much I thee depend on.\u201d So now it is said, and she kept saying, \u201cCome, my son-in-law, do thou awake.\u201d\n\nNe\u02bc\u02b9 gw\u0101\u02b9 ne\u02bb\u02b9 agwas\u02b9 o\u02bcyo\u02b9nis\u02b9\u02bbhe\u02bct o\u02b9n\u0115\u207f\u02bb wa\u0101\u02b9ye\u02bb wa\u0101t\u02b9g\u0115\u207f\u02bb-kho\u02bb, h\u014d\u02b9gw\u0101-kho\u02bb wa\u0101\u02b9dy\u0115\u00f1\u02bc.\nThat just the very did it last long now did he awake did he arise-and, aside-and did he himself seat.\n\nWa\u0101\u00addy\u0115\u00f1gw\u0103\u02bbdj\u012d\u02bb\u02b9s \u02bbho\u00f1 agwas\u02b9 wadiks\u0103\u02bcg\u014dw\u0101\u02b9s\u02bbho\u00f1 ne\u02bc\u02b9 ne\u02bb\u02b9 gano\u207fs\u02b9go\u00f1 w\u00e4\u207fni\u02bcdio\u207f\u02bc (w\u00e4\u207fni\u02bc\u02b9djo\u207f\u02bc)\n He surprised was-just very (much) they (fem.) are fine looking just that the it-lodge-in they (fem.) abide\n\nne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 godino\u02bc\u02b9\u0115\u207f.\nthat-and the their mother.\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bco\u02bc\u02b9g\u00e4\u02bb o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, n\u0101\u02b9e\u02bb waay\u0115\u00f1\u02bc\u02b9t\u02bbho\u00f1\u02bc ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9\nSo now it evening became now, it is said, verily did he her lie with the \u201cTwo Feathers Together\u201d that the\n\n ho\u00f1w\u0115\u207fno\u00f1kh\u014dn\u02b9no\u207f\u02bc.\nshe-him to fetch did go.\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 n\u0101\u02b9e\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bco\u02b9h\u0115\u00f1\u02bct o\u02b9n\u0115\u207f\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 n\u0113\u02b9y\u014d\u02bc ne\u02bb\u02b9 gos\u02b9t\u02bbho\u207f,\nSo that moreover verily the now did it day become now did she it say that the the wife the she youngest is,\n\n\u201cO\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 o\u02bcdyo\u00f1khiy\u0103\u02bcd\u0103\u02b9gw\u0115\u207f&mla pos; ne\u02bc\u02b9 n\u00e4\u207f\u02b9g\u00e4\u207f w\u0113\u02b9\u0115\u207f dwadina\u207f\u02b9ge\u02bc. Ne\u02bc\u02b9 n\u0101\u02b9e\u02bb ne\u02bc\u02b9 ne\u02bc\u02b9ho\u02bb\n \u201cNow truly did she us body take from that this, is far away they (fem.) dwell. That verily that there (thus)\n\n w\u0103\u02bco\u00f1wa\u207fd\u012b\u02b9ye\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 I\u02bc\u02b9 wai\u02bb\u02b9 \u0115\u207fskhe\u02bbno\u207fk\u02b9h\u0103\u02bc. Is\u02b9 diq\u02b9 d\u0115\u207fdjad\u012b\u02b9\u0101k ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d,\u201d\ndid she them do unto. So now moreover I truly will I-him fetch. You moreover two will you be the he, old man,\u201d\n\nne\u02bc\u02b9 ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f.\u201d\nthat the his uncle.\u201d\n\n\nO\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb waasd\u0101\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d ne\u02bc\u02b9 gayo\u00f1\u02b9n\u012d\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 de\u02bcono\u207f\u02b9do\u207f\u02bc ga\u00e4\u207fgw\u0103\u02b9s\u02bbho\u00f1\n Now verily did he weep the he, old man that it it makes, that the not he it knows where-just\n\n n\u012b\u02b9e\u02bcs ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc, dyaw\u0115\u207f\u02bc\u02b9o\u207f h\u0101\u02b9do\u207f, \u201cH\u0101\u02b9g\u012b\u02bb, h\u0101\u02b9g\u012d\u02bb, h\u0101\u02b9g\u012b\u02bb, gi\u02bc\u02b9; w\u0103s\u02b9\u02bbh\u0115\u207f\nthere he goes to and fro the his nephew, continually he it keeps saying, \u201cAlas, alas, alas, of course, ten\n\n niyos\u02b9\u02bbh\u00e4ge\u02bb o\u02b9n\u0115\u207f\u02bb \u0115\u207fgad\u0103\u02bbd\u0103gw\u0103\u02bb\u02b9d& ebreve;\u207f\u02bc. H\u0101\u02b9g\u012b\u02bb, gi\u02bc\u02b9.\u201d\nso many it-years number now (then) will I it give up. Alas, of course.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 gos\u02b9t\u02bbho\u207f w\u0103\u02bco\u207f\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc-kho\u02bb, \u201c\u0114\u207fs\u02bbh\u0113\u02b9no\u207fkh\u0103&mlapo s;\nSo now (then) verily that the she youngest one (is) di d she start d id she it-say-and, \u201cWill I him to fetch go\n\no\u02b9n\u0115\u207f\u02bb.\u201d D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, ne\u02bc\u02b9ho\u02bb deni\u02bc\u02b9dyo\u207f\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 dye\u02b9g\u014dw\u0103n\u0115\u207f ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9\n now.\u201d So now, it is said, there two they abide that the she, elder one, (is) that-and the\n\n Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc hono\u02bc\u02b9s\u0115\u207f.\n\u201cTwo Feathers Together\u201d his uncle.\n\n\nD\u0103\u02bconis\u02b9\u02bbh\u0113\u02bco\u00f1\u02bc o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb w\u0103\u02bc\u0113\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb tg\u00e4\u02b9it ne\u02bc\u02b9 ne\u02bb\u02b9 hado\u00e4s\u02b9t\u02bbh\u0103\u02bc ne\u02bb\u02b9\nNot long after now verily did she arrive there where there it-tree stands that the he it to hunt uses the\n\ndjo\u02bc\u00e4\u02b9g\u0103\u02bc. O\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 o\u02bcdyo\u00f1tg\u0103\u02bb\u02b9do\u207f ne\u02bc\u02b9ho\u02bb w\u0103\u02bc\u0113\u02bcg\u0115\u207f\u02bc t\u02bbhig\u0115\u207fdj\u012b\u02b9w\u0115\u207f\u02bb he\u02bb\u02b9 tcagaw\u0113\u02b9no\u00f1 ne\u02bb\u02b9\n raccoon. Now truly did she look around there did she it see it is very plain where again she went the\n\n heo\u00f1wa\u207f\u02b9\u00e2\u207f ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc. O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb w\u0103\u02bco\u207f\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc. O\u02b9n\u0115\u207f\u02bb a\u02b9e\u02bc\nhence she him carried the \u201cTwo Feathers Together.\u201d Now verily d id she start. Now again\n\n w\u0103\u02bco\u00f1d\u0115\u00f1n\u014d\u02b9d\u0115\u207f\u02bc, w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, ga\u0115\u00f1n\u0103\u02b9go\u00f1, \u201cH\u0103\u02bb\u02b9-ho-wi, h\u0103\u02bb\u02b9-ho-wi, h\u0103\u02bb\u02b9-ho-wi, o\u02b9n\u0115\u207f\u02bb\n did she sing (exert her orenda), did she it say it song-in, \u201cH\u0103\u02bb&mlpri me;-ho-wi, h\u0103\u02bb\u02b9-ho-wi, h\u0103\u02bb\u02b9-ho-wi, now\n\nw\u0103\u02bbhey\u0103\u02bcdi\u02bb\u02b9s\u0103khe&mla pos;, h\u0103\u02bb\u02b9-ho-wi, h\u0103\u02bb\u02b9-ho-wi, ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc-ge\u02bb, h\u0103\u02bb\u02b9-ho-wi, h\u0103\u02bb\u02b9-ho-wi, h\u0103\u02bb\u02b9-ho-wi,\n thither I him to seek go, h\u0103\u02bb\u02b9-ho-wi, h\u0103\u02bb\u02b9-ho-wi, the &ldq uo;Two Feathers\u201d-at, h\u0103\u02bb\u02b9-ho-wi, h\u0103\u02bb\u02b9-ho-wi, h\u0103\u02bb\u02b9-ho-wi,\n\n w\u0103\u02bbhey\u0103\u02bcdi\u02b9s\u0103khe\u02bc, ne\u02bc\u02b9 ne\u02bb\u02b9 Hat\u02bbhon\u02b9d\u0101s, \u0113\u02bc-\u0115\u207f-h\u0115\u207f.\u201d Ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb, gi\u02bc\u02b9o\u207f\u02bb,\nth ither I him to seek go, that the He, the Listener, \u0115\u02bc -\u0115\u207f-h\u0115\u207f.\u201d Thus (There) verily, it is said,\n\n niyo\u02bcd\u00e4\u207f\u02b9a\u207fdie\u02bc.\nso it continued on the way.\n\n\nD\u0101\u02b9 ne\u02bc\u02b9 diq\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bc\u0113\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb niwadi\u00adna\u207f\u02b9ge\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 g\u0113\u02b9i\u02bb\nSo that moreover the now (then) did she arrive there there where there they (fem.) abide that the four\n\n nigon\u02b9di ne\u02bc\u02b9 ne\u02bb\u02b9 w\u00e4no\u00f1\u02b9gwe\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 dew\u00e4\u207f\u02b9nond\u00e4\u207f\u02b9nond\u0113\u02bc kho\u02bb\u02b9 ne\u02bb\u02b9 godino\u02bc\u02b9\u00e4\u207f,\nso many they are that the they women (are) that the they sisters, one to another, are, and the their (fem.) mother,\n\nne\u02bb\u02b9 ne\u02bc\u02b9 w\u00e4\u207fnondy\u0103\u02bcd\u0101t\u02b9go\u207f\u02bcs, w\u0103\u02bco\u00f1dy\u0115\u00f1\u02b9gw\u0103 s\u012b\u02b9 tgano\u207f\u02b9sot. Dy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1 ne\u02bc\u02b9ho\u02bb\nthe that they (fem.) are sorcerers, did she become surprised yonder there it lodge stands. Suddenly just there\n\n o\u02bcdy\u0113\u02b9d\u0103\u02bct. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 w\u0103\u02bcondau\u207f\u02bbd\u012b\u02b9yos kho\u02bb\u02b9 ne\u02bb\u02b9 o\u02bcdyontg\u0103\u02bb\u02b9do\u207f he\u02bb\u02b9 tgano\u207f\u02b9sot.\ndid she stand. So now moreover did she listen intently and the did she look around where there it lodge stands\n\nDy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1 o\u02b9n\u0115\u207f\u02bb got\u02bbhon\u02b9de\u02bc ne\u02bc\u02b9ho\u02bb t\u02bbh\u0103s\u0115\u207f\u02b9tw\u0103s o\u02bcwo\u00f1w\u00e4\u207fnay\u0115\u00f1\u02b9d\u0113\u02bc ne\u02bb\u02b9 n\u0113\u02b9y\u014d\u02bc. Ogond\u0103\u02b9die\u02bc\nSuddenly-just now she it heard there there he weeping was did she his voice recognize the her spouse. Immediately\n\no\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb w\u0103\u02bced\u0101k\u02b9he\u02bc. W\u0103\u02bc\u0113\u02b9yo\u207f\u02bc gano\u207fs\u0103k\u02b9d\u0103\u02bc o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, h\u0115\u207f\u02b9o\u00f1we\u02bb\n now there did she running go. There she arrived it-lodge-beside now, it is said, there where\n\n deyo\u02bbhagw\u0115\u00f1de\u02b9nio\u207f, ne\u02bc\u02b9ho\u02bb, gi\u02bc\u02b9o\u207f\u02bb, w\u0103\u02bco\u00f1tg\u0103\u02bb\u02b9t\u02bbho\u02bc. Dy\u0115\u00f1gw\u0103\u02bb\u02b9-se ne\u02bc\u02b9ho\u02bb o\u00f1\u02b9gye\u02bb \u012bt\u02b9\u02bbh\u0101t ne\u02bb\u02b9\nit crevice opens many, there, it is said, did she look. Suddenly there indoors there he stood the\n\n Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb go\u00f1way\u0103\u02bc\u02b9d\u014dt ne\u02bc\u02b9kho\u02bb ne\u02bb\u02b9 deo\u02bbs\u0115\u207f\u02b9tw\u0115\u207f.\n\u201cTwo Feathers Together\u201d there verily they (fem.) him stood that-and the he weeping was.\n\n\nNe\u02bc\u02b9ho\u02bb w\u0103\u02bco\u00f1tg\u01ce\u02bb\u02b9t\u02bbho\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb deyo\u02bbhagw\u0115\u00f1\u02b9de\u02bc o\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 w\u0103\u02bc\u0113\u02b9g\u0115\u207f\u02bc he\u02bb\u02b9 n\u012b\u02b9yot. Ne\u02bc\u02b9 ne\u02bb\u02b9 godino\u02bc\u02b9\u0115\u207f\n There did she see there where it-crevice opens now truly did she it see where so it was. That the their mother\n\nne\u02bb\u02b9 s\u0115\u207f\u02b9 n\u0103\u02bcdew\u00e4\u207fnond\u00e4\u207f\u02b9nonde\u02bc ne\u02bc\u02b9ho\u02bb \u012b\u02b9yet g\u0103\u02bc\u0103s\u02b9h\u00e4\u02bc n\u0101\u02b9e\u02bb y\u0113\u02b9\u0101\u02bc. D\u0101\u02b9 ne\u02bc\u02b9 g\u0115\u207fs\u02b9\nthe three so many they are sisters there she stood it-basket verily she it held. So that usually\n\n dondayago\u02bcgon\u02b9d\u0103go\u02bc ne\u02bb\u02b9 g\u0103h\u0103s\u02b9\u02bbh\u00e4\u02bc ne\u02bc\u02b9 g\u0115\u207fs\u02b9, gi\u02bc\u02b9o\u207f\u02bb, w\u0103\u02bco\u00f1\u02b9g\u0103\u02bct ne\u02bb\u02b9\nthence she brand took out of the fire the it-brand that usually, it is said did she it touch the\n\nh\u0101\u02bbno\u207f\u02bb\u02b9d\u0103k\u02bc\u0103&tco mma; ne\u02bc\u02b9 g\u0115\u207fs\u02b9 wai\u02bb\u02b9 gaio\u00f1\u02b9n\u012d\u02bb o\u02bct\u02bbh\u0103s\u0115\u207f\u02b9t\u02bbho\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 g\u0115\u207fs\u02b9 otko\u02bc\u02b9\u00e4\u02bc da\u0101g\u0103\u02bbs\u00e4it.\n his arm-pit that usually truly it it makes did he weep that the usually it wampum thence he tears shed.\n\nNe\u02bc\u02b9ho\u02bb, gi\u02bc\u02b9o\u207f\u02bb, gatgo\u00f1w\u0103\u02bcd\u0103d\u0115\u207f\u02bb\u02b9d&amacr ;\u02bc ne\u02bc\u02b9ho\u02bb g\u0115\u207fs\u02b9 n\u0101\u02b9e\u02bb o\u02bcgageon\u02b9d\u0103\u02bct ne\u02bb\u02b9 otgo\u00f1w\u0103\u02bcd\u0103\u02bc\u02b9ge\u02bb. D\u0101\u02b9\n There, it is said, one buckskin spread (has) there usually verily did it in heap fall the it buckskin on. So\n\no\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 ne\u02bb\u02b9 yeg\u0115\u207f\u02b9dj\u012d go\u02bc\u00ad\u0103s\u02b9\u02bbh\u00e4go\u00f1 w\u0103\u02bcagon\u02b9d\u00e4\u02bb ne\u02bb\u02b9 otko\u02bc\u02b9\u00e4\u02bc.\n now truly the she, old woman her basket-in did she it place the it-wampum.\n\n\n Deyeg\u0101\u02b9n\u0113\u02bc n\u0113\u02b9y\u014d\u02bc ne\u02bcho\u02bb\u02b9s\u02bbho\u00f1 heyo\u02bc\u02b9d\u0115\u00f1 aw\u0115\u00f1do\u00f1\u02b9ny\u0103\u02bct \u0115\u00f1\u02bc\u02b9; ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb hw\u0103\u02bc\u0113\u02b9yo\u207f\u02bc ne\u02bb\u02b9\nShe it looked at her spouse there-just so it was it discouraging I think; the now thither she entered the\n\ngano\u207f\u02b9s\u0103ko\u00f1 tchi-yed\u0101k\u02b9\u00adhe\u02bcs\u02bbho\u00f1 w\u0103\u02bco\u00f1waye\u02b9na\u00f1\u02bc djok\u02b9 o\u02b9n\u0115\u207f\u02bb do\u00f1dao\u00f1way\u0103\u02bcdit\u02b9g\u0115\u207f\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 gano\u207f\u02b9s\u0103ko\u00f1.\nit lodge-in while she running went just did she him seize at once now thence she him brought that the it lodge-in.\n\nD\u0101\u02b9 ganio\u02bc\u02b9s\u02bbho\u00f1 do\u00f1d\u0101\u012by\u0101\u02b9g\u0115\u207f\u02bct o\u02bcdyag\u014d\u02b9\u0113t, w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cHau\u02bc\u02b9, g\u0101\u02b9o\u02bc dond\u0101\u02b9sw\u0113t\nSo as soon as-just thence they two came out did she shout, did she it say, \u201cCome, hither thence do you come\n\n swadj\u012b\u02b9na\u207f ne\u02bc\u02b9 ne\u02bb\u02b9 agad\u00e4\u02bcsw\u0103\u02bb\u02b9do\u207f, Is\u02b9 ne\u02bb\u02b9 djot\u02bbho\u00f1wando\u207f,\u201d ganio\u02bc\u02b9 w\u0103\u02bco\u00f1d\u00adw\u0115\u00f1no\u02bck\u02b9d\u0115\u207f& mlapos; d\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb\nyou, brave ones that my guardian spirits, You the humming-birds,\u201d as soon as did her voice die out so now\n\n o\u02bct\u02bbhi\u0115\u207f\u02bb\u02b9d\u0101d o\u02bcdyo\u00f1t\u02bbhw\u0103d\u0101\u02b9se\u02bc he\u02bb\u02b9 gano\u207f\u02b9sot ne\u02bc\u02b9-kho\u02bb ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cDe\u02bcso\u00f1\u02b9ga\u02bc\ndid they two run did they it circled where it lodge stands that-and the now did she it say, \u201cNot any one\n\n t\u02bbhayey\u0101\u02b9g\u0115\u207f\u02bct s\u012b\u02b9gw\u0101 he\u02bb\u02b9 niyagot\u02b9go\u207f\u02bc, ne\u02bc\u02b9kho\u02bb ne\u02bc\u02b9 d\u0115\u207fgan\u00ad\u0115\u00f1yo\u00f1\u02b9d\u0115\u207f\u02bc ne\u02bb\u02b9 na\u207f\u02bcgo\u00f1\u02b9gw\u0101 he\u02bctg\u0115\u00f1\u02b9gw\u0101-kho\u02bb.\nshall one escape more where so one is a sorcerer, that and the wil l it red-hot the under-side upper-side-and.\n\nD\u0101\u02b9 dj\u0101\u02b9go\u207f diq\u02b9 agad\u00e4\u02bcsw\u0103\u02bb\u02b9do\u207f. Hau\u02bc\u02b9, dj\u0101\u02b9go\u207f diq\u02b9.\u201d\nSo take courage too my guardian spirits. Come, take courage too.\u201d\n\n\n Djok\u02b9 o\u02b9n\u0115\u207f\u02bb o\u02bcwad\u012b\u02b9yo\u207f\u02bc ne\u02bb\u02b9 god\u00e4\u02bcsw\u0103\u02bb\u02b9do\u207f, \u201cdau\u00f1\u02bb\u02b9,\u201d o\u02b9do\u207f he\u02bb\u02b9 odiyo\u02bc\u02b9de\u02bc. Dy\u0115\u00f1gw\u0103\u02b9s\u02bbho\u00f1\nAt once, now did they arrive the her guardian spirits, \u201cdau\u00f1\u02bb\u02b9,\u201d it sounds where they are at work. Suddenly-just\n\no\u02b9n\u0115\u207f\u02bb o\u02bcdyo\u02bcdo\u207f\u02bb\u02b9gw\u0103k he\u02bb\u02b9 gano\u207f\u02b9sot. O\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9 ne\u02bb\u02b9 o\u00f1\u02b9gye\u02bb dew\u0115\u00f1no\u207f\u02bbs\u0115\u00f1\u02b9tw\u0103\u02bbso&sup n;\n now did it burst into flames where it lodge stands. Now that the indoors they (fem.) were weeping severally\n\nw\u00e4\u207fnondat\u02bbh\u0101w\u0103k\u02b9s\u02bbho\u207f&mlap os;o\u207f, ne\u02bc\u02b9ho\u02bb n\u0101\u02b9e\u02bb sk\u0115\u00f1no\u207f\u02bco\u00f1\u02b9s\u02bbho\u00f1 o\u02bcg\u0101i\u02bb\u00adsda\u02b9g\u0113\u0113\u02bc, ne\u02bc\u02b9ho\u02bb\n they, mothers-daughters, there verily slowly-just did it sound die out, there\n\n o\u02bcg\u0101i\u02bbw\u0103\u02bb\u02b9do\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 \u0115\u207fdjidy\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc ne\u02bc\u02b9ho\u02bb\nd id it become destroyed. So now did she it say, \u201cNow truly will thou-I depart homeward too there\n\n h\u0115\u207fdjid\u02b9ne\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb dyo\u00f1gwano\u207f\u02b9sot.\u201d O\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, way\u0103\u02bbd\u0115\u00f1\u02b9d\u012d\u02bc. S\u0115\u207f\u02bb\u02b9ge\u02bb \u012b\u02b9e\u02bc\nthither will thou I go, there where our lodge stands.\u201d Now, it is said, did they two start. With difficulty he walked\n\nso\u02bc\u02b9dj\u012d\u02bb o\u02bcgo\u00f1wa\u0115\u207fy\u0103\u02b9g\u0115\u207f\u02bct tchi-ha\u02bbn\u0115\u207f\u00ad\u02bbw\u0103s\u02b9\u02bbh \u0115\u207f\u02bc ne\u02bc\u02b9ho\u02bb.\ntoo much did they him torment while he abode in his wife\u2019s lodge there.\n\n\nD\u0101\u02b9 ne\u02bc\u02b9ho\u02bb ho\u00f1s\u0103\u02bbhn\u012b\u02b9yo\u207f\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb ganyod\u0101\u02b9e\u02bc. O\u02b9n\u0115\u207f\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc ne\u02bb\u02b9 yeks\u0103\u02bc\u02b9 g\u014dw\u0101, \u201cHau\u02bc\u02b9, g\u0101\u02b9o\u02bc\nSo there thither they two arrived there where it lake is. Now did she it say the she maiden, \u201cCome, thither\n\n d\u0101\u02b9set dagiy\u0103\u02bcdage\u02b9\u02bbh\u0103, \u012bs\u02b9 n\u00e4\u207f\u02b9g\u00e4\u207f sogw\u0103\u02bbdis\u02b9g\u014dw\u0101 sy\u0101\u02b9so\u207f.\u201d\nhither do thou come do thou us two aid, thou this, is blood sucker great thou art called.\u201d\n\n\n Ne\u02bc\u02b9gw\u0101 ne\u02bb\u02b9 ne\u02bc\u02b9ho\u02bb dy\u0115\u00f1gw\u0103\u02bb\u02b9-se ganyod\u00e4\u02b9\u02bbh\u0115\u207f dawado\u02bc\u00ad\u02b9da\u0115\u00f1\u02bc. D\u0103\u02bcdji\u0103\u02b9s\u02bbho\u00f1 ne\u02bc\u02b9ho\u02bb o\u02bcg\u0101\u02b9yo\u207f\u02bc\nThat just the there suddenly it lake-middle thence (it) waves arose. Soon just there did it arrive\n\n h\u0115\u207f\u02b9o\u00f1we\u02bb d\u0113\u02b9\u02bbnit. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cHau\u02bc\u02b9, dagiy\u0103\u02bc\u02b9d\u0103ge\u02bbh\u0103 ne\u02bc\u02b9 ne\u02bb\u02b9 o\u00f1gi\u02b9d\u0115\u00f1st\u02bbhe\u02bct ne\u02bc\u02b9\nthere where they two stood. So now did she it say, \u201cCome, do thou us two aid that the I poor am made that\n\nn\u00e4\u207f\u02b9g\u00e4\u207f deyagya\u02b9d\u012d\u02bb ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc hay\u0101\u02b9so\u207f, ho\u02bbs\u0115\u00f1n\u0103o\u00f1\u02b9g\u0103\u02bct ne\u02bc\u02b9ho\u02bb. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9\nthis, is one-I are one the \u201cTwo Feathers Together\u201d he is called, his name famous (is) indeed. So now too\n\n \u0115\u207fyagyad\u00e4\u02b9\u00add\u0115\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb ho\u02bcsad\u014d\u02b9g\u0115\u207ft h\u0115\u207f\u02b9o\u00f1we\u02bb nidyo\u00f1gy\u0103\u02bbd\u0115\u00f1\u02b9dyo\u00f1.\u201d\nwill we two mount. So now, now there hither do thou steer for there where there we two started from.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, de\u02bcaonis\u02b9\u02bbhe\u02bco\u207f o\u02b9n\u0115\u207f\u02bb o\u02bctgaya\u02bb\u02b9y\u0103\u02bck. O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb o\u02bcdyo\u00f1d\u0115\u207fno\u00f1\u02b9nyo\u00f1\u02bc, \u201cNiy\u0101\u02b9w\u0115\u207f,\u201d\nSo now, it is said, not long after now did it cross over. Now verily did she thanks give, \u201cI am thankful,\u201d\n\n w\u0103\u02bc\u0101\u02b9g\u0115\u207f\u02bc, \u201cO\u02bctgono\u00f1\u02b9\u00adnyo\u00f1\u02bc o\u02bcsgiy\u0103\u02bcd\u0103ge\u02b9\u02bbh\u0103&mlap os;. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb tch\u0103d\u0101dw\u0115\u00f1ni\u02b9yo\u02bc.\u201d\ndid she it say, \u201cThee-I thank didst thou us two aid. So now again thou art free.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ne\u02bb\u02b9 dey\u0101\u02b9d\u012d\u02bb o\u02b9n\u0115\u207f\u02bb ne\u02bc\u02b9ho\u02bb o\u00f1s\u0101\u02b9ne\u02bc h\u0115\u207f\u02b9o\u00f1we\u02bb t\u02bcho\u00f1n\u0103\u02bbd\u0115\u00f1\u02b9dyo\u00f1.\nSo now verily the they two one (are) now there again they two went there where there they started.\n\nDosk\u0115\u00f1o\u207f\u02b9s\u02bbho\u00f1 o\u00f1s\u0101\u02b9ne\u02bc he\u02bb\u02b9 tgano\u207f\u02b9sot o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb ho\u00f1nat\u02bbhon\u02b9de\u02bc t\u02bbhasda\u02bb\u02b9h\u0103\u02bc ne\u02bb\u02b9\n Nearby-just again they two were going where there it lodge stands now verily they it heard there he weeps the\n\nhono\u02bc\u02b9s\u0115\u207f hod\u0115\u00f1\u02b9not-kho\u02bb, h\u0101\u02b9do\u207f, \u201cHiw\u00e2\u207f\u02b9d\u0115\u207f\u02bc, hiw\u00e2\u207f\u02b9d\u0115\u207f\u02bc, hiw\u00e2\u207f\u02b9d\u0115\u207f\u02bc, w\u0103s\u02b9\u02bbh\u0115\u207f n\u0115\u207fyog\u0115nh\u00e2\u207f\u02b9gek o\u02b9n\u0115\u207f\u02bb\nhis uncle he sings-and he keeps saying, \u201cOh, nephew, oh, nephew, oh, nephew, ten will it seasons number now\n\n\u0115\u207fwagad\u0103\u02bbd\u0103gw\u0103\u02bb\u02b9 d\u0115\u207f\u02bc, w\u0103s\u02b9\u02bbh\u0115\u207f n\u0115\u207fyog\u0115nh\u00e2\u207f\u02b9gek o\u02b9n\u0115\u207f\u02bb \u0115\u207fwagad\u0103\u02bbd\u0103gw\u0103\u02bb\u02b9 d\u0115\u207f\u02bc, h\u0101\u02b9g\u012b\u02bb, gi\u02bc\u02b9.\u201d D\u0101\u02b9 ne\u02bc\u02b9ho\u02bb\n will I it cease, ten will it seasons number now will I it cease, alas, indeed.\u201d So there\n\n wan\u012b\u02b9yo\u207f\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 hadadedjisd\u00e4o\u00f1\u02b9tw\u0103s hono\u0115\u00f1\u02bcg\u0115\u00f1\u02b9yat. Da\u0101gaw\u012ds\u014d\u02b9dj\u0115n g\u0115\u207fs\u02b9 ne\u02bc\u02b9ho\u02bb\nthey two entered that the he himself coals cast on his head top of. He would dip a paddle-ful usually there\n\n w\u00e4o\u00f1t\u02b9\u02bbho\u02bc hono\u02bc\u0115\u00f1g\u0115\u00f1\u02b9yat. O\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb hoh\u0115\u207f\u02bbdji\u02bc\u00e4d\u0113\u02b9g\u0115\u207f n\u0101\u02b9e\u02bb de\u02bc\u02b9dj\u014d\u02bc ne\u02bb\u02b9 hono\u02bc\u02b9s\u0115\u207f. Agwas\u02b9\ndid he it pour his head top of. Now verily he it scorched has verily not it is left the his uncle. Very\n\n h\u0103\u02bcnigo\u207fgw\u0115\u207f\u02b9d\u0101\u02bc.\nhis mind was downcast.\n\n\nNe\u02bc\u02b9gw\u0101\u02b9 ne\u02bb\u02b9 o\u02b9n\u0115\u207f\u02bb sa\u0101\u02b9yo\u207f\u02bc ne\u02bb\u02b9 h\u0115\u207fw\u00e2\u207fd\u0115\u207f\u02bc\u02b9s\u02bbh\u00e4&mlap os; o\u02b9n\u0115\u207f\u02bb w\u0101\u0101\u02b9g\u0115\u207f\u02bc heniyo\u02bc\u02b9d\u00e4\u207f. \u201cO\u02b9n\u0115\u207f\u02bb\nThat just the now again he returned the his nephewship now did she it say so it is. \u201cNow\n\n s\u0101\u02b9gyo\u207f\u02bc hagno\u02bc\u02b9s\u0115\u207f,\u201d wai\u02b9\u0115\u00f1\u02bc ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb n\u0101\u02b9e\u02bb d\u0103\u02bcai\u207fni\u02b9\u02bbh\u0115\u00f1\u02bc\nagain I have returned oh, my uncle,\u201d did she it say the \u201cTwo Feathers Together.\u201d So now verily not he it ceased\n\nne\u02bb\u02b9 hag\u0115\u207f\u02b9dj\u012d. Agwas\u02b9 gw\u0101\u02b9 wo\u014dye\u02b9n\u00e2\u207f\u02bc, wai\u02b9\u0115\u00f1\u02bc, \u201cO\u02b9n\u0115\u207f\u02bb wai\u02bb\u02b9 s\u0101\u02b9gyo\u207f\u02bc hagno\u02bc\u02b9s\u0115\u207f. I\u02bc\u02b9\nthe he old man. Very just did he him seized, did he it say, \u201cNow truly again I have returned oh, my uncle. I\n\n ni\u02b9g\u0115\u207f\u02bc s\u0101\u02b9gyo\u207f\u02bc ne\u02bc\u02b9 ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc gy\u0101\u02b9so\u207f.\u201d\nso it is, again I have returned that the \u201cTwo Feathers Together.\u201d I am called.\u201d\n\n\nD\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb, gi\u02bc\u02b9o\u207f\u02bb, saoy\u0115\u00f1\u02b9de\u02bc ne\u02bb\u02b9 hau\u00f1w\u00e2\u207f\u02b9d\u0115\u207f\u02bc o\u02b9n\u0115\u207f, diq\u02b9 wai\u02b9\u0115\u00f1\u02bc, \u201cWu\u02bc\u02b9, \u012as\u02b9 ne\u02bc\u02b9 gi\u02bc\u02b9. D\u0101\u02b9\nSo now it is said, again he him knew the his nephew now too did he it say, \u201cWu\u02bc\u02b9, Thou that indeed. So\n\n niy\u0101\u02b9w\u0115\u207f diq\u02b9 o\u02b9n\u0115\u207f\u02bb s\u0103\u02b9cyo\u207f\u02bc. D\u0101\u02b9 o\u02b9n\u0115\u207f\u02bb diq\u02b9 s\u0115\u00f1no\u207f\u02b9-s\u02bbho\u00f1 oy\u0103\u02bc\u02b9dj\u012d h\u0103\u207ftc\u02b9he\u02bc.\nI am thankful too now again thou hast returned. So now too thou do not-just other place hence wilt thou go.\n\n\u0114\u207fdw\u0115\u00f1\u02bcdyo\u00f1\u02b9d\u0103\u02bck-s&tcom ma;ho\u00f1. Ne\u02bc\u02b9s\u02bbho\u00f1 dosk\u0115\u00f1o\u207f\u02bb\u02b9s\u02bbho\u00f1 \u0115\u207fsado\u00adw\u00e4s\u02b9\u02bbhek. Ne\u02bc\u02b9 wai\u02bb\u02b9 gaio\u00f1\u02bbni\u02bb o\u02b9n\u0115\u207f\u02bb t\u02bbho\u02b9h\u0103\n Will we remain-just. That-only nearby-only wilt thou to hunt use. That truly it it makes now almost\n\n \u0115\u207fyo\u00f1de\u02bc\u02b9do\u00f1\u02bc ne\u02bb\u02b9ho\u02bb, hui\u02b9g\u0115\u00f1 d\u014d\u02b9g\u0115\u207fs yene\u02b9o\u207f ne\u02bc\u02b9 yegow\u0101\u02b9n\u0115\u00f1.\u201d\nwill she give birth in fact, that is certain she is enciente that she, elder one.\u201d\n\n\nD\u0101\u02b9 ne\u02bc\u02b9ho\u02bb niyaw\u0115\u207f\u02bc\u02b9o\u207f ne\u02bb\u02b9 Doo\u00e4\u02bcdan\u0113\u02b9g\u0115\u207f\u02bc hoi\u02bbw\u0103\u02bc\u02b9ge\u02bb.\nSo thus (there) so it came to pass the \u201cTwo Feathers\u201d his story.\n\n\nD\u0101\u02b9 ne\u02bc\u02b9ho\u02bb nigag\u0101\u02b9is.\nSo (thus) there so it story long (is).\n\n\n\n\n\n\n\nNOTES\n\n\n1. Son of the Whirlwind. This \u201cSon\u201d married a daughter of man, showing\nthe belief that the sons of the gods marry the daughters of men. The\nBeing represents the evil side of the Whirlwind, while S\u02bbhagodiyowe\nrepresents the beneficent side.\n\n2. An exclamation of contempt.\n\n3. A device of cannibalistic personages in myth tales. Compare story of\nS\u02bbhagowenot\u02bbha, p. 705.\n\n4. It is plain that this story is made up of incidents common to\nseveral other stories; for example, the reference to the robe of eyes,\nand this metamorphosis into animals.\n\n5. These guardians of the pathway to the Lodge of the Seven Sisters\nalso appear in other recitals; for example, in those describing the\nalleged journey of the human soul to the Land of Souls. These obstacles\nare, first, the Pine or other variety of tree having leaves or\nthorn-like points charged with deadly venom; second, the two\nRattlesnakes or other monsters; third, the two S\u02bbhagodiyoweqgowa or\nBenign Wind Gods (erroneously introduced in this category of malign\ncreatures); fourth, the two Blue Herons; and fifth, the inflated entire\nskin of a human being, usually placed on a platform, to watch for\nstrangers. These wonder animals, creatures of fear and ignorance, bar\nthe way to some goal\u2014to success\u2014and test the spirit of him who seeks to\nattain some desired end.\n\n6. The reference to the wampum belt is in all probability a modern\ntouch, since there is no available evidence that wampum belts are\nprehistoric.\n\n7. The race of Whirlwind Man-Beings.\n\n8. In the older time it was a common belief that these vermin were\nalways found in the medicine pouch or chest of a sorcerer.\n\n9. It is alleged that this was a characteristic device of witches and\nwizards for the purpose of rendering themselves immune from death;\nsometimes they were concealed under a pet duck\u2019s wing.\n\n10. It was a common Seneca and Iroquoian belief that the Thunder Man\nand his sons fed on the flesh of serpents.\n\n11. The Skunk.\n\n12. The Porcupine.\n\n13. The Buffalo.\n\n14. The Rattlesnake.\n\n15. Black Face, a descriptive epithet in mythic lore applied to the\nrattlesnake.\n\n16. The public assembly lodge, or lodge of public meetings or councils.\nIn the literature relating to the Iroquois, the word \u201clong-house\u201d\ngenerally designates this lodge. It never denoted the League or\nFederation.\n\n17. A dwarf man or pigmy.\n\n18. The Great Mythic Bear Monster.\n\n19. The Wind Man-Being.\n\n19a. The expression, \u201cone rib,\u201d is intended to signify that there was\nonly a single rib on each side, broad enough to occupy the space\nusually filled by the ordinary number of ribs in an animal body, in the\ncarcass of this mysterious being. The same statement is also made of\nthe Ganiagwai\u02bbheg\u014dwa, the Monster Bear.\n\n19b. This sentence is a very clear statement of the native Seneca\nbelief that the life of the animal world is something different from\nthe body of the flesh and blood and bones. The same belief is expressed\nin other stories, especially in that of the child adopted by the Bear\nMother.\n\n20. The Great Crow, or the Man-Being Crow.\n\n21. The Follower (?).\n\n22. \u201cStone Skin,\u201d commonly called Stone Coat. Cf. characterization of\nthe stories in the Introduction.\n\n23. Her magic power or potency.\n\n24. This peculiar finger appears in most stories concerning the\nso-called Stone Coats, Stone Giants, or Stone Skinned Beings.\n\n24a. This is paralleled by the story in the Odyssey about the skins of\nthe cows of the Sun-god becoming alive. These had been killed by the\nsailors of Odysseus, although he had forbade such an act.\n\n25. This is also a Tuscarora story.\n\n26. Blackbird, or the Man-Being Blackbird.\n\n27. The Robin, or the Man-Being of that name.\n\n28. The Sparrow.\n\n29. This is in modern usage the Iroquoian name of the Christian devil;\nit means \u201cdweller in the soil,\u201d i.e., under the surface of the ground.\n\n30. Grasshopper.\n\n31. A similar stratagem is employed in No. 10. Others appear in this\nstory.\n\n32. This is the native Iroquoian name of the Meteor or Firedragon and\nthe Man-Being of this name; it signifies the traveling torch or light.\n\n33. She who deceives as a habit.\n\n34. She who thrusts into apertures.\n\n35. Literally, The Shingled-Haired Female.\n\n36. This alleged feat of disgorging quantities of wampum was one\nessayed by all budding sorcerers while spending their honeymoons in the\nlodges of their parents-in-law. Failure to do this task inevitably\nstamped the luckless pretender as a fraud and weakling, in so far as\nthe arts of the wizard are concerned.\n\n37. The living and inflated human skin, flayed entire, serving as a\nguardian or watchman for its owners and the strawberry patch, appears\nin a number of other recitals. In this story such a skin of a man bears\nthe name Hadjoqda.\n\n38. The circumstances mentioned in this statement are not peculiar to\nthis story; with a change of names they appear in other stories. In\nthis paragraph, cannibalism is described as a habit of certain wizards.\nHuman flesh is preferred to that of elk, which are here a pest.\n\n39. This is the literal meaning of the Seneca term. The original\npersonage was probably the Wolf Man-Being. But the hero and Hadjoqda\nand the grandmother were Turkey people, while the others were Quail and\nPartridge people.\n\n40. Tradition relates that Hat\u02bbhondas remained at the home of his\nsister during the following winter and that during this time he was\nvisited by a stranger, who advised him to attend the great New Year\nfestival, at which one or more white dogs are immolated, not as a\nsacrifice, as some report, but only as messengers to bear the\nthanksgivings of the entire people to the Master of Life for the rich\ngifts of life and welfare; he was further advised to walk around the\n\u201cnew fires,\u201d as ritually prescribed for persons suffering from the evil\neffects of enchantment. This advice he followed, but he received no\nimmediate relief. As spring came, however, his sister was able to draw\nout the bark dart from his spine, and Hat\u02bbhondas at once recovered from\nthe malign influence of the evil spell cast upon him by Tehdoonh Ois\u02bbha\n(i.e., Woodchuck Its-Leggings), or, in the meaning of the tale,\nThe-Little-Old-Man-With-The-Woodchuck-Leggings, who was in collusion\nwith the notorious Great Witch to destroy this young man.\n\nTradition further says that on the first day Hat\u02bbhondas heard the\nclarion notes of the blue jay, Cyanocitta cristata (Dihdih); on the\nsecond day the gleeful notes of spring made by the robin, Merula\nmigratoria (Djo\u00f1iaik); on the third day the notes of the chickadee,\nParus atricapillus (?Djidjo\u00f1k\u02b9\u00ad\u02bbhw\u0115\u207f\u02bc); and, on the fourth day, the\ndrumming of the partridge, Bonasa umbellus (Djoqkwe\u02b9\u02bci\u0103ni\u02bc). These\nfacts are interesting because it is said that the women came seeking\nHat\u02bbhondas in the spring of the year; with his friends he followed the\nwomen two days after their departure.\n\nThe people who shot at the eagle perched on the top of the tall hickory\ntree went home before the beginning of the following winter. Such tests\nof orenda or magic power following the acceptance of the challenge of\nsome great sorcerer or witch often lasted several months, and sometimes\nwere renewed in later years. The narrative relates that Hat\u02bbhondas shot\nthe eagle by shooting through the lodge\u2019s smoke hole. The old woman in\nthe lodge asked him to desist after he had made two attempts, saying,\n\u201cThat will do for a while.\u201d It is also said that when Hat\u02bbhondas parted\nfrom his uncle, Dooe\u02bcdaneg\u0115\u207f\u02bc, the uncle told him that in the event\nanything evil befell him the uncle would know it by the sky in the west\nbecoming red. See also Note 44.\n\n41. This precaution was regarded as necessary in order to avoid being\nmade the victim of a spell, the \u201ctobacco\u201d used being medicated.\n\n42. He-who-has-two-feathers-set-side-by-side. This is a man\u2019s name.\n\n43. It was customary for women who went to make proposals of marriage\nto take with them loaves of corn bread of a specified form, prepared\nfrom pounded corn meal and boiled, wrapped in corn husks; the form of\nthe loaves resembled modern dumb-bells.\n\nThe name Hat\u02bbhondas, in which th do not form a digraph, may be more\ncorrectly written Hat\u02bbhond\u0101s; it is a modified form of the combination\nHat\u02bbhon\u02bbd\u0101ts, \u201cHe holds out his ear customarily.\u201d As a name it\nsignifies, \u201cThe Listener,\u201d and \u201cThe Obedient One.\u201d\n\nThe name Dooehdanegen may be more correctly written Dooe\u02bcd\u0103n\u0113\u02b9g\u0115\u207f\u02bc; as\nan appellative it signifies, \u201cHe who has two feathers placed side by\nside,\u201d or as a statement, \u201cHe has placed two feathers side by side.\u201d\n\nDooehdanegen having a presentiment that a well-known witch, for the\npurpose of attempting the destruction of his nephew, was about to make\na proposal of marriage between her youngest daughter and his nephew who\nhad been under his tutelage and protection since his nephew\u2019s birth for\nthe purpose of teaching him the family medicines and orenda or magic\npower of their fetishes, sent his nephew to the ravine to listen for\nany premonitory sounds of the approaching messengers from the great\nwitch, since it was a custom to chant on the way words declarative of\ntheir mission.\n\nDooehdanegen smoked not only tobacco but also potent medicines mixed\ntherewith, whose orenda or magic power was designed to thwart the\nmalign influences emanating from the great witch which had for their\nobject the destruction of Dooehdanegen and Hat\u02bbhondas, for the old\nuncle was the sole surviving custodian of the medicines and fetishes of\nhis ohwachira or blood kin, and was therefore solicitous of the safety\nof his nephew until after reaching the age of puberty, when he could\ndemonstrate his ability to employ them fortified by his own inherent\norenda.\n\n44. De LaMothe Cadillac (ca. 1703), in speaking of the tribes in the\nneighborhood of \u201cMissilimakinak et Pays Situ\u00e9s au dela,\u201d writes that at\nthe feasts held periodically for the propitiation of the names of the\ndead of the entire community they erect a cabin about 120 feet in\nlength of pieces of bark which are new and which have not been used\nbefore for any other purpose; at either end of the structure they set a\npole, and another, exceeding these in height, in the middle; these\npoles are greased, oiled, and painted; and at the top end of each is\nfixed a prize, which belongs to the first who can reach and seize it\nwith the hand. (Margry, D\u00e9couv., V, 104, 1883.) A similar erection of a\npole, which was greased and which held a prize at its top, is mentioned\nin an account of a feast for the dead held by the Nipissings, Hurons,\nand the Chippewa in 1642. (Jesuit Relations for 1642, 95, ed. 1858.) It\nwas on the top of a similar pole that the eagle was perched at which\nHat\u02bbhondas was required to shoot to test his orenda or magic power.\n\n45. Partridge.\n\n46. This is a statement of the Iroquoian common law which placed the\nvalue of a woman\u2019s life, in case of murder, at twice that of a man.\n\n47. This is a ritualistic phrase which is a summary of the statement\nthat there are grades of beings classified spatially; i.e., some live\nand work below the surface of the earth, others on its surface, others\nin the waters, others among the grasses and weeds and low shrubs,\nothers among the bushes and taller shrubs, others among the trees,\nothers in the air and winds, others in the clouds, and still others in\nthe sky where stands the lodge of the Master of Life.\n\n48. In this story the following native words occur: Yegondji, meaning\nthe eldest woman, or the mother; Awaeh, the Swan; Donyonda, the Eagle;\nDoendjowens, the Earth Cleaver; Tagonsowes, He, the Long-faced; and\nOhohwa, the Owl.\n\n49. The Dwarf Human Being.\n\n50. This story is an extravaganza.\n\n51. Oo\u207f\u02bbdawiyo is the Seneca word.\n\n52. This taboo of certain regions, places, directions, and times, is\nclearly based on the well-known doctrine of tribal men that the\njurisdiction or sphere of action of the spirits or the nonhuman\nbeings\u2014daimons, divine messengers, and gods\u2014was limited to specific\nplaces, regions, and times; tribal men habitually do not think in the\nuniversal terms of modern thinking in the more intensively cultured\ncircles.\n\n53. The words \u201cnephew\u201d and \u201cuncle\u201d in story-telling do not always\ndenote real kinship or relationship by affinity or consanguinity, but\nrather a male person living in the same neighborhood with another who\nis \u201cuncle\u201d or \u201cnephew\u201d according to relative age. The neighborhood\nusually includes all accessible territory. This statement is true of\nIroquoian reciters and, perhaps, others.\n\n54. The dice man, the ball man, and the ice pond man occur in other\nstories, just as the use of the horn in the second preceding paragraph\nis not unusual.\n\n55. This is not an uncommon incident which is taken from the myth of\nthe beginnings and is there represented as the work of a\npersonification of one of the months, which are presented as 13\nman-beings.\n\n56. The signification of the two names in the title is respectively,\n\u201cHe, the last or the remaining one,\u201d and \u201cShe, the planter.\u201d\n\n57. Mush-eater.\n\n58. Spotted.\n\n59. A young hunter must not eat the first bird or animal he killed;\nthis was one of the first taboos learned by the youth.\n\n60. Redbreast.\n\n61. The Wild Pigeon.\n\n62. Striped Rump.\n\n63. Skin-headed (?).\n\n64. Pendent Snout.\n\n65. Having a tassel of pine leaves.\n\n66. The Raccoon.\n\n67. He who has a great headdress; i.e., antlers.\n\n68. The Cloven-hoofed Ones.\n\n69. The Buck = the Great-Horned-One.\n\n70. The Large-footed Man, the Bear.\n\n71. The Bear.\n\n72. The Angleworm (?).\n\n73. The Snipe.\n\n74. The Chipmunk.\n\n75. The Heron.\n\n76. Long-snouted One.\n\n77. Long-Upper-Eyelids.\n\n78. The Netmaker = the Spider.\n\n79. This is a proper name.\n\n80. The nephew of Spider.\n\n81. In the details of cannibalism in this and the other paragraphs of\nthis story there is no protest against the eating of human flesh; this\nis probably a reflex of the attitude toward this abominable practice.\n\n82. The three native terms are the descriptive epithet which was\napplied to a cruel old wizard who was a cannibal; they signify,\n\u201cHe-puts-them-on-an-island-habitually Potato-Duck or Tuber-Duck.\u201d This\nspecies of duck was enslaved by him.\n\n83. The two native words together signify, \u201cHe is a man-eater,\u201d hence,\na cannibal.\n\n84. This deliberation in torturing a victim was characteristic also of\nthe burning of war prisoners; the latter being fed and cared for and\nrested lest they should die too soon and so deprive the ceremony of its\nsacrificial character and the company of full satisfaction at seeing an\nenemy suffer.\n\n85. This is the hell-diver, as some say, or the mudhen, as others say.\n\n86. This term means simply \u201cGreat Duck.\u201d\n\n87. Canada Wild Goose.\n\n88. The Great Blue Lizard, a mythical animal, which probably arose from\ndescribing an ordinary lizard in terms of the alligator.\n\n89. The Humming Bird.\n\n90. This is another mythical animal, which appears under various forms\nin different stories.\n\n91. This is the common name of the meteor, the so-called firedragon;\nbut as a Man-Being, the meteor endowed with human life and faculties,\nit is prominent in many stories.\n\n92. The original meaning of this term is \u201cHe is master or controller or\nruler of it\u201d; i.e., any object of conversation. It is now a name of the\nGod of the Christian Church, and so is applied here to the one whom the\nearlier story-tellers would have called \u2018Te\u02bbharo\u207f\u02bbhiaw\u0103\u02b9\u02bcgo\u207f\u02bc\u2019, the\nMaster of Life.\n\n93. This native term at present is applied to the imported idea,\n\u201cdevil,\u201d which was quite foreign to the thinking of the early Seneca.\nIt is also the name of the muckworm.\n\n94. This native term is an epithet applied to a mythical character well\nknown in story-telling. It signifies \u201cThe Trickster,\u201d or, more\nliterally, \u201cHe who abuses people by craft often.\u201d Cf. Note 155.\n\n95. This long epithet signifies, \u201cHe is the ruler\u201d or \u201cthe chief\npersonage.\u201d\n\n96. The Rattlesnake.\n\n97. The Large Woodpecker.\n\n98. The Locust, literally, \u201cCorn-ripener.\u201d\n\n99. The Crow.\n\n100. The Large Owl.\n\n101. The Vulture (?), or other high-flying, large, half-mythical bird.\n\n102. The Great Bumblebee.\n\n103. The Winged Ant.\n\n104. Phebe (?) Bird; some say, the Gull.\n\n105. The Speaker or Preacher and the Definer or Interpreter.\n\n106. This paragraph shows that even trees and shrubs were endowed with\nhuman speech.\n\n107. This is a vague statement of the change held to be needful in the\nhuman body before it can enter the realm of the departed\u2014of those who\nhave died.\n\n108. See preceding note.\n\n109. The Master of Life.\n\n110. In this and the immediately preceding paragraphs are stated some\nideas concerning the world of the departed\u2014heaven.\n\n111. There are a number of other tales in which these ideas are set\nforth in slightly varied form.\n\n112. The Speaker and the Interpreter, as already explained in the\ntitle.\n\n113. This is the Man-Being represented by the husk mask in various\nforms.\n\n114. The Stone Coats are the Genonsgwa, which are a class of beings\ndeveloped from the conception of the Winter God, Tawiskaron, of the\nIroquoian genesis myth.\n\n115. This paragraph shows plainly a reminiscence of the defeat of the\nforces of Winter by the powers of the Spring, evidenced in the thawing\nand sweating of ice and snow banks.\n\n116. This description of the Whirlwind applies well to the wooden masks\nwhich represent the Wind Powers.\n\n117. This statement emphasizes the constant taboo against women seeing\nor touching the utensils and implements and medicines which belong\nstrictly to the activities of the men.\n\n118. In story-telling the white deer is ever endowed with superior\norenda or magic power.\n\n119. The devices employed in this and the several following paragraphs\nfor deceiving pursuing enemies are not peculiar to this story.\n\n120. The Toad.\n\n121. The Crow.\n\n122. The Fox.\n\n123. These birds were the great ancestral Man-Beings of a mythic past\ncosmic age; a study of the language of this paragraph shows this to be\na statement of the action of great nature forces. The next three\nparagraphs will bear out this remark. Blood is obtained from a mythic\ncornstalk.\n\n124. Here the singing of the birds is made the sign of the exercise of\nthe orenda of these animals to bring about Springtime; and this orenda\nis declared to be efficacious.\n\n125. Here again singing is made the evidence that these so-called\nanimals are exercising their powers, but these powers are the\nlife-giving activities of nature.\n\n126. This injunction is still observed among the medicine priests of\nthe Iroquoian peoples.\n\n127. This is the name of the Evil Trickster, whose delight is to abuse\nand to deceive innocent people. Compare note 94.\n\n128. The Yellow Hammer or Yaril.\n\n129. This statement of the leaving of a trail in the air by arrows and\nby persons who are aided by such arrows probably refers to the sun\u2019s\nrays coming from behind broken clouds in the morning or evening.\n\n130. See preceding note.\n\n131. This indicates belief in transmission of thought.\n\n132. Cannibalism taken for granted.\n\n133. In this sentence there appears one of the Wind Goddesses.\n\n134. In many stories this use of boiling oil to destroy monsters\nappears; hot oil or grease was probably the hottest common thing known.\n\n135. Doonongaes for Doon\u0103\u02bc\u02b9g\u0101es signifies \u201cHe has two long horns,\u201d or\n\u201cHis two horns are long,\u201d or, as appellative, \u201cThe one whose horns are\nlong,\u201d but restricted by the pronominal affix to persons of the male\nsex.\n\nOne of the most firmly held beliefs of the Seneca and other Iroquoian\npeoples was that there is a species of serpent of monstrous size,\nhaving horns like a buck, which dwells in the depths of deep rivers and\nlakes and springs of water, and which comes on land for its prey and\nalso to bask in the sunshine. It may be suggested that such a peculiar\nnotion may have been derived from noting the hornlike fixtures on which\nthe eyes of the snail are fixed. The poetic license of legend would, of\ncourse, exaggerate these details. This inference is strengthened by the\ncircumstances mentioned in this story that Doonongaes stole a lodge by\nbearing it away on his horns; the snail in somewhat similar fashion\nbears its shell along. The common Iroquoian name for the snail is\nono\u207f\u02bbs\u0103ge\u02b9\u02bbte\u02bc, i.e., \u201cIt bears a lodge along by means of the\nforehead-strap.\u201d Doonongaes was a reptile that haunted \u201cLong Lake,\u201d and\nwas probably a water moccasin.\n\nBut this reptile should not be confounded with the so-called\nfiredragons or meteors which were believed to dwell also in the deepest\nportions of lakes and rivers; these were known under the name\nGaasyendiet\u02bbha by the Seneca and other northern Iroquoian dialects; the\nTuscarora name is kah\u0103sti\u02b9n\u0115\u207fs, a corrupt form of the Mohawk word,\nK\u0103h\u0103ser\u012b\u02b9ne\u02bcs, \u201cIt-light-goes-about-habitually.\u201d\n\nThese firedragons (i.e., the meteors of nature) were forced by an\ninflexible spell or enchantment, exercised by the orenda or magic power\nof the God of Life, to remain in these watery depths because the\nshedding of sparks of fire and lambent flames by their bodies would\notherwise set the world on fire were they permitted to dwell out of the\nwater for any great length of time, so they are permitted only to fly\nfrom one deep river or lake to another through the air.\n\nThese mythical horned serpents were reputed to have the power to assume\nthe human form and faculties and sometimes even to marry among men, and\nso they form the burden of many weird tales and stories which are told\naround the fires of the lodge during the winter season. This\ncircumstance, so it is said, gave rise to the custom of telling legends\nonly during the winter months, for the reason that these reptiles, like\nthe natural serpent, hibernated during the winter months and so could\nnot overhear what might be said about them in these legends. Thus\nlegends become in some measure \u201csacred,\u201d or what is the same thing,\n\u201ctabooed,\u201d within limits.\n\nThese mythical serpents were reputed to have been endowed with most\npotent orenda or magical power which was usually inimical to human\nwelfare. So great was this imputed potency that at times it would even\ninfect the waters in which these serpents abode, and that water became\nan active agent in defense of these serpents when attacked by some\nadversary; and so the stories repeat the statement that some hero was\nattacked by a flood rising from some body of water in which resided\nsome such serpent which was the object of the hero\u2019s attack. The flood\nusually soon spent itself and did not pursue its adversary far. Such\ninfected water was reputed to have the power of annihilating whatever\nthing it might come in contact with; should it fall upon the leg of an\nadversary of its master the leg of the victim would simply disappear.\n\nThe Thunder God, Hi\u02b9\u02bcno\u207f\u02bc, and his sons were regarded as the active\nenemies of these and other reptiles. And so in some of the stories are\nfound accounts of the rescue of some woman or human being from these\nmythical serpents. It is even said that these serpents serve as a part\nof the food of the Thunder Man-beings. But the Thunder Man-Beings had\nbut little power to attack these reputed serpent monsters below the\nsurface of the water, i.e., outside of their jurisdiction. It is said\nthat these monsters stood in great fear of the Thunder Man-beings, and\nwhen the serpents were out of the water, i.e., out of their\njurisdiction, basking in the sunshine on the shore, and heard in the\nhorizon the voice of Hi\u02b9\u02bcno\u207f\u02bc, the Thunder God, they would lose no time\nin seeking safety in the depths of the water.\n\nThe firedragon (i.e., the meteor of nature) was regarded as one of the\nmost powerful sorcerers known to mankind, but they were not regarded as\npersistent foes of the welfare of men. There are tales in which the\nfiredragon befriended some unfortunate human being from his pursuing\nenemies. Like all the fanciful or rather poetic creations of these\nlegends, the firedragon became multiplied into a large group and some\nwere reported to have been killed by some very powerful human sorcerer.\n\n136. Ganyodaes for Sk\u0103ni\u014d\u02b9daes or Tk\u0103ni\u014d\u02b9daes is a proper name. The\nprefixed s-sound has an intensive force that is characteristic of\ndescriptive appellatives; it denotes a marked degree of the quality or\nproperty named by the adjective or a noteworthy proficiency in the\naction stated by some verbs; with nouns it connotes the meanings,\n\u201clarge,\u201d \u201cimportant,\u201d or \u201cnoted.\u201d Hence, Sk\u0103ni\u014d\u02b9daes signifies, \u201cIt is\na very long lake,\u201d or idiomatically, \u201cIt is the well-known long lake.\u201d\nThe prefixed t-sound in Tk\u0103ni\u014d\u02b9daes is the affix t or ti of remote\nplace, meaning approximately, \u201cthere,\u201d \u201cyonder,\u201d and it is applied to\nsentence words of the second and third persons. So Tk\u0103ni\u014d\u02b9daes means,\nliterally, \u201cThere it-lake long (is),\u201d or freely, \u201cThere where the long\nlake (is).\u201d\n\n137. Skahnowa is correctly written Sk\u0103\u02bcn\u014d\u02b9w\u0101, which is not the usual\nSeneca form of the name. H\u0103\u02bcn\u014d\u02b9w\u0101 is the customary form of this word\ndenoting the turtle. But the text form is that employed in proper\nnames. The initial s-sound is an intensive affix which is explained in\nnote 136. The following k\u0103 is the zoic pronominal affix of the singular\nthird person, meaning, \u201cit\u201d or \u201cits.\u201d And -\u02bcn\u014dw\u0101 is the noun stem,\ndenoting \u201cthe carapace of the turtle.\u201d The whole means, \u201cIts carapace\n(is) very great,\u201d freely, \u201cIt is the-great-turtle.\u201d The initial h\u0103 of\nthe customary form is the anthropic pronominal affix of the singular\nmasculine third person, meaning \u201che.\u201d\n\n138. In story and tradition the fungus growing on trees and rocks was a\nfavorite substance with which those who sought to deceive intended\nvictims, in the matter of food, prepared dishes inviting to the eye but\ndeadly when eaten. Puffballs, mushrooms, and lichens, especially\nUmbilicaria arctica, or rock tripe (i.e., the tripe de roche of the\nFrench voyageurs) were not infrequently made into stews and soups for\nfood, and so they readily lent themselves as a means of deception of\nthe unwary.\n\n139. Djidjo\u02b9gwen, correctly written Djidj\u014d\u02b9gw\u0115\u207f\u02bc, or as pronounced by\nsome, Djidj\u014d\u00f1\u02b9k\u02bbhw\u0115\u207f\u02bc, is the fishhawk or osprey, Pandion haliaetus.\nThe Seneca term is apparently a compressed form of a sentence word\nmeaning, \u201cWhat habitually takes fish out of the water.\u201d\n\n140. A \u201cgift in payment\u201d is required because the magic power of the\nthief has been overcome by the wronged individual and the life of the\nculprit is forfeited to him.\n\n141. Dediosteniagon, correctly written Dediio\u02bbst\u0115\u00f1ni\u0103\u02b9\u02bcgo\u207f, is a name\nof the Seneca for Wolf Run, New York. The name signifies literally\n\u201cThere in-two it-it rock has broken,\u201d and is a common descriptive\nappellation of rock cliffs or steep precipices or deep chasms of broken\nrocks.\n\n142. The Seneca, like all the other Iroquoian peoples, apply the term\no\u00f1\u02b9gwe\u02bb, \u201cman,\u201d \u201chuman being,\u201d not only to human beings like themselves\nbut also to such beings as arise from the personification of the\nphenomena of nature and life which assume the form and faculties and\nactivities of human beings. It was a habit of these languages to\nqualify this term o\u00f1\u02b9gwe\u02bb by the adjective o\u00f1\u02b9we\u02bb, meaning \u201cnative,\noriginal, true, natural,\u201d to distinguish the real human beings from the\ncreations of their poetic fancy; and upon the advent of trans-Atlantic\npeoples the term o\u00f1gwe\u02b9\u02bbo\u00f1we\u02bb remained to distinguish the Indian man\nfrom the newcomer.\n\n143. See Note 138.\n\n144. The word \u201copening\u201d is a literal rendering of the Seneca for a\n\u201cclearing\u201d surrounding a lodge or village; in formal or ceremonial\nlanguage it is sometimes used for \u201cvillage\u201d or \u201csettlement.\u201d\n\n145. The meaning of the Seneca words of this song is, \u201cNow, the game\nanimal has come in to visit us\u201d; a cannibalistic reference.\n\n146. The correct written form of Gaintho is G\u0101\u0115\u00f1\u02b9t\u02bbho\u02bb; it signifies,\n\u201cLet the wind cease blowing,\u201d \u201cLet there be a calm.\u201d\n\n147. The correct form of \u201cHwu\u201d is hwu\u02b9\u02bc; it is an exclamation\nindicating that the act of a sorcerer is recognized in whatever may\nhave taken place, expressing surprise at the power exhibited.\n\n148. The name Gwidogwido, correctly written Gwid\u014d\u02b9gwido\u02bc, is an\nonomatopoetic word, designating the flicker, highholder, or\ngolden-winged woodpecker (Colaptes auratus).\n\n149. The word Djihonsdonqgwen, correctly written Dji\u02bcho\u207fsdo\u00f1\u02b9\u02bbgw\u0115\u207f\u02bc, is\nthe Seneca name for the ant or emmet.\n\n150. The word Djo\u00f1iaik, correctly written Djo\u00f1\u02b9iaik, is the Seneca name\nof the robin redbreast (Merula migratoria). In the story it is called\nby the epithet of the \u201cLaughing Man,\u201d which refers to a certain series\nof notes of this bird, which resemble exultant laughter among men.\n\n151. This reference to the use of the pipe calls attention to a\nwell-known habit of reputed sorcerers of smoking in order to gain\nimmunity from the apprehended spell or enchantment in the presence of\nstrangers. Every sorcerer of any repute prepared his tobacco with magic\nherbs which were supposed to protect him from any malign influence\nwhich might be exercised by a visitor or visitors. Hence the custom of\nsmoking when about to hear some startling information.\n\n152. The expression \u201chindered by the lake\u201d is a veiled reference to the\nfact that this lake, or rather its waters, had been charged with magic\npower or orenda to defend its owner. The particular method by which\nthis orenda or magic power accomplished this object was by rendering\nits victims unconscious, as the epithet, Ganigonhadontha Ganiodae\n(i.e., G\u0103\u02bcnigo\u207f\u02bb\u00e4\u02bbdo\u207f\u02bc\u02b9t\u02bbh\u0103\u02bc Gani\u014d\u02b9dae\u02bc), meaning, \u201cIt it-mind\nto-be-lost causes,\u201d or the \u201cdelirium-causing\u201d lake, indicates. Thus,\nthe haunts of the allies of sorcerers were usually made impenetrable to\npersons who possessed a lesser measure of orenda or magic power.\n\n153. The name Ganiagwaihegowa, written Ni\u0101\u02bcgwai\u02bcheg\u014dw\u0101, or correctly\nGani\u0103\u02bcgwai\u02b9heg\u014dwa, is the name of a mythic monster which was described\nas a huge bear, being vulnerable only in the soles of its forefeet;\nkeen of scent, it never allowed anything to escape that crossed its\ncircular track or path; it was represented as hairless except as to its\ntail, and that it had over its forequarters a large ridge or fold of\nflesh. These characteristics sufficed to make this fanciful creature a\nsource of abject terror. Its reputed form may have been due to a\nconfusion of buffalo form and that of a grizzly bear. The meaning of\nthe sentence here is that this monster was one of the animal fetishes\nof the speaker. The final -g\u014dw\u0101, meaning \u201clarge, great,\u201d signifies here\n\u201cthe well-known\u201d or \u201cthe noted,\u201d bear monster.\n\n154. The word Has\u02bbhonyot, correctly written Has\u02bbho\u00f1\u02b9\u02bciot, is an\nepithet, meaning \u201cHis back stands out, is protuberant,\u201d which is\napplied by story-tellers to the crawfish or lobster because its back\never seems turned toward the observer. The name Odjieqdah, correctly\nwritten Odji\u02bce\u02b9\u02bbd\u0103\u02bc, is the common designation of the lobster or\ncrawfish and crab; the word signifies \u201cThe claw.\u201d\n\n155. The word S\u02bbhodieonskon, correctly written S\u02bbhodie\u02b9o\u207fsko\u207f\u02bc, is the\nname of a fanciful creature who went about playing tricks on all kinds\nof people. He was reputed to be a brother of Death. He was in fact the\nGod of Mischief.\n\n156. The word sentence Hasdeaundyet\u02bbha, correctly written\nH\u0103sdeau\u00f1di\u0113\u02b9\u00adt\u02bbh\u0103\u02bc, is an epithet applied to Hi\u02b9\u02bcno\u207f\u02bc, the Thunderer,\nand signifies \u201cHe it to rain causes,\u201d or the Rainmaker. But here it may\npossibly refer to a species of worm which bears this name.\n\n157. The expression or epithet, \u201cComplete power,\u201d does not in the least\nconvey the idea of a single overruling Being, but rather of a Being who\npossessed such exceptional power as to require no outside aid in\naccomplishing his purposes. In this Bloodsucker episode there is a\ntouch of the extravaganza in story-telling.\n\n158. The Seneca words signify \u201cNow, it has returned, that by which he\nlives; so now again he shall stand upon the earth.\u201d\n\n159. The expression \u201cblew into the mouth\u201d indicates how closely life\nand breath were connected in the minds of the story-telling ancestors\nof the Seneca.\n\n160. The expression \u201cof stone\u201d is probably an exaggeration of the clay\nor mud shelters of the crawfish or lobster.\n\n161. See Note 149.\n\n162. The expression \u201cend of the earth\u201d evidently can mean the horizon\nonly; it could not mean aught else here. This expression perhaps\nstrengthened the tendency to belief in a limited earth. And this is,\ntoo, a good example of the reification of an illusion.\n\n163. The word Tsodiqgwadon, correctly written Tsod\u012dq\u02b9gw\u00e3do\u207f\u02bc, is the\nname of a species of copperhead snake.\n\n164. The question to be decided with all sorcerers is that of the\npotency of the orenda or magic power possessed by them.\n\n165. The reference here is to the implied challenge in the contest just\nended with the life of the loser as the conceded prize of the winner.\nSo Doonongaes having lost in the test of the power of his orenda must\nmake, if possible, composition for his life with his vanquisher.\n\n166. This struggle continuing \u201cday and night for one month\u201d is probably\na reference to the fact that the moon once a month waxes and wanes and\nyet is not overcome or destroyed.\n\n167. The expression \u201cpeople of orenda, or magic power,\u201d signifies that\nthese are people who make a business of sorcery, and so the line should\nbegin, \u201cWe sorcerers,\u201d etc.\n\n168. The word Dagwanoenyent, correctly written Dagwano\u02bc\u0115\u00f1\u02b9i\u0115n, is the\nname of the Cyclone as a personified thing. The name seems to refer to\nthe habit of cyclones to hurl things against the heads of people. The\nterm means apparently, \u201cWhat habitually hits or knocks our heads.\u201d\n\n169. This term \u201cNiagwaihe\u201d is evidently an error for the full form\n\u201cGaniagwaihegowa.\u201d See Note 153.\n\n170. The word Djainosgowa, correctly written Djai\u02b9nosg\u014dw\u0101, is the name\nof a more or less fanciful creature. It probably received its\ncharacteristics from hearsay reports of the alligator which were\ntransferred to the fence lizard, or swift. The native interpreters\nusually translate the word by the words \u201cblue lizard.\u201d In story and\nlegend it is a most ferocious antagonist, because of its reputed\ninvulnerability. The final two syllables, g\u014dw\u0101, signify \u201clarge, great,\u201d\nwhile the remainder of the word means, \u201clizard,\u201d so that literally the\ncombination signifies, \u201cThe Great Lizard,\u201d and in legend, \u201cThe\nMonstrous Lizard.\u201d\n\n171. The reference here to the power of \u201cbecoming alive again\u201d very\nprobably rests on the hibernating habits of reptiles, shedding their\nskins, indicating change of bodies.\n\n172. The word Hanondon, correctly written Hanon\u02b9do\u207f, is the ordinary\nSeneca name for the water snake, probably the Tropidonotus sipedon.\n\n173. The word Hawiqson(t), correctly written Hawiq\u02b9son, is the common\nSeneca and Iroquoian name of the milk snake, Ophibolus doliatus.\n\n174. The word Gasaisdowanen, correctly written Gas\u02bbhais\u02b9dow\u0103n\u0115\u207f, is the\nname of a large serpent in Iroquoian mythic lore. The name signifies,\n\u201cIt-serpent great (is),\u201d or \u201cThe Great Serpent.\u201d\n\n175. Diagoisiowanens, correctly written Diagoi\u02bbcio\u02b9w\u0103n\u0115\u207fs, is a\ndescriptive epithet applied as an appellative to the meadow lark,\nsignifying, \u201cHer-leggings-large (are),\u201d or \u201cShe whose leggings (are)\nlarge.\u201d\n\n176. Hononeowanen, correctly written Hono\u207f\u02bce\u02b9owan\u0115\u207f, is the name of a\nspecies of snake, probably the copperhead, and signifies,\n\u201cHis-head-large (is),\u201d or popularly, \u201cBig Head.\u201d\n\n177. One of the dominant notes of these stories is that when one of the\ngreat sorcerers, mentioned so often in them, is cornered, stress of\ncircumstances force them to resume their true natures; so Doonongaes\nmust do here.\n\n178. The native word rendered \u201cman\u201d here is the ordinary designation\nfor \u201chuman being.\u201d These deities were classified with the human race of\nbeings. See note 142.\n\n179. The word Hostoyowanen, correctly written Hostoi\u014d\u02b9w\u0103n\u0115\u207f, is an\nepithet used as an appellative noun, descriptive of the buck of the\ndeer; it signifies, \u201cHis headdress large (is),\u201d referring to the crown\nof antlers.\n\n180. This statement evidently refers in an exaggerated way to the long\nperiods of fasting which hibernation enforces on snakes and other\nreptiles.\n\n181. The expression Deyenegonsdasden, correctly written\nDeyenego\u207fsd\u0103\u02b9sd\u0115\u00f1\u02bc, is a descriptive appellative which is applied to\nthe partridge; it signifies, \u201cHer two wings large (are).\u201d\n\n182. The erection and use of a pole in this manner was quite common at\ngreat feasts or holidays. And the great wizards and sorcerers employed\nthis means, too, for testing the orenda or magic power of visitors and\nguests. The statement that this one reached the clouds shows that it\nwas an adjunct to the means of amusement and of testing out at the same\ntime the orenda or magic power of those who came seeking the hand of\nthe Partridge\u2019s daughter. Shooting at an eagle on such a pole is a\ncommon incident in the stories.\n\n183. He sent a woman in order to neutralize the malign infection given\nhis arrow by being touched by alien wizards.\n\n184. The usual rule among Iroquoian tribes is for the mother or some\nother female kin to superintend the marriage of a girl. This may be a\nstory which has been modified by ideas of father right, or descent in\nthe male line, possibly adopted from an alien people having this\ncustom.\n\n185. This reference is to the chief\u2019s lodge.\n\n186. The number 16 is unusual in stories of this character. It was\nprobably a vague estimate of the size of the earth\u2019s surface\u201416 days in\none direction from the speaker, roughly a half month.\n\n187. Dedyosdenhon for dedyo\u02bbst\u0115\u00f1\u02b9\u02bco\u207f was a place name, which signified\n\u201cAt the place of the fallen rock.\u201d\n\n188. The Partridge people are here represented as weak in sorcery.\n\n189. Deienensowanens for Dien\u0115\u207fso\u02b9w\u0103n\u0115\u207fs signifies \u201cHer shoulders (are)\nlarge or broad.\u201d\n\n190. Deanohdjes for Deano\u02b9\u02bcdjes is the descriptive name of the walrus;\nthe term signifies \u201cHis two teeth (are) long.\u201d\n\n191. Geia is the generic name for a walrus.\n\n192. The time of one year here apparently refers to the period of\nhibernation\u2014the absence from his ordinary home.\n\n193. Nitgendasadieha for Nitg\u0115\u00f1d\u0103\u02b9\u02bcs\u0103die\u02b9\u02bca signifies \u201cAt the narrow\nopening or clearing.\u201d\n\n194. The numeral \u201c10\u201d here and in the fourth line above appears to be\nsimply a round number indicative of a long time.\n\n195. Osigweon for O\u02bbsi\u02b9gweon is the name of the rattlesnake, and\nsignifies \u201cWhat has a (?) spear affixed to it.\u201d\n\n196. The smoke from the pipe would have magically overpowered\nDoonongaes, and so it must not arise without protest.\n\n197. Hinon for Hi\u02b9\u02bcno\u207f\u02bc, one of the oldest names among Iroquoian\npeoples for the Thunder Man-Being, was the uncompromising enemy of all\nserpents, and was at the same time the especial guardian of mankind.\n\n198. Gendagwen(t) for G\u0115\u00f1d\u0103\u02b9gw\u0115n is a place name, signifying \u201cAt the\nbroad or flat clearing or field.\u201d The final t-sound of the original is\nelided in modern Seneca pronunciation.\n\n199. The meaning here is not clear, but it would seem to refer to the\nfact that a cyclone in a forest embraces in its sweep all manner of\nbirds.\n\n200. Ganos for g\u0101\u02b9no\u02bcs is the name of a species of frog.\n\n201. This is a reference to a native notion that the earth was a flat\nsurface not more than 16 days\u2019 journey from the center to the edge.\n\n202. This number \u201c10\u201d is probably only a round figure denoting a long\ntime and a difficult journey. Compare Note 194.\n\n203. This number is probably a reflex of the last number mentioned.\nSixteen days were consumed in the outward journey. The use of definite\nnumbers for these journeys is perhaps an attempt to make unhistorical\ndates seem probable.\n\n204. Gaisonhe for Gai\u02bbso\u207f\u02b9\u02bbhe\u02bc is the daddy-long-legs (harvest-man,\ncarter, and grand-daddy-long-legs are other names for this insect).\n\n205. Ohohwa ohnoh for O\u02bco\u02b9w\u0101\u02bc O\u02b9\u02bcnon\u02bc mean \u201cOwl its arrow.\u201d\n\n206. Odji\u02bceq\u02b9d\u0103\u02bc is the name of the crab and signifies \u201cIt (is) the\nclaw.\u201d\n\n207. S\u02bbhodieonskon for s\u02bbhodi\u02b9o\u207fsko\u207f\u02bc is the name of a mythic character\nwhose chief activities were to play pranks on all persons. In some\ntales he is represented as a brother to Death. See note 155.\n\n208. Odauhdjah for Odau\u207f\u02b9dj\u0103\u02bc is the name of a small white root.\n\n209. Deiehnies for Deie\u02b9\u02bcnies is a proper name signifying\n\u201cHer-two-claws-(or hands) (are) long.\u201d\n\n210. This was because her magic power or orenda was overcome by that of\nDoonongaes.\n\n211. Dagwennigonhge for Dagw\u0115\u207f\u02b9\u02bcnigo\u207f\u02b9\u02bbge is the name of a lizard about\n18 inches long; the name signifies \u201cWhat deceives us,\u201d literally, \u201cWhat\ngives us two minds.\u201d\n\n212. These were cyclones, and the behavior of such phenomena perhaps\ngave rise to the epithet cited in Note 168.\n\n213. Hahnyusdais for Ha\u02bcniu\u02bbs\u02b9dais is a proper name and denotes \u201cHis\nupper lip (is) long.\u201d\n\n214. Deagonstwihes for Deago\u207fstwi\u02b9\u02bces is the name of the lobster, and\nsignifies \u201cHis whiskers (are) long.\u201d\n\n215. Haunhdji for Hau\u207f\u02b9\u02bcdji signifies \u201cHe (is) black,\u201d possibly\nreferring to the blacksnake, but the name of the rattlesnake in\ndisguise is \u201cHis face black (is).\u201d\n\n216. This was the epithet applied to the robin who had killed\nDoonongaes, taken from its note in flight.\n\n217. Hatkwis\u02b9dowanen for Hatkwis\u02b9dow\u0103n\u0115\u207f is a proper name, signifying\n\u201cHis belly (is) large.\u201d\n\n218. Hushewathen for Hos\u02bbhew\u0101\u02b9t\u02bbh\u0115\u00f1 is a proper name, signifying \u201cHis\npaunch is dry.\u201d\n\n219. Every reputable sorcerer possessed a pouch of the entire skin of\nsome rare beast, in which were kept all his charms, fetishes, and\nmedicines.\n\n220. Hagondowanen for Hago\u207f\u02b9\u02bcdow\u0103n\u0115\u207f signifies \u201cHe whose forehead is\nlarge or high.\u201d\n\n221. These words signify \u201cNow all those animals which are game have\nreturned,\u201d which has a seasonal reference\u2014return from hibernation.\n\n222. Gonyahsgweont for Goni\u0103\u02b9\u02bcsgweon is the descriptive epithet applied\nto the toad, signifying \u201cHer throat is swollen.\u201d\n\n223. Nosgwais for Nos\u02b9gwais is the common name of the toad.\n\n224. The time of sunrise marked, in the belief of the early Iroquois, a\nchange in the exertion of orenda or magic power; so the flint knife was\nwithdrawn because the bewitching power was off guard at this\nmoment\u2014among wizards.\n\n225. Yondekhonyatha Ganondayen for Yondekho\u00f1nia\u02b9t\u02bbha Ganan\u02b9day\u0115\u207f\u02bc\nsignifies \u201cThey use it for eating It-village-(is).\u201d\n\n226. This expression is not modified or influenced by European thought;\nthe native conception requires the name of such a power.\n\n227. Stone Coat is the name of a mythic being commonly called by the\nSeneca G\u0115\u207fno\u207f\u02b9\u02bcsgw\u0101\u02bc. See the Introduction for an explanation.\n\n228. Other instances occur in these stories in which basswood is\nemployed to overcome individuals of the Stone Coat people.\n\n229. Hinon for Hi\u02b9\u02bcno\u207f\u02bc is the name of the Thunderer; later in Iroquois\nthought there were four who bore this name and who were the foes of all\nmanner of reptiles and snakes, and the friends of mankind. The word is\nsingular in form but with a plural implication, according to the\ncontext.\n\n230. These words, correctly written Ogw\u0113\u02b9nio\u00f1 d\u0115\u207fk\u0113\u02b9noo\u00f1k ganio\u02b9\u02bcs\u02bbho\u00f1\n\u0115\u207fke\u02b9g\u0115\u207f\u02bcheio\u0115\u00f1\u02b9dj\u0103de\u207f\u02bc, signify, \u201cIt is permitted to scalp a person if\nit be so that I will see him here on earth.\u201d\n\n231. Gendagahadenyatha for G\u0115\u207f\u02bcdaga\u0101deni\u0103\u02b9\u02bct\u02bbh\u0103\u02bc is the name of the\ncommon scarab\u00e6id beetle, usually called the tumblebug.\n\n232. These Seneca words signify, \u201cIt is not possible that I should\nscalp you, although I have now, indeed, entered the place where you\nabide.\u201d\n\n233. Nanishe\u02b9onon for Ne\u02b9 hanis\u02bbhe\u02b9ono\u207f\u02bc signifies \u201cHe who dwells in\nthe earth, or in the ground,\u201d and it is the name of the muckworm, the\nlarva of the scarab\u00e6id beetle (Ligyrus relictus). The name being that\napplied to the Christian concept of Satan, the story-teller here endows\nthe larva with the character of Satan, based solely on the etymology of\nthe term.\n\n234. Deano\u02b9\u02bcdjes, \u201cHe who has two long teeth,\u201d is the name of the\nwalrus.\n\n235. Haiwanenqgwi for H\u0101iw\u0103\u02bcn\u0115\u207f\u02bbq\u02b9gw\u012d\u02bb is the name of the council\nmessenger, meaning, \u201cHe who sweeps away the affairs.\u201d\n\n236. Gaha Gastende for G\u00e4\u02b9\u02bbh\u0103\u02bc Tga\u02bbst\u0115\u00f1\u02b9de\u02bc signifies, \u201cWind Cliff,\u201d\nliterally, \u201cIt-Wind There-It-Rock-Stands.\u201d\n\n237. Gahsgwaa Tgawenot for Ga\u02bcsgw\u0101\u02b9\u0101\u02bc Tgaw\u0113\u02bcnot signifies \u201cIt-Rock\nThere-It-Island-Stands,\u201d or Rock Island.\n\n238. Othegwenhdah Tgawenot for Ot\u02bbh\u00e4gw\u0115\u207f\u02b9\u02bcd\u0103\u02bc Tgaw\u0113\u02b9not signifies\n\u201cIt-Chert or Flint It-Island-Stands,\u201d or Flint Island.\n\n239. Oosah Tgawenot for O\u014d\u02b9s\u00e4\u02bc Tgaw\u0113\u02b9not signifies \u201cIt-Basswood\nIt-Island-Stands,\u201d or Basswood Island.\n\n240. Gai\u207fso\u207f\u02b9he\u02bc is the name of the daddy-long-legs.\n\n241. Nitgawenosatieha for Nitgaweno\u207f\u02bc sati\u0113\u02b9\u0103 signifies \u201cThere at the\nNarrow Island.\u201d\n\n242. Djinonhsanon for Djino\u207f\u02b9s\u0103no\u207f is the name of the cricket, meaning\nliterally \u201cLodge watch or guard.\u201d The name was given because this\ninsect cries when the lodge or house becomes silent.\n\n243. Tgawenogwen for Tgawe\u02bcn\u014d\u02b9gw\u0115n is a place name signifying \u201cThere,\nat the Broad Island.\u201d\n\n244. Onowehda for O\u02bcnowe\u02b9\u02bbd\u0103\u02bc is the name of the angleworm.\n\n245. Djisdaah for djisd\u0101\u02b9a is the name of the grasshopper. So that\nDjisdaah Tgawenot means \u201cGrasshopper Island.\u201d\n\n246. See note 237.\n\n247. Hoonkgowanen for Hoo\u207f\u02bckgow\u0101\u02b9n\u0115\u207f is the name of the Pelican (?) and\nsignifies, \u201cHis throat or gullet is large.\u201d\n\n248. See note 239.\n\n249. Shayades for S\u02bbhay\u0103\u02b9\u02bcdes is the name of the blacksnake, meaning\n\u201cHis body (is) notedly long.\u201d\n\n250. Deanohsgwis for Deano\u207f\u02bcs\u02b9gwis is the name of a kind of grasshopper\n(?), meaning \u201cHis jump (trajectory) (is) long.\u201d\n\n251. See note 243.\n\n252. See note 244.\n\n253. Hononhengwen for Hono\u207f\u02bc\u0115\u207f\u02b9\u02bcgw\u0115n is a proper name, meaning, \u201cHis\nhead (is) broad.\u201d\n\n254. Ganehdaiikhon Tgahadayen Tgawenot for Gane\u02bbdaiik\u02b9ho\u207f\u02bc Tgah\u0101d\u0101\u02b9i\u0113\u207f\u02bc\nTgaw\u0113\u02b9not is a place name, meaning, \u201cIt is green It-forest-is\nthere-it-island-is,\u201d or \u201cThe Island of the Green Forest.\u201d\n\n255. Degatengowa for Degat\u0115\u207f\u02b9\u02bbg\u014dwa is the name of the large\ndust-colored grasshopper, about 2 inches long. Its habit of leaping up\nin the air 3 or 4 feet and remaining almost stationary by a fluttering\nof the wings is referred to in the next line in the story.\n\n256. Henhgadji for H\u0115\u207f\u02b9\u02bbg\u00e4dji signifies, \u201cHis tail (is) black,\u201d\nreferring to the marking of the tail.\n\n257. See note 245.\n\n258. The use of the pipe was to fortify himself against any evil\ninfluence that might be employed by the stranger.\n\n259. Hodehondasiowanen for Hode\u02bbon d\u0103si\u014d\u02b9w\u0103n\u0115\u207f signifies \u201cHis quid (is)\nlarge.\u201d\n\n260. Gaasyendiet\u02bbha for Ga\u0103\u02bbsio\u00f1die\u02b9t\u02bbh\u0103\u02bc is the name of the meteor or\nso-called firedragon, and signifies, \u201cHe emits or casts out flames of\nfire.\u201d\n\n261. Gaonhiahge Tgastendeh for G\u00e4o\u207f\u02bbi\u0103\u02b9\u02bcge\u02bb Tga\u02bbst\u0115\u00f1\u02b9de\u02bc signify \u201cOn\nthe Sky, or in the Sky, there It-Rock-Island Stands forth,\u201d or freely,\n\u201cThe Rock Cliff or Peak in the Sky.\u201d\n\n262. Tkwendahen Niohsiowesiohden for Tkw\u0115\u207f\u02bbd\u00e4\u02bc\u02b9\u0115\u00f1\u02bc Nio\u02bbciowecio\u02b9\u02bcd\u0115\u00f1\nsignify \u201cHis jacket (is) red.\u201d\n\n263. Gaahgwa Tgawenot for G\u00e4\u00e4\u02b9\u02bbgw\u0101\u02bc Tgaw\u0113\u02bcnot signify, \u201cSun\nthere-it-island,\u201d or \u201cIsland of the Sun.\u201d\n\n264. Djahgwiyu for Dj\u0103\u02b9\u02bcgwiyu is the name of the tanager.\n\n265. Ohnonqgon(t) Tgawenot for O\u02bcno\u207f\u02b9\u02bbgon Tgaw\u0113\u02b9not signify, \u201cBumblebee\nThere-It-Island,\u201d or \u201cBumblebee Island.\u201d\n\n266. Djihtkwahen Niothwahasyoh\u02b9den for Dji\u02bctkw\u00e4\u02b9\u02bc\u0115\u00f1\u02bc\nNi\u02bbot\u02bbwah\u0103\u02bbcio\u02b9\u02bcd\u0115\u207f signify, \u201cHis belt is yellow\u201d, which is the name of\na kind of bee.\n\n267. Gainhdoya Tgawenot for Gai\u207f\u02bcdo\u02b9\u02bci\u0103\u02bc Tgaw\u0113\u02b9not signify \u201cAt Blanket\n(or perhaps better Robe) Island,\u201d i.e., \u201cIt-Robe There-It-Island.\u201d\n\n268. Djihtkwahen Haos for Dji\u02bctw\u0103\u02b9\u02bc\u0115\u00f1\u02bc H\u0101\u00f3s signify \u201cHis robe or\nblanket is yellow,\u201d the name of a kind of bee.\n\n269. Hahnowa Tgawenot for Ha\u02bcn\u014d\u02b9wa Tgaw\u0113\u02b9not signify \u201cAt the Turtle\nIsland.\u201d\n\n270. Hono\u02bcts\u0103gagi\u02b9y\u012dt, the correct form, signifies \u201cHis teeth (are)\nsharp;\u201d but it may signify \u201cHis tooth (is) sharp.\u201d\n\n271. Ohneqsah Tgawenot for O\u02bcne\u02b9\u02bbs\u0103\u02bc Tgaw\u0113\u02b9not signify \u201cAt Sand\nIsland,\u201d or \u201cIt-Sand There-It-Island.\u201d\n\n272. Sowek-shohon for S\u014d\u02b9w\u0115k-s\u02bbho\u02bco\u207f, the plural form of S\u014d\u02b9w\u0115k,\nsignifies \u201cDucks,\u201d but sometimes meaning \u201cAll kinds of ducks.\u201d\n\n273. Hahnyahses for H\u0101ni\u0103\u02b9\u02bcses signifies \u201cHis neck (is) long.\u201d\n\n274. Awaeh for Aw\u00e4\u02b9\u02bce\u02bc denotes \u201cthe Swan.\u201d\n\n275. See note 264.\n\n276. See note 262.\n\n277. This was done by means of sorcery. A reed was a usual means for\n\u201cshooting\u201d a person by sorcery.\n\n278. Goanyahge Diyoendjadeh for G\u00e4o\u207fi\u0103\u02b9\u02bcge\u02bb Diio\u02bb\u0115\u00f1\u02b9dj\u0103de\u02bc signify \u201cIt\nSky-On There-it-Land-Stands.\u201d\n\n279. S\u02bbhadahgeah for O\u02bbs\u02bbh\u0101\u02b9d\u0103\u02bcge\u0101\u02bc signifies \u201cPertaining to the region\nof the clouds,\u201d or, perhaps, \u201cOn or against the clouds.\u201d\n\n280. Odahnoqgwiyah Haos for Od\u00e4\u02bcno\u207f\u02bbgwi\u02b9i\u00e4\u02bc H\u0101\u02b9os signify \u201cHis Robe\n(is) of down.\u201d\n\n281. The number \u201c7\u201d is sometimes used, while at other times the number\n\u201c4\u201d is latterly used, to represent the number of people who are called\nHinon or the Thunder People. See note 229.\n\n282. Shedwaqsot for Shedw\u0103\u02b9\u02bbsot signifies \u201cOur grandfather.\u201d\n\n283. Hahasdensyowanen for H\u0103\u02bcs\u02bbhasd\u0115\u207fs\u02b9iowan\u0115\u207f signifies \u201cHe whose\npower (is) great.\u201d\n\n284. Odonseh for Odo\u207f\u02b9se\u02bc is the name of a kind of worm.\n\n285. Shagoewatha for S\u02bbhagoewat\u02b9\u02bbh\u0103\u02bc signifies \u201cHe punishes them\n(mankind)\u201d and is the name of the muckworm. This peculiar office is\nprobably due to the identification of this worm with Satan.\n\n286. S\u02bbhagodiyoweqgowa for Shagadiioweq gowa is the name of the Wind,\nor Whirlwind.\n\n287. Ganiagwaihegowa for Gan\u0103i\u02bcgwaih\u0113\u02bcg\u014dw\u0101 is explained in Note 153.\n\n288. Oqtchihgah Ongwe for Oqtci\u02b9\u02bcg\u00e4\u02bc O\u00f1\u02b9gwe\u02bb signify \u201cIt-Cloud Human\nBeing\u201d, or \u201cCloud Man\u201d, i.e., a personified cloud.\n\n289. Sadj\u0101\u02b9w\u012dsk\u012d is the name of the thousand-legged worm.\n\n290. See note 285.\n\n291. The word \u201cman\u201d here signifies \u201chuman beings\u201d of the \u201cfirst\npeople.\u201d\n\n292. Odjisdanohgwah for Odjisdano\u02b9\u02bbgw\u0103\u02bc is the name of a star.\n\n293. Gaaqgwaah for G\u00e4\u00e4\u02b9\u02bbgw\u0101\u0101 is the name of the orb of the sun. But as\nits derivation shows that it is the name of anything that is present to\nview, the word is also applied to the orb of the moon. Strictly used,\nit requires the limiting term, \u201cdaytime,\u201d to denote the sun, and\n\u201cnighttime,\u201d to denote the moon. So the expressions, \u201cday sun\u201d and\n\u201cnight sun,\u201d which are sometimes heard or seen, are inaccurate, as the\nword simply means \u201cWhat is present to view.\u201d\n\n294. See note 169. Niagwaihegowa of this line differs from that cited\nin Note 169 by having the adjective g\u014dw\u0101 \u201cgreat, large, monstrous,\u201d\nsuffixed to it.\n\n295. Tgawenosdenh for Tgaw\u0113n\u014ds\u02b9d\u0115\u00f1\u02bc signifies \u201cAt the broad island,\u201d or\n\u201cAt the great island.\u201d\n\n296. Othowege for Ot\u02bbhow\u0113\u02b9ge\u02bb signifies \u201cAt or in the north,\u201d literally\n\u201cAt or in the place of cold.\u201d\n\n297. Hathogowa for Hat\u02bbho\u02b9\u02bcg\u014dw\u0101 signifies \u201cHe is the Great Cold,\u201d which\nis evidently the name of the Winter Power (God).\n\n298. Otho for Ot\u02b9\u02bbho\u02bc signifies \u201cIt is cold.\u201d\n\n299. Onenonhge for On\u0113\u02b9na\u207f\u02bcge\u02bb signifies \u201cAt the place of sunshine.\u201d\n\n300. Dedioshwineqdon for Dedio\u02bbs\u02bbhwineq\u02b9do\u207f is the name of the \u201cWarm\nspring wind.\u201d\n\n301. Ongwe Honwe for O\u00f1gwe\u02b9-\u02bbHo\u00f1we\u02bb signifies \u201creal, or native,\npeople,\u201d people in contrast with pseudohuman beings, or beings that\nassume or have had the human form and attributes belonging to the\nmyth-making epoch. In modern times, the name was applied to the native\nIndian person in contrast with the European person.\n\n302. Gaasyendiet\u02bbha for Ga\u0103\u02bbsio\u00f1die\u02b9t\u02bbh\u0103\u02bc is the name of the\nfiredragon, or the meteor. See note 260.\n\n303. Stone Coats is the legendary name of the sons of the Winter God.\nThis brood of harmful fictitious creatures owe their being to an\nerroneous folk-etymology of the word Tawiskaro\u207f\u02bc, the name of the\nWinter God. Cf. Introduction.\n\n304. Ongwe Hanyos for O\u00f1\u02b9gwe\u02bb H\u0101\u02b9nio\u02bbs signify \u201cHe is in the habit of\nkilling human beings,\u201d sometimes meaning a cannibal.\n\n305. There is a well-known Wyandot tradition that in some former\ncountry of their ancestors the winters were very severe and the snows\nfell excessively deep\u2014so deep sometimes that the poor people had to dig\ntheir way out of their wigwams in quest of sustenance. Consequently,\nfood was often scarce and famine rife, because the hunters were unable\nto go out on account of the great depth of the snow. And, in some\ninstances, it is said, the pangs of hunger were so pressing that some\nfamishing persons were driven to kill and devour some of their own\nneighbors and friends. Others, more fortunate, learning of these\ncannibalistic acts, decided to leave the country at once. So, digging\ntheir way out through the drifted snows, they finally reached,\nsouthward from their former homes, a river which they crossed and,\ncontinuing their journey some time, they at last reached a land in\nwhich they found a much milder climate. But those who remained became\nmonsters\u2014man-eaters, giants, stone coats, stone giants\u2014and were very\nstrong in body. This is the popular explanation of a lost myth\nincident\u2014the activity of the Winter God.\n\nIn later times, it is said, one of these Stone Coats found his way to\nthe river which the fugitives had crossed and stood on the farther\nbank, where he was seen by one of the fugitive hunters. The Stone Coat\nwould not attempt to cross the river for he was afraid of water, but he\ncalled out across the river to the hunter, who had escaped from the\nnorthern country, saying, \u201cCousin, come over here.\u201d It is held that he\nwanted to eat the hunter, who, however, did not obey his summons. But,\nin a canoe, he went close to the opposite shore of the river, carrying\nwith him a quantity of hot deer fat, which he gave to the Stone Coat,\ntelling him to drink it. When the Stone Coat drank it his coat or skin\nof stone fell off from him, and he ceased being a man-eater, and he\nthen was willing to cross the river with the hunter, whom he called his\ncousin. In the course of time the shows melted in that northern country\nand the Stone Coats dispersed in various directions.\n\nAfterwards, an old Stone Coat woman came to the village of the\nfugitives on the south side of the river (which is said to be the St.\nLawrence River), and the people dwelling there at once surmised that\nshe came there with the desire of eating some one of its inhabitants.\nBut a young man and his wife took a basswood paddle (basswood is\nreputed in legendary lore as having the power of depriving a Stone Coat\nof strength and life) and they beat the old Stone Coat woman until she\nfell, exclaiming, \u201cThe Little Turtles are killing me.\u201d Then the Stone\nCoat woman arose and fled northward and escaped. The other Stone Coats\nalso departed northward, going to their native home, which was in the\nfar northland.\n\n306. In addition to these striking characteristics this peculiar\nmonster was said to have only a single rib on either rib, which filled\nthe space occupied by the normal number.\n\n307. It is said that this monster was vulnerable only in the soles of\nits feet.\n\n308. This statement that a warrior\u2019s courage was in inverse ratio to\nthe size of the shield he carried is true to-day among the\nshield-bearing tribes of the United States.\n\n309. The notion expressed here that the members of the human or other\nanimate body, possessing marked orenda or magic power, have the uncanny\npotency to fly back into place when dismembered, unless prevented from\ndoing so until cold, is not uncommon among people having strong faith\nin sorcery.\n\n310. Protest is here made against the abuse or mutilation of the dead.\n\n311. See Note 52.\n\n312. Turkey.\n\n313. This use of a horn to pierce the foot of a competitor is not\nuncommon in these stories.\n\n314. This statement is probably only a waggish addition of some relator\nrather than the expression of a belief that the sun may be pushed back\nby any means.\n\n315. This is another instance of the use of the eyes of living birds\ninstead of the usual plum pits in this game.\n\n316. This incident occurs in another story of this collection. See Note\n118.\n\n317. This statement gives this incident a cosmical implication.\n\n318. This implies plainly that the so-called \u201cnaked dance\u201d was a fetish\nof this person.\n\n319. This term signifies, \u201cHe, the Cold One.\u201d It is a name of Winter.\n\n320. This is a story of the Wind-Beings or Gods.\n\n321. The number 10 is connected with certain rites pertaining to the\nlifting of the period of mourning.\n\n322. This is not the historical origin of the \u201cMask\u201d societies among\nthe Iroquois.\n\n323. There is here also a vague cosmical implication.\n\n324. This shows that the Iroquois and the Seneca believed that the\npersonality was different from the flesh of the body.\n\n325. This term with the suffix -gowa signifies, \u201cGreat Whirlwind or\nCyclone,\u201d and is here used to awe the Genonsgwa or Stone Coat kidnaper.\n\n326. This is the plural, or rather distributive plural, form that is\nadded to the noun Genonsgwa, making it signify \u201call kinds of Stone\nCoats.\u201d\n\n327. The meaning of this title is \u201cThunder, His Son and his\nGrandmother.\u201d\n\n328. This title means \u201cHe, the Chief, and Flint.\u201d\n\n329. These two words signify \u201cAt the high rock.\u201d\n\n330. He spears fish.\n\n331. Turtle.\n\n332. The meanings of the names of these ten sons of the Chief who\nmarried Hongak, the Wild Goose woman, are, in their order, as follows:\n(a) Red-headed; (b) Long-headed; (c) Long-billed; (d) Long-mandibled;\n(e) Long-footed; (f) Bow-legged; (g) Long-clawed; (h) Large-clawed; (i)\nFat-headed; and (j) Flint. With the possible exception of the last,\nthese names are not inappropriate for goslings.\n\n333. The Dagwanoenyent is the Cyclone or Whirlwind which is here\nrepresented as striking the vault of the sky with a crash, as the sky\nwas regarded as a solid body.\n\n334. This whirlwind of snakes is a weird conception, like some other\nincidents of the story.\n\n335. These two native terms signify, respectively, \u201cAt the deep lake\u201d\nand \u201cThere where it has passed through the earth.\u201d The last meaning is\nthat the water is so deep that it protrudes on the other side of the\nearth.\n\n336. Blue Jay people.\n\n337. \u201cAt the Mountains.\u201d\n\n338. Partridge.\n\n339. This is not a Seneca word.\n\n340. Mosquito.\n\n341. \u201cHaving roots\u201d and \u201cHe who plants.\u201d\n\n341a. In the Odyssey Odysseus constructed his dwelling place in a\nsimilar way and place.\n\n342. This is a name of Winter = \u201cHe, the Cold.\u201d\n\n342a. This name signifies, \u201cThey (fem.) are clouds going about from\nplace to place.\u201d\n\n343. This trail is the dramatizing of the sun\u2019s rays in the morning or\nin the evening passing through broken clouds and casting rays and\nshadows across the sky. An illusion arising from regarding what is\nvisible as having a solid surface.\n\n344. One of Okteondon\u2019s men had just paid the penalty of disobedience\nof his leader\u2019s order.\n\n345. This name seems to mean \u201cHe has lost his leggings.\u201d\nHois\u02bbh\u00e4\u02bbto\u00f1\u02b9ni\u02bb is the correct form.\n\n346. This is the name of a large bird which soars so high that it has\nwon the name \u201cpertaining to the clouds.\u201d\n\n347. This is evidently reminiscent of an earlier age when human pelts\nwere regarded as trophies of cannibal hunters.\n\n348. The Seneca terms signify, \u201cHuman beings, they, both men and women,\neat,\u201d i.e., both men and women were cannibals.\n\n349. This method of bringing dry bones to life again, so frequent in\nthese stories, is not, of course, peculiar to the Seneca.\n\n350. Blood and the color red appear to be signs of ill omen in the\nbelief of the early story-tellers.\n\n351. The method of the dream testing is virtually identical with that\nin legend No. 70, even to the words used.\n\n352. This method of destroying the lodges of vanquished sorcerers is\nfrequently employed in these tales.\n\n353. \u201cHe whose body is bright\u201d and \u201cThousand-legged worm.\u201d\n\n354. This word signifies \u201cHe who tortures them.\u201d According to the\nfollowing line he belonged to the Toad people.\n\n355. Here there is implied a mythic reference in the use of the number\n7.\n\n356. Blue Jay.\n\n357. Crow.\n\n358. The superheated flint lodge to destroy evil-minded wizards by some\nhero is a common device in these stories.\n\n359. This native term is very broad in its extension, as it includes\nthe Man-Beings of the first cosmic period, the first people, the\nancients, as well as mankind of the last cosmic period of these tales.\n\n360. This statement that blood and pain were given the body for its\nprotection is singular, to say the least.\n\n361. This story resembles No. 11, \u201cThe Snake with Two Heads,\u201d in some\nof its details.\n\n362. Raccoon.\n\n363. Deer.\n\n364. The Great Heads were the Dagwanoenyent.\n\n365. The Arrow.\n\n366. This term signifies \u201cPeople of the Land of Reeds.\u201d It Is not at\nall certain that the name applied to any place in the southland, for\nthe modern Iroquois apply it to certain people coming from\nOnon\u02bbho\u02bbgwa\u02b9\u02bcge\u02bb near Binghamton, N. Y.\n\n367. The Rou\u00e9.\n\n368. These two words signify \u201c\u2018Cherokee\u2019; there they dwell.\u201d That is,\nit was the country of the Cherokee.\n\n369. The words \u201cNe Hononhsot\u201d signify \u201cthe lodge tenant,\u201d but \u201cEndekha\nGaahgwa\u201d signify \u201cthe sun,\u201d i.e., \u201cDiurnal It-Orb-of-Light.\u201d\n\n370. This is an official title; it denotes \u201cthe chiefess\u201d; that is, the\nwoman chief, who is such by election, and not by being a wife of a\nchief.\n\n371. This conception of a river of land is picturesque, to say the\nleast.\n\n372. This is a protest against prevalent cannibalism.\n\n373. H\u0103\u02bcdegaun\u02b9d\u0103ge\u02bb, i.e., \u201cAll kinds of trees,\u201d and the Dwarf Man,\nrespectively.\n\n374. \u201cShe, the Proud One.\u201d\n\n375. This story is identical with one published by Lafitau in his\n\u201cMoeurs, etc.\u201d\n\n376. Thunder or the Thunder Man-Being.\n\n377. This is the statement of an early form of anthropic\nparthenogenesis; its enduring implication is that air (wind)\u2014that is,\nbreath\u2014is the source of life. In later development it becomes an\nimmaculate conception.\n\n378. The Wind Man-Being and Winter Man-Being.\n\n379. The use of the epithet \u201ccannibal\u201d is justified only by the thought\nthat persons are killed to be eaten; a natural inference to\ncannibalistic peoples.\n\n380. The name is not easily translatable; it was probably partly\nmisunderstood.\n\n381. A Fishhawk.\n\n382. Flint-worker or Flint-maker, i.e., Arrow-head-maker.\n\n383. Net-Maker.\n\n384. He, the Eunuch.\n\n385. Corn soup.\n\n386. The Thunderers = They whose voices go about.\n\n387. Crow and \u201cThe Other Side,\u201d sometimes Left-handed.\n\n388. Cyclone and Meteor.\n\n389. This is the descriptive epithet applied to a dark or black\ncyclonic wind cloud.\n\n390. A Hawk.\n\n391. A cloud or fog.\n\n392. The Great Blue Lizard, a mythic being.\n\n393. The Mother or Eldest Woman of the Whirlwind People and She, the\nStone Coat.\n\n394. This is a very good definition of faith.\n\n395. \u201cThe Lake Where the Stone Giants Lie Buried.\u201d\n\n396. This is the usual description.\n\n397. The Great Head is only another name of Dagwanoenyent, who is the\nTornado or Cyclone.\n\n398. This particular method of raising the dead is common to a large\nnumber of other stories. They differ only in minor details; in this a\nnumber of trees is mentioned, while in other stories only a single tree\nis mentioned.\n\n399. These two words together signify \u201cHe eats human beings as a\nhabit;\u201d i.e., he is a cannibal.\n\n400. This name is sometimes applied to a person who after being in a\nlong swoon regains consciousness.\n\n401. This refers to the grinding of the rocks and stones by the force\nof cyclonic winds.\n\n402. This signifies \u201cthe small dose.\u201d It is the name of a famous\nmedicine, and it is so called because only a very small dose is\nrequired. Erroneously it has been commonly rendered \u201cthe small water.\u201d\n\n403. The term hochinagen is the name commonly applied to the native\nhealer and exorcist.\n\n404. A maid or woman during the period of her catamenia became sacred\nor taboo to all men and ill persons; it was therefore dangerous to have\nher around; her sacredness or taboo was infectious.\n\n405. This is an abbreviated form of the name Gany\u0103\u02bcgwai\u02bbhe\u02b9g\u014dw\u0101, the\ngreat monster-bear.\n\n406. This denotes the spike of a flowering plant.\n\n407. This was an underhanded method of ascertaining whether a person\nlying near a fire was sound asleep or not; it was practiced chiefly by\nwicked persons in order to injure other persons.\n\n408. These perils barring a path are employed in a number of other\nstories. The same monsters are not always mentioned, but their common\nprovenance seems to be indicated, nevertheless.\n\n409. This human skin flayed off whole is an example of the methods of\ntorture practiced by the ancestors of the story tellers. It was\nbelieved that wizards and sorcerers could remove the flesh-body from\nthe skin without destroying the life of the victim, which then was\nsupposed to animate the empty skin. These skins retained the powers of\nthe body and were usually called \u201ca pouch.\u201d This retaining of life by\nthese skins, flayed whole, is mentioned in the Odyssey of Homer, where\nhe speaks of the slaughter of the cows of the Sun. In the native\nconception this was regarded as a refined species of slavery.\n\n410. It was customary in some families making pretensions to sorcery to\nconceal the child who had been born with a caul. This was done in such\nmanner that no one other than one of the nearest of the child\u2019s kin\nshould be charged with the wardship of the hidden child, and so should\nhave access exclusively to the initiate. One of the means employed in\nshielding the initiate from the view of other persons was to strew\ncarefully about the place of concealment cat-tail flag down in such\nwise that any displacement of it would indicate intrusion by some\nunauthorized person. Thus is derived the epithet \u201cdown-fended,\u201d or\n\u201cwarded by down.\u201d Secondarily, it may have meant \u201cmat-warded,\u201d because\nmats were in some instances made from this kind of flag. (See 21st Ann.\nRept. Bur. Amer. Ethn., p. 127.)\n\n411. This is literally what the native term signifies.\n\n412. It was believed, and so reported traditionally, that usually the\narrow of a sorcerer could not be removed from a wound except by its\nowner without injuring the arrow.\n\n413. This is the literal meaning of the native term, and was the name\nof a ceremonial feast, the virtues of which were believed to be rooted\nin the fact of the complete consumption of the food offered by those\nwho had been invited to eat up what was set before them. It was\npermissible for such a guest, however, to pay another to eat up what he\nhimself or herself was not able to devour, for if anything of the feast\nshould be left over the purpose of the feast would be defeated\u2014by the\nmalign influence of hostile sorcerers.\n\n414. See note 409.\n\n414a. This is one form of what is commonly called kinnikinic, a term\nwhich signifies \u201ca mixture,\u201d although it is also applied to the several\nplants which commonly form the ingredients in the mixture.\n\n415. The native term here rendered \u201camulet\u201d has a number of meanings,\nanother being the dried spike of a plant\u2014that of the mullein, for\nexample. So this might be translated \u201cThe Spike-Hitter.\u201d It also is\napplied to any black object or toy.\n\n416. This feature of the shrinking path is interesting.\n\n417. The rendering of the native term by \u201cowls\u201d is literal, but the\nword \u201cowl\u201d is taken in the sense of any nondescript bird of ill omen.\n\n418. The Seneca for this name is Hotkw\u0115\u207f\u02bcdadeg\u0115\u207f\u02bc\u02b9\u0103\u02bb, i.e., \u201cHe, the\nBurnt Belly, Small.\u201d Otherwise, \u201cSmall Mr. Burnt Belly.\u201d\n\n419. It was a common belief among the Seneca and the other Iroquoian\npeople that a sorcerer was usually aware of what another was doing,\neven though they might dwell far apart.\n\n420. This returning of human life to the body of a simulated animal is\nalso quite common in stories recounting the fanciful exploits of\nsorcerers.\n\n421. This is the name of a woman who belonged to a class of ferocious\nwomen who gained notoriety by seeking to destroy their sons-in-law on\ntheir wedding nights. This name denotes the habit of these women of\ncasting themselves into the fire as a challenge. The name signifies,\n\u201cShe who is burned in many places.\u201d\n\n422. See note 410. This is the masculine form of the Seneca expression.\n\n423. This is the indefinite form of the expression cited in the\npreceding note.\n\n424. This is the Seneca form of the name for a human skin, flayed off\nwhole, which was made to serve as a warder for some noted sorcerer or\nsorceress. See note 409.\n\n425. This method of heating and hardening wooden instruments was\nemployed by Ulysses. See Homer\u2019s Odyssey.\n\n426. This expression is the nearest approximation in sense to the\nnative term which signifies, literally, \u201cHe who has achieved or\nperfected our faculties.\u201d\n\n427. This description recalls the Homeric contests for prizes between\nthe Greek warriors before Troy.\n\n428. The following recital of the obstacles along this mysterious path,\noccurring in slightly varying versions elsewhere, reminds one of the\nseven guarded passageways along the path of Ishtar\u2019s descent to the\nregions of the dead.\n\n429. The term rendered \u201cmother\u201d denotes in the vernacular the \u201cmatron\u201d\nor head woman, although \u201cmother\u201d is better.\n\n430. The Partridge.\n\n431. The Seneca name is O\u02bbso\u02b9on(t). The \u201ct\u201d sound is obsolescent.\n\n432. These are offerings to the genii of the place.\n\n433. He is the last remaining person.\n\n434. This is the method formerly used to \u201cguess\u201d the meaning of one\u2019s\ndream.\n\n435. It will be noted that most of the proper names in this story\nindicate reference to some process or object of nature.\n\n436. This rising and falling of the sky appears as an incident in a\nnumber of other tales of this character.\n\n437. This term is used as both noun and adjective; here it is used as a\nnoun; it signifies, \u201cWhat customarily uses its orenda or magic power\ndestructively.\u201d\n\n438. This term refers to the Wind God whose activities earned for him\nthe epithet, \u201cEvil-minded.\u201d\n\n439. This form of the generic noun o\u00f1\u02b9gwe\u02bb signifies \u201cThe male\nMan-Being.\u201d\n\n440. This address is made as a part of the ceremonies at the harvest\nfestival, commonly called the \u201cGreen Corn dance.\u201d In this expression\nthe word \u201cgreen\u201d stands for \u201cnew,\u201d i.e., newly harvested corn.\n\n441. This woman in the original story is Mother Earth. Here she has\nbecome the representative of the expression of Mother Earth\u2014the\noffspring of her life-giving powers.\n\n442. This appears to be a sort of parable teaching the virtue of\ngratefulness for what one receives of the bounties of nature on earth.\n\n443. The evil of one man is visited on the members of the community to\nwhich he belongs; this represents the method of avenging a wrong by the\nearly Iroquoian people.\n\n444. This old woman was the matron of the family, or ohwachira.\n\n445. This is the Winter God, but here he is called \u201cHe who is robed in\nflint.\u201d\n\n446. This has reference to the dances of the women and maids in which\nthey dramatize the waving of the stalks of standing corn.\n\n447. The expression \u201cYou two cousins\u201d denotes the two symbolic sides of\nthe tribe\u2014the two phratries, or, rather, sisterhoods, of clans.\n\n448. It will be noted that the framework of this story is in some\nrespects exactly like that of the next preceding.\n\n449. This is a fine example of the native regard for all living things;\neven the plants find a place in their sympathy.\n\n450. This story has a number of interesting weather signs.\n\n450a. This is a very interesting statement, because it connects this\nmythic porcupine with Sunlight. The porcupine, the mythic being, is\nusually connected with sunlight in American myths, especially the\nquivering or dancing spring sunlight.\n\n451. This is the act of exorcism by blowing up the evil persons.\n\n452. The native word literally means, \u201cOne\u2014it one\u2019s word uses to make,\u201d\ni.e., \u201cOne uses it to make one\u2019s word\u201d; briefly, it is one\u2019s pledge,\nthe token of a vow.\n\n453. The imitative sounds or utterances which certain activities were\nthought to emit are no small part of the interest these stories have\nfor the students of the origin of words and sentences. The recorder was\nat all times careful to write down these very na\u00efve but most expressive\nsounds.\n\n454. The remainder of this incident belongs to the story of\nS\u02bbhodieonskon; this version, however, is much longer.\n\n455. This circumstance gave rise to the name of this hero,\nHahadodagwat\u02bbha, i.e., \u201cHe who pulls out the branch customarily.\u201d\n\n456. This name signifies \u201cStanding Rock\u201d or \u201cProjecting Rock.\u201d\n\n457. This native word is usually rendered variously in popular\ntranslations as \u201cStone Coat,\u201d \u201cStone Shirt,\u201d \u201cStone Giant,\u201d \u201cGiant,\u201d\n\u201cMonster Man.\u201d Its real significance and correct translation has been\ngiven in the introduction to these stories.\n\n458. As explained in the introduction, this represents poetic license,\ni.e., the use of the word for flint or chert for ice.\n\n459. The foregoing recital details certain customs pertaining to\nambassadors to hostile tribes, which are of marked interest.\n\n460. The matter of this symbol is fully carried out in the dedicatory\nlanguage of the League or Federation of the Iroquois.\n\n461. The following incident on the island is found in other stories,\nespecially in that of Hayanoweh.\n\n462. This incident shows that the story-tellers believed that the\nso-called dead were really not dead, and that these well knew what was\ntranspiring on earth among mankind.\n\n463. This is the psychological counterpart of the familiar \u201cFear not\u201d\nof the Sacred Scriptures.\n\n464. This is the slavery or servitude imposed by the evil use of orenda\n(or magic power) by a hostile person; in its original sense the English\n\u201cspellbound\u201d had this signification.\n\n\n\n\n\n\n\nFOOT-NOTES\n\n\n[1] The manuscript of this Journal was discovered in Amsterdam in 1895\nby the late Gen. James Grant Wilson, who published it in the Annual\nReport of the American Historical Association for the year 1895, under\nthe caption \u201cArent Van Curler And His Journal of 1634\u201335.\u201d But the Van\nRensselaer Bowier Manuscripts, edited by the learned Mr. A. J. F. van\nLaer, show that van Curler could not have made the journey, as he did\nnot reach Rensselaerswyck until 1637, then a youth of only eighteen. It\nseems probable that Marmen Meyndertsz van den Bogaert, the surgeon of\nthe fort, was the author of the Journal. Consult the Introduction to\nthis same Journal as published in \u201cNarratives of New Netherland,\n1609\u20131664,\u201d ed. by J. Franklin Jameson, in Original Narratives of Early\nAmerican History (Charles Scribner\u2019s Sons, New York, 1909).\n\n[2] This village of Ongniaahra (Ongiara, Onguiaara, and Ondgiara are\nother forms found in the literature of the Jesuit Fathers) was situated\nvery probably on or near the site of the village of Youngstown, New\nYork. It is the present Iroquoian name of this village, but not of the\nriver nor of the Falls of Niagara.\n\n[3] The Aondironnon probably dwelt at or near the present Moraviantown,\nOntario, Canada, although some Iroquois apply the name to St. Thomas,\nsome distance eastward. Another form of the name is Ahondihronnon. The\nnominal part that is distinctive is thus Aondi or Ahondin, as written\nin the Jesuit Relations. The modern Iroquoian form is \u0115\u207f\u02bb.ti\u02b9h\u0115\u207f, \u2018The\nmiddle or center of the peninsula.\u2019\n\n[4] Curtin, Jeremiah, Myths and Folk-Tales of the Russians, Western\nSlavs, and Magyars, p. vii, Boston, 1890.\n\n[5] Ibid., p. x.\n\n[6] Ibid., pp. x\u2013xi.\n\n[7] Curtin, Jeremiah, Myths and Folk-Tales of the Russians, Western\nSlavs, and Magyars, p. ix, Boston, 1890.\n\n[8] Ibid., p. xvii.\n\n[9] Curtin, Jeremiah, Hero-Tales of Ireland, pp. ix, x, Boston, 1894.\n\n[10] Curtin, Jeremiah, Hero-Tales of Ireland, pp. x, xi, Boston, 1894.\n\n[11] Ibid., p. xi.\n\n[12] Ibid., pp. xii, xiii.\n\n[13] Ibid., p. xiii.\n\n[14] Curtin, Jeremiah, Hero-Tales of Ireland, p. xiv, Boston, 1894.\n\n[15] Ibid., p. xv.\n\n[16] Ibid., p. xvi.\n\n[17] Ibid., pp. xlix-l.\n\n[18] Curtin, Jeremiah, Hero-Tales of Ireland, p. xlviii, Boston, 1894.\n\n[19] Ibid., pp. xlvi, xlvii.\n\n[20] Curtin, Jeremiah, Creation Myths of Primitive America, pp.\nxxxi\u2013xxxii, Boston, 1898.\n\n[21] Ibid., p. xxxii.\n\n[22] Curtin, Jeremiah, Creation Myths of Primitive America, pp.\nxxxvii\u2013xxxviii, Boston, 1898.\n\n[23] Ibid., pp. xxxviii\u2013xxxix.\n\n[24] Curtin, Jeremiah Myths and Folk-Lore of Ireland, pp. 22\u201327,\nBoston, 1890.\n\n[25] Ibid., p. 22.\n\n[26] For an extended etymologic demonstration of the facts stated in\nthe text, consult articles Tawiskaron and Nanabozho by the editor in\nthe Handbook of American Indians (Bulletin 30 of the Bureau of American\nEthnology).\n\n[27] Handbook of American Indians, pt. 2, p. 720.\n\n[28] The superior figures refer to notes on pages 791\u2013812.\n\n[29] Woodworker and Long-Tooth.\n\n[30] Small-dose medicine.","title":"Seneca Fiction, Legends, and Myths: Thirty-Second Annual Report of the Bureau of American Ethnology; 1910-1911","tradition":"myth-cosmogony","translated_text":null,"word_count":405798}